The Expositor's Bible: The Book of Exodus

by G. A. Chadwick

And twice over this emancipator and lawgiver, in the first flush of his success, impresses upon them the homely duty of teaching their households what God had done for them (vers. 8, 14; cf. xii. 26).

This, accordingly, the Psalmist learned, and in his turn transmitted. He heard with his ears and his fathers told him what God did in their days, in the days of old. And he told the generation to come the praises of Jehovah, and His strength, and His wondrous works (Ps. xliv. 1, lxxviii. 4).

But it is absurd to treat these verses, as Kuenen does, as evidence that the story is mere legend: “transmitted from mouth to mouth, it gradually lost its accuracy and precision, and adopted all sorts of foreign elements.” To prove which, we are gravely referred to passages like this. (Religion of Israel, i. 22, Eng. Vers.) The duty of oral instruction is still acknowledged, but this does not prove that the narrative is still unwritten.

From the emphatic language in which Moses urged this double duty, too much forgotten still, of remembering and showing forth the goodness of God, sprang the curious custom of the wearing of phylacteries. But the Jews were not bidden to wear signs and frontlets: they were bidden to let hallowed memories be unto them in the place of such charms as they had seen the Egyptians wear, “for a sign unto thee, upon thine hand, and for a frontlet between thine eyes, that the law of the Lord may be in thy mouth” (ver. 9). Such language is frequent in the Old Testament, where mercy and truth should be bound around their necks; their fathers’ commandments should be tied around their necks, bound on their fingers, written on their hearts; and Sion should clothe herself with her converts as an ornament, and gird them upon her as a bride doth (Prov. iii. 3, vi. 21, vii. 3; Isa. xlix. 18).

But human nature still finds the letter of many a commandment easier than the spirit, a ceremony than an obedient heart, penance than penitence, ashes on the forehead than a contrite spirit, and a phylactery than the gratitude and acknowledgment which ought to be unto us for a sign on the hand and a frontlet between the eyes.

We have already observed the connection between the thirteenth verse and the events of the previous night. But there is an interesting touch of nature in the words “the firstling of an ass thou shalt redeem with a lamb.” It was afterwards rightly perceived that all unclean animals should follow the same rule; but why was only the ass mentioned? Plainly because those humble journeyers had no other beast of burden. Horses pursued them presently, but even the Egyptians of that period used them only in war. The trampled Hebrews would not possess camels. And thus again, in the tenth commandment, when the stateliest of their cattle is specified, no beast of burden is named with it but the ass: “Thou shalt not covet ... his ox nor his ass.” It is an undesigned coincidence of real value; a phrase which would never have been devised by legislators of a later date; a frank and unconscious evidence of the genuineness of the story.

Some time before this, a new and fierce race, whose name declared them to be “emigrants,” had thrust itself in among the tribes of Canaan—a race which was long to wage equal war with Israel, and not seldom to see his back turned in battle. They now held all the south of Palestine, from the brook of Egypt to Ekron (Josh. xv. 4, 47). And if Moses in the flush of his success had pushed on by the straight and easy route into the promised land, the first shock of combat with them would have been felt in a few weeks. But “God led them not by the way of the Philistines, though that was near, for God said, Lest peradventure the people repent them when they see war, and they return to Egypt” (ver. 17).

From this we learn two lessons. Why did not He, Who presently made strong the hearts of the Egyptians to plunge into the bed of the sea, make the hearts of His own people strong to defy the Philistines? The answer is a striking and solemn one. Neither God in the Old Testament, nor God manifested in the flesh, is ever recorded to have wrought any miracle of spiritual advancement or overthrow. Thus the Egyptians were but confirmed in their own choice: their decision was carried further. And even Saul of Tarsus was illuminated, not coerced: he might have disobeyed the heavenly vision. He was not an insincere man suddenly coerced into earnestness, nor a coward suddenly made brave. In the moral world, adequate means are always employed for the securing of desired effects. Love, gratitude, the sense of danger and of grace, are the powers which elevate characters. And persons who live in sensuality, fraud, or falsehood, hoping to be saved some day by a sort of miracle of grace, ought to ponder this truth, which may not be the gospel now fashionable, but is unquestionably the statement of a Scriptural fact: in the moral sphere, God works by means and not by miracle.

A free life, the desert air, the rejection of the unfit by many visitations, and the growth of a new generation amid thrilling events, in a soul-stirring region, and under the pure influences of the law,—these were necessary before Israel could cross steel with the warlike children of the Philistines; and even then, it was not with them that he should begin.