The Pulpit Commentary — Exodus — Volume 1 — Section 161

ju~tify himself. How oasy it is for e. me.n, even though fully persuaded of God's exist.ence, to have utterly erroneous thoughts of his purposes and of his ways of working. E,·idently it will need a gradual process---and not without temporary retrogressions-in Nder to lift Moses above such conceptions of deity as he had gained in Egypt and Midian, and by sll his acquaintance with current idolatries. It is easier to remember the name I AM t~an ~ ~dersta.nd ~he thing signified by the name. 3. In particular, Moses blundered in thinhng of delwei-ance, not as a process, but as an act--something t.o be achieved by a miracle as instantaneous and complete as those which he had wrought before Israel. One of the most pernicious misapprehensions of the Gospel is that which looks on salvation as an instantaneous thing-,which speaks of the saved, instead of using the more exact description, "those who are being saved" (Rom. v. 10; 1 Cor. i. 18; Philipp. ii. 12 ; 1 Pet. i. 9). First of all, we put our shallow, unspiritual notions into the Word of God, and then turn round in amazement, because his actions do not correspond with our ideas of what they should be. 4. We see from this utter- ance of Moses, how a man may make the first step towards freedom and Divine fu7ji,l- ments of g1·acious purposes to him, anti, yet not know it. Moses having gone to Pharaoh, had met with nothing but rebuff; and was further compelled to see his brethren treated more cruelly than ever. He thinks nothing has been done, because he can see nothing, but he is utterly mistaken. The Israelites, had they only known it, were nearer sah-ation-a great deal nearer-than when they first believed. "Wherefore hast thou so evil entreated this people?" says Moses to Jehovah. Wherefore? indeed !-only we should ever ask all-important questions in their proper order. First, "Is it so 1" and then, "Why is it so ? " It was not true that Jehovah was evilly entreating the people. The liberating work was really begun, even though Moses could see no sign of it. ~·hen, from the point of view given by the catastrophe of the Red Sea, we look back on this first interview, then we see that it was also the first step in a solemn gradation- for Moses and Israel, the first step upwards; and just as surely for Pharaoh, the first step downwards. H. Gon GIVES AN ANSWER FULL OF ENCOUB.A.GElllfil-'T. 1. Notice the absence of anything in the shape of rebulce. 'l'hese words of Moses had a very offensive and dishonou.."ing sound. but we do not read that Jehovah's anger was kindled against Moses (eh. iv. 14), or that he sought to kill him (eh. iv. 24). When there is a want of due and prompt submission to the commandments of God, especially when they are plain and decisive ones, then God begins to threaten. But when the thing lacking is a want of understanding as to God's way, then he patiently extends sympathy, and endeavours to give light and truth. .A. commander severely punishes a subordinate when he neglects plain orders at a critical juncture ; but he would be very unreasonable if he expected him all at once to appreciate the plan of a campaign. Moses would have been very differently treated. if, after the reproaches of the officers, he had shown a spirit of disobedience towards Jehovah. 2. .AB to the substance of God's reply, what can be said that he has not said already; save that he puts the old truths and promises more emphatically, more comprehensively than ever 1 The first appeal to Moses is, to rest as far as l,,e can in an 'IJ,nti,istwrbed sense of the power of God. '!'hat power belongs to Jehovah is the one thing which Moses has seen most clearly, felt most deeply; and God lJCgan by assuring him that he will yet be convinced how strong the Divine hand is. The strong man, violently and wastefully laying hold of Jehovah's possessions, will be utterly subdued by a far stronger than himself. The next point to be noticed is that though, as we have said. there was no expressed rebuke, yet there are elements in this reply of God. out of which Moses, reflecting on what was expressed, could construct a rebuke for himself. Moses is not showing a faith equal to that of Abraham, Isaac, and Ja.cob; and yet they were without the revelation of this name JEHOVAH. Moses, who had been told more of the Divine nature than Abraham was told, ought to have believed not less readily and steadily than Abraham. Rest if you can, Moses, in all the comforts that flow from a due consideration of this great and exhaustless Name I Then God goes on to speak of his own faithfulness, of the covenant which was constantly in the Divine mind. Was it for Moses to speak as if God was unmindful of that cover:.a.nt ; he to speak, who but lately had shown his own want of regard to the human side of it, and been in deadly peril because of his uncircumcised son ! The God of Abraham, Isaac, and Jacob, is Jehovah, the great I Am. If, then, he made a covenant r:11. \'I. 2 --8.J 'l'HE BOOK OF EXODUS. H5