Exodus 4:18-31 And Moses went and returned to Jethro his father in law, and said to him, Let me go, I pray you… And the people believed, and when, etc. (Exodus 4:31). This section of the history may be homiletically treated under three geographical headings, which will keep the historical development prominent, without obscuring the moral and spiritual elements. I. MIDIAN. From Sinai Moses returned to Midian. Reuel now dead, Jethro, probably his son, becomes priest and sheikh of the tribe. [We take Jethro to have been the brother-in-law of Moses. See 'Speaker's Commentary,' additional note on Exodus 2:18.] In this part of the story it is of moment to observe the situation of Midian - east, and perhaps also west, of the Elanitic Gulf. Hence travellers from Egypt to Midian, or vice versa, would come on the journey unto "the mount of God." Moses could not stay long in Midian. There was now pressing on him - 1. The original impulse (Exodus 2:11-14). 2. The commission of the Burning Bush. 3. The intelligence that it was now safe to go. [Ver. 19 furnishes a convenient opportunity for noticing the Old Testament formula, on the correct understanding of which so much depends, in which God is represented to have directly said and done what he may have done only mediately. Here, e.g., did God speak out of the air into the ear of Moses, or was the intelligence brought in the ordinary way, say by caravans across the desert? It is a large subject, but the following points are suggested: "God said," "God did' this or that, are to this day formulae with the Arabs. This Oriental habit of the cousins of the Hebrews is the opposite of the Occidental. We suppress the name of God as much as possible; and if constrained to refer to the Divine Being, we allude to him as" Providence" or "Heaven." The Oriental habit is more direct and truer; for God is in the secondary cause, which fact some amongst ourselves ignore. The Arabian style of to-day was the Hebrew style, and the mode of the Old Testament. In the interpretation of this formula we must be careful not to assume always the direct or supernatural, though perhaps occasionally we shall have no other alternative. Indeed, no doubt that is so.] On the receipt of this news Moses paid fealty to the chief of the tribe which had given him a home for forty years; asked permission to return; obtained it, and set out with "rod," wife, two sons, and, no doubt, the usual service and attendants of a considerable caravan. II. THE DESERT - ON THE ROAD. On the road, which passed through scenes of incomparable grandeur, several incidents of the first importance occurred. 1. A word of Divine encouragement (vers. 21-23). Jehovah inspired his servant with courage, warned him that success would not be immediate, and gave him the exact message for Pharaoh. [Whether all this came direct from God, or grew up in the mind of Moses, in the way of meditation, under the guidance of the Spirit, must be left to the decision of each.] But something may be here said on ver. 21: "I will harden," etc. The objection will occur to every one - How can God punish men for that which he himself causes or does? This "hardening" may be here considered once for all. The following considerations will have weight: - 1. God is often in the Old Testament said to do what he only permits to be done. 2. In this passage of history (Exodus 4-14.) God is said to harden Pharaoh's heart ten times, Pharaoh to harden his own three times; and the fact that Pharaoh's heart was hardened is stated five times. 3. Generally, until after the fifth plague, Pharaoh hardens his own heart; then, and only then, save in Exodus 7:13, God is said to harden Pharaoh's heart. 4. The fact seems to be that at first Pharaoh sinfully hardened his own heart, and then God permissively allowed the process to go on and confirmed it. 5. It must also be borne in mind that the very same gracious influences will either harden or soften, according to the subject. The same sun melts wax and hardens clay. The final responsibility of the hardening lay with Pharaoh. The homiletic applications are obvious; but see a striking poem in Dr. Taylor's 'Moses' (p. 75), by Dr. J. A. Alexander, beginning: "There is a time, we know not when." Another lesson is obvious, as soon as mentioned: We are not justified in looking for results which God has not promised. The deliverance of Israel was promised and certain, but there was no promise that Pharaoh would voluntarily yield. 2. A deed of Divine rebuke (vers. 24-26). This passage is obscure, difficult, yet full of moral significance: must therefore be put in a true light. The incident Shales itself to our minds thus: Moses came on the journey to a caravanserai, burdened with a grievous memory of duty neglected, of the Divine covenant virtually repudiated (Genesis 17:9-14). The younger son had not been circumcised. This neglect was weak; had been simply to please the Midianitish mother. Hence anxiety, contributing with other causes to fever and threatening death - "Jehovah met him," etc. Zipperah was persuaded to perform the rite. The "stone" would be a flint implement, considered more sacred than iron or bronze. To this day flint is used in New Guinea even for shaving the head. The task was performed unwillingly, hence her invective, twice repeated. Then Jehovah released Moses - "let him go." It was now clear that the wife in these matters was out of sympathy with Moses, and so, on the ground of moral incompatibility, was sent back with her children to the tents of Midian (Exodus 18:2), and the grand soul went on alone upon his mission. But the lesson: - The teachers of obedience must be themselves obedient. The law-giver must himself be marked by obedience to law. There is nothing small or great in questions of fidelity. How could Moses thereafter take a stand for righteousness if not himself above indictment? Some moral defects may be absolutely fatal to moral strength. 3. The meeting of the delivering allies - of Moses and Aaron - not like that of Wellington and Blucher, after the battle, but before the campaign. The following points may be noted: - Aaron moved at a Divine intimation. The two met at Sinai. Moses communicated to his brother the revelation and conference connected with the burning bush. Had not told Jethro. With him no blatant speaking of the deepest mysteries of spiritual life. III. EGYPT. Picture the familiarity of cities, monuments, and scenery, but the unfamiliar faces. No change, yet many changes. 1. The assembling of the elders. Moses, more wise than aforetime, knows that nothing can be done without the sympathy of the people. Can come into contact with them through the elders. This an argument for the organisation of the people. 2. The prominence of Aaron. At once takes his place. Note Moses' unfamiliarity now with Hebrew and Egyptian, after the lapse of so many years, as well as natural want of eloquence. 3. The result. Great success! Belief! Sensation at the coming down of the delivering God! Every head bowed! Worship! God had said: They will believe - "they shall hearken to thy voice." Moses: "Behold, they will not believe me, nor hearken to my voice." BUT THEY DID. Success even beyond our hopes, and the fulfilments of God beyond all our fears. - R. Parallel Verses KJV: And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace. |
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