HITHERTO the elements of nature had each in their turn been commissioned to fight against Pharaoh. In all the preceding plagues there had been human intervention. The rod or the hand of Moses had summoned from the sacred river, or the fertile soil, or the rainless air, or the desert sands of Arabia, the ministers of punishment, and wrought signs and wonders in the land of Ham, and had proved that the God he served was no mere national god, but was Lord over earth and air and water, over cattle and man, over tree and herb. But none of the elements of nature were to bring on Pharaoh God’s last sore judgment. At midnight, said Jehovah, will I go out into the midst of Egypt, and all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maid-servant that is behind the mill, and all the firstborn of beasts; I will execute judgment against all the gods or princes (Ex. xiii. 12 Marg.) of Egypt, I am Jehovah.
Before, however, this last great blow was struck, involving the firstborn of the highest and the lowest in one common fate, certain important preliminaries were to be enacted. It was now the Hebrew month of Nisan or Abib, the month of green ears. On the fourteenth day of this month it was announced that the last sore judgment would be inflicted. But on the tenth day of this month, a month to be to the Israelites henceforth the beginning of months, the first month of their sacred year, the father of every household was to select a lamb or kid, without blemish, a male of the first year. It was to be kept till the fourteenth day, and then slain just before the evening twilight (Ex. xii. 1–6). A portion of the blood was to be sprinkled with a bunch of hyssop on the two side-posts and the upper door-post of the houses of the Israelites, and on the selfsame night the lamb, roast with fire, whole, not a bone being broken, was to be eaten with unleavened bread and bitter herbs. Of this meal each household was to partake, with their loins girded, their shoes on their feet, their staves in their hands, in haste like persons in a hurry to depart. Of the flesh of the lamb nothing was to be allowed to remain until the morning, and all remnants were to be burnt with fire. And at midnight, while they were partaking of this mysterious meal, the Lord, they were told, would pass through the land of Egypt, and smite all the firstborn, both of man and beast, but when He saw the blood sprinkled on the houses of the Israelites, He would pass over them, and the plague should not be upon them to their destruction (Ex. xii. 7–12).
Such was the ordinance of the Passover, a Memorial-Feast to be celebrated, not on that night only, but throughout all future generations, and to be kept for a period of seven days, during which leavened bread was neither to be eaten nor found in any of the houses of the Israelites. On receiving from Moses the Lord’s commands respecting this Feast, the elders of Israel, partakers with him of a like faith in the certainty of the events about to be enacted (Heb. xi. 28), bowed their heads and worshipped. On the tenth day of Nisan, the Month of Redemption, each household selected a lamb or kid, kept it till the fourteenth day, slew it, sprinkled the blood upon the side-posts and the upper door-post of their houses, and at midnight were eating of it with the prescribed ceremonies, when suddenly the last and most awful of all the Ten Plagues began. The Lord smote all the firstborn in the land of Egypt, from the firstborn of the captive that was in the dungeon unto the firstborn of the mighty Pharaoh himself, and all the firstborn of cattle. In the darkness of that awful night the monarch rose up, he and all his servants, and all the Egyptians, and a loud frantic cry arose throughout the land, for there was not a house where there was not one dead. Terrified and confounded the stubborn king could no longer resist the power of Jehovah. He implored Moses and Aaron, as an act of kindness, to depart with the utmost speed. And not only he, but all his people joined in the petition, and pressed upon the Israelites jewels of silver and jewels of gold, earrings, signet-rings, necklaces, and festal apparel. Thus furnished by the Egyptians themselves with costly ornaments befitting the great day of their deliverance67, the whole host of the Israelites, numbering 600,000 men capable of bearing arms, besides women and children and a mixed multitude from the lower orders of the Egyptians, went forth from Rameses, and in the darkness and cool of the night pursued their way (Ex. xii. 37, 38).
The nearest route to Canaan would have been the usual caravan route, which runs in a north-easterly direction along the coast of the Mediterranean, and would not have occupied more than a few days. But it would have brought the host into collision with the warlike and powerful nation of the Philistines, and for such an encounter they were as yet totally unfit. From Rameses, therefore, which was probably on the eastern skirts of the Delta in the Wady Tumeilat, they proceeded in a southerly course, and after a day’s journey halted for the first time at Succoth (Ex. xii. 37), the place of booths, “formed by the luxuriant foliage of tamarisk, sycamore, and palm” at the verge of the cultivated land of Egypt. The next day’s halt was at Etham in the edge of the wilderness (Ex. xiii. 20). At this point the Lord Himself in an outward and visible form assumed the direction of their march, appearing by day in a Pillar of Cloud, and by night in a Pillar of Fire. Such a miraculous intervention was indeed needed to confirm the faith of the host, for instead of being conducted round the northern extremity of the Red Sea, so as to escape with all speed beyond reach of their Egyptian oppressors, they were commanded to turn and encamp before Pihahiroth (the place of sedge), between Migdol (a frontier Watchtower) and the western side of the Red Sea over against Baal-zephon. Here they had scarcely encamped, when lifting up their eyes the Israelites discerned the terrible horses and chariots of Pharaoh pursuing after them. Astonished that the people had not made good their flight into Asia, and deeming them entangled in the land and shut in by the wilderness, the monarch had directed all his forces to give chase to the fugitives. In wild alarm the Israelites cried out to Moses, and already complained of their deliverance from the bondage of Egypt. But the faith of their leader was not shaken. He bade the trembling, panic-stricken host stand still and see the salvation of the Lord.
They had not long to wait. For at this moment the Angel of God, who went before the host of Israel in the Pillar of Cloud and Fire, stationed himself behind them so as to deepen the gloom in which the Egyptians were advancing, and afford light and encouragement to the Israelites. Simultaneously, Moses advanced towards the Red Sea, either at the present fords of Suez, or at some point higher up, and stretched over it his rod. Thereupon a strong East wind began to blow, the waters were divided, the bottom of the sea was exposed, and amidst walls of water standing up on either side of them on their right hand and on their left, the caravan of the Israelites defiled in long procession. All night the wondrous passage continued, and as the morning broke they had safely landed on the further shore. Meanwhile their foes, determined to prevent the second escape of their prey, had rushed on amidst the pitchy darkness that surrounded them into the same awful pass. But, at the morning watch, when they had reached the midst of the sea, the Lord looked upon them from the Pillar of Fire and of the Cloud, and troubled their hosts, and caused their heavy chariot-wheels to sink in the sand, so that they drave them heavily. In wild confusion they shouted to one another to turn back, but it was too late. Again the hand of Moses was uplifted, and straightway the waters, till now congealed from their lowest depths (Ex. xv. 8), began to break and give way, and the sea to return to his strength. All efforts to escape were fruitless, fast and furious the sea swept on, the engulphing waves closed over them, horse and chariot and horseman sank like lead in the mighty waters. Then from the Israelitish leader, and the host which had stood still and seen the deliverance Jehovah had wrought for them, there burst forth a noble song of praise and thanksgiving, while Miriam his sister, and her women, accompanied them with timbrels and dances. Together they sang the praises of Him who had triumphed gloriously, who had cast Pharaoh’s chariots and his host into the sea, and drowned his chosen captains in the waves, whose right hand become glorious in power had dashed in pieces the enemy, who had blown with His wind, and gathered the waters with the blast of His nostrils, and in His mercy led forth the people which He had redeemed. (Ex. xv. 1–19. Comp. Ps. lxxvii. 16–19.)
Thus, at length, the word of the Most High, which He spake to the patriarch Abraham at least 400 years before, was fulfilled. The seed of the Patriarch had grown into a great nation; they had been strangers in a land that was not theirs; they had suffered cruel affliction and degradation; but the oppressing nation had been judged, and with much substance the oppressed had come forth. The jewels of silver and gold and the festal apparel, which their late tyrants had forced upon them, well became this their national birthday. Once slaves, they were now free; once a degraded tribe, they were now an independent people. They had left behind them Egypt with its grinding tyranny, and its memories of years of suffering. They had been baptized unto Moses in the cloud and in the sea (1 Cor. x. 2), their faces were set towards a Promised Land, their hopes fastened on a glorious Future.
AND now the ransomed people commenced their journey. Skirting the eastern shore of the Red Sea, they “entered” the wilderness of Shur (or Etham, Num. xxxiii. 8), on the western base of the high table-land which forms the northern portion of the peninsula of Sinai68. A three days’ march brought them to a well, probably Ain Howâra, plentifully supplied, indeed, with water, but so bitter that they could not drink of it, whence they called it Marah (“bitterness”). This was the first test of their faith in their Invisible Leader, and they proved unequal to it. They murmured against Moses, saying, What shall we drink? In his distress Moses turned to the Lord, who bade him cast a tree into the waters, and they were straightway sweetened. Leaving Marah they reached Elim (Wâdy Ghurundel, or Wâdy Useit), where were twelve wells of refreshing water, and three-score and ten palmtrees. Here they probably staid some days, and then passing between vast cliffs, probably at the mouth of the Wâdy Tayibeh, again came in sight of the deep blue waters of the Red Sea (Num. xxxiii. 10), where they encamped, and were able for the last time to discern the shadowy line of Egypt, the land of bondage. Leaving the sea-shore on the fifteenth day of the second month, they entered the shadeless desert of Sin (Ex. xvi. 1). By this time the supply of bread they had brought with them from Egypt was consumed, and the people burst forth into loud murmurings against Moses and Aaron. Would God, they cried, we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots, and did eat bread to the full. Thereupon Moses was commissioned to assure them of speedy relief, and that very evening dense flocks of quails, immense numbers of which are found in Arabia Petræa and the adjoining countries, covered the ground around their encampment (Ex. xvi. 13). Moreover the next morning, when the dew had gone up, behold! there lay on the face of the wilderness a small round thing, as small as the hoar frost, white, like coriander seed, the taste of which was like wafers made with honey. On seeing this curious substance, and not knowing its origin or properties, the Israelites exclaimed Man-hu, “What is it?” whence the substance hitherto unknown received the name of Manna (Ex. xvi. 14–36).
Two conditions were annexed to the enjoyment of this extraordinary and unlooked-for blessing. The people were instructed to gather only a sufficient quantity for the wants of a single day, an omer (about five pints) each man, and they were to leave none of it until the morning. Some of them, however, infringed both these conditions, and in both instances found cause to regret their conduct. Some took the trouble to gather more than the prescribed quantity, and found that in spite of their exertions he that gathered much had nothing over, and he that gathered little had no lack. Others did leave some of it until the morning, but they too found themselves disappointed, for it was in a state of decomposition and utterly unfit for food. On the sixth day, however, each man was surprised to find himself able to gather twice the usual quantity. This circumstance Moses explained to them. The seventh day was to be observed as a holy Sabbath (rest) unto the Lord, on that day no manna would be found lying on the ground, but on the sixth day they were to gather twice the usual quantity to make provision for the deficiency on the Sabbath. This command, however, was not universally obeyed. Some went out to gather on the Sabbath, but returned empty-handed. Thus the institution of the Day of Rest was presented as one of peculiar significance, and a preparation was made for the more precise legislation respecting it to be afterwards promulgated. In memory of this miraculous supply of the people’s needs, Moses directed that an omer of the Manna should be put aside in a vessel as a memorial to all future generations (Ex. xvi. 32–34; John vi. 31, 32; 1 Cor. x. 3; Heb. ix. 4).
After a halt of a week in the wilderness of Sin, and also at two intermediate stations, Dophkah and Alush (Num. xxxiii. 12–14), the positions of which are unknown, the Israelites reached Rephidim (“places of Rest”), most probably the Wâdy Feirân, and “the finest valley in the whole peninsula.” Two circumstances distinguished their encampment in this valley. In consequence of a second failure of water the murmurings of the people against their leader reached such a pitch, that they showed signs of a readiness even to stone him with stones. Again, however, the Lord interposed, and mercifully directed Moses to strike a rock in Horeb, i.e. one of the outer hills in the Sinaitic group, whereupon a copious stream flowed forth, and refreshed the thirsty host. In memory of the murmuring of the people, Moses named the spot Massah (“temptation”), and Meribah (“strife”) (Ex. xvii. 7).
The other circumstance which rendered memorable the encampment at this spot was of a different nature. One of the main streams of population occupying at this time the Sinaitic Peninsula, was the powerful tribe of Amalek. Their settlements extended from the northern part of the peninsula, even to the borders of Palestine. They were descended from Esau, and were governed by a chief, who bore the title, by some deemed hereditary, of Agag, the “Burner” or “Destroyer.” (Comp. Num. xxiv. 7; 1 Sam. xv. 8, 9.) Regarding the encampment of the Israelites in the rich and fertile valley of Rephidim with no friendly feelings, they mustered their forces, and treacherously falling upon their exhausted rear, smote the hindmost of them and the feeble amongst them, when they were faint and weary (Deut. xxv. 17–19). To repel this attack Moses directed a young man, whose name is here for the first time mentioned, Joshua, or as he was now called Hoshea (salvation), the son of Nun, of the tribe of Ephraim, to select a body of men, and go forth to meet Amalek in the valley. Meanwhile he himself ascended the hill, whence, probably, the refreshing streams had issued, with the rod of God in his hand, and accompanied by Aaron and Hur. There within sight of the battle in the valley below, he stood and stretched forth his hands in supplication to heaven. So long as his hands remained thus uplifted, the Israelites made good their superiority over the foe, but as often as from weariness his hands drooped Amalek prevailed. For a long time the contest seemed undecided. At length Aaron and Hur, seeing Moses wearied with his exertions, took a stone and placed it under him, and stayed up his hands in the attitude of supplication, till the sun went down, by which time Amalek had sustained a total defeat, and been smitten with the edge of the sword. This victory and the circumstances leading to it were too important to be forgotten. On the summit of the hill, where he had stood in the attitude of prayer, Moses erected an altar, which he called Jehovah-Nissi (the Lord is my Banner), and, by the Divine direction, inscribed in a book the account of Amalek’s attack, and rehearsed it in the ears of Joshua. Their treacherous conduct had placed them under the same ban as the nations of Canaan, and the Lord would utterly put out the remembrance of Amalek from under heaven (Ex. xvii. 14; 1 Sam. xv. 2, 3; 2 Sam. viii. 12).
Not long afterwards, Jethro, the father-in-law of Moses, having heard all that the Lord had done for his kinsman, and of the wonderful deliverance of the Israelites from Egypt, left his tents among the Midianites and came to meet him, with his daughter Zipporah, and her two sons Gershom and Eliezer. After mutual salutation, the two passed into the tent, and Moses recounted to his father-in-law the marvels of the Exodus, the travail of the people by the way, and their late deliverance from the sword of Amalek. Jethro rejoiced at the recital, bestowed upon the Israelites his solemn blessing, and offered sacrifices to Jehovah, to which and the thanksgiving-feast that followed, Aaron the future high-priest, and all the elders of Israel were invited. On the morrow, perceiving Moses occupied from morning until evening with the administration of justice and the settlement of disputes among the people, Jethro ventured to remonstrate with him on the risk he incurred by undertaking unaided so heavy a burden. He suggested that judges, rulers, and elders, able men, such as feared God, and hated covetousness, should be appointed, who should at stated seasons see justice done between man and man, and reserve only the weightier matters for the attention of Moses himself. His wise advice was adopted, and men were duly appointed to preside over every ten, every fifty, every hundred, and every thousand of the people, and thus equalize the burden hitherto sustained by Moses alone (Ex. xviii. 1–27).
AT length the halt at Rephidim came to an end. In the third month (Ex. xix. 1), the Israelites once more set out in a southerly direction, and after ascending winding valleys and rugged passes and staircases of lofty rocks rising one above the other in long succession, reached a level plain (probably Er-Raheh)69, in front of which “towered the massive cliffs of Sinai,” rising “like a huge altar in front of the whole congregation.” Here in a spot where they could find water and pasture for their flocks and herds, they pitched their tents before the Mount (Ex. xix. 2). The natural aspect of everything around them was of a character calculated to exert a most solemnising influence upon their feelings. They had reached a kind of “natural sanctuary, not made with hands,” which for magnificence and grandeur far exceeded any of those massive Egyptian temples, on which their eyes had rested by the green valley of the Nile. Far removed from the stir and confusion of earthly things70, amidst a scene of desolate grandeur and a silence unbroken even by the sound of waters or the trickling of rills down the mountain gorges71, they experienced everything that the natural influence of scenery and association could effect towards fitting their minds for the great and sublime transactions now about to be enacted between them and the Almighty. They were about to receive direct communication from the Lord of all the earth, and to learn why with an outstretched arm, and signs and great wonders, they had been delivered from the bondage of Egypt, and thus led forth into the wilderness.
By way of preparation for the great scene, Moses left the congregation encamped on the plain, and proceeded up the winding steep ascent of Sinai. On reaching the summit, the Lord called unto him, and made known His intention of renewing the patriarchal Covenant, which, though it might seem to have been forgotten during the weary years of bondage in Egypt, had never been disannulled (Gal. iii. 17), and was now to be solemnly republished. Like all Covenants, it contained a stipulation and a promise. If Israel would obey the Voice of Him, who had delivered them from Egypt, and borne them on eagles’ wings, and brought them to Himself (Ex. xix. 4), if they would submit themselves to His laws, and keep His commandments, then, though all the earth was His, yet should they be a peculiar treasure unto Him above all people. Jehovah “would enter into a special relation towards them, He would undertake the duties and claim the privileges of sovereignty,” while they should be unto Him a kingdom of priests, and a holy nation. It was not a single and peculiar order that was to be elevated to the high position of a member of the priest-kingdom, as was the case in Egypt. Every Israelite was to sustain this relation, and in the midst of a world given up to idolatry, was called to preserve the knowledge of the one true God, and exhibit to the nations the spectacle of a people walking in the ways of Holiness, Righteousness, and Truth. The conditions of this Covenant Moses made known to the Elders and people of Israel; he laid before them all the words which the Lord commanded Him, and when they had voluntarily agreed to obey them, he returned with their reply to the Lord, and was told of the intention of Jehovah to come unto him in a thick cloud, that the people might hear him, and believe him for ever (Ex. xix. 9).
Three days, therefore, were now devoted to preparatory and ceremonial ablutions, during which the people were commanded to abstain from all sensual and worldly enjoyments. Then bounds were set round the mountain on which a God of Holiness was about to appear, lest any of the people should ascend or even touch it. Of any infringement of this prohibition death was denounced as the certain penalty, and that not inflicted in the usual way, lest the executioners should themselves be polluted, but from a distance with stones and arrows (Ex. xix. 12, 13; Heb. xii. 20). At length the morning of the third day dawned, and the awful silence of the mountain-sanctuary was broken by peals of thunder, which echoed and re-echoed amidst the rocky gorges, while flashes of lightning lit up the peaks of Sinai, and revealed by their contrast the pitchy darkness and the thick cloud which had settled upon the mountain-top. Presently the Voice as of a Trumpet (comp. Rev. i. 10, iv. 1), sounded exceeding loud, audible even above the crash of the thunder, so that every soul in the camp trembled. This was the signal God had made known to Moses, who straightway led forth the people out of the camp to meet with God, and they stood at the nether part of the mount, which appeared altogether on a smoke, like the smoke of a furnace, enshrouding a mysterious flame in which the Lord descended (Ex. xix. 18). Again the Trumpet pealed with a long-continued blast, and waxed louder and louder, and Moses spake, and God answered him by a voice, summoning him to meet Him on the top of Sinai. Arrived there, he was commanded again to warn the people, and even the priests, against drawing too near, or breaking through the bounds that had been set about the mount for the purpose of indulging any profane gaze, and so incurring the inevitable penalty of death (Ex. xix. 21). Moses therefore returned to the awestruck crowd on the plain below, and renewed the solemn warning. Then from out of the midst of the fire, and the cloud, and the thick darkness, with a great voice (Deut. v. 22), Jehovah Himself spake to the assembled host face to face, and proclaimed the Ten fundamental Words of the law of the Covenant. Not as the Lord of the universe, or the Creator of all things, did the Most High now reveal Himself to the people, but as their Redeemer, who had brought them out of the land of Egypt, and from the house of bondage (Ex. xx. 2). (I) Beside Him, therefore, they were to have no other god; (II) of Him they were to make no representation, or construct any graven image, or any likeness in the form of anything either in the heaven above or the earth beneath, or the waters under the earth; (III) for His Name they were to entertain the deepest reverence, nor profane it by taking it in vain; (IV) His Day, the seventh Day, the Day of rest, they were ever to observe; six days they might labour, and do all their work, but on the seventh day, the Sabbath of the Lord their God, no work might be done by the head of the family, or his son, or his daughter, his manservant, or his maidservant, his cattle, or the stranger sojourning within his gates. Such was the duty of the Israelite towards God. But now also the Almighty proclaimed man’s duty towards his neighbour. He enjoined and connected with a special promise of temporal prosperity (V) filial Reverence for Parents, and forbade (VI) Murder, (VII) Adultery, (VIII) Theft, (IX) False Witness, and (X) Covetousness (Ex. xx. 1–17).
These were the Ten Words, the fundamentals of the Divine Law, under which the Israelites were henceforth called to live, and which they were to accept as the charter of their constitution. But so great was their terror, when they heard God thus speaking to them face to face, that they fled, and standing afar off implored Moses to intercede with the Almighty that they might no more hear His voice, lest they should die. Go thou near, said they, and hear all that the Lord our God shall say, and speak thou unto us all that the Lord our God shall speak unto thee, and we will hear it and do it (Deut. v. 27). Their request found favour in the sight of Jehovah, and Moses was now solemnly appointed as the Mediator between the Israelites and God. At the same time, the Lord intimated that He would raise up a still greater Prophet than Moses, from the midst of the Israelites, yet like unto him, that He would put His words in His mouth, and He should speak unto them all that He commanded (Deut. xviii. 13–19). Accordingly in his capacity of Mediator, Moses now returned up the mountain, and ascended into the thick darkness that still abode upon it for the purpose of receiving the further commands of Jehovah. After remaining there for some time, he came back to the people. They had on their part already agreed to enter into covenant with God. But it was necessary that this Covenant should now be solemnly ratified by them, its provisions read in their hearing, and formally accepted as the basis of their constitution. Accordingly Moses first wrote all the words that Jehovah had spoken in a book, probably a papyrus-roll, and then, having built an altar at the foot of the mount and set up twelve pillars, he caused calves and goats to be slain as burnt-offerings and peace-offerings by the hands of certain selected youths. In the ears of the assembled people he next read every word of the Law, and when these conditions of the Covenant had been formally accepted by them, he took the blood of the victims already slain, together with water, scarlet wool, and hyssop (Heb. ix. 19–21), sprinkled one half of the blood on the altar, and the roll containing the Covenant-conditions, and the other half on the people, saying as he did so, Behold the blood of the Covenant which the Lord hath made with you concerning all these words.
But one portion only of the ceremony was complete. The victims had yielded up their life. The blood, the source of life, had been sprinkled on the altar and accepted by Jehovah. It was now necessary that the sacrificers should join in the Covenant-feast. To celebrate this, Moses, accompanied by Aaron, Nadab and Abihu, and seventy elders, as representatives of the people, ascended to a level spot near the summit of Sinai. There they saw the glory of the God of Israel, under whose feet there was, as it were, a paved work of a sapphire-stone, and the body of heaven in its clearness. But instead of suffering any harm from such close proximity to the majesty of the Supreme, they ate and drank in His presence of the Covenant-feast, and thereby were assured of His mercy and loving-kindness (Ex. xxiv. 9–11).