Part 7

The Kenites figure in later Hebrew history as worshippers of Jehovah and are frequently associated with the Israelites. After the capture of Jericho certain of them went up with the southern tribes to conquer southern Palestine. (Judg. 1:16.) It was Jael, the wife of Heber the Kenite (Judg. 5:24), who rendered the Hebrews a signal service by slaying Sisera, the fleeing king of the Canaanites, after the memorable battle beside the River Kishon. Many modern scholars draw the conclusion from the Biblical narrative that it was from the Kenites that Moses first learned of Yahweh (or, as the distinctive name of Israel's God was translated by later Jewish scribes, Jehovah). Furthermore it is suggested that gratitude to the new God, who delivered the Israelites from their bondage, was the reason why they proved on the whole so loyal to Jehovah. This conclusion is possible and in many ways attractive, but it is beset with serious difficulties. We know, in ancient history, of no other example of a people suddenly changing their religion. When there have been such sudden and wholesale conversions in later times they have been either under the compulsion of the sword, as in the history of Islam, or under the influence of a far higher religion, as when Christianity has been carried to heathen peoples on a low stage of civilization. Do the earliest Hebrew traditions imply that the ancestors of the Israelites were worshippers of Jehovah? Is it not probable that Moses fled to the nomadic Midianites not only because they were kinsmen but because they were also worshippers of Jehovah?

In any case Moses' life in Midian tended to intensify his faith in Jehovah. The title of his father-in-law implies that this priest ministered at some wilderness sanctuary. In the light of the subsequent Biblical narrative was this possibly at the sacred spring of Kadesh or on the top of the holy mountain Horeb (elsewhere called Sinai) where Kenites and Hebrews believed that Jehovah dwelt, or at least manifested himself? Moses, in the home of the Midian priest, was brought into direct and constant contact with the Jehovah worship. The cruel fate of his people and the painful experience in Egypt that had driven him into the wilderness prepared his mind to receive this training. His quest was for a just and strong God, able to deliver the oppressed. The wilderness with its lurking foes and the ever-present dread of hunger and thirst, deepened his sense of need and of dependence upon a power able to guide the destinies of men. The peasants of the vast Antolian plain in central Asia Minor still call every life-giving spring, "God hath given." The constant necessity of meeting the dangers of the wilderness and of defending the flocks entrusted to Moses' care developed his courage and power of leadership and action. What other great leaders of Israel were trained in this same school? What was the effect of their wilderness life upon the early New England pioneers?

IV.

MOSES' CALL TO PUBLIC SERVICE.

The solitude of the wilderness gave Moses ample opportunity for profound reflection. His previous experiences made such reflection natural, indeed inevitable. Borne by the caravans over the great highway from the land of the Nile or from desert tribe to tribe came occasional reports of the cruel injustice to which his kinsmen in Egypt were subjected. In these reports he recognized the divine call to duty. When perhaps at last the report came that the mighty despot Ramses II was dead, Moses like his later successor Isaiah (Is. 6) saw that the moment had come for decision and action.

It looks to many scholars as if three originally distinct versions of Moses' call have been welded together in the narrative of Exodus 3, 4 and 6. Each differs in regard to detail (Hist. Bible I, 161-5). According to the early Judean prophetic account Jehovah spoke audibly to Moses from the flaming thorn bush. In the Northern Israelite version the moment of decision came to him as he stood with his flock on the sacred mountain Horeb. Like Isaiah in his memorable vision of Jehovah's presence, the inner consciousness of God and the compelling sense of duty led him to cry out: "Here am I." Likewise in the late priestly story God's presence and character were so deeply impressed upon him that he seemed to bear an audible voice, according to the view of those who accept this interpretation, even though the later priests believed and taught that God was a spirit, not like man clothed in flesh and blood. Thus the different groups of Hebrew narratives in their characteristic way record the essential facts in Moses' call to public service. Each has preserved certain important elements in that call, and the late editor has done well to combine them. Even as Isaiah caught his supreme vision of Jehovah and of duty in the temple, so to Moses the prophetic call probably came on the lofty heights of the mountain in which he, in common with the Kenites, believed God dwelt. The wilderness with its flaming bush spoke to him God's message. Recent writers have felt and forcibly interpreted the fascination and the message of the desert and plain, none more vividly than the Welsh writer Rhoscomyl in describing the experience of one of his rough, self-reliant cowboy heroes:

"Two days ago he was riding back, alone, in the afternoon, from an unsuccessful search after strayed horses, and suddenly, all in the lifting of a hoof, the weird prairie had gleamed into eerie life, had dropped the veil and spoken to him; while the breeze stopped, and the sun stood still for a flash in waiting for his answer. And he, his heart in a grip of ice, the frozen flesh a-crawl with terror upon his loosened bones, white-lipped and wide-eyed with frantic fear, uttered a yell of horror as he dashed the spurs into his panic-stricken horse, in a mad endeavor to escape from the Awful Presence that filled all earth and sky from edge to edge of vision.

"Then almost in the same flash, the unearthly light died out of the dim prairie, the veil swept across into place again; and he managed to check his wild flight, and look about him. His empty lips were gibbering without a sound escaping them, and his very heart shivered with cold, for all the brassy heat of the day. But the breeze was wandering on again; under the great sun the prairie spread dim to the southwest, and tawny to the northeast; only between his own loose knees the horse trembled in every limb, and mumbled the bit with dry mouth. All was as before in earth and sky, apparently, but not in his own self. It was as if his spirit stood apart from him, putting questions which he could not answer, and demanding judgment upon problems which he dare not reason out.

"Then he remembered what this thing was which had happened. The prairie had spoken to him, as sooner or later it spoke to most men that rode it. It was a something well known amongst them, but known without words, and as by a subtle instinct, for no man who had experienced it ever spoke willingly about it afterwards. Only the man would be changed; some began to be more reckless, as if a dumb blasphemy rankled hidden in their breasts. Others, coming with greater strength perhaps to the ordeal, became quieter, looking squarely at any danger as they face it, but continuing ahead as though quietly confident that nothing happened save as the gods ordained."

The motive power in all of Moses' later work was that transforming, vivid sense of Jehovah's presence that came to him on the barren mountain peak.

Also fundamental to his call was the recognition of the crying need of his disorganized, oppressed kinsmen in Egypt. This appealed to all the instincts begotten by his shepherd training; for they were a shepherdless flock in the midst of wolves. Through the ages the inhabitants of the parched, stony wilderness had looked with hungry eyes upon the tree-clad hills and green fields of Palestine. The early traditions of his ancestors also glorified this paradise of the wilderness wanderer and led Moses to look to it as the haven of refuge to which he might lead his helpless kinsmen. Vividly and concretely the ancient narrative tells of the struggle in the mind of Moses between his own diffidence and consciousness of his limitations on the one side and on the other his sense of duty and the realization of Jehovah's power to accomplish what seemed to man miraculous. Was Moses' inner experience like that of the other great Hebrew prophets? Who? Like that of Jesus? Does every man who undertakes a great service for humanity to-day pass through a somewhat similar struggle? How about Grant on leaving his home at Galena, Illinois? Lincoln at the great crisis of his life?

V.

THE EDUCATION OF PUBLIC OPINION.

Like every man who catches a vision of a great need and undertakes to meet it, Moses had to educate public opinion. Whatever the form of government may be, whether monarchy or democracy, it must ultimately rest upon the will of the people, and the shaping of that will is often a statesman's task. In a democracy the expression of the people's will is readily determined at every election, although in many cases, owing to the number of issues, this result is not clearly seen.

In a despotism like Egypt there is no ready expression of a people's will. However great their sufferings, they must endure until they feel that the evils of revolt are less than the evils of oppression. Then, by means of a revolution, they carry out their will. In what ways did the Exodus resemble, in what ways differ from a revolution? Compare Moses with Washington or Samuel Adams as leader of a revolution. During the last few years in China there has been great dissatisfaction on the part of many millions of the people with the rule of the Manchu dynasty. It was, nevertheless, for many years the people's will rather to endure the evils of a corrupt government than to take the risk of war. At length, however, after years of propaganda by skilful leaders war appeared to them the lesser evil and their will was carried out by force of arms. The government, in this direct way, was forced to recognize the will of the people and to grant their requests.

A statesman considers not merely his own views regarding the best methods of governing his country or of gaining special ends, but he must carefully consider also what plans can in practice be carried out. In all free governments only those policies can be put into effect that meet the approval of the people; and one of the greatest gifts of a statesman is the ability to ascertain, with few mistakes, how far his proposed policies meet the public will and how he can so put his plans before the people as to convince them of their benefits.

In the later days of the Egyptian bondage the Israelites made frequent complaint of the oppression of the Pharaohs, bemoaning their fate as serfs, but for many years after their sufferings had become severe they had not yet been roused to a determination to throw off the yoke of the oppressor. Even when Moses first attempted to rouse them to make a struggle for freedom, he could not breathe into them his own bold spirit. What measures did Moses take to incite the Israelites to action? What measures did he take to convince Pharaoh of his duty toward the Israelites? Did he present his case truthfully? Was he justified in the measures taken?

At length, not from the acts of the Israelites, but from the plagues that afflicted the Egyptians and the insistent demand of Moses, coupled with the belief that the plagues were sent on account of divine displeasure, as a punishment for unjust oppression, the Hebrews were enabled to escape. What is the contemporary Egyptian testimony regarding the plagues? (_Hist. Bible_ I, 176-7.) Do the earliest Hebrew records imply that these were miracles or natural calamities peculiar to the land of Egypt? The statesmanship of Moses led him to seize the opportune time for freeing his people from bondage. Only the influence of the religious sentiments among his people and their belief in Jehovah together with the religious awe felt by the Egyptian rulers, enabled him to take advantage of the circumstances so that he could rescue his people. In most countries religion is a powerful influence often made use of by rulers, sometimes for good, sometimes for ill, to direct the action of their subjects. The Greek church in Russia has for many decades been, perhaps, the most important weapon by which the Russian Czars have kept their people in peaceful submission. If China loses her Mongolian provinces, it will be because the religious leaders of Mongolia are controlling their people. Can you give in the United States an example of a people largely dominated by the religious motive which controls most of the affairs of their every-day life? How far was the religious motive responsible for the settlement and upbuilding of the New England Colonies? How far and in what ways may a statesman to-day appeal to the moral and religious feelings of the people in order to promote national and international welfare?

VI.

THE TRAINING OF MODERN STATESMEN.

In training administrative officers in the leading countries of Europe and in the United States, emphasis is laid upon a knowledge of history, of constitutional, administrative and international law, politics, economics, diplomacy and any other subjects that may fall within the scope of action of the special official. When, however, a law-maker or a high administrative official deals at first hand with a great population, it is extremely important that he be so experienced and so fitted by temperament that he may know his people. He must see how far he can go without arousing too much opposition. Even in promoting good measures, it is often essential not to go too fast, if he is to succeed.

Every statesman of modern times, as well as those of bygone days, must have the interests of the people genuinely at heart if he is to be, in the best sense of the word, successful. What did Moses seek for his people? Liberty? Prosperity? Religious freedom?

Confucius, the great Chinese sage, from his study of human nature and of government five centuries before Christ, had learned that the rule of justice in the state promoted prosperity. At length a young ruler made him his prime minister. The result of his wise and just measures was to bring into his country so large a number of immigrants who preferred to live in a country where justice reigned, that the prosperity aroused the envy and hostility of the neighboring states. In consequence measures were taken to put an end to this just rule, which was felt to be so detrimental to other kings, unwilling to adopt the same just means. Finally the wise Confucius was treacherously driven from his post, not, however, until he had proved that the counsels of justice and religion were those best suited to the welfare of the state. This is a common experience in all lands and ages; but perhaps nowhere else has the lesson been so frequently and so thoroughly taught as in the history of the Hebrews, that the most essential factor in a statesman's training is the acceptance of the principles of justice and righteousness. In other words--"God is the most important factor in human progress."

_Questions for Further Consideration_.

Is it the duty of a government, in order to promote the welfare of its people, to set aside at times the personal convenience, even the personal welfare of individuals or of certain classes? If an inheritance tax falls heavily upon the heirs of a rich man, ought the state to collect it? On what grounds is a state justified in withholding liberty from criminals? From children?

Many of our states compel citizens to work in repairing country roads. Is this temporary peonage? How do you justify a state in compelling citizens to risk their lives in war? In what circumstances would a state be justified in compelling its citizens to labor? Did circumstances justify Pharaoh? Why were he and his kingdom punished?

Is it ever right, for an individual to raise his hand against a recognized and established authority? Or, when there is an established government, should an individual ever attempt to punish crime or avenge personal wrong? Were our revolutionary forefathers right in resisting the demands of King George? Are numbers essential to the rightness of a cause?

In what ways does God to-day call men to do an important task? Do you consider Lincoln a man raised up by God for a purpose and called by him to service? If so, how did the call come? Was Moses' call similar? Should a clergyman have a definite call to his life-work? Should every man? Does every man have such a call, if he but interprets rightly his experiences?

A working girl had seen the story of Moses at a moving picture show. Afterwards she commented as follows: "Our walking delegate is a regular Moses. He said to the factory boss, 'You let my people go.'" In what respect is the labor struggle to-day similar to that in Egypt under Moses?

_Subjects for Further Study_.

(1) The Egyptian System of Education. Breasted, _Hist. of the Ancient Egyptians_, 92-94, 395; _Hist. of Egypt_, 98-100; Maspero, _Dawn of Civilization_, 288; Erman, _Life of the Ancient Egyptians_, 328-368.

(2) Origin of the Jehovah Religion. Budde, _Religion of Israel_, 1-38; Gordon, _Early Traditions of Gen_., 106-110; Hastings, _Dict. of the Bible_, Extra Vol. 626-627.

(3) The Practical Training for Statesmanship of Augustus, Gladstone and Lincoln. Plutarch, _Lives of the Emperors_; Morley, _Life of Gladstone_; A. good Biographical Dictionary; Brown, _The Message of the Modern Pulpit_.

(4) Compare the government of Egypt under Pharaoh with that in China in the days of Confucius and with that of Greece in the days of the siege of Troy. Homer, _Iliad and Odyssey; Life of Confucius_.

STUDY IX

THE ORIGIN AND GROWTH OF LAW.

MOSES' WORK AS JUDGE AND PROPHET.--Ex. 18; 1-27; 33:5-11.

_Parallel References_.

_Hist. Bible_ I, 198-203. _Prin. of Politics_, Ch. VI. Maine, _Ancient Law_.

Jehovah spake to Moses face to face, as a man speaketh unto his friend--Ex. 33: 11.

And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. And they judged the people at all seasons: the hard cases they brought unto Moses, but every small matter they judged themselves--Ex. 18:25, 26.

Love is the fulfilling of the law.--St. Paul.

Now this is the Law of the Jungle--as old and as true as the sky; And the Wolf that shall keep it may prosper, but the Wolf that shall break it must die. As the creeper that girdles the tree-trunk the Law runneth forward and back-- For the strength of the Pack is the Wolf, and the strength of the Wolf is the Pack. Now these are the Laws of the Jungle, and many and mighty are they; But the head and the hoof of the Law and the haunch and the bump is "_Obey_!" --_Kipling_.

Nothing is that errs from law.--_Tennyson_.

In vain we call old notions fudge, And bend conventions to our dealing, The Ten Commandments will not budge, And stealing still continues stealing. --_Lowell_.

If chosen men could never be alone, In deep mid-silence, open-doored with God No greatness ever had been dreamed or done.

These roots bear up Dominion: Knowledge, Will,-- These twain are strong, but stronger yet the third,-- Obedience,--'tis the great tap-root that still, Knit round the rock of Duty, is not stirred, Though Heaven-loosed tempests spend their utmost skill. --_Lowell_ (_The Washers of the Shroud_).

I.

THE NEEDS THAT GIVE RISE TO LAW.

Kipling's _Law of the Jungle_, in which he lays down the principles by which the wolf pack secured united action in its hunting, names the rules that apply almost universally to peoples in the savage stage of society. According to the researches of the best anthropologists, savages live in very loosely organized groups, with no permanent ruler, no regular family law. Each separate group has its totem, its general rules with reference to the marriage relation, to hunting and fishing, to shelter and protection. Practically there are no regular laws. The rules fixed by custom deal primarily with the marriage relation and with the securing of food and shelter. They are largely negative. If a member of the group has met with a misfortune in a certain by-path or from eating certain food or in other ways, by the action of the leader of his group that path or that food becomes taboo, and from that time on it is forbidden. The rules seem generally to be largely the product of instinct or of experience, without any law making, and they are enforced almost as instinctively by the common consent of the people.

II.

THE GROWTH OF CUSTOMARY LAW.

As this loosely associated group condenses into the tribe, all the members of which regard themselves as descended from a common ancestor, the organization becomes much more definite under a patriarchal ruler. Soon through his activities these almost instinctive habits, guided by rules, assume the nature of customs that have a sanction, often of religion, practically always of enforcement through the patriarch. No better illustration of the crystallization of customs into laws can be found than that given in Exodus 18:1-27 (_Hist. Bible_, I, 198-202). Moses sat all day long as judge to decide cases for the people until his practical-minded father-in-law, Jethro, seeing the waste of time and energy of the ruler upon whom the welfare of the tribe depended, proposed a wise plan. He advised that, instead of rendering decisions regarding each individual case, Moses should formulate the principles and leave their application to minor judges appointed by himself as rulers over thousands and over hundreds and fifties and tens. In modern days the law-making body is distinct from the judicial. Is there any reason why the judge should not be the maker of the law he interprets?

Doubtless many of the customs thus formulated by Moses had come down through the preceding ages from the Babylonian and common Semitic ancestors of the Hebrews. The most striking example of the pre-Mosaic formulation of custom into law under the sanction of the deity is found in the so-called code of Hammurabi, which comes from about 1900 B.C. At the top of the stele which records these laws this enlightened king depicted himself in a bas-relief as receiving them from the sun god, Shamash. Hammurabi looked upon himself as a shepherd chosen by the gods to care for his people. It was his duty to see "that the great should not oppress the weak, to counsel the widow and orphan, to render judgment and decide the decisions of the land, and to succor the injured," in order that "by the command of Shamash, the judge supreme of heaven and earth, justice might shine in the land." Many of the principles laid down by him are also found among the laws attributed to Moses which were afterward codified in the early decalogues.

At times, though rarely among the Hebrews, we may study custom in the making, as when in a new situation a ruler renders a decision which henceforth becomes a law. Thus David, dividing the spoil after his victory over the Amalekites, established a precedent that henceforth had binding force upon his followers (I Sam. 30); but in the majority of such cases the ruler, even when be establishes new precedents, represents himself as simply interpreting ancient custom.