Numbers 21:6-7

Moses feared to proclaim the mercy of Yahweh, preferring to awe his people with the fear of the justice of God, saying: “The Lord your God is God of Gods, and Lord of Lords, a great God, a mighty and terrible God, who regards not man.” Again he sought to control the turbulent clans when he declared that “your God kills when you disobey him; he heals and gives life when you obey him.” But Moses taught these tribes that they would become the chosen people of God only on condition that they “kept all his commandments and obeyed all his statutes.”

Moses was a believer in Providence; he had become thoroughly tainted with the doctrines of Egypt concerning the supernatural control of the Nile and the other elements of nature. He had a great vision of God, but he was thoroughly sincere when he taught the Hebrews that, if they would obey God, “He will love you, bless you, and multiply you. He will multiply the fruit of your womb and the fruit of your land — the corn, wine, oil, and your flocks. You shall be prospered above all people, and the Lord your God will take away from you all sickness and will put none of the evil diseases of Egypt upon you.” He even said: “Remember the Lord your God, for it is he who gives you the power to get wealth.” “You shall lend to many nations, but you shall not borrow. You shall reign over many nations, but they shall not reign over you.”

Moses proclaimed that Yahweh was the Lord God of Israel, who had singled out the Hebrews as his chosen people; he was building a new nation, and he wisely nationalized his religious teachings, telling his followers that Yahweh was a hard taskmaster, a “jealous God.” But nonetheless he sought to enlarge their concept of divinity when he taught them that Yahweh was the “God of the spirits of all flesh,” and when he said, “The eternal God is your refuge, and underneath are the everlasting arms.” Moses taught that Yahweh was a covenant-keeping God; that he “will not forsake you, neither destroy you, nor forget the covenant of your fathers because the Lord loves you and will not forget the oath by which he swore to your fathers.”

The Hebrews worshiped serpents down to the days of King Hezekiah, and the Hindus still maintain friendly relations with their house snakes. The Chinese worship of the dragon is a survival of the snake cults. The wisdom of the serpent was a symbol of Greek medicine and is still employed as an emblem by modern physicians. The art of snake charming has been handed down from the days of the female shamans of the snake love cult, who, as the result of daily snake bites, became immune, in fact, became genuine venom addicts and could not get along without this poison.

After a moment’s pause they again prayed: “With great love has the Lord our God loved us, and with much overflowing pity has he pitied us, our Father and our King, for the sake of our fathers who trusted in him. You taught them the statutes of life; have mercy upon us and teach us. Enlighten our eyes in the law; cause our hearts to cleave to your commandments; unite our hearts to love and fear your name, and we shall not be put to shame, world without end. For you are a God who prepares salvation, and us have you chosen from among all nations and tongues, and in truth have you brought us near your great name — selah — that we may lovingly praise your unity. Blessed is the Lord, who in love chose his people Israel.”

Moses had endeavored to teach these Bedouins the idea of El Elyon, but before leaving Egypt, he had become convinced they would never fully comprehend this doctrine. Therefore he deliberately determined upon the compromise adoption of their tribal god of the desert as the one and only god of his followers. Moses did not specifically teach that other peoples and nations might not have other gods, but he did resolutely maintain that Yahweh was over and above all, especially to the Hebrews. But always was he plagued by the awkward predicament of trying to present his new and higher idea of Deity to these ignorant slaves under the guise of the ancient term Yahweh, which had always been symbolized by the golden calf of the Bedouin tribes.

While Moses presented fleeting glimpses of a universal and beneficent Deity to the children of Israel, on the whole, their day-by-day concept of Yahweh was that of a God but little better than the tribal gods of the surrounding peoples. Their concept of God was primitive, crude, and anthropomorphic; when Moses passed on, these Bedouin tribes quickly reverted to the semibarbaric ideas of their olden gods of Horeb and the desert. The enlarged and more sublime vision of God which Moses every now and then presented to his leaders was soon lost to view, while most of the people turned to the worship of their fetish golden calves, the Palestinian herdsman’s symbol of Yahweh.

Moses endeavored to negotiate diplomatically for the freedom of his fellow Semites. He and his brother entered into a compact with the king of Egypt whereby they were granted permission peaceably to leave the valley of the Nile for the Arabian Desert. They were to receive a modest payment of money and goods in token of their long service in Egypt. The Hebrews for their part entered into an agreement to maintain friendly relations with the Pharaohs and not to join in any alliance against Egypt. But the king later saw fit to repudiate this treaty, giving as his reason the excuse that his spies had discovered disloyalty among the Bedouin slaves. He claimed they sought freedom for the purpose of going into the desert to organize the nomads against Egypt.

Upon the death of Moses his lofty concept of Yahweh rapidly deteriorated. Joshua and the leaders of Israel continued to harbor the Mosaic traditions of the all-wise, beneficent, and almighty God, but the common people rapidly reverted to the older desert idea of Yahweh. And this backward drift of the concept of Deity continued increasingly under the successive rule of the various tribal sheiks, the so-called Judges.

Moses made a heroic effort to uplift Yahweh to the dignity of a supreme Deity when he presented him as the “God of truth and without iniquity, just and right in all his ways.” And yet, despite this exalted teaching, the limited understanding of his followers made it necessary to speak of God as being in man’s image, as being subject to fits of anger, wrath, and severity, even that he was vengeful and easily influenced by man’s conduct.