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Potiphar and Joseph. Elevation of Joseph.

When Joseph was sold by the Midianites to Potiphar, Egypt was probably ruled by the Shepherd kings, who were called Pharaoh, like all the other kings, by the Jewish writers. Pitiphar (Pet-Pha, dedicated to the sun) was probably the second person in the kingdom. Joseph, the Hebrew slave, found favor in his sight, and was gradually promoted to the oversight of his great household. Cast into prison, from the intrigues of Potiphar's wife, whose disgraceful overtures he had virtuously and honorably rejected, he found favor with the keeper of the prison, who intrusted him with the sole care of the prisoners, although himself a prisoner—a striking proof of his transparent virtue. In process of time two other high officers of the king, having offended him, were cast into the same prison. They had strange dreams. Joseph interpreted them, indicating the speedy return of the one to favor, and of the other to as sudden an execution. These things came to pass. After two years the king himself had a singular dream, and none of the professional magicians or priests of Egypt could interpret it. It then occurred to the chief butler that Joseph, whom he had forgotten and neglected, could interpret the royal dream which troubled him. He told the king of his own dream in prison, and the explanation of it by the Hebrew slave. Whereupon Joseph was sent for, shaven and washed, and clothed with clean raiment to appear in the royal palace, and he interpreted the king's dream, which not only led to his promotion to be governor over Egypt, with the State chariots [pg 044] for his use, and all the emblems of sovereignty about his person—a viceroy whose power was limited only by that of the king—but he was also instrumental in rescuing Egypt from the evils of that terrible famine which for seven years afflicted Western Asia. He was then thirty years of age, 1715 B.C., and his elevation had been earned by the noblest qualities—fidelity to his trusts, patience, and high principle—all of which had doubtless been recounted to the king.

His rule as Viceroy.

The course which Joseph pursued toward the Egyptians was apparently hard. The hoarded grain of seven years' unexampled plenty was at first sold to the famishing people, and when they had no longer money to buy it, it was only obtained by the surrender of their cattle, and then by the alienation of their land, so that the king became possessed of all the property of the realm, personal as well as real, except that of the priests. But he surrendered the land back again to the people subsequently, on condition of the payment of one-fifth of the produce annually (which remained to the time of Moses)—a large tax, but not so great as was exacted of the peasantry of France by their feudal and royal lords. This proceeding undoubtedly strengthened the power of the Shepherd kings, and prevented insurrections.

The famine in Egypt.

The severity of the famine compels the brothers of Joseph to seek corn in Egypt. Their arrival of course, is known to the governor, who has unlimited rule. They appear before him, and bowed themselves before him, as was predicted by Joseph's dreams. But clothed in the vesture of princes, with a gold chain around his neck, and surrounded by the pomp of power, they did not know him, while he knows them. He speaks to them, through an interpreter, harshly and proudly, accuses them of being spies, obtains all the information he wanted, and learns that his father and Benjamin are alive. He even imprisons them for three days. He releases them on the condition that they verify their statement; as a proof of which, he demands the appearance of Benjamin himself.

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Benjamin and his brothers. Moses as an historian.

They return to Canaan with their sacks filled with corn, and the money which they had brought to purchase it, secretly restored, leaving Simeon as surety for the appearance of Benjamin. To this Jacob will not assent. But starvation drives them again to Egypt, the next year, and Jacob, reluctantly is compelled to allow Benjamin to go with them. The unexpected feast which Joseph made for them, sitting himself at another table—the greater portions given to Benjamin, the deception played upon them by the secretion of Joseph's silver cup in Benjamin's sack, as if he were a thief, the distress of all the sons of Jacob, the eloquent pleadings of Judah, the restrained tears of Joseph, the discovery of himself to them, the generosity of Pharaoh, the return of Jacob's children laden not only with corn but presents, the final migration of the whole family, to the land of Goshen, in the royal chariots, and the consummation of Joseph's triumphs, and happiness of Jacob—all these facts and incidents are told by Moses in the most fascinating and affecting narrative ever penned by man. It is absolutely transcendent, showing not only the highest dramatic skill, but revealing the Providence of God—that overruling power which causes good to come from evil, which is the most impressive lesson of all history, in every age. That single episode is worth more to civilization than all the glories of ancient Egypt; nor is there anything in the history of the ancient monarchies so valuable to all generations as the record by Moses of the early relations between God and his chosen people. And that is the reason why I propose to give them, in this work, their proper place, even if it be not after the fashion with historians. The supposed familiarity with Jewish history ought not to preclude the narration of these great events, and the substitution for them of the less important and obscure annals of the Pagans.

Prosperity of the Hebrews. Their subsequent miseries.

Joseph remained the favored viceroy of Egypt until he died, having the supreme satisfaction of seeing the prosperity of his father's house, and their rapid increase in the land of [pg 046] Goshen, on the eastern frontier of the Delta of the Nile—a land favorable for herds and flocks. The capital of this district was On—afterward Heliopolis, the sacred City of the Sun, a place with which Joseph was especially connected by his marriage with the daughter of the high priest of On. Separated from the Egyptians by their position as shepherds, the children of Jacob retained their patriarchal constitution. In 215 years, they became exceedingly numerous, but were doomed, on the change of dynasty which placed Ramesis on the throne, to oppressive labors. Joseph died at the age of 110—eighty years after he had become governor of Egypt. In his latter years the change in the Egyptian dynasty took place. The oppression of his people lasted eighty years; and this was consummated by the cruel edict which doomed to death the infants of Israel; made, probably, in fear and jealousy from the rapid increase of the Israelites. The great crimes of our world, it would seem, are instigated by these passions, rather than hatred and malignity, like the massacre of St. Bartholomew and the atrocities of the French Revolution.

Moses.

But a deliverer was raised up by God in the person of Moses, the greatest man in human annals, when we consider his marvelous intellectual gifts, his great work of legislation, his heroic qualities, his moral excellence, and his executive talents. His genius is more powerfully stamped upon civilization than that of any other one man—not merely on the Jews, but even Christian nations. He was born B.C. 1571, sixty-four years after the death of Joseph. Hidden in his birth, to escape the sanguinary decree of Pharaoh he was adopted by the daughter of the king, and taught by the priests in all the learning of the Egyptians. He was also a great warrior, and gained great victories over the Ethiopians. But seeing the afflictions of his brethren, he preferred to share their lot than enjoy all the advantages of his elevated rank in the palace of the king—an act of self-renunciation unparalleled in history. Seeing an Egyptian [pg 047] smite a Hebrew, he slew him in a burst of indignation, and was compelled to fly. He fled to Jethro, an Arab chieftain, among the Midianites. He was now forty years of age, in the prime of his life, and in the full maturity of his powers. The next forty years were devoted to a life of contemplation, the best preparation for his future duties. In the most secret places of the wilderness of Sinai, at Horeb, he communed with God, who appeared in the burning bush, and revealed the magnificent mission which he was destined to fulfill. He was called to deliver his brethren from bondage; but forty years of quiet contemplation, while tending the flocks of Jethro, whose daughter he married, had made him timid and modest. God renewed the covenant made to Abraham and Jacob, and Moses returned to Egypt to fulfill his mission. He joined himself with Aaron, his brother, and the two went and gathered together all the elders of the children of Israel, and after securing their confidence by signs and wonders, revealed their mission.

The slavery of the Israelites.

They then went to Pharaoh, a new king, and entreated of him permission to allow the people of Israel to go into the wilderness and hold a feast in obedience to the command of God. But Pharaoh said, who is the Lord that I should obey his voice. I know not the Lord—your God. The result was, the anger of the king and the increased burdens of the Israelites, which tended to make them indifferent to the voice of Moses, from the excess of their anguish.

The ten plagues. The deliverance of the Israelites.

Then followed the ten plagues which afflicted the Egyptians, and the obstinacy of the monarch, resolved to suffer any evil rather than permit the Israelites to go free. But the last plague was greater than the king could bear—the destruction of all the first-born in his land—and he hastily summoned Moses and Aaron in the night, under the impulse of a mighty fear, and bade them to depart with all their hosts and all their possessions. The Egyptians seconded the command, anxious to be relieved from further evils, and the Israelites, after spoiling the Egyptians, departed [pg 048] in the night—“a night to be much observed” for all generations, marching by the line of the ancient canal from Rameses, not far from Heliopolis, toward the southern frontier of Palestine. But Moses, instructed not to conduct his people at once to a conflict with the warlike inhabitants of Canaan, for which they were unprepared, having just issued from slavery, brought them round by a sudden turn to the south and east, upon an arm or gulf of the Red Sea. To the eyes of the Egyptians, who repented that they had suffered them to depart, and who now pursued them with a great army, they were caught in a trap. Their miraculous deliverance, one of the great events of their history, and the ruin of the Egyptian hosts, and their three months' march and countermarch in the wilderness need not be enlarged upon.

The exodus.

The exodus took place 430 years from the call of Abraham, after a sojourn in Egypt of 215 years, the greater part of which had been passed in abject slavery and misery. There were 600,000 men, besides women and children and strangers.

Hebrew jurisprudence.

It was during their various wanderings in the wilderness of Sinai—forty years of discipline—that Moses gave to the Hebrews the rules they were to observe during all their generations, until a new dispensation should come. These form that great system of original jurisprudence that has entered, more or less, into the codes of all nations, and by which the genius of the lawgiver is especially manifested; although it is not to be forgotten he framed his laws by divine direction.

Let us examine briefly the nature and character of these laws. They have been ably expounded by Bishop Warburton, Prof. Wines and others.

The principles of the Jewish code.

The great fundamental principle of the Jewish code was to establish the doctrine of the unity of God. Idolatry had crept into the religious system of all the other nations of the world, and a degrading polytheism was everywhere prevalent. The Israelites had not [pg 049] probably escaped the contagion of bad example, and the suggestions of evil powers. The most necessary truth to impress upon the nation was the God of Abraham, and Isaac, and Jacob. Jehovah was made the supreme head of the Jewish state, whom the Hebrews were required, first and last, to recognize, and whose laws they were required to obey. And this right to give laws to the Hebrews was deduced, not only because he was the supreme creator and preserver, but because he had also signally and especially laid the foundation of the state by signs and miracles. He had spoken to the patriarchs, he had brought them into the land of Egypt, he had delivered them when oppressed. Hence, they were to have no other gods than this God of Abraham—this supreme, personal, benevolent God. The violation of this fundamental law was to be attended with the severest penalties. Hence Moses institutes the worship of the Supreme Deity. It was indeed ritualistic, and blended with sacrifices and ceremonies; but the idea—the spiritual idea of God as the supreme object of all obedience and faith, was impressed first of all upon the minds of the Israelites, and engraven on the tables of stone—“Thou shalt have no other gods before me.”

Having established the idea and the worship of God, Moses then instituted the various rites of the service, and laid down the principles of civil government, as the dictation of this Supreme Deity, under whose supreme guidance they were to be ruled.

The Ten Commandments.

But before the details of the laws were given to guide the Israelites in their civil polity, or to regulate the worship of Jehovah, Moses, it would seem, first spake the word of God, amid the thunders and lightnings of Sinai, to the assembled people, and delivered the ten fundamental commandments which were to bind them and all succeeding generations. Whether these were those which were afterward written on the two tables of stone, or not, we do not know. We know only that these great obligations were declared soon after the Israelites had encamped around Sinai, and to the whole people orally.

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And, with these, God directed Moses more particularly to declare also the laws relating to man-servants, and to manslaughter, to injury to women, to stealing, to damage, to the treatment of strangers, to usury, to slander, to the observance of the Sabbath, to the reverence due to magistrates, and sundry other things, which seem to be included in the ten commandments.

Moses on Mount Sinai.

After this, if we rightly interpret the book of Exodus, Moses went up into the mountain of Sinai, and there abode forty days and forty nights, receiving the commandments of God. Then followed the directions respecting the ark, and the tabernacle, and the mercy-seat, and the cherubim. And then were ordained the priesthood of Aaron and his vestments, and the garments for Aaron's sons, and the ceremonies which pertained to the consecration of priests, and the altar of incense, and the brazen laver.

The tables of stone.

After renewed injunctions to observe the Sabbath, Moses received of the Lord the two tables of stone, “written with the finger of God.” But as he descended the mountain with these tables, after forty days, and came near the camp, he perceived the golden calf which Aaron had made of the Egyptian ear-rings and jewelry—made to please the murmuring people, so soon did they forget the true God who brought them out of Egypt. And Moses in anger, cast down the tables and brake them, and destroyed the calf, and caused the slaughter of three thousand of the people by the hands of the children of Levi.

The idolatry of the Jews.

But God forgave the iniquity and renewed the tables, and made a new covenant with Moses, enjoining upon him the utter destruction of the Canaanites, and the complete extirpation of idolatry. He again gathered together the people of Israel, and renewed the injunction to observe the Sabbath, and then prepared for the building of the tabernacle, as the Lord directed, and also for the making of the sacred vessels and holy garments, and the various ritualistic form of worship. He then established the sacrificial [pg 051] rites, consecrated Aaron and his sons as priests, laid down the law for them in their sacred functions, and made other divers laws for the nation, in their social and political relations.

The Mosaic legislation.

The substance of these civil laws was the political equality of the people; the distribution of the public domains among the free citizens which were to remain inalienable and perpetual in the families to which they were given, thus making absolute poverty or overgrown riches impossible; the establishment of a year of jubilee, once every fifty years, when there should be a release of all servitude, and all debts, and all the social inequalities which half a century produced; a magistracy chosen by the people, and its responsibility to the people; a speedy and impartial administration of justice; the absence of a standing army and the prohibition of cavalry, thus indicating a peaceful policy, and the preservation of political equality; the establishment of agriculture as the basis of national prosperity; universal industry, inviolability of private property, and the sacredness of family relations. These were fundamental principles. Moses also renewed the Noahmic ideas of the sacredness of human life. He further instituted rules for the education of the people, that “sons may be as plants grown up in their youth, and daughters as corner stones polished after the similitude of a palace.” Such were the elemental ideas of the Hebrew commonwealth, which have entered, more or less, into all Christian civilizations. I can not enter upon a minute detail of these primary laws. Each of the tribes formed a separate state, and had a local administration of justice, but all alike recognized the theocracy as the supreme and organic law. To the tribe of Levi were assigned the duties of the priesthood, and the general oversight of education and the laws. The members of this favored tribe were thus priests, lawyers, teachers, and popular orators—a literary aristocracy devoted to the cultivation of the sciences. The chief magistrate of the united tribes was not prescribed, but Moses remained the highest magistrate until his death, when the command was given to [pg 052] Joshua. Both Moses and Joshua convened the states general, presided over their deliberations, commanded the army, and decided all appeals in civil questions. The office of chief magistrate was elective, and was held for life, no salary was attached to it, no revenues were appropriated to it, no tribute was raised for it. The chief ruler had no outward badges of authority; he did not wear a diadem; he was not surrounded with a court. His power was great as commander of the armies and president of the assemblies, but he did not make laws or impose taxes. He was assisted by a body of seventy elders—a council or senate, whose decisions, however, were submitted to the congregation, or general body of citizens, for confirmation. These senators were elected; the office was not hereditary; neither was a salary attached to it.

The Jewish theocracy.

The great congregation—or assembly of the people, in which lay the supreme power, so far as any human power could be supreme in a theocracy—was probably a delegated body chosen by the people in their tribes. They were representatives of the people, acting for the general good, without receiving instructions from their constituents. It was impossible for the elders, or for Moses, to address two million of people. They spoke to a select assembly. It was this assembly which made or ratified the laws, and which the executioner carried out into execution.

The Oracle.

The oracle of Jehovah formed an essential part of the constitution, since it was God who ruled the nation. The oracle, in the form of a pillar of cloud, directed the wanderings of the people in the wilderness. This appeared amid the thunders of Sinai. This oracle decided all final questions and difficult points of justice. It could not be interrogated by private persons, only by the High Priest himself, clad in his pontifical vestments, and with the sacred insignia of his office, by “urim and thummim.” Within the most sacred recesses of the tabernacle, in the Holy of Holies, the Deity made known his will to the most sacred personage of the nation, in order that no rash resolution of the people, or senate, or judge might be executed. And this response, [pg 053] given in an audible voice, was final and supreme, and not like the Grecian oracles, venal and mendacious. This oracle of the Hebrew God “was a wise provision to preserve a continual sense of the principal design of their constitution—to keep the Hebrews from idolatry, and to the worship of the only true God as their immediate protector; and that their security and prosperity rested upon adhering to his counsels and commands.”

The Priesthood.

The designation and institution of high priest belonged not to the council of priests—although he was of the tribe of Levi, but to the Senate, and received the confirmation of the people through their deputies. “But the priests belonged to the tribe of Levi, which was set apart to God—the king of the commonwealth.” “They were thus, not merely a sacerdotal body, appointed to the service of the altar, but also a temporal magistracy having important civil and political functions, especially to teach the people the laws.” The high priest, as head of the hierarchy, and supreme interpreter of the laws, had his seat in the capital of the nation, while the priests of his tribe were scattered among the other tribes, and were hereditary. The Hebrew priests simply interpreted the laws; the priests of Egypt made them. Their power was chiefly judicial. They had no means of usurpation, neither from property, nor military command. They were simply the expositors of laws which they did not make, which they could not change, and which they themselves were bound to obey. The income of a Levite was about five times as great as an ordinary man, and this, of course, was derived from the tithes. But a greater part of the soil paid no tithes. The taxes to the leading class, as the Levites were, can not be called ruinous when compared with what the Egyptian priesthood received, especially when we remember that all the expenses connected with sacrifice and worship were taken from the tithes. The treasures which flowed into the sacerdotal treasury belonged to the Lord, and of these the priests were trustees rather than possessors.

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The Hebrew Constitution.

Such, in general terms, briefly presented, was the Hebrew constitution framed by Moses, by the direction of God. It was eminently republican in spirit, and the power of the people through their representatives, was great and controlling. The rights of property were most sacredly guarded, and crime was severely and rigidly punished. Every citizen was eligible to the highest offices. That the people were the source of all power is proven by their voluntary change of government, against the advice of Samuel, against the oracle, and against the council of elders. We look in vain to the ancient constitutions of Greece and Rome for the wisdom we see in the Mosaic code. Under no ancient government were men so free or the laws so just. It is not easy to say how much the Puritans derived from the Hebrew constitution in erecting their new empire, but in many aspects there is a striking resemblance between the republican organization of New England and the Jewish commonwealth.

The Mosaic code was framed in the first year after the exodus, while the Israelites were encamped near Sinai. When the Tabernacle was erected, the camp was broken up, and the wandering in the desert recommenced. This was continued for forty years—not as a punishment, but as a discipline, to enable the Jews to become indoctrinated into the principles of their constitution, and to gain strength and organization, so as more successfully to contend with the people they were commanded to expel from Canaan. In this wilderness they had few enemies, and some friends, and these were wandering Arab tribes.

The wanderings of the Israelites.

We can not point out all the details of the wanderings under the leadership of Moses, guided by the pillar of fire and the cloud. After forty years, they reached the broad valley which runs from the eastern gulf of the Red Sea, along the foot of Mount Seir, to the valley of the Dead Sea. Diverted from a direct entrance into Canaan by hostile Edomites, they marched to the hilly country to the east of Jordan, inhabited by the Amorites. [pg 055] In a conflict with this nation, they gained possession of their whole territory, from Mount Hermon to the river Anton, which runs into the Dead Sea. The hills south of this river were inhabited by pastoral Moabites—descendants of Lot, and beyond them to the Great Desert were the Ammonites, also descendants of Lot. That nation formed an alliance with the Midianites, hoping to expel the invaders then encamped on the plains of Moab. Here Moses delivered his farewell instructions, appointed his successor, and passed away on Mount Pisgah, from which he could see the promised land, but which he was not permitted to conquer. That task was reserved for Joshua, but the complete conquest of the Canaanites did not take place till the reign of David.

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