A.M. 2433. the sand. By this action he imagined that his brethren would be B.C. 1571. led to understand his destination as the deliverer of Israel; but that Flies to they mistook it can excite no astonishment. Probably this proceeding ought to be considered as indiscreet, resulting rather from the impatience of zeal, than from purity of intention: and it was succeeded by very disastrous consequences; for on the following day he saw two Hebrews striving together, and upon his attempting to settle the dispute by remonstrating with the aggressor, he was indignantly repulsed, with the inquiry, "Who made thee a Prince and a Judge over us? Intendest thou to kill me as thou killedst the Egyptian?" By this it was evident the action of the past day was discovered; and as the king was resolved to put him to death, according to the laws of the country, no alternative remained but immediate escape. Having fled across the desert into Arabia Petræa, he stopped and took up his residence in the land of Midian, which was situated upon the farther side of the two inlets of the A.M. 2473. Red Sea, to the east of the wilderness of Sin and Etham. Upon B.C. 1531. his arrival he sat down by a well of water, where he had an opportunity of displaying both his sensibility and his courage. The daughters of Reuel or Raguel, seven in number, coming to water their father's flocks, the rival shepherds of the neighbourhood rudely drove them away, upon which Moses rose up and volunteered his successful interference. They hastened home-and their father, astonished at their early return, inquired the reason; which was no sooner discovered, than he sent to invite him to participate his hospitality. Jethro (for such was the name of his host,) soon formed a more permanent connection with Moses, by marrying one of his daughters to the stranger, who took up his residence in the family to superintend his possessions. By this marriage he had two sons, named Gershom and Eliezer. Marries Jethro's daughter. Composes the Pentateuch. The father-in-law of Moses was the Priest of Midian, and, probably, as these offices were usually conjoined, the ruler also of the people, who were Cuthites. It has been supposed, that in this retirement Moses, under the influence of inspiration, composed the five historical books of the Pentateuch, which constitutes the first portion of the sacred record. The book of Job is also assigned to the same author, and the same period. Others, however, are of opinion, that in this seclusion he relinquished his former views, and that his zeal expired with his hopes. Midian was unfavourably situated for any communication respecting his brethren in Egypt; and, perhaps, imagining that if the design itself were not abandoned, his particular agency was dispensed with, he alienated himself from the Hebrews by forming an intimate connection with another race. Year after year rolled on, till another forty years was added to his life, but no deliverance was effected; and none, according to human probability, likely to be effected for his people, who continued to groan beneath the yoke of Egyptian bondage. Circumstances seemed to have encircled him with an impassable barrier, and could A.M. 2473. he even return to his brethren, what influence did he possess, or B.c. 1531. what patronage could he anticipate? A question may here very naturally arise, why should God permit the nation, for whom so wonderful a manifestation was intended, to continue for a succession of years in a state of such galling servitude or why, if Moses were to become their leader, was he suffered to waste the strength of his days in solitude and inaction? To this there is but one reply—the ways of God are above our ways, and his thoughts above our thoughts. So certain are all his arrangements, that no event need to be hurried, to secure it against contingency; and so wise, that the general advance of the entire system of things resulting from mutual dependence, requires that no particular circumstance be precipitated into undue rapidity, or pushed into disproportionate prominence. appearance The hour of liberation at length arrived. Having led the flock of A.m. 2513. Jethro to a part of the desert near mount Horeb, Moses was sur- B.C. 1491. prised, amidst his usual occupations, by the phenomenon of a bush Divine involved in flames, without being consumed. Having immediately at Horeb. approached, for the purpose of investigating the cause of this mysterious appearance, a voice suddenly issued from the fire; and after twice distinctly uttering his name, commanded him to put off his shoes, declaring that the spot on which he stood was consecrated by the presence of the eternal God. Overawed by the manifestation, he hid his face while he listened to the solemn proclamations of majesty and mercy. He was assured, that the God of Abraham, the God of Isaac, and the God of Jacob was there; and that having watched with incessant solicitude the condition of his afflicted people in Egypt, he was come down to deliver them out of a state of servitude, with a view of eventually establishing them in the luxurious borders of Canaan, whence the Hittites, Amorites, Perizzites, and other nations were to be expelled. Moses was further informed, that Moses he was fixed upon as the agent of providence to accomplish this deliver the change, and must immediately repair to Pharaoh to commence the Hebrews undertaking. With a modesty which is eminently characteristic of bondage. this extraordinary man, he expressed his consciousness of being disqualified for so important a service; but "certainly," said God, "I will be with thee:' a declaration which ought to have removed every apprehension from his mind, and to have induced the most unhesitating compliance. He was, however, still scrupulous; partly from a sense of personal incompetency, and partly from a suspicion of some possible illusion. "When I come," said he, "to the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you, and they shall say to me, what is his name? What shall I say unto them?" The reply to this question was truly striking and impressive-"I AM THAT I AM. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." In 66 appointed to from A.M. 2513. addition to this he was furnished with a detailed answer to the B.C. 1491. anticipated inquiries of the people of Israel, which contained an Miracles performed to inspire him with confidence. He leaves exposition of the merciful designs of God respecting their future happy destiny. Moses continued reluctant: domestic fondness, perhaps, played about his heart; he had formed interesting connections in the country; he recollected the severity with which he had once been treated by the people from whom he had now been many years estranged; he felt aware that he incurred the forfeiture of his life by returning to Egypt; and he imagined that those to whom he was especially sent would dispute his commission. We cannot justify this distrust; but we must admire that amazing condescension in the Divine Being, which performed successive miracles in order to inspire him with a proper degree of confidence. Being directed to cast the rod which he held in his hand to the ground, it instantly became a serpent; when he put forth his hand to regain it, the serpent was re-transformed into a rod. He was then commanded to thrust his hand into his bosom, and it became leprous as snow, till, upon his repeating the action, it was perfectly restored to its original appearThese signs he was directed to repeat in the presence of the ance. Egyptian King. After this, a new objection is named: "O, my Lord," said Moses, "I am not eloquent, neither heretofore nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue. A promise was immediately given of affording him every requisite assistance, which does not appear to have removed his unwarrantable hesitation, till the further assurance that his brother Aaron, who was, by the special appointment of Jehovah, already on the way to meet him, should be his spokesman, while he was to be endowed with the power of performing miracles with his rod. It is singular enough that Moses was afterwards called by the Egyptians Alphi, which signifies the mouth or oracle of God. Determined at length upon pursuing the course which duty prescribed, he introduced the subject to Jethro, and gained his consent to visit his brethren in the land of bondage. His wife and his sons accompanied him on his journey: when the Lord met him, and it is said "sought to kill him." The reason of this remarkable circumstance is mentioned in the history. Circumcision had been prescribed to Abraham as a badge of admission into the covenant with which it had pleased God to enter with the Israelites through his instrumentality, and it was enjoined with the attendant penalty of excision to every uncircumcised individual. It seems probable that Moses had been seduced by his wife into a neglect of this ordinance, with regard to their son, and it was nothing but an apprehension of danger that urged her to comply; which she did, however, with this bitter taunt, a bloody husband art thou to me." 66 "We see now," says Mr. Bryant, "the shepherd of Horeb, the man of slow speech, arrived upon the confines of Egypt, with a his return to design to free his people. If we set aside all supernatural assistance, a.m. 2513. he stands single and unsupported, without one requisite towards the B.C. 1491. completion of his purpose. How can we suppose a person so Circumcircumstanced, capable of carrying on a scheme so arduous in its stances of execution? We must continually bear in mind the time that he had Egypt. been absent, and his ignorance of every thing which had happened in that interval. We are assured that he did not know whether his brother Aaron was alive. Hence it is manifest, that previous to his departure from Midian, he had never sent to try the temper of his people, nor to know how the Prince of the country stood affected towards them. Great revolutions might have happened during the time that he had been away; and those whom he intended to deliver, might not have stood in need of his assistance. He purposed to lead them to another country, when they might have been contented with that which they enjoyed; or they might already have migrated, and Moses not have been apprised of it. These were circumstances of consequence, of which he should have obtained some intelligence; but he seems not to have had power or opportunity to gain it. His brother was alive, and appears to have resided in the court of Pharaoh. And there must have been, among the elders of the people, persons who could consult for their brethren, and preserve them, if their deliverance were to be effected by human means. Moses sets out singly to perform what their wisdom and experience jointly could not effect; and this without knowing for certain, that he had any friend or ally. Let us, however, suppose, that his zeal, which had deen dormant for so many years, at last induced him to prosecute this scheme; and that, having quitted his place of ease and retirement, and bidden adieu to his connections of very long standing, he arrived, with his staff in his hand, like a pilgrim in Egypt. He had here Natural two difficulties to encounter. The first was to get together some of the task hundreds of thousands of people, who were scattered over the face undertaken of the country, and then to persuade them to follow him to Canaan. Exod. v. 12. This was a real difficulty, as it could not be easy to collect them, much less to gain their confidence. Some of the Tribe of Ephraim, had, upon a time, made an invasion upon the land of Canaan, but were cut off by the natives of Gath. This could not afford any 1 Chron. vii. encouragement to the remaining Israelites, to undertake an expedition against the people of that country. The next difficulty was to get access to the Prince who reigned; and request, or demand, the dismission of so many useful subjects. Moses was quite a stranger at the Egyptian Court, and not gifted with the powers of persuasion; and at the same time, in character no better than a Midianitish shepherd. What plea could he use, or what art employ? All that he could say upon the occasion was, that he was a prophet of the Lord, the God of the Hebrews; and that he desired, in his name, to carry the people collectively, old and young, to sacrifice in the wilderness. But this would prove but a weak plea, when not sup difficulties by Moses. 21. A.M. 2513. ported by some sign, to show that it had the sanction of divine B.C. 1491. authority. What answer could be expected from a monarch upon Exod. v. 2. such an occasion? Even the same which was really given,—“ Who Exod. v. 9. 66 Yet the is the Lord that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go.-Get you unto your burdens." And what was the consequence?-An imposition of double duty," Let there more work be laid upon the men, that they may labour therein: and let them not regard vain words." They were in consequence of this to make bricks without the requisites, Exod. v. 12. being denied straw, So the people were scattered abroad throughout all the land of Egypt, to gather stubble instead of straw." same tale of bricks was demanded. This was enough to make the people detest the name of Moses. It must have ruined him in their opinion, and defeated all his views; for the people, whom he wanted to collect, were separated more than ever. Their disaffection may be learnt from their words, when Moses had delivered his message: "And they met Moses and Aaron, who stood in the way as they came forth from Pharaoh, and they said unto them, The Lord look upon you and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hands to slay us.' Exod. v. 20, 21. Divine in necessary for the deliverance of the Israelites 66 It “Thus,” as the same author observes, we see from the wonderterposition ful texture of this history, that the deliverance of the Israelites could not be effected without the divine interposition. For these were difficulties which neither the wisdom nor ability of men could remedy. Yet they were remedied; but it was by a far superior power. was by God himself, who suffered his people to be in this perplexity and distress, that they might wish for deliverance, and be ready to obey. Accordingly, when upon the display of his wonders, they acknowledged the hand of the Almighty, and proffered their obedience to his prophet, they were delivered by him from those evils, from which no power on earth could have freed them. Thus we see that the same mode of acting may be wisdom in God, and folly in man.” Interview with Pharaoh. It was not without extreme difficulty, nor till after repeated miracles, that the commissioned agents of a wonder-working providence, succeeded in procuring the escape of the enslaved children of Israel. The application for their release only exasperated the king, and for a time increased the miseries of these poor people. The first in the series of miracles performed by Moses and his associate, Aaron, was in the immediate presence of Pharaoh: the latter cast down his rod, and it became a serpent. The magicians and sorcerers of Egypt being sent for to confront the servants of the most High God, imitated this action, and each man's rod became a serpent; but there was this proof of superiority furnished--the rod of Aaron swallowed up their rods. Prejudice, however, is never discriminating, and the evidence of divine interposition not only failed to subdue the incredulity, or allay the vengeance of the king, |