lesser problem of Israel itself. To this and kindred matters we now address ourselves, praying that just as this

ancient book appears to lie at the very threshold of inspired Scripture, and to have influenced very considerably the

great leader of Israel, so, we in our turn, faced with the selfsame problems, may find much to enlighten and to cheer

as we press on to the light of heavenly day.

The life of Moses is divided into three well defined periods of forty years each. His first forty years was spent in

Egypt where he became `learned in all the wisdom of the Egyptians'; his second period of forty years was spent in

Midian in comparative obscurity; and the third period of forty years was occupied with the Exodus, the reception of

the law at Sinai, and with the wandering of Israel in the wilderness, during which time the five books that bear his

name were written. The authority for this subdivision of the life of Moses can soon be given. He was 120 years old

when he died (Deut. 34:7); the Lord appeared unto him at the burning bush after he had been forty years in Midian

(Acts 7:30) and it is therefore simply a matter of arithmetic to arrive at the age of Moses when he fled from Egypt.

We must remember, that when Moses was forty years of age he knew that he was the appointed deliverer of his

people, as Stephen clearly states `He supposed his brethren would have understood how that God by his hand would

deliver them' (Acts 7:25). When therefore he went to Midian and there spent another forty years, he was fully

conscious of his place in the Divine purpose. However closely Moses clung to the faith of his fathers, forty years of

the court of Pharaoh, and proficiency in all the wisdom of the Egyptians, would leave dregs of error that needed

eliminating before the great work of deliverance could be safely entrusted to him. Moses would know the Egyptian

mythological account of creation, and the allied doctrines concerning immortality, the soul, and judgment to come;

he was now to spend forty years in obscurity where he would come into touch with another record of wisdom,

another record of creation, another book that spoke of the future both in hope and as a day of judgment. The

overwhelming majesty of creation that struck Job dumb (Job 38 to 40) must have impressed Moses also, and the

simple grandeur of Genesis 1:1 condenses within its seven inspired words (seven words are used in the original) all

the sublimity of Job 38 to 40. The record of Moses' sojourn in the land of Midian is compressed in two chapters of

Exodus (Exod. 2 and 3). We know that the land of Midian must have included the region of Sinai, or as the mount

was then called `Mount Horeb', for God assured Moses that after the Exodus the people should `serve God upon this

mountain'. The land chosen for his retreat was in full keeping with his calling and life's work.

We are given a glimpse of the character of Moses' surroundings by what is revealed concerning his father-in-law

Reuel or Jethro and of Hobab, his brother-in-law. (The Hebrew word translated `father-in-law' is chothen and

means to be united with the daughter of a family, the context deciding whether the relationship shall be that of

`father-in-law', as in Exodus 3:1, `son-in-law' 1 Samuel 18:23, `husband' Exodus 4:25, or `brother-in-law' as was

Hobab). Jethro was a `priest of Midian', and evidently a believer in the `LORD' (Exod. 18:10) and he offered

sacrifices which were apparently accepted. Moreover, we read that Aaron and all the elders of Israel ate bread with

Moses' father-in-law before God (Exod. 18:12). Moses therefore exchanged the idolatrous court of Egypt for the

house of a priest in Midian, who confessed that `The LORD is greater than all gods' (Exod. 18:11). By this family

Moses was not only accepted as a guest, but as a son-in-law, for he married Zipporah, the daughter of Jethro. Now,

having regard to who he was, and to the Lord's purpose, it is inconceivable that Moses should live in such a house

and in such a land without coming into touch with the record of Job's sufferings and the Lord's ultimate blessing.

Having been written in the vicinity, this record would have been a veritable `Godsend' to Moses during his retreat.

Having it he would read concerning creation, concerning Adam, concerning the sons of God, and come into touch

with such doctrines as Justification, Redemption and Resurrection. He would follow the story of human suffering in

the Divine purpose, all of which would be living truth and material to his hand when the hour struck. It is not to be

wondered at therefore that there are obvious quotations and references to the book of Job in the books of Moses, and

the fundamental character of this book is further indicated by the fact that both in the Psalms, the Proverbs, the

Prophets and in the New Testament this great book is quoted and its influence felt.

The land of Job's birth is called `Uz' and is not far from the land of Midian, as any Biblical map will show. That

Job was a real person, the references both in the book itself and elsewhere in Scripture give sufficient proof. He is

described as `the greatest of all the men of the east' (Job 1:3); Ezekiel links his name with Noah and Daniel (Ezek.

`Though these three men, Noah, Daniel, and Job, were in it, ... saith the Lord GOD, ... they shall but deliver their

own souls by their righteousness'.