Moreover, He treats us as the men of other ages. Instead of dealing with Moses upon exceptional and strange lines, He made known His ways unto Moses, His characteristic and habitual ways. And it is on this account that whatsoever things were written aforetime are true admonition for us also, being not violent interruptions but impressive revelations of the steady silent methods of the judgment and the grace of God.
i. 7-22.
At the beginning of the history of Israel we find a prosperous race. It was indeed their growing importance, and chiefly their vast numerical increase, which excited the jealousy of their rulers, at the very time when a change of dynasty removed the sense of obligation. It is a sound lesson in political as well as personal godliness that prosperity itself is dangerous, and needs special protection from on high.
Is it merely by chance again that we find in this first of histories examples of the folly of relying upon political connections? As the chief butler remembered not Joseph, nor did he succeed in escaping from prison by securing influence at court, so is the influence of Joseph himself now become vain, although he was the father of Pharaoh and lord of all his house. His romantic history, his fidelity in temptation, and the services by which he had at once cemented the royal power and saved the people, could not keep his memory alive. The hollow wraith of dying fame died wholly. There arose a new king over Egypt who knew not Joseph.
Such is the value of the highest and purest earthly fame, and such the gratitude of the world to its benefactors. The nation which Joseph rescued from starvation is passive in Pharaoh's hands, and persecutes Israel at his bidding.
And when the actual deliverer arose, his rank and influence were only entanglements through which he had to break.
Meanwhile, except among a few women, obedient to the woman's heart, we find no trace of independent action, no revolt of conscience against the absolute behest of the sovereign, until selfishness replaces virtue, and despair wrings the cry from his servants, Knowest thou not yet that Egypt is destroyed?
Now, in Genesis we saw the fate of families, blessed in their father Abraham, or cursed for the offence of Ham. For a family is a real entity, and its members, like those of one body, rejoice and suffer together. But the same is true of nations, and here we have reached the national stage in the education of the world. Here is exhibited to us, therefore, a nation suffering with its monarch to the uttermost, until the cry of the maidservant behind the mill is as wild and bitter as the cry of Pharaoh upon his throne. It is indeed the eternal curse of despotism that unlimited calamity may be drawn down upon millions by the caprice of one most unhappy man, himself blinded and half maddened by adulation, by the absence of restraint, by unlimited sensual indulgence if his tendencies be low and animal, and by the pride of power if he be high-spirited and aspiring.
If we assume, what seems pretty well established, that the Pharaoh from whom Moses fled was Rameses the Great, his spirit was of the nobler kind, and he exhibits a terrible example of the unfitness even of conquering genius for unbridled and irresponsible power. That lesson has had to be repeated, even down to the days of the Great Napoleon.
Now, if the justice of plaguing a nation for the offence of its head be questioned, let us ask first whether the nation accepts his despotism, honours him, and is content to regard him as its chief and captain. According to the principles of the Sermon on the Mount, whoever thinks a tyrant enviable, has already himself tyrannised with him in his heart. Do we ourselves, then, never sympathise with political audacity, bold and unscrupulous "resource," success that is bought at the price of strange compliances, and compromises, and wrongs to other men?