(M91) 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 G.o.d. But Pharaoh said, who is the Lord that I should obey his voice. I know not the Lord-_your G.o.d_. 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.

(M92) 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 in the night-"a night to be much observed" for all generations, marching by the line of the ancient ca.n.a.l 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.

(M93) 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 pa.s.sed in abject slavery and misery. There were 600,000 men, besides women and children and strangers.

(M94) 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.

(M95) The great fundamental principle of the Jewish code was to establish the doctrine of the unity of G.o.d. 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 probably escaped the contagion of bad example, and the suggestions of evil powers. The most necessary truth to impress upon the nation was the G.o.d 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 G.o.ds than this G.o.d of Abraham-this supreme, personal, benevolent G.o.d. The violation of this fundamental law was to be attended with the severest penalties. Hence Moses inst.i.tutes the worship of the Supreme Deity. It was indeed ritualistic, and blended with sacrifices and ceremonies; but the idea-the spiritual idea of G.o.d 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 G.o.ds before me."

Having established the idea and the worship of G.o.d, Moses then inst.i.tuted 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.

(M96) 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 G.o.d, amid the thunders and lightnings of Sinai, to the a.s.sembled 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.

And, with these, G.o.d 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.

(M97) 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 G.o.d. 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.

(M98) After renewed injunctions to observe the Sabbath, Moses received of the Lord the two tables of stone, "written with the finger of G.o.d." 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 G.o.d 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.

(M99) But G.o.d 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 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.

(M100) 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 inst.i.tuted 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 a.s.signed 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 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 a.s.semblies, but he did not make laws or impose taxes. He was a.s.sisted 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.

(M101) The great congregation-or a.s.sembly 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 const.i.tuents. It was impossible for the elders, or for Moses, to address two million of people.

They spoke to a select a.s.sembly. It was this a.s.sembly which made or ratified the laws, and which the executioner carried out into execution.

(M102) The oracle of Jehovah formed an essential part of the const.i.tution, since it was G.o.d 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, given in an audible voice, was final and supreme, and not like the Grecian oracles, venal and mendacious.

This oracle of the Hebrew G.o.d "was a wise provision to preserve a continual sense of the princ.i.p.al design of their const.i.tution-to keep the Hebrews from idolatry, and to the worship of the only true G.o.d as their immediate protector; and that their security and prosperity rested upon adhering to his counsels and commands."

(M103) The designation and inst.i.tution 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 G.o.d-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 t.i.thes. But a greater part of the soil paid no t.i.thes. The taxes to the leading cla.s.s, 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 t.i.thes.

The treasures which flowed into the sacerdotal treasury belonged to the Lord, and of these the priests were trustees rather than possessors.

(M104) Such, in general terms, briefly presented, was the Hebrew const.i.tution framed by Moses, by the direction of G.o.d. 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 const.i.tutions 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 const.i.tution 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 const.i.tution, 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.

(M105) 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. 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 pa.s.sed 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.

CHAPTER VI.

THE CONQUEST OF CANAAN TO THE ESTABLISHMENT OF THE KINGDOM OF DAVID.

The only survivors of the generation that had escaped from Egypt were Caleb and Joshua. All the rest had offended G.o.d by murmurings, rebellion, idolatries, and sundry offenses, by which they were not deemed worthy to enter the promised land. Even Moses and Aaron had sinned against the Lord.

(M106) So after forty years' wanderings, and the children of Israel were encamped on the plains of Moab, Moses finally addressed them, forbidding all intercourse with Jews with other nations, enjoining obedience to G.o.d, requiring the utter extirpation of idolatry, and rehearsing in general, the laws which he had previously given them, and which form the substance of the Jewish code, all of which he also committed to writing, and then ascended to the top of Pisgah, over against Jericho, from which he surveyed, all the land of Judah and Napthali, and Mana.s.seh and Gilead unto Dan-the greater part of the land promised unto Abraham. He then died, at the age of 120, B.C. 1451 and no man knew the place of his burial.

(M107) The Lord then encouraged Joshua his successor, and the conquest of the country began-by the pa.s.sage over the Jordan and the fall of Jericho.

The manna, with which the Israelites for forty years had been miraculously fed, now was no longer to be had, and supplies of food were obtained from the enemy's country. None of the inhabitants of Jericho were spared except Rahab the harlot, and her father's household, in reward for her secretion of the spy which Joshua had sent into the city. At the city of Ai, the three thousand men sent to take it were repulsed, in punishment for the sin of Achan, who had taken at the spoil of Jericho, a Babylonian garment and three hundred sheckels of silver and a wedge of gold. After he had expiated this crime, the city of Ai was taken, and all its inhabitants were put to death. The spoil of the city was reserved for the nation.

(M108) The fall of these two cities alarmed the Hamite nations of Palestine west of the Jordan, and five kings of the Amorites entered into a confederation to resist the invaders. The Gibeonites made a separate peace with the Israelites. Their lives were consequently spared, but they were made slaves forever. Thus was fulfilled the prophecy that Canaan should serve Shem.

Meantime the confederate kings-more incensed with the Gibeonites than with the Israelites, since they were traitors to the general cause, marched against Gibeon, one of the strongest cities of the land. It invoked the aid of Joshua, who came up from Gilgal, and a great battle was fought, and resulted in the total discomfiture of the five Canaanite kings. The cities of Makkedah, Libnah, Gizu, Eglon, Hebron, successively fell into the hands of Joshua, as the result of their victory.

(M109) The following year a confederation of the Northern kings, a vast host with horses and chariots, was arrayed against the Israelites; but the forces of the Canaanites were defeated at the "Waters of Merom," a small lake, formerly the Upper Jordan. This victory was followed by the fall of Hazor, and the conquest of the whole land from Mount Halak to the Valley of Lebanon. Thirty-one kings were smitten "in the mountains, in the plains, in the wilderness, in the south country: the Hitt.i.tes, the Amorites, the Canaanites, the Perizites, the Hivites, and the Jebusites."

There only remained the Philistines, whose power was formidable. The conquered country was divided among the different tribes, half of which were settled on the west of Jordan. The tabernacle was now removed to Shiloh, in the central hill country between Jordan and the Mediterranean, which had been a.s.signed, to the tribe of Ephraim. Jacob had prophetically declared the ultimate settlements of the twelve tribes in the various sections of the conquered country. The pre-eminence was given to Judah, whose territory was the most considerable, including Jerusalem, the future capital, then in the hands of the Jebusites. The hilly country first fell into the hands of the invaders, while the low lands were held tenaciously by the old inhabitants where their cavalry and war chariots were of most avail.

(M110) The Israelites then entered, by conquest, into a fruitful land, well irrigated, whose material civilization was already established, with orchards and vineyards, and a cultivated face of nature, with strong cities and fortifications.

(M111) Joshua, the great captain of the nation, died about the year 1426 B.C., and Shechem, the old abode of Abraham and Jacob, remained the chief city until the fall of Jerusalem. Here the bones of Joseph were deposited, with those of his ancestors.

(M112) The nation was ruled by Judges from the death of Joshua for about 330 years-a period of turbulence and of conquest. The theocracy was in full force, administered by the high priests and the council of elders.

The people, however, were not perfectly cured of the sin of idolatry, and paid religious veneration to the G.o.ds of Phnicia and Moab. The tribes enjoyed a virtual independence, and central authority was weak. In consequence, there were frequent dissensions and jealousies and encroachments.

(M113) The most powerful external enemies of this period were the kings of Mesopotamia, of Moab, and of Hazor, the Midianites, the Amalekites, the Ammonites, and the Philistines. The great heroes of the Israelites in their contests with these people were Othnie, Ehud, Barak, Gideon, Jepthna, and Samson. After the victories of Gideon over the Midianites, and of Jepthna over the Ammonites, the northern and eastern tribes enjoyed comparative repose, and when tranquillity was restored Eli seems to have exercised the office of high priest with extraordinary dignity, but his sons were a disgrace and scandal, whose profligacy led the way to the temporary subjection of the Israelites for forty years to the Philistines, who obtained possession of the sacred ark.

(M114) A deliverer of the country was raised up in the person of Samuel, the prophet, who obtained an ascendancy over the nation by his purity and moral wisdom. He founded the "School of the Prophets" in Kamah, and to him the people came for advice. He seems to have exercised the office of judge. Under his guidance the Israelites recovered their sacred ark, which the Philistines, grievously tormented by G.o.d, sent back in an impulse of superst.i.tious fear. Moreover, these people were so completely overthrown by the Israelites that they troubled them no longer for many years.

(M115) Samuel, when old, made his sons judges, but their rule was venal and corrupt. In disgust, the people of Israel then desired a king. Samuel warned them of the consequences of such a step, and foretold the oppression to which they would be necessarily subject; but they were bent on having a king, like other nations-a man who should lead them on to conquest and dominion. Samuel then, by divine command, granted their request, and selected Saul, of the tribe of Benjamin, as a fit captain to lead the people against the Philistines-the most powerful foe which had afflicted Israel.

(M116) After he had anointed the future king he a.s.sembled the whole nation together, through their deputies, at Mizpeh, who confirmed the divine appointment. Saul, who appeared reluctant to accept the high dignity, was fair and tall, and n.o.ble in appearance, patriotic, warlike, generous, affectionate-the type of an ancient hero, but vacillating, jealous, moody, and pa.s.sionate. He was a man to make conquests, but not to elevate the dignity of the nation. Samuel retired into private life, and Saul reigned over the whole people.

(M117) His first care was to select a chosen band of experienced warriors, and there was need, for the Philistines gathered together a great army, with 30,000 chariots and 6,000 hors.e.m.e.n, and encamped at Michmash. The Israelites, in view of this overwhelming force, hid themselves from fear, in caves and amid the rocks of the mountain fastnesses. In their trouble it was found necessary to offer burnt sacrifices; but Saul, impulsive and a.s.suming, would not wait to have the rites performed according to the divine direction, but offered the sacrifices himself. By this act he disobeyed the fundamental laws which Moses had given, violated, as it were, the const.i.tution; and, as a penalty for this foolish and rash act, Samuel p.r.o.nounced his future deposition; but G.o.d confounded, nevertheless, the armies of the Philistines, and they were routed and scattered. Saul then turned against the Amalekites, and took their king, whom he spared in an impulse of generosity, even though he utterly destroyed his people.

Samuel reproved him for this leniency against the divine command, Saul attempted to justify himself by the sacrifice of all the enemies' goods and oxen, to which Samuel said, "Hath the Lord as great delight in burnt sacrifices and offerings as in obeying the voice of the Lord? Behold! to obey is better than sacrifice, and to hearken than the fat of rams; for rebellion is as the sin of witchcraft, and stubbornness as iniquity and idolatry." Most memorable words! thus setting virtue and obedience over all rites and ceremonies-a final answer to all ritualism and phariseeism.

(M118) The remainder of the life of Saul was embittered by the consciousness that the kingdom would depart from his house; and by his jealousy of David, and his unmanly persecution of him; in whom he saw his successor. He was slain, with three of his sons, at the battle of Gilboa, when the Philistines gained a great victory-B.C. 1056.

(M119) David, meanwhile had been secretly anointed by Samuel as king over Israel. Nothing could exceed his grief when he heard of the death of Saul, and of Jonathan, whom he loved, and who returned his love with a love pa.s.sing that of women, and who had protected him against the wrath and enmity of his father.

(M120) David, of the tribe of Judah, after his encounter with Goliath, was the favorite of the people, and was rewarded by a marriage with the daughter of Saul-Michal, who admired his gallantry and heroism. Saul too had dissembled his jealousy, and heaped honors on the man he was determined to destroy. By the aid of his wife, and of Jonathan, and especially protected by G.o.d, the young warrior escaped all the snares laid for his destruction, and even spared the life of Saul when he was in his power in the cave of Engedi. He continued loyal to his king, patiently waiting for his future exaltation.

(M121) On the death of Saul, he was anointed king over Judah, at Hebron; but the other tribes still adhered to the house of Saul. A civil war ensued, during which Abner, the captain-general of the late king, was treacherously murdered, and also Ishboseth, the feeble successor of Saul.

The war lasted seven and a half years, when all the tribes gave their allegiance to David, who then fixed his seat at Jerusalem, which he had wrested from the Jebusites, and his ill.u.s.trious reign began, when he was thirty years of age, B.C. 1048, after several years of adversity and trial.

CHAPTER VII.