Historical Writings

(Exodus 1)

THREE centuries and a half intervened between the close of the Book of Genesis and the events with which that of Exodus opens. But during that long period the history of the children of Israel is almost an entire blank.

The names of their families have come down to us, but without any chronicle of their history; their final condition at the time of the Exodus is marked, but without any notice of their social or national development. Except for a few brief allusions scattered through the Old Testament, we should know absolutely nothing of their state, their life, or their religion, during all that interval. This silence of three and a half centuries is almost awful in its grandeur, like the loneliness of Sinai, the mount of God. Two things had been foretold as marking this period, and these two alone appear as outstanding facts in the Biblical narrative. On the boundary of the Holy Land the Lord had encouraged Israel:

"Fear not to go down into Egypt; for I will there make of thee a great nation." (Genesis 46:3)

And the Book of Exodus opens with the record that this promise had been fulfilled, for

"the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them." (Exodus 1:7)

Yet another prediction, made centuries before to Abram, was to be fulfilled. His seed was to be "a stranger in a land not theirs," to be enslaved and afflicted. (Genesis 15:13-16) And as the appointed centuries were drawing to a close, there "arose up a new king over Egypt," who "evil entreated our fathers." (Acts 7:19) Thus, in the darkest period of their bondage, Israel might have understood that, as surely as these two predictions had been literally fulfilled, so would the twofold promise also prove true, "I will bring thee up again," and that "with great substance." And here we see a close analogy to the present condition of the Jews. In both cases the promised future stands in marked contrast to the actual state of things. But, like Israel of old, we also have the "more sure word of prophecy," as a "light that shineth in a dark place until the day dawn." The closing years of the three and a half centuries since their entrance into Egypt found Israel peaceful, prosperous, and probably, in many respects, assimilated to the Egyptians around. "The fathers" had fallen asleep, but their children still held undisturbed possession of the district originally granted them. The land of Goshen, in which they were located, is to this day considered the richest province of Egypt, and could, even now, easily support a million more inhabitants than it numbers. ^*

Goshen extended between the most eastern of the ancient seven mouths of the Nile and Palestine. The borderland was probably occupied by the more nomadic branches of the family of Israel, to whose flocks its wide tracts would afford excellent pasturage; while the rich banks along the Nile and its canals were the chosen residence of those who pursued agriculture. Most likely such would also soon swarm across to the western banks of the Nile, where we find traces of them in various cities (Exodus 12) of the land. There they would acquire a knowledge of the arts and industries of the Egyptians. It seems quite natural that, in a country which held out such inducements for it, the majority of the Israelites should have forsaken their original pursuits of shepherds, and become agriculturists. To this day a similar change has been noticed in the nomads who settle in Egypt. Nor was their new life entirely foreign to their history. Their ancestor, Isaac, had, during his stay among the Philistines, sowed and reaped. (Genesis 26:12) Besides, at their settlement in Egypt, the grant of land - and that the best in the country - had been made to them "for a possession," a term implying fixed and hereditary proprietorship. (Genesis 47:11,27) Their later reminiscences of Egypt accord with this view. In the wilderness they looked back with sinful longing to the time when they had cast their nets into the Nile, and drawn them in weighted with fish; and when their gardens and fields by the waterside had yielded rich crops -"the cucumbers, and the melons, and the leeks, and the onions, and the garlic." (Numbers 11:5)

And afterwards, when Moses described to them the land which they were to inherit, he contrasted its cultivation with their past experience of Egypt, "where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs." (Deuteronomy 11:10) As further evidence of this change from pastoral to agricultural pursuits, it has also been remarked that, whereas the patriarchs had possessed camels, no allusion is made to them in the narrative of their descendants. No doubt this change of occupation served a higher purpose. For settlement and agriculture imply civilization, such as was needed to prepare Israel for becoming a nation.

In point of fact, we have evidence that they had acquired most of the arts and industries of ancient Egypt. The preparation of the various materials for the Tabernacle, as well as its construction, imply this. Again, we have such direct statements, as, for example, that some of the families of Judah were "carpenters" ^* (1 Chronicles 4:14), "weavers of fine Egyptian linen" (ver. 21), and "potters" (ver. 23). These must, of course, be regarded as only instances of the various trades learned in Egypt. Nor was the separation between Israel and the Egyptians such as to amount to isolation. Goshen would, of course, be chiefly, but not exclusively, inhabited by Israelites. These would mingle even in the agricultural districts, but, naturally, much more in the towns, with their Egyptian neighbors. Accordingly, it needed the Paschal provision of the blood to distinguish the houses of the Israelites from those of the Egyptians; (Exodus 12:13) while Exodus 3:22 seems to imply that they were not only neighbors, but perhaps, occasionally, residents in the same houses. This also accounts for the "mixed multitude" that accompanied Israel at the Exodus, and, later on, in the wilderness, for the presence in the congregation of offspring from marriages between Jewish women and Egyptian husbands. (Leviticus 24:10)

While the greater part of Israel had thus acquired the settled habits of a nation, the inhabitants of the border-district between Goshen and Canaan continued their nomadic life. This explains how the tribes of Reuben, Gad, and Manasseh possessed so much larger flocks than their brethren, as afterwards to claim the wide pasture-lands to the east of Jordan. (Numbers 32:1-4) We have, also, among the records of "ancient stories," (1 Chronicles 4:22) a notice of some of the descendants of Judah exercising lordship in Moab, and we read of a predatory incursion into Gath on the part of some of the descendants of Ephraim, which terminated fatally. ^* It is but fair to assume that these are only instances, mentioned, the one on account of its signal success, the other on that of its failure, and that both imply nomadic habits and incursions into Canaan on the part of those who inhabited the border-land.

But whether nomadic or settled, Israel preserved its ancient constitution and religion, though here also we notice modifications and adaptations, arising from their long settlement in Egypt. The original division of Israel was into twelve tribes, after the twelve sons of Jacob, an arrangement which continued, although the sons of Joseph became two tribes (Ephraim and Manasseh), since the priestly tribe of Levi had no independent political standing. These twelve tribes were again subdivided into families (or rather clans), mostly founded by the grandsons of Jacob, of which we find a record in Numbers 26., and which amounted in all to sixty. From Joshua 7:14 we learn that those "families" had at that time, if not earlier, branched into "households," and these again into what is described by the expression "man by man" (in the Hebrew, Gevarim). The latter term, however, is really equivalent to our "family," as appears from a comparison of Joshua 7:14 with vers. 17,18. Thus we have in the oldest times tribes and clans, and in those of Joshua, if not earlier, the clans again branching into households (kin) and families. The "heads" of those clans and families were their chiefs; those of the tribes, "the princes." (Numbers 1:4,16, 44; 2:3; etc.; 7:10) These twelve princes were "the rulers of the congregation." (Exodus 34:31; Numbers 7:2; 30:1; 31:13; 32:2; 34:18) By the side of these rulers, who formed a hereditary aristocracy, we find two classes of elective officials, (Deuteronomy 1:9-14) as "representatives" of "the congregation." (Numbers 27:2) These are designated in Deuteronomy 29:10 as the "elders" and the "officers," or, rather, "scribes." Thus the rule of the people was jointly committed to the "princes," the "elders," and the "officers." ^* The institution of "elders" and of "scribes" had already existed among the children of Israel in Egypt before the time of Moses. For Moses" gathered the elders of Israel together," to announce to them his Divine commission, (Exodus 3:16; 4:29) and through them he afterwards communicated to the people the ordinance of the Passover. (Exodus 12:21) The mention of "scribes" as "officers" occurs even earlier than that of elders, and to them, as the lettered class, the Egyptian taskmasters seem to have entrusted the superintendence of the appointed labors of the people. (Exodus 5:6,14, 15,19)

From the monuments of Egypt we know what an important part "the scribes" played in that country, and how constantly their mention recurs. Possibly, the order of scribes may have been thus introduced among Israel. As the lettered class, the scribes would naturally be the intermediaries between their brethren and the Egyptians. We may, therefore, regard them also as the representatives of learning, alike Israelitish and Egyptian. That the art of writing was known to the Israelites at the time of Moses is now generally admitted. Indeed, Egyptian learning had penetrated into Canaan itself, and Joshua found its inhabitants mostly in a very advanced state of civilization, one of the towns bearing even the name of Kirjath-sepher, the city of books, or Kirjath-sannah, which might almost be rendered "university town." (Joshua 15:15,49) In reference to the religion of Israel, it is important to be in mind that, during the three and a half centuries since the death of Jacob, all direct communication from Heaven, whether by prophecy or in vision, had so far as we know, wholly ceased. Even the birth of Moses was not Divinely intimated. In these circumstances the children of Israel were cast upon that knowledge which they had acquired from "the fathers," and which, undoubtedly, was preserved among them. It need scarcely be explained, although it shows the wisdom of God's providential arrangements, that the simple patriarchal forms of worship would suit the circumstances in Egypt much better than those which the religion of Israel afterwards received. Three great observances here stand out prominently. Around them the faith and the worship alike of the ancient patriarchs, and afterwards of Israel, may be said to have clustered. They are: circumcision, sacrifices, and the Sabbath. We have direct testimony that the rite of circumcision was observed by Israel in Egypt. (Exodus 4:24-26; Joshua 5:5) As to sacrifices, even the proposal to celebrate a great sacrificial feast in the wilderness, (Exodus 8:25-28) implies that sacrificial worship had maintained its hold upon the people. Lastly, the direction to gather on the Friday two days provision of manna, (Exodus 16:22) and the introduction of the Sabbath command by the word "Remember," (Exodus 20:8) convey the impression of previous Sabbath observance on the part of Israel. Indeed, the manner in which many things, as, for example, the practice of vows, are spoken of in the law, seems to point back to previous religious rites among Israel.

Thus far for those outward observances, which indicate how, even during those centuries of silence and loneliness in Egypt, Israel still cherished the fundamental truths of their ancestral religion. But there is yet another matter, bearing reference not to their articles of belief or their observances, but to the religious life of the family and of individuals in Israel. This appears in the names given by parents to their children during the long and hard bondage of Egypt. It is well known what significance attaches in the Old Testament to names. Every spiritually important event gave it a new and characteristic name to a person or locality. Sometimes - as in the case of Abram, Sarai, and Jacob - it was God Himself Who gave such new name; at others, it was the expression of hearts that recognized the special and decisive interposition of God, or else breathed out their hopes and experiences, as in the case of Moses' sons. But any one who considers such frequently recurring names among "the princes" of Israel, as Eliasaph (my God that gathers), Elizur (my God a rock), and others of kindred import, will gather how deep the hope of Israel had struck its roots in the hearts and convictions of the people. This point will be further referred to in the sequel. Meantime, we only call attention to the names of the chiefs of the three families of the Levites: Eliasaph (my God that gathers), Elizaphan (my God that watcheth all, around), and Zuriel (my rock is God) - the Divine Name (El) being the same by which God had revealed Himself to the fathers.

Besides their own inherited rites, the children of Israel may have learned many things from the Egyptians, or been strengthened in them. And here, by the side of resemblance, we also observe marked contrast between them. We have already seen that, originally, the religion of the Egyptians had contained much of truth, which, however, was gradually perverted to superstition. The Egyptians and Israel might hold the same truths, but with the difference of understanding and application between dim tradition and clear Divine revelation. Thus, both Israel and the Egyptians believed in the great doctrines of the immortality of the soul, and of future rewards and punishments. But, in connection with this, Israel was taught another lesson, far more difficult to our faith, and which the ancient Egyptians had never learned, that God is the God of the present as well as of the future, and that even here on earth He reigneth, dispensing good and evil. And perhaps it was owing to this that the temporal consequences of sin were so much insisted upon in the Mosaic law. There was no special need to refer to the consequences in another life. The Egyptians, as well as Israel, acknowledged the latter, but the Egyptians knew not the former. Yet this new truth would teach Israel constantly to realize Jehovah as the living and the true God. On the other hand, the resemblances between certain institutions of Israel and of Egypt clearly prove that the Law was not given at a later period, but to those who came out from Egypt, and immediately upon their leaving it. At the same time, much evil was also acquired by intercourse with the Egyptians. In certain provisions of the Pentateuch we discover allusions, not only to the moral corruptions witnessed, and perhaps learned, in Egypt, but also to the idolatrous practices common there. Possibly, it was not the gorgeous ritual of Egypt which made such deep impression, but the services constantly there witnessed may have gradually accustomed the mind to the worship of nature. As instances of this tendency among Israel, we remember the worship of the golden calf, (Exodus 32) the warning against sacrificing unto the "he-goat," (Leviticus 17:7)* and the express admonition, even of Joshua (24:14), to "put away the strange gods" which their "fathers served on the other side of the flood." To the same effect is the retrospect in Ezekiel 20:5-8, in Amos 5:26, and in the address of Stephen before the Jewish council. (Acts 7:43) Yet it is remarkable that, although the forms of idolatry here referred to were all practiced in Egypt, there is good reason for believing that they were not, so to speak, strictly Egyptian in their origin, but rather foreign rites imported, probably from the Phoenicians. ^{** *} Such then was the political, social, and religious state of Israel, when, their long peace was suddenly interrupted by tidings that Aahmes I. was successfully making war against the foreign dynasty of the Hyksos. Advancing victoriously, he at last took Avaris, the great stronghold and capital of the Shepherd kings, and expelled them and their adherents from the country. He then continued his progress to the borders of Canaan, taking many cities by storm. The memorials of the disastrous rule of the Shepherds were speedily removed; the worship which they had introduced was abolished, and the old Egyptian forms were restored. A reign of great prosperity now ensued.

Although there is difference of opinion on the subject, yet every likelihood (as shown in the previous chapter) seems to attach to the belief that the accession of this new dynasty was the period when the "king arose who knew not Joseph."7 For reasons already explained, one of the first and most important measures of his internal administration would necessarily be to weaken the power of the foreign settlers, who were in such vast majority in the border province of Goshen. He dreaded lest, in case of foreign war, they might join the enemy, "and get them up out of the land." The latter apprehension also shows that the king must have known the circumstances under which they had at first settled in the land. Again, from the monuments of Egypt, it appears to have been at all times the policy of the Pharaohs to bring an immense number of captives into Egypt, and to retain them there in servitude for forced labors. A somewhat similar policy was now pursued towards Israel. Although allowed to retain their flocks and fields, they were set to hard labor for the king. Egyptian "taskmasters" were appointed over them, who "made the children of Israel serve with rigor," and did "afflict them with their burdens." A remarkable illustration of this is seen in one of the Egyptian monuments. Laborers, who are evidently foreigners, and supposed to represent Israelites, are engaged in the various stages of brickmaking, under the superintendence of four Egyptians, two of whom are apparently superior officers, while the other two are overseers armed with heavy lashes, who cry out, "Work without fainting!" The work in which the Israelites were employed consisted of brickmaking, artificial irrigation of the land, including, probably, also the digging or restoring of canals, and the building, or restoring and enlarging of the two "magazine-cities"8 of Pithom and Raamses, whose localities have been traced in Goshen, and which served as depots both for commerce and for the army. According to Greek historians it was the boast of the Egyptians that, in their great works, they only employed captives and slaves, never their own people. But Aahmes I had special need of Israelitish labor, since we learn from an inscription, dating from his twenty-second year, that he was largely engaged in restoring the temples and buildings destroyed by the "Shepherds."

But this first measure of the Pharaohs against Israel produced the opposite result from what had been expected. So far from diminishing, their previous vast growth went on in increased ratio, so that the Egyptians "were sorely afraid 9 (alarmed) because of the children of Israel." (Exodus 1:12) Accordingly Pharaoh resorted to a second measure, by which all male children, as they were born, were to be destroyed, probably unknown to their parents. But the two Hebrew women, who, as we suppose, were at the head of "the guild" of midwives, do not seem to have communicated the king's order to their subordinates. At any rate, the command was not executed. Scripture has preserved the names of these courageous women, and told us that their motive was "fear of God" (in the Hebrew with the article, "the God," as denoting the living and true God). And as they were the means of "making" or upbuilding the houses of Israel, so God "made them houses." It is true that, when challenged by the king. they failed to speak out their true motive; but, as St. Augustine remarks, "God forgave the evil on account of the good, and rewarded their piety, though not. their deceit."

How little indeed any merely human device could have averted the ruin of Israel, appears from the third measure which Pharaoh now adopted. Putting aside every restraint, and forgetting, in his determination, even his interests, the king issued a general order to cast every Jewish male child, as it was born, into the Nile. Whether this command, perhaps given in anger, was not enforced for any length of time, or the Egyptians were unwilling permanently to lend themselves to such cruelty, or the Israelites found means of preserving their children from this danger, certain it is, that, while many must have suffered, and all needed to use the greatest precautions, this last ruthless attempt to exterminate Israel also proved vain. Thus the two prophecies had been fulfilled. Even under the most adverse circumstances Israel had so increased as to fill the Egyptians with alarm; and the "affliction" of Israel had reached its highest point. And now the promised deliverance was also to appear. As in so many instances, it came in what men would call the most unlikely manner.