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Chapter 26
From the Red Sea to Sinai
[This chapter is based on Exodus 15:22-27; 16 to 18.]
FROM the Red Sea the hosts of Israel again set forth on their journey,
under the guidance of the pillar of cloud. The scene around them was
most dreary--bare, desolate-looking mountains, barren plains, and the
sea stretching far away, its shores strewn with the bodies of their
enemies; yet they were full of joy in the consciousness of freedom, and
every thought of discontent was hushed.
But for three days, as they journeyed, they could find no water. The
supply which they had taken with them was exhausted. There was nothing
to quench their burning thirst as they dragged wearily over the
sun-burnt plains. Moses, who was familiar with this region, knew what
the others did not, that at Marah, the nearest station where springs
were to be found, the water was unfit for use. With intense anxiety he
watched the guiding cloud. With a sinking heart he heard the glad shout.
"Water! water!" echoed along the line. Men, women, and children in
joyous haste crowded to the fountain, when, lo, a cry of anguish burst
forth from the host--the water was bitter.
In their horror and despair they reproached Moses for having led them in
such a way, not remembering that the divine presence in that mysterious
cloud had been leading him as well as them. In his grief at their
distress Moses did what they had forgotten to do; he cried earnestly to
God for help. "And the Lord showed him a tree, which when he had cast
into the waters, the waters were made sweet." Here the promise was given
to Israel through Moses, "If thou wilt diligently hearken to the voice
of the Lord thy God, and wilt do that which is right in His sight, and
wilt give ear to His commandments, and keep all His statutes, I will put
none of these diseases upon thee, which I have brought upon the
Egyptians: for I am the Lord that healeth thee."
From Marah the people journeyed to Elim, where they found "twelve wells
of water, and threescore and ten palm trees." Here they remained several
days before entering the wilderness of Sin. When they had been a month
absent from Egypt, they made their first encampment in the wilderness.
Their store of provisions had now begun to fail. There was scanty
herbage in the wilderness, and their flocks were diminishing. How was
food to be supplied for these vast multitudes? Doubts filled their
hearts, and again they murmured. Even the rulers and elders of the
people joined in complaining against the leaders of God's appointment:
"Would to God we had died by the hand of the Lord in the land of Egypt,
when we sat by the fleshpots, and when we did eat bread to the full; for
ye have brought us forth into this wilderness, to kill this whole
assembly with hunger."
They had not as yet suffered from hunger; their present wants were
supplied, but they feared for the future. They could not understand how
these vast multitudes were to subsist in their travels through the
wilderness, and in imagination they saw their children famishing. The
Lord permitted difficulties to surround them, and their supply of food
to be cut short, that their hearts might turn to Him who had hitherto
been their Deliverer. If in their want they would call upon Him, He
would still grant them manifest tokens of His love and care. He had
promised that if they would obey His commandments, no disease should
come upon them, and it was sinful unbelief on their part to anticipate
that they or their children might die for hunger.
God had promised to be their God, to take them to Himself as a people,
and to lead them to a large and good land; but they were ready to faint
at every obstacle encountered in the way to that land. In a marvelous
manner He had brought them out from their bondage in Egypt, that He
might elevate and ennoble them and make them a praise in the earth. But
it was necessary for them to encounter difficulties and to endure
privations. God was bringing them from a state of degradation and
fitting them to occupy an honorable place among the nations and to
receive important and sacred trusts. Had they possessed faith in Him, in
view of all that He had wrought for them, they would cheerfully have
borne inconvenience, privation, and even real suffering; but they were
unwilling to trust the Lord any further than they could witness the
continual evidences of His power. They forgot their bitter service in
Egypt. They forgot the goodness and power of God displayed in their
behalf in their deliverance from bondage. They forgot how their children
had been spared when the destroying angel slew all the first-born of
Egypt. They forgot the grand exhibition of divine power at the Red Sea.
They forgot that while they had crossed safely in the path that had been
opened for them, the armies of their enemies, attempting to follow them,
had been overwhelmed by the waters of the sea. They saw and felt only
their present inconveniences and trials; and instead of saying, "God has
done great things for us; whereas we were slaves, He is making of us a
great nation," they talked of the hardness of the way, and wondered when
their weary pilgrimage would end.
The history of the wilderness life of Israel was chronicled for the
benefit of the Israel of God to the close of time. The record of God's
dealings with the wanderers of the desert in all their marchings to and
fro, in their exposure to hunger, thirst, and weariness, and in the
striking manifestations of His power for their relief, is fraught with
warning and instruction for His people in all ages. The varied
experience of the Hebrews was a school of preparation for their promised
home in Canaan. God would have His people in these days review with a
humble heart and teachable spirit the trials through which ancient
Israel passed, that they may be instructed in their preparation for the
heavenly Canaan.
Many look back to the Israelites, and marvel at their unbelief and
murmuring, feeling that they themselves would not have been so
ungrateful; but when their faith is tested, even by little trials, they
manifest no more faith or patience than did ancient Israel. When brought
into strait places, they murmur at the process by which God has chosen
to purify them. Though their present needs are supplied, many are
unwilling to trust God for the future, and they are in constant anxiety
lest poverty shall come upon them, and their children shall be left to
suffer. Some are always anticipating evil or magnifying the difficulties
that really exist, so that their eyes are blinded to the many blessings
which demand their gratitude. The obstacles they encounter, instead of
leading them to seek help from God, the only Source of strength,
separate them from Him, because they awaken unrest and repining.
Do we well to be thus unbelieving? Why should we be ungrateful and
distrustful? Jesus is our friend; all heaven is interested in our
welfare; and our anxiety and fear grieve the Holy Spirit of God. We
should not indulge in a solicitude that only frets and wears us, but
does not help us to bear trials. No place should be given to that
distrust of God which leads us to make a preparation against future want
the chief pursuit of life, as though our happiness consisted in these
earthly things. It is not the will of God that His people should be
weighed down with care. But our Lord does not tell us that there are no
dangers in our path. He does not propose to take His people out of the
world of sin and evil, but He points us to a never-failing refuge. He
invites the weary and care-laden, "Come unto Me, all ye that labor and
are heavy-laden, and I will give you rest." Lay off the yoke of anxiety
and worldly care that you have placed on your own neck, and "take My
yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye
shall find rest unto your souls." Matthew 11:28, 29. We may find rest
and peace in God, casting all our care upon Him; for He careth for us.
See 1 Peter 5:7.
Says the apostle Paul, "Take heed, brethren, lest there be in any of you
an evil heart of unbelief, in departing from the living God." Hebrews
3:12. In view of all that God has wrought for us, our faith should be
strong, active, and enduring. Instead of murmuring and complaining, the
language of our hearts should be, "Bless the Lord, O my soul: and all
that is within me, bless His holy name. Bless the Lord, O my soul, and
forget not all His benefits." Psalm 103:1, 2.
God was not unmindful of the wants of Israel. He said to their leader,
"I will rain bread from heaven for you." And directions were given that
the people gather a daily supply, with a double amount on the sixth day,
that the sacred observance of the Sabbath might be maintained.
Moses assured the congregation that their wants were to be supplied:
"The Lord shall give you in the evening flesh to eat, and in the morning
bread to the full." And he added, "What are we? your murmurings are not
against us, but against the Lord." He further bade Aaron say to them,
"Come near before the Lord: for He hath heard your murmurings." While
Aaron was speaking, "they looked toward the wilderness, and, behold, the
glory of the Lord appeared in the cloud." A splendor such as they had
never witnessed symbolized the divine Presence. Through manifestations
addressed to their senses, they were to obtain a knowledge of God. They
must be taught that the Most High, and not merely the man Moses, was
their leader, that they might fear His name and obey His voice.
At nightfall the camp was surrounded by vast flocks of quails, enough to
supply the entire company. In the morning there lay upon the surface of
the ground "a small round thing, as small as the hoarfrost." "It was
like coriander seed, white." The people called it "manna." Moses said,
"This is the bread which the Lord hath given you to eat." The people
gathered the manna, and found that there was an abundant supply for all.
They "ground it in mills, or beat it in a mortar, and baked it in pans,
and made cakes of it." Numbers 11:8. "And the taste of it was like
wafers made with honey." They were directed to gather daily an omer for
every person; and they were not to leave of it until the morning. Some
attempted to keep a supply until the next day, but it was then found to
be unfit for food. The provision for the day must be gathered in the
morning; for all that remained upon the ground was melted by the sun.
In the gathering of the manna it was found that some obtained more and
some less than the stipulated amount; but "when they did mete it with an
omer, he that gathered much had nothing over, and he that gathered
little had no lack." An explanation of this scripture, as well as a
practical lesson from it, is given by the apostle Paul in his second
epistle to the Corinthians. He says, "I mean not that other men be
eased, and ye burdened: but by an equality, that now at this time your
abundance may be a supply for their want, that their abundance also may
be a supply for your want: that there may be equality: as it is written,
He that had gathered much had nothing over; and he that had gathered
little had no lack." 2 Corinthians 8:13-15.
On the sixth day the people gathered two omers for every person. The
rulers hastened to acquaint Moses with what had been done. His answer
was, "This is that which the Lord hath said, Tomorrow is the rest of the
holy Sabbath unto the Lord: bake that which ye will bake today, and
seethe that ye will seethe; and that which remaineth over lay up for you
to be kept until the morning." They did so, and found that it remained
unchanged. "And Moses said, Eat that today; for today is a Sabbath unto
the Lord: today ye shall not find it in the field. Six days ye shall
gather it; but on the seventh day, which is the Sabbath, in it there
shall be none."
God requires that His holy day be as sacredly observed now as in the
time of Israel. The command given to the Hebrews should be regarded by
all Christians as an injunction from Jehovah to them. The day before the
Sabbath should be made a day of preparation, that everything may be in
readiness for its sacred hours. In no case should our own business be
allowed to encroach upon holy time. God has directed that the sick and
suffering be cared for; the labor required to make them comfortable is a
work of mercy, and no violation of the Sabbath; but all unnecessary work
should be avoided. Many carelessly put off till the beginning of the
Sabbath little things that might have been done on the day of
preparation. This should not be. Work that is neglected until the
beginning of the Sabbath should remain undone until it is past. This
course might help the memory of these thoughtless ones, and make them
careful to do their own work on the six working days.
Every week during their long sojourn in the wilderness the Israelites
witnessed a threefold miracle, designed to impress their minds with the
sacredness of the Sabbath: a double quantity of manna fell on the sixth
day, none on the seventh, and the portion needed for the Sabbath was
preserved sweet and pure, when if any were kept over at any other time
it became unfit for use.
In the circumstances connected with the giving of the manna, we have
conclusive evidence that the Sabbath was not instituted, as many claim,
when the law was given at Sinai. Before the Israelites came to Sinai
they understood the Sabbath to be obligatory upon them. In being obliged
to gather every Friday a double portion of manna in preparation for the
Sabbath, when none would fall, the sacred nature of the day of rest was
continually impressed upon them. And when some of the people went out on
the Sabbath to gather manna, the Lord asked, "How long refuse ye to keep
My commandments and My laws?"
"The children of Israel did eat manna forty years, until they came to a
land inhabited: they did eat manna, until they came unto the borders of
the land of Canaan." For forty years they were daily reminded by this
miraculous provision, of God's unfailing care and tender love. In the
words of the psalmist, God gave them "of the corn of heaven. Man did eat
angels' food" (Psalm 78:24, 25)--that is, food provided for them by the
angels. Sustained by "the corn of heaven," they were daily taught that,
having God's promise, they were as secure from want as if surrounded by
fields of waving grain on the fertile plains of Canaan.
The manna, falling from heaven for the sustenance of Israel, was a type
of Him who came from God to give life to the world. Said Jesus, "I am
that Bread of life. Your fathers did eat manna in the wilderness, and
are dead. This is the bread which cometh down from heaven. . . . If any
man eat of this bread, he shall live forever: and the bread that I will
give is My flesh, which I will give for the life of the world." John
6:48-51. And among the promises of blessing to God's people in the
future life it is written, "To him that overcometh will I give to eat of
the hidden manna." Revelation 2:17.
After leaving the wilderness of Sin, the Israelites encamped in Rephidim.
Here there was no water, and again they distrusted the providence of
God. In their blindness and presumption the people came to Moses with
the demand, "Give us water that we may drink." But his patience failed
not. "Why chide ye with me?" he said; "wherefore do ye tempt the Lord?"
They cried in anger, "Wherefore is this, that thou hast brought us up
out of Egypt, to kill us and our children and our cattle with thirst?"
When they had been so abundantly supplied with food, they remembered
with shame their unbelief and murmurings, and promised to trust the Lord
in the future; but they soon forgot their promise, and failed at the
first trial of their faith. The pillar of cloud that was leading them
seemed to veil a fearful mystery. And Moses--who was he? they
questioned, and what could be his object in bringing them from Egypt?
Suspicion and distrust filled their hearts, and they boldly accused him
of designing to kill them and their children by privations and hardships
that he might enrich himself with their possessions. In the tumult of
rage and indignation they were about to stone him.
In distress Moses cried to the Lord, "What shall I do unto this people?"
He was directed to take the elders of Israel and the rod wherewith he
had wrought wonders in Egypt, and to go on before the people. And the
Lord said unto him, "Behold, I will stand before thee there upon the
rock in Horeb; and thou shalt smite the rock, and there shall come water
out of it, that the people may drink." He obeyed, and the waters burst
forth in a living stream that abundantly supplied the encampment.
Instead of commanding Moses to lift up his rod and call down some
terrible plague, like those on Egypt, upon the leaders in this wicked
murmuring, the Lord in His great mercy made the rod His instrument to
work their deliverance.
"He clave the rocks in the wilderness, and gave them drink as out of the
great depths. He brought streams also out of the rock, and caused waters
to run down like rivers." Psalm 78:15, 16. Moses smote the rock, but it
was the Son of God who, veiled in the cloudy pillar, stood beside Moses,
and caused the life-giving water to flow. Not only Moses and the elders,
but all the congregation who stood at a distance, beheld the glory of
the Lord; but had the cloud been removed, they would have been slain by
the terrible brightness of Him who abode therein.
In their thirst the people had tempted God, saying, "Is the Lord among
us, or not?"--"If God has brought us here, why does He not give us water
as well as bread?" The unbelief thus manifested was criminal, and Moses
feared that the judgments of God would rest upon them. And he called the
name of the place Massah, "temptation," and Meribah, "chiding," as a
memorial of their sin.
A new danger now threatened them. Because of their murmuring against
Him, the Lord suffered them to be attacked by their enemies. The
Amalekites, a fierce, warlike tribe inhabiting that region, came out
against them and smote those who, faint and weary, had fallen into the
rear. Moses, knowing that the masses of the people were unprepared for
battle, directed Joshua to choose from the different tribes a body of
soldiers, and lead them on the morrow against the enemy, while he
himself would stand on an eminence near by with the rod of God in his
hand. Accordingly the next day Joshua and his company attacked the foe,
while Moses and Aaron and Hur were stationed on a hill overlooking the
battlefield. With arms outstretched toward heaven, and holding the rod
of God in his right hand, Moses prayed for the success of the armies of
Israel. As the battle progressed, it was observed that so long as his
hands were reaching upward, Israel prevailed, but when they were
lowered, the enemy was victorious. As Moses became weary, Aaron and Hur
stayed up his hands until the going down of the sun, when the enemy was
put to flight.
As Aaron and Hur supported the hands of Moses, they showed the people
their duty to sustain him in his arduous work while he should receive
the word from God to speak to them. And the act of Moses also was
significant, showing that God held their destiny in His hands; while
they made Him their trust, He would fight for them and subdue their
enemies; but when they should let go their hold upon Him, and trust in
their own power, they would be even weaker than those who had not the
knowledge of God, and their foes would prevail against them.
As the Hebrews triumphed when Moses was reaching his hands toward heaven
and interceding in their behalf, so the Israel of God prevail when they
by faith take hold upon the strength of their mighty Helper. Yet divine
strength is to be combined with human effort. Moses did not believe that
God would overcome their foes while Israel remained inactive. While the
great leader was pleading with the Lord, Joshua and his brave followers
were putting forth their utmost efforts to repulse the enemies of Israel
and of God.
After the defeat of the Amalekites, God directed Moses, "Write this for
a memorial in a book, and rehearse it in the ears of Joshua: for I will
utterly put out the remembrance of Amalek from under heaven." Just
before his death the great leader delivered to his people the solemn
charge: "Remember what Amalek did unto thee by the way, when ye were
come forth out of Egypt; how he met thee by the way, and smote the
hindmost of thee, even all that were feeble behind thee, when thou wast
faint and weary; and he feared not God. . . . Thou shalt blot out the
remembrance of Amalek from under heaven; thou shalt not forget it."
Deuteronomy 25:17-19. Concerning this wicked people the Lord declared,
"The hand of Amalek is against the throne of Jehovah." Exodus 17:16,
margin.
The Amalekites were not ignorant of God's character or of His
sovereignty, but instead of fearing before Him, they had set themselves
to defy His power. The wonders wrought by Moses before the Egyptians
were made a subject of mockery by the people of Amalek, and the fears of
surrounding nations were ridiculed. They had taken oath by their gods
that they would destroy the Hebrews, so that not one should escape, and
they boasted that Israel's God would be powerless to resist them. They
had not been injured or threatened by the Israelites. Their assault was
wholly unprovoked. It was to manifest their hatred and defiance of God
that they sought to destroy His people. The Amalekites had long been
high-handed sinners, and their crimes had cried to God for vengeance,
yet His mercy had still called them to repentance; but when the men of
Amalek fell upon the wearied and defenseless ranks of Israel, they
sealed their nation's doom. The care of God is over the weakest of His
children. No act of cruelty or oppression toward them is unmarked by
Heaven. Over all who love and fear Him, His hand extends as a shield;
let men beware that they smite not that hand; for it wields the sword of
justice.
Not far distant from where the Israelites were now encamped was the home
of Jethro, the father-in-law of Moses. Jethro had heard of the
deliverance of the Hebrews, and he now set out to visit them, and
restore to Moses his wife and two sons. The great leader was informed by
messengers of their approach, and he went out with joy to meet them,
and, the first greetings over, conducted them to his tent. He had sent
back his family when on his way to the perils of leading Israel from
Egypt, but now he could again enjoy the relief and comfort of their
society. To Jethro he recounted the wonderful dealings of God with
Israel, and the patriarch rejoiced and blessed the Lord, and with Moses
and the elders he united in offering sacrifice and holding a solemn
feast in commemoration of God's mercy.
As Jethro remained in the camp, he soon saw how heavy were the burdens
that rested upon Moses. To maintain order and discipline among that
vast, ignorant, and untrained multitude was indeed a stupendous task.
Moses was their recognized leader and magistrate, and not only the
general interests and duties of the people, but the controversies that
arose among them, were referred to him. He had permitted this, for it
gave him an opportunity to instruct them; as he said, "I do make them
know the statutes of God, and His laws." But Jethro remonstrated against
this, saying, "This thing is too heavy for thee; thou art not able to
perform it thyself alone." "Thou wilt surely wear away," and he
counseled Moses to appoint proper persons as rulers of thousands, and
others as rulers of hundreds, and others of tens. They should be "able
men, such as fear God, men of truth, hating covetousness." These were to
judge in all matters of minor consequence, while the most difficult and
important cases should still be brought before Moses, who was to be to
the people, said Jethro, "to God-ward, that thou mayest bring the causes
unto God: and thou shalt teach them ordinances and laws, and shalt show
them the way wherein they must walk, and the work that they must do."
This counsel was accepted, and it not only brought relief to Moses, but
resulted in establishing more perfect order among the people.
The Lord had greatly honored Moses, and had wrought wonders by his hand;
but the fact that he had been chosen to instruct others did not lead him
to conclude that he himself needed no instruction. The chosen leader of
Israel listened gladly to the suggestions of the godly priest of Midian,
and adopted his plan as a wise arrangement.
From Rephidim the people continued their journey, following the movement
of the cloudy pillar. Their route had led across barren plains, over
steep ascents, and through rocky defiles. Often as they had traversed
the sandy wastes, they had seen before them rugged mountains, like huge
bulwarks, piled up directly across their course, and seeming to forbid
all further progress. But as they approached, openings here and there
appeared in the mountain wall, and beyond, another plain opened to view.
Through one of the deep, gravelly passes they were now led. It was a
grand and impressive scene. Between the rocky cliffs rising hundreds of
feet on either side, flowed in a living tide, far as the eye could
reach, the hosts of Israel with their flocks and herds. And now before
them in solemn majesty Mount Sinai lifted its massive front. The cloudy
pillar rested upon its summit, and the people spread their tents upon
the plain beneath. Here was to be their home for nearly a year. At night
the pillar of fire assured them of the divine protection, and while they
were locked in slumber, the bread of heaven fell gently upon the
encampment.
The dawn gilded the dark ridges of the mountains, and the sun's golden
rays pierced the deep gorges, seeming to these weary travelers like
beams of mercy from the throne of God. On every hand vast, rugged
heights seemed in their solitary grandeur to speak of eternal endurance
and majesty. Here the mind was impressed with solemnity and awe. Man was
made to feel his ignorance and weakness in the presence of Him who
"weighed the mountains in scales, and the hills in a balance." Isaiah
40:12. Here Israel was to receive the most wonderful revelation ever
made by God to men. Here the Lord had gathered His people that He might
impress upon them the sacredness of His requirements by declaring with
His own voice His holy law. Great and radical changes were to be wrought
in them; for the degrading influences of servitude and a long-continued
association with idolatry had left their mark upon habits and character.
God was working to lift them to a higher moral level by giving them a
knowledge of Himself.
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