Beacon Lights of History, Volume 02: Jewish Heroes and Prophets. John Lord
the reasons and causes of existing phenomena. And it is possible, after all, that the loftiest of the Greek philosophers derived their opinions from those who had been admitted to the secret schools of Egypt, where it is probable that the traditions of primitive ages were preserved, and only communicated to a chosen few; for the ancient schools were esoteric and not popular. The great masters of knowledge believed one thing and the people another. The popular religion was always held in contempt by the wise in all countries, although upheld by them in external rites and emblems and sacrifices, from patriotic purposes. The last act of Socrates was to sacrifice a cock to Esculapius, with a different meaning from that which was understood by the people.
The social and civil code of Moses seems to have had primary reference to the necessary isolation of the Jews, to keep them from the abominations of other nations, and especially idolatry, and even to make them repulsive and disagreeable to foreigners, in order to keep them a peculiar people. The Jew wore an uncouth dress. When he visited strangers he abstained from their customs, and even meats. When a stranger visited the Jew he was compelled to submit to Jewish restraints. So that the Jew ever seems uncourteous, narrow, obstinate, and grotesque: even as others appeared to him to be pagan and unclean. Moses lays down laws best calculated to keep the nation separated and esoteric; but there is marvellous wisdom in those which were directed to the development of national resources and general prosperity in an isolated state. The nation was made strong for defence, not for aggression. It must depend upon its militia, and not on horses and chariots, which are designed for distant expeditions, for the pomp of kings, for offensive war, and military aggrandizement. The legislation of Moses recognized the peaceful virtues rather than the warlike,–agricultural industry, the network of trades and professions, manufacturing skill, production, not waste and destruction. He discouraged commerce, not because it was in itself demoralizing, but because it brought the Jews too much in contact with corrupt nations. And he closely defined political power, and divided it among different magistrates, instituting a wise balance which would do credit to modern legislation. He gave dignity to the people by making them the ultimate source of authority, next to the authority of God. He instituted legislative assemblies to discuss peace and war, and elect the great officers of state. While he made the Church support the State, and the State the Church, yet he separated civil power from the religious, as Calvin did at Geneva. The functions of the priest and the functions of the magistrate were made forever distinct,–a radical change from the polity of Egypt, where kings were priests, and priests were civil rulers as well as a literary class; a predominating power to whom all vital interests were intrusted. The kingly power among the Jews was checked and hedged by other powers, so that an overgrown tyranny was difficult and unusual. But above all kingly and priestly power was the power of the Invisible King, to whom the judges and monarchs and supreme magistrates were responsible, as simply His delegates and vicegerents. Upon Him alone the Jews were to rely in all crises of danger; in Him alone was help. And it is remarkable that whenever Jewish rulers relied on chariots and horses and foreign allies, they were delivered into the hands of their enemies. It was only when they fell back upon the protecting arms of their Eternal Lord that they were rescued and saved. The mightiest monarch ruled only with delegated powers from Him; and it was the memorable loyalty of David to his King which kept him on the throne, as it was self-reliance–the exhibition of independent power–which caused the sceptre to depart from Saul.
I cannot dwell on the humanity and wisdom which marked the social economy of the Jews, as given by Moses,–in the treatment of slaves (emancipated every fifty years), in the sanctity of human life, in the liberation of debtors every seven years, in kindness to the poor (who were allowed to glean the fields), in the education of the people, in the division of inherited property, in the inalienation of paternal inheritances, in the discouragement of all luxury and extravagance, in those regulations which made disproportionate fortunes difficult, the vast accumulation of which was one of the main causes of the decline of the Roman Empire, and is now one of the most threatening evils of modern civilization. All the civil and social laws of the Jewish commonwealth tended to the elevation of woman and the cultivation of domestic life. What virtues were gradually developed among those sensual slaves whom Moses led through the desert! In what ancient nation were seen such respect to parents, such fidelity to husbands, such charming delights of home, such beautiful simplicities, such ardent loves, such glorious friendships, such regard to the happiness of others!
Such, in brief, was the great work which Moses performed, the marvellous legislation which he gave to the Israelites, involving principles accepted by the Christian world in every age of its history. Now, whence had this man this wisdom? Was it the result of his studies and reflections and experiences, or was it a wisdom supernaturally taught him by the Almighty? On the solution of this inquiry into the divine legation of Moses hang momentous issues. It is too grand and important an inquiry to be disregarded by any one who studies the writings of Moses; it is too suggestive a subject to be passed over even in a literary discourse, for this age is grappling with it in most earnest struggles. No matter whether or not Moses was gifted in a most extraordinary degree to write his code. Nobody doubts his transcendent genius; nobody doubts his wonderful preparation. If any uninspired man could have written it, doubtless it was he. It was the most learned and accomplished of the apostles who was selected to be the expounder of the gospel among the Gentiles; so it was the ablest man born among the Jews who was chosen to give them a national polity. Nor does it detract from his fame as a man of genius that he did not originate the most profound of his declarations. It was fame enough to be the oracle and prophet of Jehovah. I would not dishonor the source of all wisdom, even to magnify the abilities of a great man, fond as critics are of exalting the wisdom of Moses as a triumph of human genius. It is natural to worship strength, human or divine. We adore mind; we glorify oracles. But neither written history nor philosophy will support the work of Moses as a wonder of mere human intellect, without ignoring the declarations of Moses himself and the settled belief of all Christian ages.
It is not my object to make an argument in defence of the divine legation of Moses; nor is it my design to reply to the learned criticisms of those who doubt or deny his statements. I would not run a-tilt against modern science, which may hereafter explain and accept what it now rejects. Science–whether physical or metaphysical–has its great truths, and so has Revelation; the realm of each is distinct while yet their processes are incomplete: and it is the hope and firm belief of many God-fearing scientists that the patient, reverent searching of to-day into God's works, of matter and of mind, as it collects the myriad facts and classifies them into such orderly sequences as indicate the laws of their being, will confirm to men's reason their faith in the revealed Word. Certainly this is a consummation devoutly to be wished. I am not scientist enough to judge of its probability, but it is within my province to present a few deductions which can be fairly drawn from the denial of the inspiration of the Mosaic Code. I wish to show to what conclusions this denial logically leads.
We must remember that Moses himself most distinctly and most emphatically affirms his own divine legation; for is not almost every chapter prefaced with these remarkable words, "And the Lord spake unto Moses"? Jehovah himself, in some incomprehensible way, amid the lightnings and the wonders of the sacred Mount, communicated His wisdom. Now, if we disbelieve this direct and impressive affirmation made by Moses,–that Jehovah directed him what to say to the people he was called to govern,–why should we believe his other statements, which involve supernatural agency or influence pertaining to the early history of the race? Where, then, is his authority? What is it worth? He has indeed no authority at all, except so far as his statements harmonize with our own definite knowledge, and perhaps with scientific speculations. We then make our own reason and knowledge, not the declarations of Moses, the ultimate authority. As a divine oracle to us, his voice is silent; ay, his august voice is drowned by the discordant and contradictory opinions that are ever blended with the speculations of the schools. He tells us, in language of the most impressive simplicity and grandeur, that he was directly instructed and commissioned by Jehovah to communicate moral truths,–truths, we should remember, which no one before him is known to have uttered, and truths so important that the prosperity of nations is identified with them, and will be so identified as long as men shall speculate and dream. If we deny this testimony, then his narration of other facts, which we accept, is not to be fully credited; like other ancient histories, it may be and it may not be true,–but there is no certainty. However we may interpret his detailed narration of the