Chapter I

_THE BIRTH AND CALLING OF MOSES._
EXOD. I.–VI. B.C. 1706–1491.

THE district of GOSHEN (_frontier_), also called the _Land of Rameses_ (Gen. xlvii. 11), where the Israelites were settled during the period of their sojourn in the land of the Pharaohs, was the most easterly border-land of Egypt. It was scarcely included within the boundaries of Egypt proper, and was inhabited by a mixed population of Egyptians and foreigners (Exod. xii. 38). Eminently a pasture land and adapted to the rearing of flocks and herds, it included also a considerable portion of fruit-bearing soil, which owed its fertility to the overflowing of the Nile, called by the Egyptians Hapi-Mu, _the genius of the waters_, by the Israelites Sihor, or Shihor, _the black_ (Is. xxiii. 3; Jer. ii. 18). Touching on the west the green valley of this wondrous river, and stretching onwards to the yellow sands of the Arabian desert immediately south of Palestine, it was then, as it has always been, the most productive part of Egypt, yielding luxuriant crops of wheat and millet, and abounding in cucumbers and melons, gourds and beans, and other vegetable growths (Num. xi. 5).

Sacred History does not reveal to us many particulars respecting the early portion of the period during which the sons of Jacob sojourned in _the land of Ham_. We know that they were _fruitful and multiplied and waxed exceeding mighty_, so that when the time came for them to go forth from Egypt they could scarcely have numbered less than two million souls. We need not, however, suppose that these were all the direct descendants of the seventy immediate relatives of Jacob. When that Patriarch and his sons went down into Egypt they would naturally take with them not only their flocks and herds, but their menservants and maidservants (Gen. xlv. 10, 11). Of the number of these we can form some calculation by remembering the 318 _trained servants_, who accompanied Abraham at the rescue of Lot[51] (Gen. xiv. 14); the _great store of servants_ possessed by Isaac (Gen. xxvi. 13, 14), two-thirds at least of whom passed into the possession of Jacob, and must be added to the _two hosts_ which he brought from Mesopotamia (Gen. xxxii. 7, 8). But even thus their increase was marvellous, and must be ascribed to the direct superintending Hand of God. The effect, however, of their stay was perceptible in other respects. They not only increased in numbers, but became acquainted with many arts and sciences, and thus fitted for their future national existence. One portion, indeed, of the nation seems to have retained its pastoral habits even to the end. The descendants of Reuben, Gad, and Manasseh (Num. xxxii. 1) probably tended their large flocks and herds on the eastern border of Goshen, but others settled in the cities and villages on the confines of the land of Goshen, and not only adopted more generally agricultural pursuits (Deut. xi. 10), but became acquainted with many useful arts, with writing, the working of precious and common metals, the grinding and engraving of precious stones, with carpentry, byssus-weaving, and pottery (1 Chr. iv. 14, 21, 23), with fishing, gardening (Num. xi. 5), and artificial irrigation (Deut. xi. 10)[52]. On the other hand, they could not fail to become acquainted with forms of religious worship hitherto utterly unknown to them. Now, for the first time, could they witness the gorgeous and mysterious ceremonies that attended the worship of Ra, the “Sun-God,” or of Isis and Osiris. Now, for the first time, they might behold the incense burnt three times every day[53], and the solemn sacrifice offered once a month to the sacred black calf Mnevis at On (_Heliopolis_), or to his rival the bull Apis at Memphis. Now they saw, as they could scarcely have seen elsewhere, the adoration of _the creature rather than the Creator_ carried to its furthest point, and divine honours paid not only to the mighty Pharaoh, the Child, the representative of the Sun-God, but to almost everything _in the heaven above, and the earth beneath, and the waters under the earth_, to the crocodile and the hawk, the cat and the dog, the hippopotamus and the serpent. That the simple patriarchal faith of the descendants of Abraham and Isaac and Jacob would suffer from contact with such diverse forms of idolatry might naturally be expected. The worship of the sacred calf exercised over them a peculiar fascination. _Your fathers worshipped other gods in Egypt_, says Joshua afterwards (Josh. xxiv. 14), _they forsook not the idols of Egypt_, is the accusation of Ezekiel (Ezek. xx. 7, 8; xxiii. 3).

But an important event exercised a still greater influence on their social and religious condition. A change took place in the reigning dynasty. _There arose a new king over Egypt_ (Ex. i. 8; Acts vii. 18) _that knew not Joseph_, who regarded with no friendly feelings the strange community with alien rites and traditions, settled on the eastern outskirts of his realm. He viewed with alarm their rapid increase, and dreaded lest, in the event of a war, instead of guarding his kingdom against, they might join the enemies of Egypt, the roving tribes of the East, “the terror of the inhabitants of the Nile valley,” and fight against his own people, and effect their escape from the land. Accordingly he determined to reduce them to the condition of public serfs or slaves; and in order to crush their free and independent spirit, set taskmasters over them, and employed them in gigantic works, making bricks for his treasure cities, PITHOM and RAAMSES. Day after day, therefore, their lives were made bitter with hard bondage, while beneath a burning rainless sky, naked and in gangs, they toiled under the lash in the quarry or the brick-field. But this expedient did not produce the effects the monarch desired. The more they were afflicted, the more this strange people grew and multiplied, and _waxed exceeding mighty_. Thereupon instructions were given to the Hebrew midwives to destroy in some secret way every Hebrew man-child. And when this too proved ineffectual, from the unwillingness of the midwives to obey so cruel a decree, an order was issued that every Hebrew boy should be flung into the waters of the Nile. What Abraham had seen in mystic vision was now fulfilled (Gen. xv. 12); _a horror of great darkness_ had settled upon his descendants; strangers in a strange land, they were suffering grievous affliction, they _sighed by reason of their bondage, and their cry came up unto God_ (Ex. ii. 23).

But it was at this juncture, when every thing seemed at the worst, that the future Deliverer of Israel was born. AMRAM, a man of the house of Levi, married JOCHEBED, a woman of the same tribe, and became the father of a daughter MIRIAM, a son AARON, and a boy remarkable from his childhood for peculiar beauty (Ex. ii. 2; Acts vii. 20). For three months his mother succeeded in eluding the vigilance of Pharaoh’s inquisitors, and concealing her child. But at the close of that period, finding further concealment impossible, she constructed an ark or boat of papyrus stalks, and having protected it with pitch or bitumen, placed the child therein among the reeds of the Nile. There the mother left it, but Miriam the sister stood afar off to watch her brother’s fate. As the ark floated with the stream, the daughter of Pharaoh, attended by her maidens, came down to bathe in the waters of the sacred river, and as she walked by the bank, her eye lit upon the basket, and she sent one of her attendants to fetch it. It was brought, and when opened, _behold! the babe wept_. Struck with compassion the Egyptian princess, though she perceived it was _one of the Hebrews’ children_, determined to rear it for her own. At this moment Miriam approached, and asked permission to call a nurse for the child. Permission was given, and Jochebed once more saw her boy restored to her, with the command to rear it for its preserver. The child grew, and after a while was brought to the Princess, and she, in memory of its preservation, named it MOSES, or in its Egyptian form MO-SHE, from _Mo_, “water,” and _Ushe_, “saved” (Ex. ii. 10).

The Foundling of the Nile was now formally brought up as the adopted son of Pharaoh’s daughter, and, in conformity with his high position, received a suitable education. He became _learned_, St Stephen tells us (Acts vii. 22), _in all the wisdom of the Egyptians_; in all therefore, we may believe, that the science of that day could teach him of arithmetic, writing, astronomy, medicine, and sacred symbolism. On the same authority we further learn that Moses became mighty not only _in words, but also in deeds_ (Acts vii. 22). What these _deeds_ were is not known[54], but it is certain that the Hebrew youth was in a position to have achieved a splendid career. He might have _enjoyed_ to the full _the pleasures_ of the Egyptian court (Heb. xi. 25), and amassed much of its accumulated treasures. But the traditions, the hopes, the creed of his own nation had not, we may believe, been concealed from him by his mother. Hence when he came to the age of forty, chancing to go forth from On or Memphis to the land of Goshen, he beheld one of his countrymen not only toiling amidst the shadeless brick-fields, but suffering the bastinado from his Egyptian taskmaster. Filled with indignation Moses _looked this way and that way_, and seeing no one by, slew the Egyptian, and hid the corpse in the white sand of the desert. The next day, seeing two of the Hebrews quarrelling, he tried to act as arbiter between them. His good offices, however, were not only rejected by the one he decided to be in the wrong, but he discovered that the murder of the Egyptian was no secret. He imagined that his countrymen would have recognised in him a Deliverer sent from the God of their fathers, but they did not. Before long, news of the murder reached the ears of Pharaoh, and Moses perceiving that his life was no longer safe fled from Goshen in a south-easterly direction to the land of Midian, or the peninsula of Sinai in Arabia, peopled by the descendants of Abraham by Keturah (Gen. xxv. 2).

He was sitting on a well in Midian, when he perceived the approach of the seven daughters of JETHRO[55], the chief and priest of that country, to draw water for their flocks. They were in the act of filling the troughs, when certain Arabian shepherds rudely tried to drive them away. Thereupon, with the same zeal he had shown in behalf of his own countrymen, Moses intervened, and defended the maidens against the intruders. Their unusually early return prompted the enquiries of their father, and led to his introduction to the chivalrous stranger. Moses was contented to dwell with the Midianitish chief, and kept his flocks, and afterward married his daughter ZIPPORAH, by whom he became the father of two sons, GERSHOM (_stranger_) and ELIEZER (_God is my help_). And here amidst “the granite precipices and silent valleys of Horeb,” in quiet and seclusion, forty years of his life passed away (Acts vii. 30). Here, as nowhere else, he could commune alone with God, and know himself, and learn the lessons of patience and self-control, and dependence on the Unseen, while the daily duties of his shepherd life made him acquainted with every path and track and fountain in a region, which he was afterwards to revisit under such different circumstances.

Meanwhile, though there was a change of ruler, the lot of the Israelites experienced no alteration. Still they toiled in cruel bondage, still their cry went up to the God of their fathers. At length the time drew near when the Promise made to Abraham was to be fulfilled, the oppressing nation _judged_, and the people delivered (Gen. xv. 14). One day Moses was leading the flocks of Jethro some distance from the spots, where he seems to have usually tended them, _to the back of the wilderness_, and came to _the mountain of God, even to Horeb_, when a marvellous sight arrested his attention. He looked, and behold! before him burning with fire was a bush of wild acacia[56], “the shaggy thorn-bush of the desert.” But though enveloped in flames, it was not consumed! It remained unsinged and uninjured by the fiery element which played around it! Astonished at the prodigy, Moses determined to draw near and ascertain the cause of this _great sight_, and as he approached, lo! a Voice, the Voice of God, called unto him out of the midst of the bush, saying, _Moses, Moses!_ The awe-struck shepherd answered the Voice, and then was directed to draw not nearer, but take his shoes from off his feet, for the place on which he stood was _holy ground_. Moses complied, and hiding his face, for _he dared not look upon God_, listened, while the Lord spake again, assuring him that He was the God of Abraham, the God of Isaac, the God of Jacob; He had not been unmindful of the sufferings of His people in Egypt; He had seen their affliction; He had heard their cry; He had come down to deliver them from their oppressors, and to bring them up into a land _flowing with milk and honey_, and He had appointed no other than Moses himself to be their Deliverer, and bring them forth from the land of Egypt. Filled with awe and misgiving, Moses at first sought in every way to excuse himself from the tremendous commission. _Who am I_, said he, _that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?_ _I will be with thee_, was the reply. But who was this _I_? When Moses went to the children of Israel, and assured them of the commission he had received, what was the Name he was to announce to them as his authority? _Thus shalt thou say unto the children of Israel_, replied the Almighty, _I AM_――JEHOVAH, the Eternal, the Self-existent――_hath sent me unto you_ (Ex. iii. 14).

But this did not satisfy Moses. What outward and visible assurance could he give the people of his divine mission? This difficulty was also met. The Lord invested him with a threefold miraculous power, whereby to attest his authority, alike before the people and before Pharaoh. First, he should cast his staff, his shepherd’s crook, upon the ground, and it would become a serpent, and on taking the creature by the tail it would resume its former state. Then he should put his hand into his bosom, and it would become leprous, but on returning it to his bosom would become as his other flesh. Thirdly, if they believed neither the first nor the second sign, he was to take of the water of the Sacred Nile, and pour it upon the dry land, and it should become blood. But now Moses pleaded another obstacle. He was not _eloquent_, he was _of a slow speech, and a slow tongue_; no words had he wherewith to bend the awful Pharaoh on his throne. _Who hath made man’s mouth?_ was the reply; _Who maketh the dumb, the deaf, the blind? Have not I the Lord? Go, and I will be with thy mouth, I will teach thee what thou shalt say._ Still Moses made another effort to roll off from himself the awful responsibility of the commission. _O my Lord_, he cried, _send, I pray Thee, by the hand Thou shouldest send_. This last proof of distrust provoked even the Lord to anger, but it was the anger of Love, the Love that remembers mercy and sustains the weak. The Lord had already provided a spokesman. Aaron his brother was at this moment on his way to meet him, and he was known to be able to speak well. Together, like the Apostles afterwards, the Brothers should go in before Pharaoh; Aaron should be _instead of a mouth_, and Moses should be to him _instead of God_, and with his rod he should perform the prescribed signs. Then, at last, his timidity was removed; he consented to go, and the object of the Vision of the Burning Bush was thus far attained (Ex. iv. 1–17).