Expositor's Bible Commentary
Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.CHAPTER XV.
THE SONG OF MOSES.
During this halt they prepared that great song of triumph which St. John heard sung by them who had been victorious over the beast, standing by the sea of glass, having the harps of God. For by that calmer sea, triumphant over a deadlier persecution, they still found their adoration and joy expressed in this earliest chant of sacred victory. Because all holy hearts give like thanks to Him Who sitteth upon the throne, therefore "deep answers unto deep," and every great crisis in the history of the Church has legacies for all time and for eternity; and therefore the triumphant song of Moses the servant of God enriches the worship of heaven, as the penitence and hope and joy of David enrich the worship of the Church on earth (Revelation 15:3).
Like all great poetry, this song is best enjoyed when it is neither commented upon nor paraphrased, but carefully read and warmly felt. There are circumstances and lines of thought which it is desirable to point out, but only as a preparation, not a substitute, for the submission of a docile mind to the influence of the inspired poem itself. It is unquestionably archaic. The parallelism of Hebrew verse is already here, but the structure is more free and unartificial than that of later poetry; and many ancient words, and words of Egyptian derivation, authenticate its origin. So does the description of Miriam, in the fifteenth verse, as "the prophetess, the sister of Aaron." In what later time would she not rather have been called the sister of Moses? But from the lonely youth who found Aaron and Miriam together as often as he stole from the palace to his real home--the lonely man who regained both together when he returned from forty years of exile, and who sometimes found them united in opposition to his authority (Numbers 12:1-2)--from Moses alone the epithet is entirely natural.
It is also noteworthy that Philistia is mentioned first among the foes who shall be terrified (Exodus 15:14, R.V.), because Moses still expected the invasion to break first on them. But the unbelieving fears of Israel changed the route, so that no later poet would have set them in the forefront of his song. Thus also the terror of the Edomites is anticipated, although in fact they sturdily refused a passage to Israel through their land (Numbers 20:20). All this authenticates the song, which thereupon establishes the miraculous deliverance that inspired it.
The song is divided into two parts. Up to the end of the twelfth verse it is historical: the remainder expresses the high hopes inspired by this great experience. Nothing now seems impossible: the fiercest tribes of Palestine and the desert may be despised, for their own terror will suffice to "melt" them; and Israel may already reckon itself to be guided into the holy habitation (Exodus 15:13).
The former part is again subdivided, by a noble and instinctive art, into two very unequal sections. With amplitude of triumphant adoration, the first ten verses tell the same story which the eleventh and twelfth compress into epigrammatical vigour and terseness. To appreciate the power of the composition, one should read the fourth, fifth, and sixth verses, and turn immediately to the twelfth.
Each of these three divisions closes in praise, and as in the "Israel in Egypt," it was probably at these points that the voices of Miriam and the women broke in, repeating the first verse of the ode as a refrain (Exodus 15:1 and Exodus 15:21). It is the earliest recognition of the place of women in public worship. And it leads us to remark that the whole service was responsive. Moses and the men are answered by Miriam and the women, bearing timbrels in their hands; for although instrumental music had been sorely misused in Egypt, that was no reason why it should be excluded now. Those who condemn the use of instruments in Christian worship virtually contend that Jesus has, in this respect, narrowed the liberty of the Church, and that a potent method of expression, known to man, must not be consecrated to the honour of God. And they make the present time unlike the past, and also unlike what is revealed of the future state.
Moreover there was movement, as in very many ancient religious services, within and without the pale of revelation. Such dances were generally slow and graceful; yet the motion and the clang of metal, and the vast multitudes congregated, must be taken into account, if we would realise the strange enthusiasm of the emancipated host, looking over the blue sea to Egypt, defeated and twice bereaved, and forward to the desert wilds of freedom.
The poem is steeped in a sense of gratitude. In the great deliverance man has borne no part. It is Jehovah Who has triumphed gloriously, and cast the horse and charioteer--there was no "rider"--into the sea. And this is repeated again and again by the women as their response, in the deepening passion of the ode. "With the breath of His nostrils the waters were piled up.... He blew with His wind and the sea covered them." And such is indeed the only possible explanation of the Exodus, so that whoever rejects the miracle is beset with countless difficulties. One of these is the fact that Moses, their immortal leader, has no martial renown whatever. Hebrew poetry is well able to combine gratitude to God with honour to the men of Zebulun who jeopardised their lives unto the death, to Jael who put her hand to the nail, to Saul and Jonathan who were swifter than eagles and stronger than lions. Joshua and David can win fame without dishonour to God. Why is it that here alone no mention is made of human agency, except that, in fact, at the outset of their national existence, they were shown, once for all, the direct interposition of their God?
From gratitude springs trust: the great lesson is learned that man has an interest in the Divine power. "My strength and song is Jah," says the second verse, using that abbreviated form of the covenant name Jehovah, which David also frequently associated with his victories. "And He is become my salvation." It is the same word as when, a little while ago, the trembling people were bidden to stand still and see the salvation of God. They have seen it now. Now they give the word Salvation for the first time to the Lord as an appellation, and as such it is destined to endure. The Psalmist learns to call Him so, not only when he reproduces this verse word for word (Psalm 118:14), but also when he says, "He only is my rock and my salvation" (Psalm 62:2), and prays, "Before Ephraim, Benjamin, and Manasseh, come for salvation to us" (Psalm 80:2).
And the same title is known also to Isaiah, who says, "Behold God is my salvation," and "Be Thou their arm every morning, our salvation also in the time of trouble" (Isaiah 12:2, Isaiah 33:2).
The progress is natural from experience of goodness to appropriation: He has helped me: He gives Himself to me; and from that again to love and trust, for He has always been the same: "my father," not my ancestors in general, but he whom I knew best and remember most tenderly, found Him the same Helper. And then love prompts to some return. My goodness extendeth not to Him, yet my voice can honour Him; I will praise Him, I will exalt His name. Now, this is the very spirit of evangelical obedience, the life-blood of the new dispensation racing in the veins of the old.
Where praise and exaltation are a spontaneous instinct, there is loyal service and every good work, not rendered by a hireling but a child. Had He not said, "Israel is My son"?
From exultant gratitude and trust, what is next to spring? That which is reproachfully called anthropomorphism, something which indeed easily degenerates into unworthy notions of a God limited by such restraints or warped by such passions as our own, yet which is after all a great advance towards true and holy thoughts of Him Who made man after His image and in His likeness.
Human affection cannot go forth to God without believing that like affection meets and responds to it. If He is indeed the best and purest, we must think of Him as sharing all that is best and purest in our souls, all that we owe to His inspiring Spirit.
"So through the thunder comes a human voice, Saying 'O heart I made, a heart beats here.'"
If ever any religion was sternly jealous of the Divine prerogatives, profoundly conscious of the incommunicable dignity of the Lord our God Who is one Lord, it was the Jewish religion. Yet when Jesus was charged with making Himself God, He could appeal to the doctrine of their own Scripture--that the judges of the people exercised so divine a function, and could claim such divine support, that God Himself spoke through them, and found representatives in them. "Is it not written in your law, I said Ye are gods?" (John 10:34). Not in vain did He appeal to such scriptures--and there are many such--to vindicate His doctrine. For man is never lifted above himself, but God in the same degree stoops towards us, and identifies Himself with us and our concerns. Who then shall limit His condescension? What ground in reason or revelation can be taken up for denying that it may be perfect, that it may develop into a permanent union of God with the creature whom He inspired with His own breath? It is by such steps that the Old Testament prepared Israel for the Incarnation. Since the Incarnation we have actually needed help from the other side, to prevent us from humanising our conceptions over-much. And this has been provided in the ever-expanding views of His creation given to us by science, which tell us that if He draws nigh to us it is from heights formerly undreamed of. Now, such a step as we have been considering is taken unawares in the bold phrase "Jehovah is a man of war." For in the original, as in the English, this includes the assertion "Jehovah is a man." Of course it is only a bold figure. But such a figure prepares the mind for new light, suggesting more than it logically asserts.
The phrase is more striking when we remember that remarkable peculiarity of the Exodus and its revelations which has been already pointed out. Elsewhere God appears in human likeness. To Abraham it was so, just before, and to Manoah soon afterwards. Ezekiel saw upon the likeness of the throne the likeness of the appearance of a man (Ezekiel 1:26). But Israel saw no similitude, only he heard a voice. This was obviously a safeguard against idolatry. And it makes the words more noteworthy, "Jehovah is a man of war," marching with us, our champion, into the battle. And we know Him as our fathers knew Him not,--"Jehovah is His name."
* * * * *
The poem next describes the overthrow of the enemy: the heavy plunge of men in armour into the deeps, the arm of the Lord dashing them in pieces, His "fire" consuming them, while the blast of His nostrils is the storm which "piles up" the waters, solid as a wall of ice, "congealed in the heart of the sea." Then the singers exultantly rehearse the short panting eager phrases, full of greedy expectation, of the enemy breathless in pursuit--a passage well remembered by Deborah, when her triumphant song closed by an insulting repetition of the vain calculations of the mother of Sisera and "her wise ladies."
The eleventh verse is remarkable as being the first announcement of the holiness of God. "Who is like unto Thee, glorious in holiness?" And what does holiness mean? The Hebrew word is apparently suggestive of "brightness," and the two ideas are coupled by Isaiah (Isaiah 10:17): "The Light of Israel shall be for a fire, and his Holy One for a flame." There is indeed something in the purity of light, in its absolute immunity from stain--no passive cleanness, as of the sand upon the shore, but intense and vital--and in its remoteness from the conditions of common material substances, that well expresses and typifies the lofty and awful quality which separates holiness from mere virtue. "God is called the Holy One because He is altogether pure, the clear and spotless Light; so that in the idea of the holiness of God there are embodied the absolute moral purity and perfection of the Divine nature, and His unclouded glory" (Keil, Pent., ii. 99). In this thought there is already involved separation, a lofty remoteness.
And when holiness is attributed to man, it never means innocence, nor even virtue, merely as such. It is always a derived attribute: it is reflected upon us, like light upon our planet; and like consecration, it speaks not of man in himself, but in his relation to God. It expresses a kind of separation to God, and thus it can reach to lifeless things which bear a true relation to the Divine. The seventh day is thus "hallowed." It is the very name of the "Holy Place," the "Sanctuary." And the ground where Moses was to stand unshod beside the burning bush was pronounced "holy," not by any concession to human weakness, but by the direct teaching of God. Very inseparable from all true holiness is separation from what is common and unclean. Holy men may be involved in the duties of active life; but only on condition that in their bosom shall be some inner shrine, whither the din of worldliness never penetrates, and where the lamp of God does not go out.
It is a solemn truth that a kind of inverted holiness is known to Scripture. Men "sanctify themselves" (it is this very word), "and purify themselves to go into the gardens, ... eating swine's flesh and the abomination and the mouse" (Isaiah 66:17). The same word is also used to declare that the whole fruit of a vineyard sown with two kinds of fruit shall be forfeited (Deuteronomy 22:9), although the notion there is of something unnatural and therefore interdicted, which notion is carried to the utmost extreme in another derivative from the same root, expressing the most depraved of human beings.
Just so, the Greek word "anathema" means both "consecrated" and "marked out for wrath" (Luke 21:5; 1 Corinthians 16:22 the difference in form is insignificant.) And so again our own tongue calls the saints "devoted," and speaks of the "devoted" head of the doomed sinner, being aware that there is a "separation" in sin as really as in purity. The gods of the heathen, like Jehovah, claimed an appropriate "holiness," sometimes unspeakably degraded. They too were separated, and it was through long lines of sphinxes, and many successive chambers, that the Egyptian worshipper attained the shrine of some contemptible or hateful deity. The religion which does not elevate depresses. But the holiness of Jehovah is noble as that of light, incapable of defilement. "Who among the gods is like Thee ... glorious in holiness?" And Israel soon learned that the worshipper must become assimilated to his Ideal: "Ye shall be holy men unto Me" (Exodus 22:31). It is so with us. Jesus is separated from sinners. And we are to go forth unto Him out of the camp, bearing His reproach (Hebrews 7:26, Hebrews 13:13).
The remainder of the song is remarkable chiefly for the confidence with which the future is inferred from the past. And the same argument runs through all Scripture. As Moses sang, "Thou shalt bring them in and plant them in the mountain of Thine inheritance," because "Thou stretchedst out Thy right hand, the earth swallowed" their enemies, so David was sure that goodness and mercy should follow him all the days of his life, because God was already leading him in green pastures and beside still waters. And so St. Paul, knowing in Whom he had believed, was persuaded that He was able to keep his deposit until that day (2 Timothy 1:12).
So should pardon and Scripture and the means of grace reassure every doubting heart; for "if the Lord were pleased to kill us, He would not have ... showed us all these things" (Jdg 13:23). And in theory, and in good hours, we confess that this is so. But after our song of triumph, if we come upon bitter waters we murmur; and if our bread fail, we expect only to die in the wilderness.
 There is no warrant in the use of Scripture for Stanley's assertion that the word translated "dances" should be rendered "guitars." (Smith's Dict. of Bible, Article Miriam.)
 This is to be taken literally; it does not mean the waves, but the quicksands in which they "drave heavily," and which, when steeped in the returning waters, engulfed them.
So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.SHUR.
From the Red Sea the Israelites marched into the wilderness of Shur--a general name, of Egyptian origin, for the district between Egypt and Palestine, of which Etham, given as their route in Numbers (Numbers 33:8), is a subdivision. The rugged way led over stone and sand, with little vegetation and no water. And the "three days' journey" to Marah, a distance of thirty-three miles, was their first experience of absolute hardship, for not even the curtain of miraculous cloud could prevent them from suffering keenly by heat and thirst.
It was a period of disillusion. Fond dreams of ease and triumphant progress, with every trouble miraculously smoothed away, had naturally been excited by their late adventure. Their song had exulted in the prospect that their enemies should melt away, and be as still as a stone. But their difficulties did not melt away. The road was weary. They found no water. They were still too much impressed by the miracle at the Red Sea, and by the mysterious Presence overhead, for open complaining to be heard along the route; but we may be sure that reaction had set in, and there was many a sinking heart, as the dreary route stretched on and on, and they realised that, however romantic the main plan of their journey, the details might still be prosaic and exacting. They sang praises unto Him. They soon forgat His works. Aching with such disappointments, at last they reached the waters of Marah, and they could not drink, for they were bitter.
And if Marah be indeed Huwara, as seems to be agreed, the waters are still the worst in all the district. It was when the relief, so confidently expected, failed, and the term of their sufferings appeared to be indefinitely prolonged, that their self-control gave way, and they "murmured against Moses, saying, What shall we drink?" And we may be sure that wherever discontent and unbelief are working secret mischief to the soul, some event, some disappointment or temptation, will find the weak point, and the favourable moment of attack, just as the seeds of disease find out the morbid constitution, and assail it.
Now, all this is profoundly instructive, because it is true to the universal facts of human nature. When a man is promoted to unexpected rank, or suddenly becomes rich, or reaches any other unlooked-for elevation, he is apt to forget that life cannot, in any position, be a romance throughout, a long thrill, a whole song at the top note of the voice. Affection itself has a dangerous moment, when two united lives begin to realise that even their union cannot banish aches and anxieties, weariness and business cares. Well for them if they are content with the power of love to sweeten what it cannot remove, as loyal soldiers gladly sacrifice all things for the cause, and as Israel should have been proud to endure forced marches under the cloudy banner of its emancipating God.
As neither rank nor affection exempts men from the dust and tedium of life, or from its disappointments, so neither does religion. When one is "made happy" he expects life to be only a triumphal procession towards Paradise, and he is startled when "now for a season, if need be, he is in heaviness through manifold temptations." Yet Christ prayed not that we should be taken out of the world. We are bidden to endure hardness as good soldiers, and to run with patience the race which is set before us; and these phrases indicate our need of the very qualities wherein Israel failed. As yet the people murmured not ostensibly against God, but only against Moses. But the estrangement of their hearts is plain, since they made no appeal to God for relief, but assailed His agent and representative. Yet they had not because they asked not, and relief was found when Moses cried unto the Lord. Their leader was "faithful in all his house"; and instead of upbraiding his followers with their ingratitude, or bewailing the hard lot of all leaders of the multitude, whose popularity neither merit nor service can long preserve unclouded, he was content to look for sympathy and help where we too may find it.
We read that the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet. In this we discern the same union of Divine grace with human energy and use of means, as in all medicine, and indeed all uses of the divinely enlightened intellect of man. It would have been easy to argue that the waters could only be healed by miracle, and if God wrought a miracle what need was there of human labour? There was need of obedience, and of the co-operation of the human will with the divine. We shall see, in the case of the artificers of the tabernacle, that God inspires even handicraftsmen as well as theologians--being indeed the universal Light, the Giver of all good, not only of Bibles, but of rain and fruitful seasons. But the artisan must labour, and the farmer improve the soil.
Shall we say with the fathers that the tree cast into the waters represents the cross of Christ? At least it is a type of the sweetening and assuaging influences of religion--a new element, entering life, and as well fitted to combine with it as medicinal bark with water, making all wholesome and refreshing to the disappointed wayfarer, who found it so bitter hitherto.
The Lord was not content with removing the grievance of the hour; He drew closer the bonds between His people and Himself, to guard them against another transgression of the kind: "there He made for them a statute and an ordinance, and there He proved them." It is pure assumption to pretend that this refers to another account of the giving of the Jewish law, inconsistent with that in the twentieth chapter, and placed at Marah instead of Sinai. It is a transaction which resembles much rather the promises given (and at various times, although confusion and repetition cannot be inferred) to Abraham and Jacob (Genesis 12:1-3, Genesis 15:1, Genesis 15:18-21, Genesis 17:1-14, Genesis 22:15-18, Genesis 28:13-15, Genesis 35:10-12). He said, "If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and wilt keep all His statutes, I will put none of the diseases upon thee which I have put upon the Egyptians, for I am the Lord which healeth thee." It is a compact of obedient trust on one side, and protection on the other. If they felt their own sinfulness, it asserted that He who had just healed the waters could also heal their hearts. From the connection between these is perhaps derived the comparison between human hearts and a fountain of sweet water or bitter (Jam 3:11).
But certainly the promised protection takes an unexpected shape. What in their circumstances leads to this specific offer of exemption from certain foul diseases--"the boil of Egypt, and the emerods, and the scurvy, and the itch, whereof thou canst not be healed" (Deuteronomy 28:27)? How does this meet the case? Doubtless by reminding them that there are better exemptions than from hardship, and worse evils than privations. If they do not realise this at the spiritual level, at least they can appreciate the threat that "He will bring upon thee again all the diseases of Egypt which thou wast afraid of" (Deuteronomy 28:60). To be even a luxurious and imperial race, but infected by repulsive and hopeless ailments, is not a desirable alternative. Now, such evils, though certainly not in each individual, yet in a race, are the punishments of non-natural conditions of life, such as make the blood run slowly and unhealthily, and charge it with impure deposits. It was God who put them upon the Egyptians.
If Israel would follow His guidance, and accept a somewhat austere destiny, then the desert air and exercise, and even its privations, would become the efficacious means for their exemption from the scourges of indulgence. A time arrived when they looked back with remorse upon crimes which forfeited their immunity, when the Lord said, "I have sent among you the pestilence after the manner of Egypt; your young men have I slain with the sword" (Amos 4:10).
But it is a significant fact that at this day, after eighteen hundred years of oppression, hardship, and persecution, of the ghetto and the old-clothes trade, the Hebrew race is proverbially exempt from repulsive and contagious disease. They also "certainly do enjoy immunity from the ravages of cholera, fever and smallpox in a remarkable degree. Their blood seems to be in a different condition from that of other people.... They seem less receptive of disease caused by blood poisoning than others" (Journal of Victoria Institute, xxi. 307). Imperfect as was their obedience, this covenant at least has been literally fulfilled to them.
It is by such means that God is wont to reward His children. Most commonly the seal of blessing from the skies is not rich fare, but bread and fish by the lake side with the blessing of Christ upon them; not removal from the desert, but a closer sense of the protection and acceptance of Heaven, the nearness of a loving God, and with this, an elevation and purification of the life, and of the body as well as of the soul. Not in vain has St. Paul written "The Lord for the body." Nor was there ever yet a race of men who accepted the covenant of God, and lived in soberness, temperance and chastity, without a signal improvement of the national physique, no longer unduly stimulated by passion, jaded by indulgence, or relaxed by the satiety which resembles but is not repose.
From Marah and its agitations there was a journey of but a few hours to Elim, with its twelve fountains and seventy palm trees--a fair oasis, by which they encamped and rested, while their flocks spread far and wide over a grassy and luxuriant valley.
The picture is still true to the Christian life, with the Palace Beautiful just beyond the lions, and the Delectable Mountains next after Doubting Castle.
 Wellhausen, Israel, p. 439.
MURMURING FOR FOOD.
The Israelites were now led farther away from all the associations of their accustomed life. From the waters and the palms of Elim they marched deeper into the savage recesses of the desert, haunted by fierce and hostile tribes, such as presently hung upon their rear-guard and cut off their stragglers (Deuteronomy 25:18). Nor had they quite emerged from the shadow of their old oppressions, since Egyptian garrisons were scattered, though sparsely, through this district, in which gems and copper were obtained. Here, cut off from all natural modes of sustenance, the hearts of the people failed them. Such is the frequent experience of renewed souls, when privilege and joy are followed by trouble from without or from within, and the peace of God is broken by the strife of tongues, by mental perplexities, by temptations, by physical pain. It is quite as wonderful that paltry disturbances should mar for us the life divine, when once that life has become a realised experience, as that men who moved under the shadow of the marvellous cloud could be agitated by fear for their supplies. And of this our experience, what befel Israel is not a mere type or symbol, it is a case in point, a parallel example. For it also meant the breaking-in of the flesh upon the spirit, the refusal of fallen nature to rise above earthly wants and cravings even in the light of trust and acceptance, the self-assertion of the baser instincts, and the sacrifice to them of the higher life. We recognise the herd of slaves, from whence it must perplex the unbeliever to remember that the seed of immortal heroism and prophetic insight and apostolic service was yet to ripen, in their poor desire, if they must perish, to perish well fed rather than emancipated (Exodus 16:3). Most people, we may fear, would choose to live enslaved rather than to die free men. But there is a special meanness in their regret, since die they must, that they had not died satiated, like the firstborn whom God had slain: "Would that we had died by the hand of Jehovah in the land of Egypt, when we sat by the flesh-pots and when we ate bread to the full, for ye have brought us forth into this wilderness to kill this whole assembly with hunger." And today, among those who scorn them, how many are far less ambitious of dying holy and pure than rich, famous or powerful, having glutted their vanity if not their appetite. In the sight of angels this is not a much loftier aim; and the apostle reckoned among the works of the flesh, emulation as well as drunkenness (Galatians 5:19-21).
Tertullian draws a striking contrast between Israel, just now baptized into Moses, but caring more for appetite than for God, and Christ, after His baptism, also in the desert, fasting forty days. "The Lord figuratively retorted upon Israel His reproach" (Baptism, xx.)
We are not to suppose that but for their complaining God would have suffered them to hunger, although Moses declared that the reason why flesh should be given to them in the evening, and in the morning bread to the full, is "for that the Lord heareth your murmurings." But there would have been some difference in the time of the grant, to ripen their faith, some more direct manifestation of His grace, to reward their patience, if unbelief had not precipitated His design. Thus the disciples, when they awakened Jesus in the storm, received the rescue for which they clamoured, but forfeited some higher experience which would have crowned a serener confidence: "Wherefore did ye doubt?" Israel receives what is best in the circumstances, rather than the ideal best, now made unsuitable by their impatience and infidelity. But while the Lord discontinued the test of need and penury, which had proved to be too severe a discipline, He substituted the test of fulness. For we read that the removal of their suspense and anxiety by the gift of manna from heaven was "to prove them whether they will walk in My laws or no" (Exodus 16:4). And in so doing it was seen that worldly and unthankful natures are not to be satisfied; that the disloyal at heart will complain, however favoured. For "the children of Israel wept again and said, Who will give us flesh to eat? We remember the fish which we did eat in Egypt for nought, the cucumbers and the melons and the leeks and the onions and the garlick: but now our soul is dried away; there is nothing at all: we have nought save this manna to look to" (Numbers 11:4-6). Onions and garlick were more satisfactory to gross appetites than angels' food.
At this point we learn that what is called prosperity may indeed be a result of spiritual failure; that God may sometimes abstain from strong measures with a soul because what ought to mould would only crush; and may grant them their hearts' lust, yet send leanness withal into their souls. Perhaps we are allowed to be comfortable because we are unfit to be heroic.
And we also learn, when prosperous, to remember that plenty, equally with want, has its moral aspect. The Lord tries fortunate men, whether they will be grateful and obedient, trusting in Him and not in uncertain riches, or whether they will forget Him who has done so great things for them, and so perish in calm weather--
"Like ships that have gone down at sea
When heaven was all tranquillity."
There is an experiment being tried upon the soul, curious, slow, little-suspected, but incessant, in the giving of daily bread.
In promising relief, God required of them obedience and self-control. They were to respect the Sabbath, and make provision in advance for its requirements. And this direction, given before the Mount of the Lord was reached, has an important bearing upon the question whether the Fourth Commandment was the first institution of a holy day--whether, except as a Church ordinance, the duty of sabbath-keeping has no support beyond the ceremonial law. "For that the Lord hath (already) given you the Sabbath, therefore He giveth you on the sixth day the bread of two days" (Exodus 16:29).
While conveying the promise of relief, Moses and Aaron rebuked the people, whose murmurs against them were in reality murmurs against God, since they were but His agents, and He had been visibly their Leader. And the same rebuke applies, for exactly the same reason, to many a modern complaint against the weather, against what people call their "luck," against a thousand provoking things in which the only possible provocation must come directly from heaven. It is because our religion is so shallow, and our consciousness of God in His world so dim and rudimentary, that we utter such complaints idly, to relieve our feelings, and hear them spoken without a shock.
Such dulness is not to be removed by sounder views of doctrine, but by a more vivid realisation of God. The Israelites knew by what hand they should have fallen if they had died in Egypt; yet in fact they forgot their true Captain, and upbraided their mortal leaders. So do we confess that afflictions arise not out of the ground, yet lose the impress of divinity upon our daily lives, while we ought, like Moses, to "endure as seeing Him who is invisible."
As our Lord was in the habit of asking for some confession, or demanding some small co-operation from those He was about to bless, so the smoking flax of Hebrew faith is tended: it is a promise, and not the actual relief, which calms them. There is a curious difference in the manner of the communications now made to the people. First of all the two brothers unite their energies to hush their outcries: "At evening ye shall know that Jehovah is your leader from Egypt, and in the morning ye shall behold His glory; and what are we, that ye murmur against us?" Then Moses affirms, with all the energy of his chieftainship, that in the evening they shall eat flesh, and in the morning bread to the full. Again he asks them "What are we?" and more sternly and directly charges them with murmuring against Jehovah. And this is a good example of the true meaning of his "meekness." He is fiery enough, but not for his own greatness; rather because he feels his littleness, and that the offence is entirely against God, does he resent their conduct; absence of self-assertion is his "meekness," and thus we read of it when Miriam and Aaron spake against him, declaring that they were commissioned as well as he (Numbers 12:3). Finally, when order was restored, and some mysterious manifestation was at hand, he resumed the solemn and formal usage of conveying his orders through his brother, and in cold, compact, impressive words, said unto Aaron, "Say unto all the congregation of the children of Israel, Come near before the Lord, for He hath heard your murmurings." All this is very dignified and natural. And so is--what after ages could scarcely have invented--the impressive reticence of what follows. "They looked toward the wilderness, and behold, the glory of the Lord appeared in the cloud."
Were they not then intended to "come near"? and was it as they turned their faces to draw nigh that the Vision revealed itself and stopped them? And what was the untold sight which they beheld? The narrative belongs to a primitive age; it is quite unlike the elaborate symbolisms of Ezekiel and Daniel, or even of Isaiah, but yet this undescribed, mystic and solitary glory is not less sublime than the train which covered the Temple-floor, while, hovering above it, reverent seraphim veiled their faces and their feet, or the terrible crystal and the wheels of dreadful height, or the throne of flame whence issued a fiery stream, and before which thousands of thousands and myriads of myriads stood (Isaiah 6:2; Ezekiel 1:22, Ezekiel 1:18; Daniel 7:9-10). But the point to observe is that it is different, more primitive, an undefined and lonely vision of awe well fitted for the desert wilds and for the gaze of men whose hearts must not be misled by the likeness of anything in heaven or earth; the glory of the Lord appearing in the cloud (most probably, but not of necessity, the cloud which guided them), and in the direction whence they were so fain to turn away.
No later inventor would have known how to say so little, much less to make that little harmonise so exactly with the lessons meant to be suggested by the wild and solemn solitudes into which they were now plunged.
And now the Lord Himself repeats the promise of relief, but first solemnly announces that He is not heedless of their ill-behaviour while He tolerates it. The question is suggested, although not asked, How long will His forbearance last?
Well for them if they learn the lesson, and "know that I am Jehovah your God," mindful of their needs, entitled to their fealty. In the evening, therefore, came a flight of quails; and in the morning they found a small round thing, small as the hoar-frost, upon the ground.