Egypt, with its marvelous natural resources, its peculiar climate,
its irrigation, which usually guarantees good crops, and its
versatile people, has always been pre-eminently the land of
opportunity. Especially was this true during the reigns of the
powerful despots of the eighteenth dynasty, when the relations
between Egypt and Palestine were exceedingly close. Thus, for
example, according to contemporary records, during the reign of the
great reformer king, Amenhotep IV, several Semites rose to
positions of great authority. A certain Dudu (David) was one of
the most trusted officials of this king. He is addressed by one of
the Egyptian governors as "My lord, my father." Another Semite
named Yanhamu not only had control of the storehouses of grain in
the eastern part of the Nile Delta, but also directed the Egyptian
rule of Palestine. The local governors of Palestine refer to him
in terms which suggest that his authority was almost equal to that
of Pharaoh himself. This was perhaps the Joseph of the Biblical
account.
Is there any evidence that Joseph complained because of the
injustice of his brothers? By loyal attention to his duties he
made himself indispensable to his Egyptian master. A great
temptation came to him in the new home. What influences led him to
resist this temptation? Analyze his probable motives in detail.
The great injustice which he suffered and the seeming misfortune
proved in turn a new door of opportunity, but this would not have
been the case had not Joseph forgotten his own personal wrongs and
given himself to the service of his fellow-prisoners. Was the
prosperity which generally attended Joseph a miraculous gift or the
natural consequences of his courageous, helpful spirit and his
skill in making the best of every situation?
In modern life as in the ancient story, the place usually seeks the
man who is fitted to fill it. The ever recurring complaint of
employers is the scarcity of good men, especially of men able to
exercise discretion in positions of responsibility. Was it
Joseph's skill in interpreting Pharaoh's dreams, or his wise
counsel in suggesting methods of providing for the people during
famine that gave him his position of high trust and authority? Was
the policy which made Pharaoh practical owner of all the land first
instituted by Joseph, or was it already in force in Egypt? (_Hist.
Bible_, I, 133.) In the thought of the prophetic narrative, was
Joseph's fiscal system regarded as evidence of his loyalty to his
master rather than of disloyalty to the interests of the people?
Was the system suited to that stage and kind of civilization? Can
this be cited by Socialists to-day as a valid argument in favor of
public ownership of all land? If not, why not?
Three principles, illustrated by Joseph's life, are true to all
time: (1) The only successful way to forget one's own burdens is to
help bear another's; (2) God makes all things work together for
good to those that love him; (3) he alone who improves the small
opportunities will not miss the great chances of life.