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The migration of Israel from Canaan to Egypt was a step of prime importance in the history. Great difficulties surrounded it, and very extraordinary means were used to bring it about. The preparatory steps occupied about twenty years, and nearly a fourth of the Book of Genesis is devoted to this period. This migration was a new idea. So little was it the result of an accidental dearth, or of any of those unforeseen calamities which cause families to emigrate from our own country, that God had forewarned Abraham himself that it must be. But only when it was becoming matter of actual experience and of history did God make known the precise object to be accomplished by it. This He makes known to Jacob as he passes from Canaan; and as, in abandoning the land he had so painfully won, his heart sinks, he is sustained by the assurance, “Fear not to go down into Egypt; I will there make thee a great nation.”
The meaning of the step and the suitableness of the time and of the place to which Israel migrated, are apparent. For more than two hundred years now had Abraham and his descendants been wandering as 322 pilgrims, and as yet there were no signs of God’s promise being kept to them. That promise had been of a land and of a seed. Great fecundity had been promised to the race; but instead of that there had been a remarkable and perplexing barrenness, so that after two centuries one tent could contain the whole male population. In Jacob’s time the population began to increase, but just in proportion as this part of the promise showed signs of fulfilment did the other part seem precarious. For, in proportion to their increase, the family became hostile to the Canaanites, and how should they ever get past that critical point in their history at which they would be strong enough to excite the suspicion, jealousy, and hatred of the indigenous tribes, and yet not strong enough to defend themselves against this enmity? Their presence was tolerated, just as our countrymen tolerated the presence of French refugees, on the score of their impotence to do harm. They were placed in a quite anomalous position; a single family who had continued for two hundred years in a land which they could only seem in jest to call theirs, dwelling as guests amid the natives, maintaining peculiar forms of worship and customs. Collision with the inhabitants seemed unavoidable as soon as their real character and pretensions oozed out, and as soon as it seemed at all likely that they really proposed to become owners and masters in the land. And, in case of such collision, what could be the result, but that which has ever followed where a few score men, brave enough to be cut down where they stood, have been exposed to mass after mass of fierce and blood-thirsty barbarians? A small number of men have often made good their entrance into lands where the inhabitants greatly outnumbered them, but these have 323 commonly been highly disciplined troops, as in the case of the handful of Spaniards who seized Mexico and Peru; or they have been backed by a power which could aid with vast resources, as when the Romans held this country, or when the English lad in India left his pen on his desk and headed his few resolute countrymen, and held his own against unnumbered millions. It may be argued that if even Abraham with his own household swept Canaan clear of invaders, it might now have been possible for his grandson to do as much with increased means at his disposal. But, not to mention that every man has not the native genius for command and military enterprise which Abraham had, it must be taken into account that a force which is quite sufficient for a marauding expedition or a night attack, is inadequate for the exigencies of a campaign of several years’ duration. The war which Jacob must have waged, had hostilities been opened, must have been a war of extermination, and such a war must have desolated the house of Israel if victorious, and, more probably by far, would have quite annihilated it.
It is to obviate these dangers, and to secure that Israel grow without let or hindrance, that Jacob’s household is removed to a land where protection and seclusion would at once be secured to them. In the land of Goshen, secured from molestation partly by the influence of Joseph, but much more by the caste-prejudices of the Egyptians, and their hatred of all foreigners, and shepherds in particular, they enjoyed such prosperity and attained so rapidly the magnitude of a nation that some, forgetful alike of the promise of God and of the natural advantages of Israel’s position, have refused to credit the accounts given us of the increase in their population. In a land so roomy, so 324 fertile, and so secluded as that in which they were now settled, they had every advantage for making the transition from a family to a nation. Here they were preserved from all temptation to mingle with neighbours of a different race, and so lose their special place as a people called out by God to stand alone. The Egyptians would have scorned the marriages which the Canaanites passionately solicited. Here the very contempt in which they were held proved to be their most valuable bulwark. And if Christians have any of the wisdom of the serpent, they will often find in the contempt or exclusiveness of worldly men a convenient barrier, preventing them, indeed, from enjoying some privileges, but at the same time enabling them, without molestation, to pursue their own way. I believe young people especially feel put about by the deprivations which they have to suffer in order to save their religious scruples; they are shut off from what their friends and associates enjoy, and they perceive that they are not so well liked as they would be had they less desire to live by conscience and by God’s will. They feel ostracized, banished, frowned upon, laid under disabilities; but all this has its compensations: it forms for them a kind of Goshen where they may worship and increase, it runs a fence around them which keeps them apart from much that tempts and from much that enfeebles.
The residence of Israel in Egypt served another important purpose. By contact with the most civilised people of antiquity they emerged from the semi-barbarous condition in which they had previously been living. Going into Egypt mere shepherds, as Jacob somewhat plaintively and deprecatingly says to Pharaoh; not even possessed, so far as we know, of the fundamental 325 arts on which civilisation rests, unable to record in writing the revelations God made, or to read them if recorded; having the most rudimentary ideas of law and justice, and having nothing to keep them together and give them form and strength, save the one idea that God meant to confer on them great distinction; they were transferred into a land where government had been so long established and law had come to be so thoroughly administered that life and property were as safe as among ourselves to-day, where science had made such advances that even the weather-beaten and time-stained relics of it seem to point to regions into which even the bold enterprise of modern investigation has not penetrated, and where all the arts needful for life were in familiar use, and even some practised which modern times have as yet been unable to recover. To no better school could the barbarous sons of Bilhah and Zilpah have been sent; to no more fitting discipline could the lawless spirits of Reuben, Simeon, and Levi have been subjected. In Egypt, where human life was sacred, where truth was worshipped as a deity, and where law was invested with the sanctity which belonged to what was supposed to have descended from heaven, they were brought under influences similar to those which ancient Rome exerted over conquered races.
The unwitting pioneer of this great movement was a man in all respects fitted to initiate it happily. In Joseph we meet a type of character rare in any race, and which, though occasionally reproduced in Jewish history, we should certainly not have expected to meet with at so early a period. For what chiefly strikes one in Joseph is a combination of grace and power, which is commonly looked upon as the peculiar result 326 of civilising influences, knowledge of history, familiarity with foreign races, and hereditary dignity. In David we find a similar flexibility and grace of character, and a similar personal superiority. We find the same bright and humorous disposition helping him to play the man in adverse circumstances; but we miss in David Joseph’s self-control and incorruptible purity, as we also miss something of his capacity for difficult affairs of state. In Daniel this latter capacity is abundantly present, and a facility equal to Joseph’s in dealing with foreigners, and there is also a certain grace or nobility in the Jewish Vizier; but Joseph had a surplus of power which enabled him to be cheerful and alert in doleful circumstances, which Daniel would certainly have borne manfully but probably in a sterner and more passive mood. Joseph, indeed, seemed to inherit and happily combine the highest qualities of his ancestors. He had Abraham’s dignity and capacity, Isaac’s purity and power of self-devotion, Jacob’s cleverness and buoyancy and tenacity. From his mother’s family he had personal beauty, humour, and management.
A young man of such capabilities could not long remain insensible to his own powers or indifferent to his own destiny. Indeed, the conduct of his father and brothers towards him must have made him self-conscious, even though he had been wholly innocent of introspection. The force of the impression he produced on his family may be measured by the circumstance that the princely dress given him by his father did not excite his brothers’ ridicule but their envy and hatred. In this dress there was a manifest suitableness to his person, and this excited them to a keen resentment of the distinction. So too they felt 327 that his dreams were not the mere whimsicalities of a lively fancy, but were possessed of a verisimilitude which gave them importance. In short, the dress and the dreams were insufferably exasperating to the brothers, because they proclaimed and marked in a definite way the feeling of Joseph’s superiority which had already been vaguely rankling in their consciousness. And it is creditable to Joseph that this superiority should first have emerged in connection with a point of conduct. It was in moral stature that the sons of Bilhah and Zilpah felt that they were outgrown by the stripling whom they carried with them as their drudge. Neither are we obliged to suppose that Joseph was a gratuitous tale-bearer, or that when he carried their evil report to his father he was actuated by a prudish, censorious, or in any way unworthy spirit. That he very well knew how to hold his tongue no man ever gave more adequate proof; but he that understands that there is a time to keep silence necessarily sees also that there is a time to speak. And no one can tell what torture that pure young soul may have endured in the remote pastures, when left alone to withstand day after day the outrage of these coarse and unscrupulous men. An elder brother, if he will, can more effectually guard the innocence of a younger brother than any other relative can, but he can also inflict a more exquisite torture.
Joseph, then, could not but come to think of his future and of his destiny in this family. That his father should make a pet of him rather than of Benjamin, he would refer to the circumstance that he was the oldest son of the wife of his choice, of her whom first he had loved, and who had no rival while he lived. To so charming a companion as Joseph must 328 always have been, Jacob would naturally impart all the traditions and hopes of the family. In him he found a sympathetic and appreciative listener, who wiled him on to endless narrative, and whose imaginativeness quickened his own hopes and made the future seem grander and the world more wide. And what Jacob had to tell could fall into no kindlier soil than the opening mind of Joseph. No hint was lost, every promise was interpreted by some waiting aspiration. And thus, like every youth of capacity, he came to have his day-dreams. These day-dreams, though derided by those who cannot see the C—sar in the careless trifler, and though often awkward and even offensive in their expression, are not always the mere discontented cravings of youthful vanity, but are frequently instinctive gropings towards the position which the nature is fitted to fill. “Our wishes,” it has been said, “are the forefeeling of our capabilities;” and certainly where there is any special gift or genius in a man, the wish of his youth is predictive of the attainment of manhood. Whims, no doubt, there are, passing phases through which natural growth carries us, flutterings of the needle when too near some powerful influence; yet amidst all variations the true direction will be discernible and ultimately will be dominant. And it is a great art to discover what we are fit for, so that we may settle down to our own work, or patiently wait for our own place, without enviously striving to rob every other man of his crown and so losing our own. It is an art that saves us much fretting and disappointment and waste of time, to understand early in life what it is we can accomplish, and what precisely we mean to be at; “to recognise in our personal gifts or station, in the circumstances and complications of our 329 life, in our relations to others, or to the world—the will of God teaching us what we are, and for what we ought to live.” How much of life often is gone before its possessor sees the use he can put it to, and ceases to beat the air! How much of life is an ill-considered but passionate striving after what can never be attained, or a vain imitation of persons who have quite different talents and opportunities from ourselves, and who are therefore set to quite another work than ours.
It was because Joseph’s dreams embodied his waking ambition that they were of importance. Dreams become significant when they are the concentrated essence of the main stream of the waking thoughts, and picturesquely exhibit the tendency of the character. “In a dream,” says Elihu, “in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then He openeth the ears of men, and sealeth their instruction, that He may withdraw man from his purpose.” This is precisely the use of dreams: our tendencies, unbridled by reason and fact, run on to results; the purposes which the business and other good influences of the day have kept down act themselves out in our dreams, and we see the character unimpeded by social checks, and as it would be were it unmodified by the restraints and efforts and external considerations of our conscious hours. Our vanity, our pride, our malice, our impurity, our deceit, our every evil passion, has free play, and shows us its finished result, and in so vivid and true though caricatured a form that we are startled and withdrawn from our purpose. The evil thought we have suffered to creep about our heart seems in our dreams to become a deed, and we wake in horror and thank God we can yet refrain. Thus the poor woman, who in utter destitution 330 was beginning to find her child a burden, dreamt she had drowned it, and woke in horror at the fancied sound of the plunge—woke to clasp her little one to her breast with the thrill of a grateful affection that never again gave way. So that while no man is so foolish as to expect instruction from every dream any more than from every thought that visits his waking mind, yet every one who has been accumulating some knowledge of himself is aware that he has drawn a large part of this from his unconscious hours. As the naturalist would know but a small part of the animal kingdom by studying the creatures that show themselves in the daylight, so there are moles and bats of the spirit that exhibit themselves most freely in the darkness; and there are jungles and waste places in the character which, if you look on them only in the sunshine, may seem safe and lovely, but which at night show themselves to be full of all loathsome and savage beasts.
With the simplicity of a guileless mind, and with the natural proneness of members of one family to tell in the morning the dreams they have had, Joseph tells to the rest what seems to himself interesting, if not very suggestive. Possibly he thought very little of his dream till he saw how much importance his brothers attached to it. Possibly there might be discernible in his tone and look some mixture of youthful arrogance. And in his relation of the second dream, there was discernible at least a confidence that it would be realised, which was peculiarly intolerable to his brothers, and to his father seemed a dangerous symptom that called for rebuke. And yet “his father observed the saying;” as a parent has sometimes occasion to check his child, and yet, having done so, feels that that 331 does not end the matter; that his boy and he are in somewhat different spheres, so that while he was certainly justified in punishing such and such a manifestation of his character, there is yet something behind that he does not quite understand, and for which possibly punishment may not be exactly the suitable award.
We fall into Jacob’s mistake when we refuse to acknowledge as genuine and God-inspired any religious experience which we ourselves have not passed through, and which appears in a guise that is not only unfamiliar, but that is in some particulars objectionable. Up to the measure of our own religious experience, we recognise as genuine, and sympathise with, the parallel experience of others; but when they rise above us and get beyond us, we begin to speak of them as visionaries, enthusiasts, dreamers. We content ourselves with pointing again and again to the blots in their manner, and refuse to read the future through the ideas they add to our knowledge. But the future necessarily lies, not in the definite and finished attainment, but in the indefinite and hazy and dream-like germs that have yet growth in them. The future is not with Jacob, the rebuker, but with the dreaming, and, possibly, somewhat offensive Joseph. It was certainly a new element Joseph introduced into the experience of God’s people. He saw, obscurely indeed, but with sufficient clearness to make him thoughtful, that the man whom God chooses and makes a blessing to others is so far advanced above his fellows that they lean upon him and pay him homage as if he were in the place of God to them. He saw that his higher powers were to be used for his brethren, and that the high destiny he somehow felt to be his was to be won by doing service 332 so essential that his family would bow before him and give themselves into his hand. He saw this, as every man whose love keeps pace with his talent sees it, and he so far anticipated the dignity of Him who, in the deepest self-sacrifice, assumed a position and asserted claims which enraged His brethren and made even His believing mother marvel. Joseph knew that the welfare of his family rested not with the Esau-like good-nature of Reuben, still less with the fanatical ferocity of Simeon and Levi, not with the servile patience of Issachar, nor with the natural force and dignity of Judah, but with some deeper qualities which, if he himself did not yet possess, he at least valued and aspired to.
Whatever Joseph thought of the path by which he was to reach the high dignity which his dreams foreshadowed, he was soon to learn that the path was neither easy nor short. Each man thinks that, for himself at least, an exceptional path will be broken out, and that without difficulties and humiliations he will inherit the kingdom. But it cannot be so. And as the first step a lad takes towards the attainment of his position often involves him in trouble and covers him with confusion, and does so even although he ultimately finds that it was the only path by which he could have reached his goal; so, that which was really the first step towards Joseph’s high destiny, no doubt seemed to him most calamitous and fatal. It certainly did so to his brothers, who thought that they were effectually and for ever putting an end to Joseph’s pretensions. “Behold, this dreamer cometh; come now therefore, and let us slay him, and we shall see what will become of his dreams.” They were, however, so far turned from their purpose by Reuben as to put him in a pit, meaning to leave him to die; and, doubtless, they 333 thought themselves lenient in doing so. The less violent the death inflicted, the less of murder seems to be in it; so that he who slowly kills the body by only wounding the affections often counts himself no murderer at all, because he strikes no blood-shedding blow, and can deceive himself into the idea that it is the working of his victim’s own spirit that is doing the damage.
The tank into which Joseph’s brethren cast him was apparently one of those huge reservoirs excavated by shepherds in the East, that they may have a supply of water for their flocks in the end of the dry season, when the running waters fail them. Being so narrow at the mouth that they can be covered by a single stone, they gradually widen and form a large subterranean room; and the facility they thus afford for the confinement of prisoners was from the first too obvious not to be commonly taken advantage of. In such a place was Joseph left to die: under the ground, sinking in mire, his flesh creeping at the touch of unseen slimy creatures, in darkness, alone; that is to say, in a species of confinement which tames the most reckless and maddens the best balanced spirits, which shakes the nerve of the calmest, and has sometimes left the blankness of idiocy in masculine understandings. A few wild cries that ring painfully round his prison show him he need expect no help from without; a few wild and desperate beatings round the shelving walls of rock show him there is no possibility of escape; he covers his face, or casts himself on the floor of his dungeon to escape within himself, but only to find this also in vain, and to rise and renew efforts he knows to be fruitless. Here, then, is what has come of his fine dreams. With shame he now remembers the beaming 334 confidence with which he had related them; with bitterness he thinks of the bright life above him, from which these few feet cut him so absolutely off, and of the quick termination that has been put to all his hopes.
Into such tanks do young persons especially get cast; finding themselves suddenly dropped out of the lively scenery and bright sunshine in which they have been living, down into roomy graves where they seem left to die at leisure. They had conceived a way of being useful in the world; they had found an aim or a hope; they had, like Joseph, discerned their place and were making towards it, when suddenly they seem to be thrown out and are left to learn that the world can do very well without them, that the sun and moon and the eleven stars do not drop from their courses or make wail because of their sad condition. High aims and commendable purposes are not so easily fulfilled as they fancied. The faculty and desire in them to be of service are not recognised. Men do not make room for them, and God seems to disregard the hopes He has excited in them. The little attempt at living they have made seems only to have got themselves and others into trouble. They begin to think it a mistake their being in the world at all; they curse the day of their birth. Others are enjoying this life, and seem to be making something of it, having found work that suits and develops them; but, for their own part, they cannot get fitted into life at any point, and are excluded from the onward movement of the world. They are again and again flung back, until they fear they are not to see the fulfilment of any one bright dream that has ever visited them, and that they are never, never at all, to live out the life it is in them to live, or find light 335 and scope for maturing those germs of the rich human nature that they feel within them.
All this is in the way to attainment. This or that check, this long burial for years, does not come upon you merely because stoppage and hindrance have been useful to others, but because your advancement lies through these experiences. Young persons naturally feel strongly that life is all before them, that this life is, in the first place, their concern, and that God must be proved sufficient for this life, able to bring them to their ideal. And the first lesson they have to learn is, that mere youthful confidence and energy are not the qualities that overcome the world. They have to learn that humility, and the ambition that seeks great things, but not for ourselves, are the qualities really indispensable. But do men become humble by being told to become so, or by knowing they ought to be so? God must make us humble by the actual experience we meet with in our ordinary life. Joseph, no doubt, knew very well, what his aged grandfather must often have told him, that a man must die before he begins to live. But what could an ambitious, happy youth make of this, till he was thrown into the pit and left there? as truly passing through the bitterness of death as Isaac had passed through it, and as keenly feeling the pain of severance from the light of life. Then, no doubt, he thought of Isaac, and of Isaac’s God, till between himself and the impenetrable dungeon-walls the everlasting arms seemed to interpose, and through the darkness of his death-like solitude the face of Jacob’s God appeared to beam upon him, and he came to feel what we must, by some extremity, all be made to feel, that it was not in this world’s life but in God he lived, that nothing could befall him which God did 336 not will, and that what God had for him to do, God would enable him to do.
The heartless barbarity with which the brethren of Joseph sat down to eat and drink the very dainties he had brought them from his father, while they left him, as they thought, to starve, has been regarded by all later generations as the height of hard-hearted indifference. Amos, at a loss to describe the recklessness of his own generation, falls back upon this incident, and cries woe upon those “that drink wine in bowls, and anoint themselves with the chief ointment, but they are not grieved for the affliction of Joseph.” We reflect, if we do not substantially reproduce, their sin when we are filled with animosity against those who usher in some higher kind of life, effort, or worship, than we ourselves as yet desire or are fit for, and which, therefore, reflects shame on our incapacity; and when we would fain, without using violence, get rid of such persons. There are often schemes set on foot by better men than ourselves, against which somehow our spirit rises, yet which, did we consider, we should at the most say with the cautious Gamaliel, Let us beware of doing anything to hinder this, let us see whether, perchance, it be not of God. Sometimes there are in families individuals who do not get the encouragement in well-doing they might expect in a Christian family, but are rather frowned upon and hindered by the other members of it, because they seem to be inaugurating a higher style of religion than the family is used to, and to be reflecting from their own conduct a condemnation of what has hitherto been current.
This treatment, who among us has not extended to Him who in His whole experience so closely resembles Joseph? So long as Christ is to us merely, as it were, 337 the pet of the family, the innocent, guileless, loving Being on whom we can heap pretty epithets, and in whom we find play for our best affections, to whom it is easier to show ourselves affectionate and well-disposed than to the brothers who mingle with us in all our pursuits; so long as He remains to us as a child whose demands it is a relaxation to fulfil, we fancy that we are giving Him our hearts, and that He, if any, has our love. But when He declares to us His dreams, and claims to be our Lord, to whom with most absolute homage we must bow, who has a right to rule and means to rule over us, who will have His will done by us and not our own, then the love we fancied seems to pass into something like aversion. His purposes we would fain believe to be the idle fancies of a dreamer which He Himself does not expect us to pay much heed to. And if we do not resent the absolute surrender of ourselves to Him which He demands, if the bowing down of our fullest sheaves and brightest glory to Him is too little understood by us to be resented; if we think such dreams are not to come true, and that He does not mean much by demanding our homage, and therefore do not resent the demand; yet possibly we can remember with shame how we have “anointed ourselves with the chief ointment,” lain listlessly enjoying some of those luxuries which our Brother has brought us from the Father’s house, and yet let Himself and His cause be buried out of sight—enjoyed the good name of Christian, the pleasant social refinements of a Christian land, even the peace of conscience which the knowledge of the Christian’s God produces, and yet turned away from the deeper emotions which His personal entreaties stir, and from those self-sacrificing efforts which His cause requires if it is to prosper. 338
There are, too, unstable Reubens still, whom something always draws aside, and who are ever out of the way when most needed; who, like him, are on the other side of the hill when Christ’s cause is being betrayed; who still count their own private business that which must be done, and God’s work that which may be done—work for themselves necessary, and God’s work only voluntary and in the second place. And there are also those who, though they would be honestly shocked to be charged with murdering Christ’s cause, can yet leave it to perish.
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