Twelve Studies on the Making of a Nation: The Beginnings of Israel's History

by Charles Foster Kent; Jeremiah Whipple Jenks

The story of Moses' birth and early childhood is one of the most interesting chapters in Biblical history. It is full of human and dramatic interest. The great crisis in Moses' early manhood came when he woke to a realization of his kinship with the despised and oppressed serfs and an appreciation of the cruel injustice of which they were the helpless victims. Was Moses justified in resisting the Egyptian taskmaster? Are numbers essential to the rightness of a cause? What right had Ramses II to demand forced labor from the immigrants within his border? Was he justified in his method of exacting tribute? Is peonage always disastrous not only to its victims but also to the government imposing it?

Did Moses show himself a coward in fleeing from the land of Egypt? Naturally he went to the land of Midian. The wilderness to the east of Egypt had for centuries been the place of refuge for Egyptian fugitives. From about 2000 B.C. there comes the Egyptian story of Sinuhit, an Egyptian prince, who, to save his life, fled eastward past the "Wall of the Princes" which guarded the northeastern frontier of Egypt. On the borders of the wilderness he found certain Bedouin herdsmen who received him hospitably. These "sand wanderers" sent him on from tribe to tribe until he reached the land of Kedem, east of the Dead Sea, where he remained for a year and a half. Later he found his way to the court of one of the local kings in central Palestine where he married and became in time a prosperous local prince.

III.

THE SCHOOL OF THE WILDERNESS.

The story of Moses is in many ways closely parallel to that of Sinuhit. Among the Midianite tribes living to the south and southeast of Palestine he found refuge and generous hospitality. The priest of the sub-tribe of the Kenites received him into his home and gave him his daughter in marriage. Note the characteristic Oriental idea of marriage. Here Moses learned the lessons that were essential for his training as the leader and deliverer of his people.

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.