Introduction to the Old Testament | Page 8

a scene of oppression very different
from the prosperity and triumph in which Genesis had closed. Israel is
being cruelly crushed by the new dynasty which has arisen in Egypt (i.)
and the story of the book is the story of her redemption. Ultimately it is
Israel's God that is her redeemer, but He operates largely by human
means; and the first step is the preparation of a deliverer, Moses, whose
parentage, early training, and fearless love of justice mark him out as
the coming man (ii.). In the solitude and depression of the desert, he is
encouraged by the sight of a bush, burning yet unconsumed, and sent
forth with a new vision of God[1] upon his great and perilous task (iii.).
Though thus divinely equipped, he hesitated, and God gave him a
helper in Aaron his brother (iv.). Then begins the Titanic struggle
between Moses and Pharaoh--Moses the champion of justice, Pharaoh
the incarnation of might (v.). Blow after blow falls from Israel's God
upon the obstinate king of Egypt and his unhappy land: the water of the
Nile is turned into blood (vii.), there are plagues of frogs, gnats,
gadflies (viii.), murrain, boils, hail (ix.), locusts, darkness (x.), and--last
and most terrible of all--the smiting of the first-born, an event in
connexion with which the passover was instituted. Then Pharaoh
yielded. Israel went forth; and the festival of unleavened bread was
ordained for a perpetual memorial (xi., xii.); also the first-born of man
and beast was consecrated, xiii. 1-16. [Footnote 1: The story of the
revelation of Israel's God under His new name, Jehovah, is told twice
(in ch. iii. and ch. vi.).]
Israel's troubles, however, were not yet over. Their departing host was
pursued by the impenitent Pharaoh, but miraculously delivered at the
Red Sea, in which the Egyptian horses and horsemen were
overwhelmed, xiii. l7-xiv. The deliverance was celebrated in a splendid
song of triumph, xv. 1-21. Then they began their journey to Sinai--a
journey which revealed alike the faithlessness and discontent of their
hearts, and the omnipotent and patient bounty of their God, manifested
in delivering them from the perils of hunger, thirst and war, xv. 22-xvii.
16. On the advice of Jethro, Moses' father-in-law, God-fearing men
were appointed to decide for the people on all matters of lesser moment,
while the graver cases were still reserved for Moses (xviii.)[1]The
arrival at Sinai marked a crisis; for it was there that the epoch-making

covenant was made--Jehovah promising to continue His grace to the
people, and they, on their part, pledging themselves to obedience.
Thunder and lightning and dark storm-clouds accompanied the
proclamation of the ten commandments,[2] which represented the
claims made by Jehovah upon the people whom He had redeemed,
xix.-xx. 22. Connected with these claims are certain statutes, partly of a
religious but much more of a civil nature, which Moses is enjoined to
lay upon the people, and obedience to which is to be rewarded by
prosperity and a safe arrival at the promised land, xx. 23-xxiii. 33. This
section is known as the Book of the Covenant, xxiv. 7. The people
unitedly promised implicit obedience to the terms of this covenant,
which was then sealed with the blood of sacrifice. After six days of
preparation, Moses ascended the mountain in obedience to the voice of
Jehovah (xxiv.). [Footnote 1: This chapter is apparently misplaced. In
Deut. i. 9-18 the incident is set just before the departure from Sinai (cf.
i. 19). It may therefore originally have stood after Ex. xxxiv. 9 or
before Num. x. 29.] [Footnote 2: Or rather, the ten words. In another
source, the commands are given differently, and are ritual rather than
moral, xxxiv. 10-28 (J).]
At this point the story takes on a distinctly priestly complexion, and
interest is transferred from the fortunes of the people to the construction
of the sanctuary, for which the most minute directions are given
(xxv.-xxxi.), concerning the tabernacle with all its furniture, the ark, the
table for the shewbread, the golden candlestick (xxv.), the four-fold
covering for the tabernacle, the wood-work, the veil between the holy
and the most holy place, the curtain for the door (xxvi.), the altar, the
court round about the tabernacle, the oil for the light (xxvii.), the sacred
vestments for the high priest and the other priests (xxviii.), the manner
of consecration of the priests, the priestly dues, the atonement for the
altar, the morning and evening offering (xxix.), the altar of incense, the
poll-tax, the laver, the holy oil, the incense (xxx.), the names and divine
equipment of the overseers of the work of constructing the tabernacle,
the sanctity of the Sabbath as a sign of the covenant (xxxi.).
After this priestly digression, the thread of the story is resumed. During
the absence of Moses