[9] Robinson, “The Pharaohs of the Bondage.”
CHAPTER VI.
THE ENCOURAGEMENT OF MOSES.
vi. 1–30.
We have seen that the name Jehovah expresses not a philosophic meditation, but the most bracing and reassuring truth—viz., that an immutable and independent Being sustains His people; and this great title is therefore reaffirmed with emphasis in the hour of mortal discouragement. It is added that their fathers knew God by the name of God Almighty, but by His name Jehovah was He not known, or made known, unto them. Now, it is quite clear that they were not utterly ignorant of this title, for no such theory as that it was hitherto mentioned by anticipation only, can explain the first syllable in the name of the mother of Moses himself, nor the assertion that in the time of Seth men began to call upon the name of Jehovah (Gen. iv. 26), nor the name of the hill of Abraham’s sacrifice, Jehovah-jireh (Gen. xxii. 14). Yet the statement cannot be made available for the purposes of any reasonable and moderate scepticism, since the sceptical theory demands a belief in successive redactions of the work in which an error so gross could not have escaped detection.
And the true explanation is that this Name was now, for the first time, to be realised as a sustaining power. The patriarchs had known the name; how its fitness should be realised: God should be known by it. They had drawn support and comfort from that simpler view of the Divine protection which said, “I am the Almighty God: walk before Me and be thou perfect” (Gen. xvii. 1). But thenceforth all the experience of the past was to reinforce the energies of the present, and men were to remember that their promises came from One who cannot change. Others, like Abraham, had been stronger in faith than Moses. But faith is not the same as insight, and Moses was the greatest of the prophets (Deut. xxxiv. 10). To him, therefore, it was given to confirm the courage of his nation by this exalting thought of God. And the Lord proceeds to state what His promises to the patriarchs were, and joins together (as we should do) the assurance of His compassionate heart and of His inviolable pledges: “I have heard the groaning of the children of Israel, ... and I have remembered My covenant.”
It has been the same, in turn, with every new revelation of the Divine. The new was implicit in the old, but when enforced, unfolded, reapplied, men found it charged with unsuspected meaning and power, and as full of vitality and development as a handful of dry seeds when thrown into congenial soil. So it was pre-eminently with the doctrine of the Messiah. It will be the same hereafter with the doctrine of the kingdom of peace and the reign of the saints on earth. Some day men will smile at our crude theories and ignorant controversies about the Millennium. We, meantime, possess the saving knowledge of Christ amid many perplexities and obscurities. And so the patriarchs, who knew God Almighty, but not by His name Jehovah, were not lost for want of the knowledge of His name, but saved by faith in Him, in the living Being to Whom all these names belong, and Who shall yet write upon the brows of His people some new name, hitherto undreamed by the ripest of the saints and the purest of the Churches. Meantime, let us learn the lessons of tolerance for other men’s ignorance, remembering the ignorance of the father of the faithful, tolerance for difference of views, remembering how the unusual and rare name of God was really the precursor of a brighter revelation, and yet again, when our hearts are faint with longing for new light, and weary to death of the babbling of old words, let us learn a sober and cautious reconsideration, lest perhaps the very truth needed for altered circumstance and changing problem may lie, unheeded and dormant, among the dusty old phrases from which we turn away despairingly. Moreover, since the fathers knew the name Jehovah, yet gained from it no special knowledge of God, such as they had from His Almightiness, we are taught that discernment is often more at fault than revelation. To the quick perception and plastic imagination of the artist, our world reveals what the boor will never see. And the saint finds, in the homely and familiar words of Scripture, revelations for His soul that are unknown to common men. Receptivity is what we need far more than revelation.
Again is Moses bidden to appeal to the faith of his countrymen, by a solemn repetition of the Divine promise. If the tyranny is great, they shall be redeemed with a stretched out arm, that is to say, with a palpable interposition of the power of God, “and with great judgments.” It is the first appearance in Scripture of this phrase, afterwards so common. Not mere vengeance upon enemies or vindication of subjects is in question: the thought is that of a deliberate weighing of merits, and rendering out of measured penalties. Now, the Egyptian mythology had a very clear and solemn view of judgment after death. If king and people had grown cruel, it was because they failed to realise remote punishments, and did not believe in present judgments, here, in this life. But there is a God that judgeth in the earth. Not always, for mercy rejoiceth over judgment. We may still pray, “Enter not into judgment with Thy servants, O Lord, for in Thy sight shall no man living be justified.” But when men resist warnings, then retribution begins even here. Sometimes it comes in plague and overthrow, sometimes in the worse form of a heart made fat, the decay of sensibilities abused, the dying out of spiritual faculty. Pharaoh was to experience both, the hardening of his heart and the ruin of his fortunes.