(B) THE BLESSING OF MOSES

Deuteronomy 33:1-29Besides the farewell speeches and the farewell song, we have in this chapter yet another closing utterance attributed to Moses. Here, as in the case of the song, we relegate critical matters to the note below.

We must notice in the first place the remarkable difference in tone and outlook between the blessing and the song of Moses. In the latter evil doing and approaching judgment are the burden; here the outward and inward condition of Israel leaves little to be desired. Satisfaction is breathed in every line, for both temporally and spiritually the state of the people is almost ideally happy. Nowhere is there a shadow; even on the horizon there is scarcely a cloud. Now even an optimist would need a background of actual prosperity to draw such a picture of idyllic happiness for any nation, and we may therefore conclude that the poem has in view one of the few halcyon periods of Israel, before social wrongs had ruined the yeomen farmers, or war and conquest had corrupted the powerful. The nation is as yet faithful to Yahweh, and possesses in peace the land which He had given them to inherit.

The central part of the poem is of course the ten blessings promised to the various tribes, but these are preceded by an introduction (Deuteronomy 33:2-5), in which the formation of the people is traced to Yahweh’s revelation of Himself and His coming forth as their King. They are followed also by a concluding section (Deuteronomy 33:26-29), in which the God of Jeshurun is declared to be incomparable, and His people are depicted as supremely happy under His protecting care. The language is in parts obscure, and though the general scope is always plain, yet there are verses the meaning of which can only be conjectured. This is especially the case in the introduction. Of the five lines of Deuteronomy 33:2, the fourth and fifth as they stand are hardly intelligible; the fifth indeed is not intelligible at all. In Deuteronomy 33:3 again, while the first and second clauses are fairly clear, the third and fourth are as they stand untranslatable. But the general signification of the introductory verses (Deuteronomy 33:2-5) is that the Divine revelation of Himself which Yahweh bestowed upon His people as He came with them from Sinai, Paran, and Seir through the wilderness, and the establishment of the covenant which made Yahweh Israel’s King, together with the bestowal of an inheritance upon them, is the foundation and beginning of that happiness which is to be described. It is all traced back to the "dawning" of God upon them, His "shining out" upon them from Sinai, and Seir, and Paran. These are named simply as the most prominent ports in that region whence the people came out into Canaan, and where the great revelation had been bestowed. God had risen like the sun and had Shed forth light upon them there, so that they walked no more in darkness. The sight of God was, on this view, the great and fundamental fact in the history of the chosen people. They, like all who have seen that great sight, were henceforth separate from others, with different duties and obligations, with hopes and desires and joys unknown to all beside. And the ground of this condescension on the part of God was His love for His people. He loved them, and the saints among them were upheld by Him. By Moses He gave them a law, which was to hold from generation to generation; and He had crowned His gifts to them by becoming their King when the heads of the people entered into covenant with Him.

Then follow the blessings, beginning with good wishes for Reuben as the firstborn. But the tribe is not highly favored. It is however less severely dealt with than in Jacob’s blessing. There instability and obscurity are foretold of it. Here it would seem as if the fortunes of the tribe were at the lowest ebb, and a wish is expressed that it may not be suffered to die out. From the earliest times the tribe of Reuben seems to have been tending to decay. At the first census taken under Moses the number of Reubenites capable of bearing arms was 46,500 men, {Num 1:21} at the second 43,730. {Num 26:7} Both passages are from P, and consequently this decadence of the tribe must have been present to that author’s mind. In David’s day they had still possession of part of their heritage, but even then their best estate was past. They had allowed many Moabites to remain in the territory they conquered. These most certainly caused trouble and gained the upper hand in places, until before the days of Mesa, king of Moab, as we learn from his inscription, a great part of the cities formerly Reubenite were Moabite or Gadite hands. In Isaiah 15:1-9; Isaiah 16:1-14 again, Heshbon and Elealeh, cities still Reubenite in Mesa’s day, appear as Moabite, so that the bulk of the territory assigned to the tribe must have been lost. This record confirms the view that the blessing was written between Rehoboam and Jehoshaphat, and throws light upon our verse:-

"May Reuben live, and not die, So that his men be few."

The blessing of Judah follows, but in contrast with the great destiny foretold for this tribe in Jacob’s blessing what is here said is strangely short and unenthusiastic:-

"Hear, O Yahweh, Judah’s voice, And bring him to his people; With his hands has he striven for it (his people); And a help against his enemies be thou."

Some whose opinions we are bound to respect, as Oettli, think this refers merely to Judah’s being appointed to lead the van of the invasion, as in Jdg 1:1; Jdg 20:8. In that case we should have to conceive that on some occasion Judah was absent leading the conquest, and got into dangerous circumstances, which are here referred to. But it would seem that any such temporary danger could hardly have a place here. In all the other blessings permanent conditions only are regarded; and the sole historical fact we really know that would explain this reference is the division of the kingdom. But, it may be said, all critics agree that the author of the blessing is a Northern Israelite: now we cannot suppose a Northern man to speak in this way of Judah, for it was the ten tribes that revolted from the house of David, not Judah from them. We must remember, however, that though that is how Scripture, which in this matter represents the Southern view, regards the matter, the Northern Israelites could look at the separation from another standpoint. To those even who were favorable to the Davidic house, and regretted the folly of Rehoboam, it might seem that Judah had first broken away from the kingdom as united under Saul; and the revolt under Jeroboam would appear to be only a resumption of the older state of things, from which Judah had again separated itself. What circumstance can be referred to in the request to hear Judah’s voice cannot now be ascertained; but it is not at all unlikely that some indication of a wish for reunion, perhaps expressed in some public prayer, may have been given in the first period of the separation. The rest of the verse would fit this hypothesis as well as it fits the other, and I think with the light we at present have we must hold the reference to be as suggested.

With the eighth verse {Deu 33:8} the blessing of Levi (one of the two most heartfelt and sympathetic) begins. In it Yahweh is addressed thus:-

"Thy Urim and thy Thummim be to the men (i.e., tribe) of thy devoted one (ie., Moses or Aaron), Whom thou didst prove at Massah With whom thou didst strive at the waters of Meribah."

In the last lines the relative pronoun is ambiguous, as it may refer either to "men," for which in Hebrew we have the collective singular ‘ish, or to "thy devoted one." The last is the more probable; but in either case there is a superficial discrepancy here between the historical books and this statement. In Exodus 17:1-7, as well as in Deuteronomy itself, it is the people who strove with Moses and proved or tempted Yahweh. On this account some would have us believe that a different account of the events at Massah and Meribah was in this writer’s mind. But that is the result of a mere itch for discovering discrepancies. It lies in the very nature of the case that there should be another side to it. The beginning was with the people; but just as the wandering in the wilderness is said to have been meant by God to prove Israel, so this insubordination of the people was meant to prove Moses or Aaron, and their failure to stand the proof made Yahweh strive with them. The verse, then, founds Levi’s claim to possess the chief oracle and to instruct Israel first of all upon their connection with Moses or Aaron, or both, since they had been exceptionally tried and had proved their devotion. The next verse, then, goes on to found it also on the faithfulness of the Levites, when they were called upon by Moses {Exo 32:26-29} to punish the people for their worship of the golden calf. In Deuteronomy 33:27 and Deuteronomy 33:29 of that chapter we find the same phrases,

Deuteronomy 33:9 -"Who (i.e., the tribe) said unto his father and to his mother, I have not seen him; Who recognized not his brother, and would know naught of his son; For they kept Thy commandment, And kept guard over Thy covenant."

Being such-

Deuteronomy 33:10 -"Let them teach Jacob Thy judgments, And Israel Thy Torah; Let them put incense in Thy nostrils And whole burnt-offerings upon Thine altars."

Here we have the whole priestly duties assigned to the Levites. They are to perform judicial functions; to give Torah, or instruction, by means of the Urim and Thummim and otherwise; to offer incense in the Holy Place, and sacrifices in the court of the Temple. As early as this, therefore (on any supposition we need regard, long before Deuteronomy), we find the Levites fully established as the priestly tribe. Before the earliest writing prophets this was so-a fact of the greatest importance for the history of Israelite religion. The remaining verse beseeches Yahweh to accept the work of Levi’s hands, and to smite down his enemies. Evidently when this was written special enmity was being shown to this tribe; and, as has been said already, the religious proceedings of Jeroboam I would be sufficient to call forth such a cry to Yahweh.

In Deuteronomy 33:12 the tribe of Benjamin is dealt with, and it is depicted as specially blessed by the Divine favor and the Divine presence. Yahweh covers him all the day long, and dwells between his shoulders. There can hardly be a doubt that the reference is to the situation of the Temple at Jerusalem, on the hill of Zion, towards the loftier boundary of Benjamin’s territory.

Deuteronomy 33:13-17 contain the blessing of Joseph, i.e., of the two tribes Ephraim and Manasseh.

Deuteronomy 33:13 -Blessed of Yahweh be his land By the precious things of heaven from above, By the deep which crouches beneath;

Deuteronomy 33:14 -By the precious things of the sun, And the precious things of the moons;

Deuteronomy 33:15 -And by the (precious things of the) tops of the ancient mountains And by the precious things of the everlasting hills;

Deuteronomy 33:16 -And by the precious things of the earth and its fullness. And may the good-will of Him that dwelt in the bush Come upon Joseph’s head, And upon the top of the head of the crowned among his brethren.

Deuteronomy 33:17 -May the firstborn of his ox be glorious; And the horns thereof like the horns of the wild-ox; With them may he gore the peoples, even all the earth’s ends together. These (i.e., thus blessed) are the myriads of Ephraim, And these the thousands of Manasseh.

Supreme fertility is to be his, and the favor of Yahweh is to rest upon him as the kingly tribe in Israel. The curious phrase at the beginning of the seventeenth verse has been supposed to be a reference to some individual, Joshua, Jeroboam II, or to the Ephraimite kings as a whole. But the subject of the blessing is the Josephite tribes, and there seems to be no good reason why the reference should be changed here. It cannot, therefore, refer to less than a whole tribe, and as according to Genesis 48:14 Ephraim received the blessing of the firstborn, it must be Ephraim which is Joseph’s firstborn ox. This view is confirmed by the last clause of the verse, in which the myriads of Ephraim are spoken of, and only the thousands of Manasseh. Obviously this must refer to times like those of Omri, when the Israelite kingship was in its first youthful energy, and was extending conquest on every hand.

The benedictions which remain are addressed to Zebulun, Issachar, Gad, Dan, Naphtali, and Asher. They need little comment beyond close translation.

Deuteronomy 33:18 -And of Zebulun he said, Rejoice, Zebulun, in thy going out; And, Issachar, in thy tents.

Deuteronomy 33:19 -"They shall call the peoples unto the mountain; They shall offer sacrifices of righteousness: For they shall suck the abundance of the seas, And the hidden treasures of the sand."

The territory of Zebulun stretched from the Sea of Galilee to the Mediterranean, probably quite down to the sea near Akko, in any case near enough to give it an active share in the sea traffic. Issachar, whose tribal land was the plain of Esdraelon, also shares in it; but the contrast between "thy going out" and "thy tents" implies that Zebulun took the more active part in the traffic. The reference in Deuteronomy 33:19, clauses a-and b, is obscure. As the Septuagint reads "they shall destroy" instead of "unto the mountain," the text may be corrupt. It may perhaps be an allusion to the sacrificial feasts at inaugurated fairs to which surrounding peoples were called, as Stade suggests.

Deuteronomy 33:20 -And of Gad he said, Blessed be the enlarger of Gad: He dwelleth as a lioness, And teareth the arm, yea, the crown of the head.

Deuteronomy 33:21 -"And he looked out the first part for himself, Because there a (tribal) ruler’s portion lay ready; And he came with the heads of the people, He executed the justice of Yahweh, And His judgments in company with Israel."

At this time Gad was in possession of a wide territory, and was famed for courage and success in war. His foresight in choosing the first of the conquered land as a worthy tribal portion is praised, and his faithfulness in carrying out his bargain to accompany the nation in its attack on the west Jordan land.

Deuteronomy 33:22 -"And of Dan he said, Dan is a lion’s whelp, Leaping forth from Bashan."

This does not mean that Dan’s territory was Bashan, but only that his attack was as fierce and unexpected as that of a lion leaping forth from the crevices and caves of the rocks in Bashan.

Deuteronomy 33:23 -"And of Naphtali he said, O Naphtah, sated with favor, And full of the blessing of Yahweh: Possess thou the sea and the south."

The soil in the territory of Naphtali was specially fruitful, in the region of Huleh and on the shore of the Sea of Gennesaret. These are the sea and the hot south part which the tribe is called upon to take as a possession, and because of which the favor of Yahweh and His blessing specially rested upon it.

Deuteronomy 33:24 -And of Asher he said, Blessed above children be Asher; May he be the favored of his brethren, And dip his feet in oil.

Deuteronomy 33:25 -"Iron and brass (be) thy bars; And as thy days (so may) thy strength (be)."

The last line is extremely doubtful. The word translated "thy strength" is really not known, and that meaning probably implies another reading; "thy bars" in the previous line is also doubtful. The reference to oil probably implies that the olive tree was specially fruitful, in the country inhabited by Asher, but why he should be specially favored of his brethren can now hardly be conjectured.

In the concluding verses we have an exaltation of Israel’s God and of His people. Speaking out of the time when Israel had driven out its enemies and was in full and undisturbed possession of its heritage (Deuteronomy 33:28), the poet declares to Jeshurun how incomparable God is. He rides upon the heaven to bring help to them, and He comes in the clouds with majesty. The God of old time is Israel’s refuge or dwelling, covering him from above, and beneath, i.e., on the earth. His everlasting arms bear His people, up in their weariness, and shelter them there against all foes. He has proved this by thrusting out before them, and by commanding them to destroy, their enemies.

Deuteronomy 33:28 -And so Israel came to dwell in safety, The fountain of Jacob alone, In a land of corn and wine; Yea, His heavens drop down dew.

Deuteronomy 33:29 -"Happy art thou, O Israel: Who is like unto thee? A people saved by Yahweh, The shield of thy help And the sword of thy majesty! Thine enemies shall feign friendship to thee; And thou shalt tread upon their high places."

MOSES’ CHARACTER AND DEATH

IT has been often said, and it has even become a principle of the critical school, that the historical notices in the earlier documents of the Old Testament represent nothing but the ideas current at the time when they were written. Whether they depict an Abraham, a Jacob, or a Moses, all they really tell us is the kind of character which at such times was held to be heroic. In this way the value of the historic parts of Deuteronomy has been called in question, and we have been told that all we can gather from them about Moses is the kind of character which the pious, in the age of Manasseh, would feel justified in attributing to their great religious hero. But it is manifestly unfair to estimate the statements of men who write in good faith, as if they were only projecting their own desires and prejudices upon a past which is absolutely dark. It may be true that such writers might be unwilling to narrate stories concerning the great men of the past which were inconsistent with the esteem in which they were held; but it is much more certain that their narratives will represent the tradition and the current knowledge of their time regarding the heroes of their race. Unless this be true, no reliance could be placed upon anything but absolutely contemporary documents; even these would be open to suspicion, if the human mind were so lawless as to have no scruple in filling up all gaps in its knowledge by imaginations. We must protest, therefore, against the notion that what J and E and D tell us concerning the life and character of Moses must be discounted in any effort we make to represent to ourselves the life and thought of that great leader of Israel. They tell us much more than what was thought fitting for a leader of the people in the ninth and eighth and seventh centuries B.C. They tell us what was believed in those times about Moses; and much of what was believed about him must have rested upon good authority, upon entirely reliable tradition, or upon previous written narratives concerning him.

Up till recently it was held, by men as eminent even as Reuss, that writing was unknown in the days of Moses, and that for long afterwards oral tradition alone could be a source of knowledge of the past. But recent discoveries have shown that this is an entire mistake. Long before Moses writing was a common accomplishment in Canaan; and it seems almost ridiculous to suppose that the man who left his mark so indelibly upon this nation should have been ignorant of an art with which every master of a village or two was thoroughly conversant. Moreover the fact that the same root (k-t-b) occurs in every Semitic tongue with the meaning "to write," would seem to indicate that before their separation from one another the art of writing was known to all the Semitic tribes. The new facts enormously strengthen that probability, and make the arguments advanced by those who hold the opposite view look even absurd. But if writing were known and practiced in Moses’ day in Canaan, it would be marvelous if many of the great events of the early days had not been recorded. It would be still more marvelous if the comparatively late writings, which alone we have at our disposal, had not embodied and absorbed much older documents.

But for still another reason the critical dictum must be held to be false. Applied in other fields and in regard to other times, this same principle would deprive us of almost every character which has been considered the glory of humanity. Zarathustra and Buddha have alike been sacrificed to this prejudice, and there are men living who say that we know so little about our Lord Jesus Christ that it is doubtful whether He ever existed. A method which produces such results must be false. The great source of progress and reform has always been some man possessed by an idea or a principle. Even in our own days, when the press and the facilities for communication have given general tendencies a power to realize themselves which they never had in the world’s history before, great men are the moving factors in all great changes. In earlier ages this was still more the case. It is an utterly unjustifiable skepticism which makes men contradict the grateful recollection of mankind, in regard to those who have raised and comforted humanity. Through all obscurities and confusions we can reach that Indian Prince for whom the sight of human misery embittered his own brilliant and enjoyable life. We refuse to give up Zarathustra, though his story is more obscure and entangled than that of almost any other great leader of mankind. Especially in a history like that of Israel, which purports to have been guided in a special manner by revelations of the will of God, the individual man filled with God’s spirit is quite indispensable. Even if mythical elements in the story could be proved, that would not shake our faith in the existence of Moses; for as Steinthal, who holds the very "advanced" opinion that solar myths have strayed into the history of Moses, wisely says, it is quite as possible to distinguish between the mythical and the historical Moses as it is to distinguish between the historical Charlemagne and the mythical. Because of the general reliability of tradition regarding great men therefore, and because also of the proofs we have that writing was common before Moses’ day, we need not burden ourselves with the assumption or the fear that the Deuteronomic character of Moses may be unreliable.

But in endeavoring to set forth this conception of the character of Moses, we cannot confine ourselves to what appears in this book. It is generally acknowledged that the author had at least the Yahwist and the Elohist documents in their entirety before him, and regarded them with respect, not to say reverence. Consequently we must believe that he accepted what they said of Moses as true. The only document in the Pentateuch that he may not have known in any shape was the Priest Codex, but that makes no attempt to depict the inner or outer life of Moses. All the personal life and color in the Biblical narrative belongs to the other sources. For a personal estimate, therefore, we lose little by excluding P. Only one other cause of suspicion in regard to the historical parts of Deuteronomy could arise. If it, comparatively modern as it is, contained much that was new, if it revealed aspects of character for which no authority, was quoted, and of which there was no trace m the earlier narratives, there might be reasonable doubt whether these new details were the product of imagination, But there is very little more in Deuteronomy that, there is in the historical parts of the other books, though the older narratives are repeated with a vivid and insistive pathos which almost seems to make them new.

Combining then what the Deuteronomist himself says with what the Yahwist and Elohist documents contain, we find that the claim usually made for Moses, that he was the founder of an entirely new religion, is not sustained. Again and again it is asserted that Yahweh had been the God of their fathers, of Abraham, Isaac, and Jacob-so that Moses was simply the renewer of a higher faith which for a time had been corrupted. Some have even asserted that there had been all down the ages to Moses the memory of a primeval revelation. But if there ever was such a thing, we learn from Joshua 24:2, a verse acknowledged to be from the Elohist, that that "fair beginning of a time" had been entirely eclipsed, for Terah, the father of Abraham, had served other gods beyond the flood. Abraham, therefore, rather than Moses, is regarded as the founder of the religion of Yahweh. Whether the word Yahweh {Exo 6:3} was known or not makes little difference, for all our four authorities teach that Moses’ work was the revival of faith in that which Abraham, Isaac, and Jacob had believed. But the bulk of the people would appear to have been ignorant regarding the God Of their fathers; and probably the conception which Deuteronomy shares with J and F, is that in Moses’ day Yahweh was the special God of a small circle, perhaps of the tribe of Levi, among whom a more spiritual conception of God than was common among their countrymen had either been retained, or had arisen anew. Probably then we ought to conceive the circumstances of Moses’ early life somewhat in this way. A number of Semitic tribes, more or less nearly related to each other and to Edom and Moab, had settled in Egypt as semi-agricultural nomads. At first they were tolerated; but they were now being worn down and oppressed by forced labor of the most brutal sort. Either a tribe or a clan among them had the germs of a purer conception of God, and in this tribe or clan Moses, the deliverer of his people, was born. Providentially he escaped the death which awaited all Israelite boys in those days, and grew up in the camp of the enemies of his people. By this means he received all the culture that the best of the oppressors had, while the tie to Israel was neither obscured nor weakened in his mind. At the court of Pharaoh he could not fail to acquire some notions of statecraft, and he must have seen that the first step towards anything great for his people must be their union and consolidation. But his earliest effort on their behalf showed that he had not really considered and weighed the magnitude of his task. Killing an Egyptian oppressor might conceivably have served as a signal for revolt. But in point of fact it frustrated any plans Moses might have had for the good of his people, and drove him into the wilderness. Here the germs of various thoughts which education and experience of life had deposited in his mind had time to develop and grow. According to the narrative, it was only at the end of his long sojourn in Midian that he had direct revelation from God. But amid the wide and awful solitudes of that wilderness land, as General Gordon said of himself in the kindred solitudes of the Soudan, he learned himself and God. Whatever deposits of higher faith he had received from his family, no doubt the long, silent broodings inseparable from a shepherd’s life had increased and vivified it. Every possible aspect of it must have been reckoned with, all its consequences explored; and his great and solitary soul, we may be sure, had many a time let down soundings into the deeps which were, as yet, dark to him. And then-for it is to souls that have yearned after Him in the travail of intellectual and spiritual longing that God gives His great and splendid revelations-Yahweh revealed Himself in the flame of the bush, and gave him the final assurance and the first impulse for his life’s work. It is a touch of reality in the narrative which can hardly be mistaken, that it represents Moses as shrinking from the responsibility which his call must lay upon him. Behind the few and simple objections in the narrative, we must picture to ourselves a whole world of thoughts and feelings into which the call of God had brought tumult and confusion. One would need to be a dry-as-dust pedant not to see here, as in the case of Isaiah’s call, the triumphant issue of a long conflict and the decisive moment of a victory over self, which had had already many stages of defeat and only partial success. It is perennially true to human nature and to the Divine dealings with human nature, that help from on high comes to establish and touch to finer issues that which the true man has striven for with all his powers.

Enlightened and assured by this great revelation of God, Moses left the quiet of the desert to undertake an extraordinarily difficult task. He had to weld jealous tribes into a nation; he had to rouse men whose courage had been broken by slavery and cruelty to undertake a dangerous revolt; and he had to prepare for the march of a whole population, burdened with invalids and infants, the feeble and the old, through a country which even today tries all but the strongest. These things had to be done; and the mere fact that they were accomplished would be inexplicable, without the domination of a great personality inspired by great ideas of a religious kind. For, in antiquity, the only bond able to hold incongruous elements together in one nationality was religion. With the people whom Moses had to lead the necessity would be the same, or even greater. But the political work which must have preceded any common action likewise demanded a great personality. Though no doubt a common misery might silence jealousies and make men eager to listen to any promises of deliverance, yet many troublesome negotiations must have been carried through successfully before these sentences could have been written with truth: "And Moses and Aaron went and gathered together all the elders of the children of Israel, and the people believed, and bowed their heads and worshipped."

Many conjectures have been hazarded as to what the center of Moses’ message at this time really was. Some, like Stade, bring it down to this, that Yahweh was the God of Israel. Others add to this somewhat meager statement another equally meager, that Israel was the people of Yahweh. But unless the character of Yahweh had been previously expounded to the people, there seems little in these two declarations to excite any enthusiasm or to kindle faith. The mere fact of inducing the tribes to put all other gods aside is insufficient to account for any of the results that followed, if to Moses Yahweh had remained simply a tribal God, of the same type as the gods of the Canaanites. On the other hand, if he had risen to the conception of God as a spirit, of Yahweh as the only living God, as the inspirer and defender of moral life, or even if he had made any large approach to these conceptions, it is easy to understand how the hearts of the mass of the people were stirred and filled, even though things so high were not, by the generality, thoroughly understood or long retained. But the hearts of all the chosen, the spiritually elect, would be moved by them as the leaves are moved by the wind. These, with Moses at their head, formed a nucleus which bore the people on through all their trials and dangers, and. gradually leavened the mass to some extent with the same spirit.

Even after this had been accomplished, the main work remained to be done. We cannot agree indeed with many writers who seem to think that the whole life of the Israelite people was started anew by Moses. That would involve that every regulation for the most trivial detail of ordinary life was directly revealed, and that Moses made a tabula rasa of their minds, rubbing out all previous laws and customs, and writing a God-given constitution in their place. Obviously, that could hardly be; but still a task very different, yet almost as difficult, remained for Moses after his first success. His final aim was to make a virtually new nation out of the Hebrew tribes; and their whole constitution and habits had, consequently, to be revised from the new religious standpoint. He and the nation alike had inherited a past, and it was no part of his mission to delete that. Reforms, to be stable, must have a root in the habits and thoughts of the people whom they concern. Moses would, consequently, uproot nothing that could be spared; he would plant nothing anew which was already flourishing, and was compatible with the new and dominant ideas he had introduced. A great mass of the laws and customs of the Hebrews must have been good, and suitable to the stage of moral advancement they had reached before Moses came to them. Any measure of civilized life involves so much as that. Another great mass, while lying outside of the religious sphere, must have been at least compatible with Yahwism. All laws and customs coming under these two categories, Moses would naturally adopt as part of the legislation of the new nation, and would stamp them with his approval as being in accord with the religion of Yahweh. They would thus acquire the same authority as if they were entirely new, given for the first time by the Divinely inspired lawgiver.

But besides these two classes of laws and customs there must have been a number which were so bound up with the lower religion that they could not be adopted. They would either be obstructive of the new ideas, or they would be positively hostile to them; for on any supposition heathenism of various sorts was largely mingled with the religion of the Israelite people before their deliverance and even after it. To sift these out, and to replace them by others more in accord with the will of Yahweh as now revealed, must have been the chief work of the lawgiver. In that more or less protracted period before Israel came to Sinai, during which Moses burdened himself with judging the people personally, he must have been doing this work. His reflections in the wilderness had doubtless prepared him for it. In a mind like his, the fruitful principles received by the inspiration of the Almighty could not be merely passively held. Like St. Paul in his Arabian sojourn, we must believe that Moses in Midian would work out the results of these principles in many directions; and when he led Israel forth, he must have been clearly conscious of changes that were indispensable. But it needed close everyday contact with the life of the people to bring out all the incompatibilities, which he would have to remove. Every day unexpected complications would arise; and the people at any rate, if Moses himself be supposed to be raised by his inspiration above the needs of experience, would be able to receive the instruction they needed only in concrete examples, here a little and there a little. When they came to "seek Yahweh" in any matter which perplexed them, Moses gave them Yahweh’s mind on the subject; and each decision tended to purify and render innocuous to their higher life some department of public or private affairs. Every day at that early time must have been a day of instruction how to apply the principles of the higher faith just revived. The better minds among the chiefs were thereby trained to an appreciation of the new point of view; and when Jethro suggested that the burden of this work should be divided, quite a sufficient number were found prepared to carry it on. After this it must have gone on with tenfold speed, and we may believe that when Sinai was reached the preliminaries on the human side to the great revelation had been thoroughly elaborated. The Divine presence had been with Moses day by day, judging, deciding, inspiring in all their individual concerns as well as in their common affairs. But that would only bring out more clearly the extent of the reformation that remained to be wrought: doubtless too it had revealed the dullness of heart in regard to the Divine which has always characterized the mass of men. The need for a more complete revelation, a more extended and detailed legislation on the new basis, must have been greatly felt. In the great scene at Sinai, a scene so strange and awe-inspiring that to the latest days of Israel the memory of it thrilled every Israelite heart and exalted every Israelite imagination, this need was adequately met.

In connection with it Moses rose to new heights of intimacy with the Divine. What he had already done was ratified, and in the Decalogue the great lines of moral and social life were marked out for the people. But the most remarkable thing to us, in the narrative of the circle of events which made the mountain of the law forever memorable, is the sublimity attributed to the character of Moses. From the day when he smote the Egyptian, at every glimpse we have of him we find him always advancing in power of character. The shepherd of Midian is nobler, less self-assertive, more overawed by communion with God, than the son of Pharaoh’s daughter, noble as he was. Again, the religious reformer, the popular leader, who needs the very insistence of God to make him lead, who speaks for God with such courageous majesty, who teaches, inspires, and manages a turbulent nation with such conspicuous patience, self-repression, and success, is greatly more impressive than the Moses of Midianite days. But it is here, at Sinai, that his rank among the leaders of men is fixed forever. To the people of that time God was above all things terrible: and when they came to the mount and found that "there were thunders and lightnings and a thick cloud upon the mount, and the voice of the trumpet exceeding loud," they could only tremble. Their very fear made it impossible for them to understand what God desired to reveal concerning Himself. But in Moses love had cast out fear. Even to him, doubtless, the darkness was terrible, because it expressed only too well the mystery which enwrapped the end of the Divine purposes of which he alone had seen the beginnings; even his mind must have been clouded thick with doubts as to whither Yahweh was leading him and his people; yet he went boldly forth to seek God, venturing all upon that errand.

In previous perplexities the narrative represents Moses as calling instantly upon Yahweh; but now, when experience had taught him the formidable nature of his task, when difficulties had increased upon him, when his perplexities of all kinds must have been simply overwhelming, he heard the voice of Yahweh calling him to Himself. Straightway he went into solitary communion with Him; and when he passed with satisfied heart from that communion, he brought with him those immortal words of the Decalogue which, amid all changes since, have been acknowledged to be the true foundation for moral and spiritual life. He brought too a commission authorizing him to give laws and judgments to his people in accord with what he had heard and seen on the mount. However we are to understand the details of the narrative therefore, its meaning is that at this time, and under these circumstances, Moses attained his maximum of inspiration as a seer or prophet, and from that time onward stood in a more intimate relation to God than any of the prophets and saints of Israel who came after him. He had found God; and from where he stood with God he saw the paths of religious and political progress plainly marked out.

Henceforth he was competent to guide the nation he had made as he had not yet been, and with his power to help them his eagerness to do so grew. Twice during this great crisis of his life the people broke away into evil, and national death was threatened. But with passionate supplications for their pardon he threw himself down between God and them. At precisely the moment when his communion with God was most complete, he rose to the loving recklessness of desiring that if they were to be destroyed he might perish with them. Strangely enough, though the author of Deuteronomy had this before him, he does not mention it. It cannot have struck even him as the crowning point of Moses’ career, as it does us. Even in his day the fitness, nay, the necessity, of this self-sacrificing spirit as the fruit of deeper knowledge of God, was not yet felt; much less could it have been felt in the days of the earlier historians. There must, therefore, be reliable information here as to what Moses actually did. Such love as this was not part of the Israelite ideal at the time of our narrative, and from nothing but knowledge of the fact could it have been attributed to Moses. We may rank this enthusiasm of love, therefore, as a reliable trait in his character. But if it be so, how far must he in his highest moments have transcended his contemporaries, and even the best of his successors, in knowledge of the inmost nature of God! His thought was so far above them that it remained fruitless for many centuries. Jeremiah’s life and death first prepared the way for its appreciation, but only in the character of the Servant of Yahweh in Second Isaiah is it surpassed. Now if in this deepest part of true religion Moses possessed such exceptional spiritual insight, it is vain to attempt to show that his conception of God was so low, and his aim for man so limited, as modern theorists suppose. The truth must lie rather with those who, like Dr. A. B. Davidson, see in him "a profoundly reverential ancient mind with thoughts of God so broad that mankind has added little to them. Nothing in the way of sublimity of view would be incongruous with such a character, while nothing could be more grotesque than to shut it up within the limits of the gross conceptions of the mass of the people. He was their guiding star, not their fellow, in all that concerned God, and his religious conceptions were by a whole heaven removed from theirs. The entire tragedy of his life just consisted in this, that he had to strive with a turbulent and gainsaying people, had to bear with them and train them, had to be content with scarcely, perceptible advances, where his strenuous guidance and his patient love should have kindled them to run in the way of God’s commandments. But though their progress was lamentably slow, he gave them an impulse they were never to lose. Under the inspiration of the Almighty he so fixed their fundamental ideas about God that they never henceforth could get free of his spiritual company. In all their progress afterwards they felt the impress of his mind, molding and shaping them even when they knew it not, and through them he started in the world that redemptive work of God which manifested its highest power in Jesus Christ."

From this point onward the idea of Moses that Deuteronomy gives us is that of a great popular leader, meeting with extraordinary calmness all the crises of government, and guiding his people with unwavering steadfastness. Without power, except that which his relation to God and the choice of the people gave him, without any official title, he simply dominated the Israelites as long as he lived. And the secret of his success is plainly told us in the narrative. He would not move a single step without Divine guidance: {Exo 33:12} "And Moses said unto the Lord, See, Thou sayest unto me, Bring up this people: but Thou hast not let me know whom Thou wilt send with me." (Exodus 33:14) "And He said, Must I go in person with thee and bring thee to thy place of rest? And Moses said, If Thou dost not go with us in person, then rather lead us not away hence." That can only mean that he laid aside self-will, that he put away personal sensitiveness, that he had learned to feel himself unsafe when vanity or self-regard asserted themselves in his decisions, that he sought continually that detachment of view which absolute devotion to the Highest always gives. It means also that he knew how dark and dull his own vision was, that clouds and darkness would always be about him, and that it would be impossible for him to choose his path, unless he knew what the Divine plan for his people was. And all that is narrated of him afterward shows that his prayer was granted. His patience under trial has been handed down to us as a marvel. Though his brother and sister rebelled against him, he won them again entirely to himself. Though a faction among the people rose against his authority under Dathan and Abiram, his power was not even shaken. Amid all the perversity and childish fickleness of Israel he kept them true to their choice of the desert, "that great and terrible wilderness," as against Egypt with the flesh-pots. He kept alive their faith in the promise of Yahweh to give them a land flowing with milk and honey, and what was more and greater than that, their faith in Him as their Redeemer. By his intercourse with Yahweh he was upheld from falling away from his own ideals, as so many leaders of nations have done, or from despairing of them.

The complaints and perversities of the people did however force him into sin; and perhaps we may take it that the outbreak of petulance when he smote the rock was only one instance of some general decay of character on that side, or perhaps one should rather say, of some general falling away from the self-restraint which had distinguished him. It seems strange that this one failure should have been punished in him, by exclusion from the land he had so steadfastly believed in, the land which most of those who actually entered it would never have seen but for him. And it is pathetic to find him among that great company of martyrs for the public good, those who in order to serve their people have neglected their own characters. Under the stress of public work and the pressure of the stupidity and greed of those whom they have sought to guide, many leaders of men have been tempted, and have yielded to the temptation, to forget the demands of their better nature. But whatever their services to the world, such unfaithfulness does not pass unpunished. They have to bear the penalty, whosoever they be; and Moses was no more an exception than Cromwell or Savonarola was, to mention only some of the nobler examples. He had been courageous when others had faltered. He had been pre-eminently just; for in founding the judicial system of Israel he had guarded alike against the tyranny of the great and against unjust favor to the small. He had laid a firm hand upon the education of youth, determined that the best inheritance of their people, the knowledge of the laws of Yahweh and of His providences, should not be lost to them. He had cleared their religion in principle of all that was unworthy of Yahweh, and he had by resolute valor, and by uncompromising sternness to enemies, brought his great task to a successful issue. But the reward of it all, the entrance into the land he had virtually won for his people, was denied to him. It is one of the laws of the Divine government of the world, that with those to whom God specially draws near He is more rigorous than with others. Amos clearly saw and proclaimed this principle. {Amo 3:1-2} "Hear this word that Yahweh hath spoken against you, children of Israel," he says; "You only have I known of all the families of the earth: therefore I will visit upon you all your iniquities." The pathetic picture of the aged lawgiver, judge, and prophet, beseeching God in vain that he might share in the joy which was freely bestowed upon so many less known and less worthy than he, pushes home that strenuous teaching. For his sin he died with his last earnest wish unfulfilled, and it was sadly longing eyes that death’s finger touched. We remember also that, so far as we can judge, he had no certain hope of a future life other than the shadowy existence of Hades. "Though he slay me yet will I trust him" had a much more tragic meaning for Old Testament saints than it can ever have for us, for whom Christ has brought life and immortality to light. Yet, with a so much heavier burden, and with so much less of gracious support, they played their high part. That solitary figure on the mountain-top, about to die with the fulfillment of his passionate last wish denied him by his God, must shame us into silence when we fret because our hopes have perished. All those nations which have had that figure on their horizon have been permanently enriched in nature by it. In a thousand ways it has shot forth instructions; but, above all, it has made men worthy in their own eyes; for it has been a continuous reminder that God can and ought to be served unfalteringly, even when the reward we wish is denied us, and when every other consolation is dim.

But the question may now arise, Is not this character of Moses which the author of Deuteronomy partly had before him and partly helped to elaborate, too exalted to be reliable? Can we suppose that a man in Moses’ day and circumstances could actually have entertained such thoughts, and have possessed such a character as we have been depicting? In essentials it would appear to be quite possible. Putting aside all distracting questions about details, and remembering that it is a mere superstition to suppose that the wants and appliances of civilization are necessary to loftiness of character and depth of thought, where is there anything in the situation of Moses which should make this view of him incredible? No doubt there was a rudeness in his surroundings which must necessarily have affected his nature; and the forms of his thinking in that early, though by no means primitive, time must have differed greatly from ours. Moreover, as an instrument for scientific inquiry and for the verification of facts, the human mind must have been greatly less effective then than it is today. But none of these things have much influence upon a man’s capacity to receive a new and inspiring revelation as to God. Otherwise no child could be a Christian. As regards the rudeness of his surroundings, we must not consciously or unconsciously degrade him to the level of a modern Bedouin. Among the host he led, some doubtless were at that level; but the bulk of Israel must have been above it; and Moses himself, from his circumstances and his natural endowment, must have stood side by side with the most cultured men of his time. Whatever ignorance or error in science he may have been capable of, and however rude, according to our ideas, his manner of life, there was nothing in these to shut him out from spiritual truth. That which Professor Henry Morley has finely said of Dante must have been true, mutatis mutandis, of a man like Moses. "Dante’s knowledge is the knowledge of his time," but "if spiritual truth only came from right and perfect knowledge, this would have been a world of dead souls from the first to now, for future centuries in looking back at us will wonder at the little faulty knowledge that we think so much. But let the known be what it may, the true soul rises from it to a sense of the Divine mysteries of wisdom and love. Dante’s knowledge may be full of ignorance, and so is ours. But he fills it as he can with the spirit of God." In the East this is even more conspicuously true, even to this day. What an Israelite under similar conditions might be is seen in the prophet Amos. His external condition was of the poorest-a gatherer of sycamore fruit must have been poor even for the East-yet he knew accurately the history, not only of his own people, but of the surrounding nations, and brooded on the purpose of God in regard to his own people and the world, till he became a fit recipient of prophetic inspirations. But indeed the whole history of Christianity is a demonstration of this truth. From the first days, when "not many mighty, not many noble were being called," when it was specially the message to listening slaves, the religion of Christ has had its greatest triumphs among the "poor of the world, rich in faith," but in nothing else. These have not only believed it, but they have lived it, and amid the meanest and rudest surroundings, with the most limited outlook, have built up characters often of even resplendent virtue. Whatever primitiveness we may fairly ascribe, therefore, to the life and surroundings of Moses, that is no reason why we should think it incredible that he had received lofty spiritual truth from God. If he did such things for Israel as we have seen, if, as almost all admit, he actually made a nation, and planted the seeds of a religion of which Christianity is the natural complement and crown, then the view that he had a greatly higher idea of God than those about him is not only credible but necessary. If his teaching concerning Yahweh had amounted only to this, that He was the only God Israel was to worship, and that they were to be solely His people, then on such a basis nothing more than the ordinary heathen civilizations of the Semitic people could have been built. But if he had the thought of God which is embodied in the Decalogue, that could bring with it everything in the character of Moses that seems too high for those early days. The knowledge of God as a spiritual and moral being could not fail to moralize and spiritualize the man. The lofty conception of human duty, the submission to the will of God, the passionate love for his nation which made personal loss nothing to Moses, may well have been evoked by the great truth which formed his prophetic revelation.

But the narrative itself, considered merely as a history, is of such a nature as to give confidence that it rests upon some record of an actual life. Ideal sketches of great men (setting aside the products of modern fictive art) are much more uniform and superficially coherent than this character of Moses. The purpose of the writer either to exalt or to decry carries all before it, and we get from such a source pictures of character so consistent that they cannot possibly be true. Here, however, we have nothing of that kind. Rashnesses and weaknesses are narrated, and even Moses’ good qualities are manifested in unexpected ways in response to unexpected evils in the people. The mere fact, also, that his grave was unknown is indicative of truth. Though it would be absurd to say that wherever we have the graves of great men pointed out, there we have a mythical story, it is nevertheless true that in the case of every name or character which has come largely under the influence of the myth-making spirit, the grave has been made much of. The Arabian imagination here seems to be typical of the Semitic imagination; and in all Moslem lands the graves of the prophets and saints of the Old Testament are pointed out with great reverence, even, or perhaps we should say especially, if they be eighty feet long. Though a well-authenticated tomb of Moses, therefore, would have been a proof of his real existence and life among men, the absence of any is a stronger proof of the sobriety and truth of the narrative. That with the goal in sight, and with his great work about to come to fruition, he should have turned away into the solitude of the mountains to die, is so very unlikely to occur to the mind of the writer of an ideal life of an ideal leader, that only some tradition of this as a fact can account for it. The unexpectedness of such an end to a hero’s career is the strongest evidence of its truth.

The result of all the indications is that the story of Moses, as the author of Deuteronomy knew it, rests upon authentic information handed down somehow, probably in written documents, from the earliest time. Apart from the question of inspiration, therefore, we may rest upon it as reliable in all essentials. Only in him, and the revelation he received, have we an adequate cause for the great upheaval of religious feeling which shaped and characterized all the after-history of Israel.