STUDY VIII

THE TRAINING OF A STATESMAN.

MOSES IN EGYPT AND THE WILDERNESS.—EX. 1:1; 7:5.

Parallel Readings.

Goodnow, F. J., Comparative Administrative Law. Hist. Bible I, 151-69.

And he went out on the following day and saw two men of the Hebrews striving together; and he said to the one who was doing the wrong, Why do you smite your fellow-workman? But he replied, Who made you a prince and a judge over us? Do you intend to kill me as you killed the Egyptian? Then Moses was afraid and said, Surely the thing is known. When, therefore, Pharaoh heard this thing, he sought to him Moses. But Moses fled from the presence of Pharaoh and took up his abode in the land of Midian.

And Jehovah said, I have surely seen the affliction of my people that are in Egypt, and have heard their cry of anguish, because of their taskmasters, for I know their sorrows; and I am come down to deliver them out of the power of the Egyptians, and to bring them up out of that land to a land, beautiful and broad, to a land flowing with milk and honey; Go and gather the elders of Israel together and say to them, Jehovah, the God of your fathers, the God of Abraham, Isaac and Jacob, hath appeared to me, saying, I have surely visited you, and seen that which is done to you in Egypt, and I have said I will bring you up out of the affliction of Egypt to a land flowing with milk and honey. And they shall hearken to thy voice; and thou shalt come, together with the elders of Israel, to the king of Egypt, and ye shall say to him, "Jehovah, the God of the Hebrews, hath appeared to us; and now let us go, we pray thee, three days' journey into the wilderness, that we may sacrifice to Jehovah our God."—Hist. Bible.

Hold on; hold fast: hold out—patience is genius.

Let us have faith that right makes might, and in that faith let us dare to do our duty as we understand it.—Lincoln.

I.

THE EGYPTIAN BACKGROUND OF THE BONDAGE.

The one contemporary reference to Israel thus far found in the

Egyptian inscriptions comes from the reign of Merneptah the son of

Ramses II. It implies that at the time at least part of the

Hebrews were in the land of Palestine:

Plundered is Canaan with every evil;

Askalon is carried into captivity,

Gezer is taken;

Yenoam is annihilated,

Israel is desolated, her seed is not,

Palestine has become a widow for Egypt.

All lands are united, they are pacified.

Every one who is turbulent has been found by King Merneptah.

The testimony of the oldest Biblical narratives regarding the sojourn of the Hebrews in Egypt is, also, in perfect accord with the picture which the contemporary Egyptian inscriptions give of the period. Furthermore, the Egyptian historians never distinguished the different races in their midst, but rather designated the foreign serf class by a common name. The absence of detailed reference to the Hebrews is therefore perfectly natural. It seems probable that not all but only part of the tribes which ultimately coalesced into the Hebrew nation found their way to Egypt. The stories regarding Joseph, the traditional father of Ephraim and Manasseh, imply that these strong central tribes, possibly together with the southern tribes of Benjamin and Judah, were the chief actors in this opening scene in Israel's history.

The Biblical narratives apparently disagree regarding the duration of the sojourn in Egypt. The reference in Gen.15:16, which, some writers think, comes from the northern Israelite group of stories, implies that it was a period of between one hundred and one hundred and fifty years. The same duration is suggested by the priestly writer in Numbers 26:57-59. The later traditions tend to extend the period. If, as seems probable, the Hebrews first found their way to Egypt during the reign of Amenhotep IV, who reigned between 1375 and 1358 B. C., the older Hebrew chronology would make Ramses II, who reigned between 1292 and 1225, the Pharaoh of the oppression. Of all the Pharaohs of this period in Egypt's history the great builder and organizer Ramses II corresponds most closely to the Biblical description. He it was who filled Egypt from one end to the other with vast temples and other buildings which could have been reared only through the services of a huge army of serfs. The excavations of the Egypt Exploration fund have identified the Biblical Pithom with certain ruins in the Wady Tumilat near the eastern terminus of the modern railroad from Cairo to the Suez Canal.

This probably lay in the eastern boundary of the Biblical land of Goshen, which seems to have included the Wady Tumilat and to have extended westward to the Nile delta. Here were found several inscriptions bearing the Egyptian name of the city P-Atum, house of the god Atum. The excavations also laid bare a great square brick wall with the ruins of store chambers inside. These rectangular chambers were of various sizes and were surrounded by walls two or three yards in thickness. Contemporary inscriptions indicate that they were filled with grain from the top and were probably used for the storing of supplies to be used by the armies of Ramses II in their Asiatic campaigns. This city was founded by Ramses II, who during the first twenty years of his reign, developed and colonized the territory east of the Nile delta including the Biblical land of Goshen. A contemporary inscription also states that he founded near Pithum the house of Ramses, a city with a royal residence and temples. Thus the inferences in the first chapter of Exodus regarding the historical background are in perfect accord with the facts now known from other sources regarding the reign of Ramses II.

In transforming the land of Goshen into a cultivated, agricultural region the nomadic Hebrews were naturally put to task work by the strong-handed ruler of Egypt. That the Hebrews were restive under this tyranny was natural, inevitable. Apparently their rebellious attitude also increased the burden which was placed upon them. The memory of the crushing Hyksos invasion, which meant the rule of Egypt by nomadic invaders from Asia, was still fresh in the minds of the Egyptians. They both looked down upon and feared the nomad immigrants on their eastern border. In the light of these facts it is possible to understand the motives which influenced Ramses II cruelly to oppress the Hebrews. He endeavored, by forced labor and rigorous peonage, not only to avail himself of their needed services, but also to crush their spirit and by force to hold in subjection the alarmingly large serf class which was found at this time in the land of Egypt. Was any other procedure to be expected from a despotic ruler of that land and day?