Chapter IV

_THE JOURNEY FROM THE RED SEA TO REPHIDIM._
EXOD. XV.–XIX. B.C. 1491.

AND now the ransomed people commenced their journey. Skirting the eastern shore of the Red Sea, they “entered” the wilderness of Shur (or Etham, Num. xxxiii. 8), on the western base of the high table-land which forms the northern portion of the peninsula of Sinai[68]. A three days’ march brought them to a well, probably _Ain Howâra_, plentifully supplied, indeed, with water, but so bitter that they could not drink of it, whence they called it Marah (“_bitterness_”). This was the first test of their faith in their Invisible Leader, and they proved unequal to it. They murmured against Moses, saying, _What shall we drink?_ In his distress Moses turned to the Lord, who bade him cast a tree into the waters, and they were straightway sweetened. Leaving Marah they reached ELIM (Wâdy _Ghurundel_, or Wâdy _Useit_), where were twelve wells of refreshing water, and three-score and ten palmtrees. Here they probably staid some days, and then passing between vast cliffs, probably at the mouth of the _Wâdy Tayibeh_, again came in sight of the deep blue waters of the Red Sea (Num. xxxiii. 10), where they encamped, and were able for the last time to discern the shadowy line of Egypt, the land of bondage. Leaving the sea-shore on the fifteenth day of the second month, they entered the shadeless desert of Sin (Ex. xvi. 1). By this time the supply of bread they had brought with them from Egypt was consumed, and the people burst forth into loud murmurings against Moses and Aaron. _Would God_, they cried, _we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots, and did eat bread to the full_. Thereupon Moses was commissioned to assure them of speedy relief, and that very evening dense flocks of quails, immense numbers of which are found in Arabia Petræa and the adjoining countries, covered the ground around their encampment (Ex. xvi. 13). Moreover the next morning, when _the dew had gone up, behold! there lay on the face of the wilderness a small round thing, as small as the hoar frost, white, like coriander seed, the taste of which was like wafers made with honey_. On seeing this curious substance, and not knowing its origin or properties, the Israelites exclaimed Man-hu, “_What is it?_” whence the substance hitherto unknown received the name of MANNA (Ex. xvi. 14–36).

Two conditions were annexed to the enjoyment of this extraordinary and unlooked-for blessing. The people were instructed to gather only a sufficient quantity for the wants of a single day, an omer (about five pints) each man, and they were to leave none of it until the morning. Some of them, however, infringed both these conditions, and in both instances found cause to regret their conduct. Some took the trouble to gather more than the prescribed quantity, and found that in spite of their exertions _he that gathered much had nothing over, and he that gathered little had no lack_. Others _did_ leave some of it until the morning, but they too found themselves disappointed, for it was in a state of decomposition and utterly unfit for food. On the sixth day, however, each man was surprised to find himself able to gather twice the usual quantity. This circumstance Moses explained to them. The seventh day was to be observed as a holy SABBATH (_rest_) unto the Lord, on that day no manna would be found lying on the ground, but on the sixth day they were to gather twice the usual quantity to make provision for the deficiency on the Sabbath. This command, however, was not universally obeyed. Some went out to gather on the Sabbath, but returned empty-handed. Thus the institution of the Day of Rest was presented as one of peculiar significance, and a preparation was made for the more precise legislation respecting it to be afterwards promulgated. In memory of this miraculous supply of the people’s needs, Moses directed that an omer of the Manna should be put aside in a vessel as a memorial to all future generations (Ex. xvi. 32–34; John vi. 31, 32; 1 Cor. x. 3; Heb. ix. 4).

After a halt of a week in the wilderness of Sin, and also at two intermediate stations, DOPHKAH and ALUSH (Num. xxxiii. 12–14), the positions of which are unknown, the Israelites reached REPHIDIM (“_places of Rest_”), most probably the _Wâdy Feirân_, and “the finest valley in the whole peninsula.” Two circumstances distinguished their encampment in this valley. In consequence of a second failure of water the murmurings of the people against their leader reached such a pitch, that they showed signs of a readiness even to stone him with stones. Again, however, the Lord interposed, and mercifully directed Moses to strike a rock in Horeb, _i.e._ one of the outer hills in the Sinaitic group, whereupon a copious stream flowed forth, and refreshed the thirsty host. In memory of the murmuring of the people, Moses named the spot MASSAH (“_temptation_”), and MERIBAH (“_strife_”) (Ex. xvii. 7).

The other circumstance which rendered memorable the encampment at this spot was of a different nature. One of the main streams of population occupying at this time the Sinaitic Peninsula, was the powerful tribe of AMALEK. Their settlements extended from the northern part of the peninsula, even to the borders of Palestine. They were descended from Esau, and were governed by a chief, who bore the title, by some deemed hereditary, of AGAG, the “_Burner_” or “_Destroyer_.” (Comp. Num. xxiv. 7; 1 Sam. xv. 8, 9.) Regarding the encampment of the Israelites in the rich and fertile valley of Rephidim with no friendly feelings, they mustered their forces, and treacherously falling upon their exhausted rear, _smote the hindmost of them and the feeble amongst them, when they were faint and weary_ (Deut. xxv. 17–19). To repel this attack Moses directed a young man, whose name is here for the first time mentioned, JOSHUA, or as he was now called HOSHEA (_salvation_), the son of Nun, of the tribe of Ephraim, to select a body of men, and go forth to meet Amalek in the valley. Meanwhile he himself ascended the hill, whence, probably, the refreshing streams had issued, with the rod of God in his hand, and accompanied by Aaron and Hur. There within sight of the battle in the valley below, he stood and stretched forth his hands in supplication to heaven. So long as his hands remained thus uplifted, the Israelites made good their superiority over the foe, but as often as from weariness his hands drooped Amalek prevailed. For a long time the contest seemed undecided. At length Aaron and Hur, seeing Moses wearied with his exertions, took a stone and placed it under him, and stayed up his hands in the attitude of supplication, till the sun went down, by which time Amalek had sustained a total defeat, and been smitten with the edge of the sword. This victory and the circumstances leading to it were too important to be forgotten. On the summit of the hill, where he had stood in the attitude of prayer, Moses erected an altar, which he called JEHOVAH-NISSI (_the Lord is my Banner_), and, by the Divine direction, inscribed in a book the account of Amalek’s attack, and rehearsed it in the ears of Joshua. Their treacherous conduct had placed them under the same ban as the nations of Canaan, and the Lord _would utterly put out the remembrance of Amalek from under heaven_ (Ex. xvii. 14; 1 Sam. xv. 2, 3; 2 Sam. viii. 12).

Not long afterwards, JETHRO, the father-in-law of Moses, having heard all that the Lord had done for his kinsman, and of the wonderful deliverance of the Israelites from Egypt, left his tents among the Midianites and came to meet him, with his daughter Zipporah, and her two sons Gershom and Eliezer. After mutual salutation, the two passed into the tent, and Moses recounted to his father-in-law the marvels of the Exodus, the travail of the people by the way, and their late deliverance from the sword of Amalek. Jethro rejoiced at the recital, bestowed upon the Israelites his solemn blessing, and offered sacrifices to Jehovah, to which and the thanksgiving-feast that followed, Aaron the future high-priest, and all the elders of Israel were invited. On the morrow, perceiving Moses occupied from morning until evening with the administration of justice and the settlement of disputes among the people, Jethro ventured to remonstrate with him on the risk he incurred by undertaking unaided so heavy a burden. He suggested that judges, rulers, and elders, _able men, such as feared God, and hated covetousness_, should be appointed, who should at stated seasons see justice done between man and man, and reserve only the weightier matters for the attention of Moses himself. His wise advice was adopted, and men were duly appointed to preside over every ten, every fifty, every hundred, and every thousand of the people, and thus equalize the burden hitherto sustained by Moses alone (Ex. xviii. 1–27).