It is pleasant work to present to the reader sketches of God's chosen people. More especially is it an agreeable task to recapitulate the interesting events occurring during the life of a man whom God has loved. Jacob was the son of Isaac; the grandson of Abraham. These three men were so free from fault, their lives so unobjectionable, that the God of the bible delighted to be called the "God of Abraham, the God of Isaac, and the God of Jacob." It is true, Abraham owned slaves, was not exact as to the truth, and, on one occasion, turned his wife and child out to the mercies of a sandy desert. That Isaac in some sort followed his father's example and disingenuous practices, and that Jacob was without manly feeling, a sordid, selfish, unfraternal cozener, a cowardly trickster, a cunning knave, but they must nevertheless have been good men, for God was "the God of Abraham, the God of Isaac, and the God of Jacob." The name Jacob is not inappropriate. Kalisch says: "This appellation, if taken in its obvious etymological meaning, implies a deep ignominy; for the root from which it is derived signifiesto deceive, to defraud,and in such a despicable meaning the same form of the word is indeed used elsewhere (Jeremiah ix, 3). Jacob would, therefore, be nothing else but the craftyimpostor; in this sense Esau, in the heat of his animosity, in fact clearly explains the word, justly is his name called Jacob (cheat) because he has cheated me twice" (Genesis xxvii, 30). According to the ordinary orthodox bible chronology, Jacob was born about 1836 or 1837 B. C, that is, about 2,168 years from "in the beginning," his father Isaac being then sixty years of age. There is a difficulty connected with Holy Scripture chronology which would be insuperable were it not that we have the advantage of spiritual aids in elucidation of the text. This difficulty arises from the fact that the chronology of the bible, in this respect, like the major portion of bible history, is utterly unreliable. But we do not look to the Old or New Testament for mere commonplace, everyday facts; or if we do, severe will be the disappointment of the truthseeker; we look there for mysteries, miracles, paradoxes, and perplexities, and have no difficulties in finding the objects of our search. Jacob was born, together with his twin brother, Esau, in consequence of special entreaty addressed by Isaac to the Lord on behalf of Rebekah, to whom he had been married about nineteen years, and who was yet childless. Infidel physiologists (and it is a strange, though not unaccountable, fact that all who are physiologists are also in so far infidel) assert that prayer would do little to repair the consequence of such disease, or such abnormal organic structure, as would compel sterility. But our able clergy are agreed that the bible was not intended to teach us science; or, at any rate, we have learned that its attempts in that direction are most miserable failures. Its mission is to teach the unteachable; to enable us to comprehend the incomprehensible. Before Jacob was born God decreed that he and his descendants should obtain the mastery over Esau and his descendants—"the elder shall serve the younger."* The God of the bible is a just God, but it is hard for weak flesh to discover the justice of this proemial decree, which so sentenced to servitude the children of Esau before their father's birth.
*Gen. xxv, 23.
Jacob came into the world holding by his brother's heel, like some cowardly knave in the battle of life, who, not daring to break a gap in the hedge of conventional prejudice, which bars his path, is yet ready enough to follow some bolder warrior, and to gather the fruits of his courage. "And the boys grew: and Esau was a cunning hunter, a man of the field: and Jacob was a plain man, dwelling in tents." One day Esau returned from his hunting faint and wearied to the very point of death. He was hungry, and came to Jacob, his twin and only brother, saying, "Feed me, I pray thee,"* "for I am exceedingly faint."** In a like case would not any man so entreated immediately offer to the other the best at his command, the more especially when that other is his only brother, born at the same time, from the same womb, suckled at the same breast, fed under the same roof? But Jacob was not a man and a brother, he was one of God's chosen people, and one who had been honored by God's prenatal selection. "If a man come unto me and hate not his brother, he can not be my disciple." So taught Jesus the Jew, in after time, but in this earlier age Jacob the Jew, in practice, anticipated the later doctrine. It is one of the misfortunes of theology, if not its crime, that profession of love to God is often accompanied with bitter and active hate of man. Jacob was one of the founders of the Jewish race, and even in this their pre-historic age, the instinct for driving a hard bargain seems strongly developed. "Jacob said" to Esau, "Sell me this day thy birthright." The famished man vainly expostulated, and the birthright was sold for a mess of pottage.
* Gen. xxv, 30**Douay version.
If to-day one man should so meanly and cruelly take advantage of his brother's necessities to rob him of his birthright, all good and honest men would shun him as an unbrotherly scoundrel and most contemptible knave; yet, less than 4,000 years ago, a very different standard of morality must have prevailed. Indeed, if God is unchangeable, divine notions of honor and honesty must to-day be widely different from those of our highest men. God approved and endorsed Jacob's conduct. His approval is shown by his love afterward expressed for Jacob, his endorsement by his subsequent attention to Jacob's welfare. We may learn from this tale, so pregnant with instruction, that any deed which to the worldly and sensible man appears like knavery while understood literally, becomes to the devout and prayerful man an act of piety when understood spiritually. Much faith is required to thoroughly understand this;for example, it looks like swindling to collect poor children's halfpence and farthings in the Sunday schools for missionary purposes abroad, and to spend thereout two or three hundred pounds in an annual jubilatory dinner for well-fed pauper parsons at home; and so thought the noble lord who wrote to theTimesunder the initials S. G. O. If he had possessed more faith and less sense, he would have seen the piety and completely overlooked the knavery of the transaction. Pious preachers and clever commentators declare that Esau despised his birthright. I do not deny that they might back their declaration by scripture quotations, but I do deny that the narrative ought to convey any such impression. Esau's words were, "Behold I am at the point to die: and what profit shall this birthright be to me?"
Isaac growing old, and fearing from his physical infirmities the near approach of death, was anxious to bless Esau before he died, and directed him to take quiver and bow and go out in the field to hunt some venison for a savory meat, such as old Isaac loved. Esau departed, but when he had left his father's presence in order to fulfill his request, Jacob appeared on the scene. Instigated by his mother, he, by an abject stratagem, passed himself off as Esau. With a savory meat prepared by Rebekah, he came into his father's presence, and Isaac said, "Who art thou, my son?" Lying lips are an abomination to the Lord. The Lord loved Jacob, yet Jacob lied to his old blind father, saying, "I am Esau, thy first-born." Isaac had some doubts: these are manifested by his inquiring how it was that the game was killed so quickly. Jacob, whom God loved, in a spirit of shameless blasphemy replied, "Because the Lord thy God brought it to me." Isaac still hesitated, fancying that he recognized the voice to be the voice of Jacob, and again questioned him, saying, "Art thou my very son Esau?" God is the God of truth and loved Jacob, yet Jacob said, "I am." Then Isaac blessed Jacob, believing that he was blessing Esau: and God permitted the fraud to be successful, and himself also blessed Jacob. In that extraordinary composition known as the Epistle to the Hebrews, we are told that by faith Isaac blessed Jacob. But what faith had Isaac? Faith that Jacob was Esau? His belief was produced by deceptive appearances. His faith resulted from false representations. And there are very many men in the world who have no better foundation for their religious faith than had Isaac when he blessed Jacob, believing him to be Esau. In the Douay bible I find the following note on this remarkable narrative: "St. Augustine (X. contra mendacium c. 10), treating at large upon this place, excuseth Jacob from a lie, because thi's whole passage was mysterious, as relating to the preference which was afterward to be given to the Gentiles before the carnal Jews, which Jacob, by prophetic light, might understand. So far it is certain that the first birthright, both by divine election and by Esau's free cession, belonged to Jacob; so that if there were any lie in the case, it would be no more than an officious and venial one." How glorious to be a pa triarch, and to have a real saint laboring years after your death to twist your lies into truth by aid of prophetic light. Lying is at all times most disreputable, but at the deathbed the crime is rendered more heinous. The death hour would have awed many men into speaking the truth, but it had little effect on Jacob. Although Isaac was about to die, this greedy knave cared not, so that he got from the dying man the sought-for prize. God is said to love righteousness and hate iniquity, yet he loved the iniquitous Jacob, and hated the honest Esau. All knaves are tinged more or less with cowardice. Jacob was no exception to the rule. His brother enraged at the deception practiced upon Isaac, threatened to kill Jacob. Jacob was warned by his mother and fled. Induced by Rebekah, Isaac charged Jacob to marry one of Laban's daughters. On the way to Haran, where Laban dwell, Jacob rested and slept. While sleeping he dreamed; ordinarily dreams have little significance, but in the bible they are more important. Some of the most weighty and vital facts (?) of the bible are communicated in dreams, and rightly so; if the men had been wide awake, they would have probably rejected the revelation as absurd. So much does that prince of darkness, the devil, influence mankind against the bible in the daytime, that it is when all is dark, and our eyes are closed, and the senses dormant, that God's mysteries are most clearly seen and understood. Jacob "saw in his sleep a ladder standing upon the earth, and the top thereof touching heaven; the angels of God ascending and descending by it, andthe Lord leaning upon the ladder." In the ancient temples of India, and in the mysteries of Mithra, the seven-stepped ladder by which the spirits ascended to heaven is a prominent feature, and one of probably far higher antiquity than the age of Jacob. Did paganism furnish the groundwork for the patriarch's dream? "No man hath seen God at any time." God is "invisible." Yet Jacob saw the invisible God, whom no man hath seen or can see, either standing above a ladder or leaning upon it. True, it was all a dream. Yet God spoke to Jacob; but perhaps that was a delusion too. We find by scripture that God threatens to send to some "strong delusions, that they might believe a lie and be damned." Poor Jacob was much frightened, as any one might be, to dream of God leaning on so long a ladder. What if it had broken and the dreamer underneath it? Jacob's fears were not so powerful but that his shrewdness and avarice had full scope in a sort of half-vow, half-contract, made in the morning. Jacob said, "If God will be with me and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I shall come again to my father's house in peace, then shall the Lord be my God." The inference deducible from this conditional statement is, that if God failed to complete the items enumerated by Jacob, then the latter would have nothing to do with him. Jacob was a shrewd Jew, who would have laughed to scorn the preaching, "Take no thought, saying, what shall we eat? or, what shall we drink? or, wherewithal shall we be clothed?"
After this contract, Jacob went on his journey, and reached the house of his mother's brother, Laban, into whose service he entered. "Diamond cut diamond" would be an appropriate heading to the tale which gives the transactions between Jacob the Jew and Laban the son of Nahor. Laban had two daughters. Rachel, the youngest, was "beautiful and well-favored;" Leah, the elder, was "blear-eyed." Jacob served for the pretty one; but on the wedding-day Laban made a feast, and gave Jacob the ugly Leah instead of the pretty Rachel. Jacob being (according to Josephs) both in drink and in the dark, it was morning ere he discovered his error. After this Jacob served for Rachel also, and then the remainder of the chapter of Jacob's servitude to Laban is but the recital of a series of frauds and trickeries. Jacob embezzled Laban's property, and Laban misappropriated and changed Jacob's wages. In fact, if Jacob had not possessed the advantage of divine aid, he would probably have failed in the endeavor to cheat his master; but God, who says "Thou shalt not covet thy neighbor's house, nor anything that is thy neighbor's," encouraged Jacob in his career of criminality. At last, Jacob, having amassed a large quantity of property, determined to abscond from his employment, and taking advantage of his uncle's absence at sheepshearing, "he stole away unawares," taking with him his wives, his children, flocks, herds, and goods. To crown the whole, Rachel, worthy wife of a husband so fraudulent, stole her father's gods. In the present day the next phase would be the employment of Mr. Sergeant Vericute, of the special detective department, and the issue of bills as follows:
"ONE HUNDRED SHEKELS REWARD,Absconded, with a large amount of property,JACOB, THE JEW.Information to be given to Laban, the Syrian, at Haran, in theEast, or to Mr. Serjeant Vericute, Scotland Yard."
But in those days God's ways were not as our ways. God came to Laban in a dream and compounded the felony, saying, "Take heed thou speak not anything harshly against Jacob."* This would probably prevent Laban giving evidence in a police court against Jacob, and thus save him from transportation or penal servitude. After a reconciliation and treaty had been effected between Jacob and Laban, the former went on his way "and the angel of God met him." Angels are not included in the circle with which I have at present made acquaintance, and I hesitate, therefore, to comment on the meeting between Jacob and the angels. Balaam's ass, at a later period, shared the good fortune which was the lot of Jacob, for that animal also had a meeting with an angel. Jacob was the grandson of the faithful Abraham to whom angels also appeared. Perhaps angelic apparitions are limited to asses and the faithful. On this point I do not venture to assert, and but timidly suggest. It is somewhat extraordinary that Jacob should have manifested no surprise at meeting a host of angels. Still more worthy of note is it that our good translators elevate the same words into "angels" in verse 1, which they degrade into "messengers" in verse 3. John Bellamy, in his translation, says the "angels were not immortal angels," and it is very probable John Bellamy was right.
* Genesis xxxi, 24, Douay version.
Jacob sent messengers before him to Esau, and heard that the latter was coming to meet him followed by 400 men. Jacob, a timorous knave at best, became terribly afraid. He, doubtless, remembered the wrongs inflicted upon Esau, the cruel extortion of the birthright, and the fraudulent obtainment of the dying Isaac's blessing. He, therefore, sent forward to his brother Esau a large present as a peace offering. He also divided the remainder of his flocks, herds, and goods, into two divisions, that if one were smitten, the other might escape; sending these on, he was left alone. While alone he wrestled with either a man, or an angel, or God. The text says "a man," the heading to the chapter says "an angel," and Jacob himself says that he has "seen God face to face." Whether God, angel, or man, it was not a fair wrestle, and were the present editor ofBell's Lifereferee, he would, unquestionably, declare it to be most unfair to touch "the hollow of Jacob's thigh" so as to put it "out of joint," and, consequently, award the result of the match to Jacob. Jacob, notwithstanding the injury, still kept his grip, and the apocryphal wrestler, finding himself no match at fair struggling, and that foul play was unavailing, now tried entreaty, and said, "Let me go, for the day breaketh." Spirits never appear in the daytime, when, if they did appear, they could be seen and examined; they are more often visible in the twilight, in the darkness, and in dreams. Jacob would not let go, his life's instinct for bargaining prevailed, and probably, because he could get nothing else, he insisted on his opponent's blessing before he let him go. In the Roman Catholic version of the bible there is the following note: Chap, xxxii, 24.A man, etc.
"This was an angel in human shape, as we learn fromOsee(xii, 4). He is calledGod(xv, 28 and 30), because he represented the son of God. This wrestling in which Jacob, assisted by God, was a match for an angel, was so ordered (v. 28) that he might learn by this experiment of the divine assistance, that neither Esau nor any other man should have power to hurt him." How elevating it must be to the true believer to conceive God helping Jacob to wrestle with his own representative. Read prayerfully, doubtless, the spiritual and inner meaning of the text (if it have one) is most transcendental. Read sensibly, the literal and only meaning the text conveys is that of an absurd tradition of an ignorant age. On the morrow Jacob met Esau:
"And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him; and they wept.
"And he said, What meanest thou by all this drove which I met? And he said these are to find grace in the sight of my lord.
"And Esau said, I have enough, my brother; keep that thou hast unto thyself."
The following expressive comment, from the able pen of Mr. Holyoake, deserves transcription: "The last portion of the history of Jacob and Esau is very instructive. The coward fear of Jacob to meet his brother is well delineated. He is subdued by a sense of his treacherous guilt. The noble forgiveness of Esau invests his memory with more respect than all the wealth Jacob won, and all the blessings of the Lord he received. Could I change my name from Jacob to Esau, I would do it in honor of him. The whole incident has a dramatic interest. There is nothing in the Old or New Testament equal to it. The simple magnanimity of Esau is scarcely surpassed by anything in Plutarch. In the conduct of Esau we see the triumph of time, of filial affection, and generosity over a deep sense of execrable treachery, unprovoked and irrevocable injury." Was not Esau a merciful, generous man? Yet God hated him, and shut him out of all share in the promised land. Was not Jacob a mean, prevaricating knave, a crafty, abject cheat? Yet God loved and rewarded him. How great are the mysteries in this bible representation of an all-good and all-loving God thus hating good and loving evil. At the time of the wrestling, a promise was made, which is afterward repeated by God to Jacob, that the latter should not be any more called Jacob, but Israel. This promise was not strictly kept; the name "Jacob" being used repeatedly, mingled with that of Israel in the after part of Jacob's history. Jacob had a large family; his sons are reputedly the heads of the twelve Jewish tribes. We have not much space to notice them: suffice it to say that one Joseph, who was much loved by his father, was sold by his brethren into slavery. This transaction does not seem to have called for any special reproval from God. Joseph, who from early life was skilled in dreams, succeeded by interpreting the visions of Pharaoh in obtaining a sort of premiership in Egypt; while filling this office he managed to act like the Russells and the Greys of our own time. We are told that he "placedhis father and his brethren, and gave them a possession in the land of Egypt, in the best of the land." Joseph made the parallel still stronger between himself and a more modern head of the Treasury Bench; he not only gave his own family the best place in the land, but he also, by a trick of statecraft, obtained the land for the king, made slaves of the people, and made it a law over the land of Egypt that the king should be entitled to one-fifth of the produce, always, of course, excepting and saving the rights of the priest. Judah, another brother, sought to have burned a woman by whom he had a child. A third, named Reuben, was guilty of the grossest vice, equaled only by that of Absalon the son of David; of Simeon and Levi, two more of Jacob's sons, it is said that "Instruments of cruelty were in their habitations;" their conduct, as detailed in the 34th chapter of Genesis, alike shocks by its treachery and its mercilessness. After Jacob had heard that his son Joseph was governor in Egypt, but before he had journeyed farther than Beer-sheba, God spake unto him in the visions of the night, and probably forgetting that he had given him a new name, or being more accustomed to the old one, said, "Jacob, Jacob," and then told him to go down into Egypt, where Jacob died after a residence of about seventeen years, when 147 years of age. Before Jacob died he blessed, first the sons of Joseph, and then his own children, and at the termination of his blessing to Ephraim and Manasseh we find the following speech addressed to Joseph: "Moreover, I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow." This speech implies warlike pursuit on the part of Jacob, of which the bible gives no record, and which seems incompatible with his recorded life. The sword of craft and the bow of cunning are the only weapons in the use of which he was skilled. When his sons murdered and robbed the Hivites, fear seems to have been Jacob's most prominent characteristic. It is not my duty, nor have I space here, to advocate any theory of interpretation, but it may be well to mention that many learned men contend that the whole history of Jacob is but an allegory. That the twelve patriarchs but typify the twelve signs of the zodiac, as do the twelve great gods of the Pagans, and twelve apostles of the gospels.
From the history of Jacob it is hard to draw any conclusions favorable to the man whose life is narrated. To heap additional epithets on his memory would be but waste of time and space. I conclude by regretting that if God loved one brother and hated another, he should have so unfortunately selected for his love the one whose whole career shows him in a most despicable light.
Most undoubtedly father Abraham is a personage whose history should command our attention, if only because he figures as the founder of the Jewish race—a race which, having been promised protection and favor by Deity, appear to have experienced little else besides the infliction, or sufferance of misfortune and misery. Men are taught to believe that God, following out a solemn covenant made with Abraham, suspended the operations of Nature to aggrandize the Jews; that he promised always to bless and favor them if they adhered to his worship and obeyed the priests. The promised blessings were, usually, political authority, individual happiness and sexual power, long life, and great wealth; the threatened curses for idolatry or disobedience: disease, loss of property and children, mutilation, death. Among the blessings: the right to kill, plunder, and ravish their enemies, with protection, while pious, against any subjection to retaliatory measures. And all this because they were Abraham's children!
Abraham is an important personage. Without Abraham, no Jesus, no Christianity, no Church of England, no bishops, no tithes, no church rates. But for Abraham England would have lost all these blessings. Abraham was the great-grandfather of Judah, the head of the tribe to which God's father, Joseph, belonged.
In gathering materials for a short biographical sketch, we are at the same time comforted and dismayed by the fact that the only reliable account of Abraham's career is that furnished by the book of Genesis, supplemented by a few brief references in other parts of the bible, and that, outside "God's perfect and infallible revelation to man," there is no reliable account of Abraham's existence at all. We are comforted by the thought that Genesis is unquestioned by the faithful, and is at present protected by Church and State against heretic assaults; but we are dismayed when we think that, if Infidelity, encouraged by Colenso and Kalisch, upsets Genesis, Abraham will have little historical claim on our attention Some philologists have asserted that Brama and Abraham are alike corruptions of Abba Rama, or Abrama, and that Sarah is identical with Sarasvati. Abram, is a Chaldean compound, meaning father of the elevated, or exalted father [———] is a compound of Chaldee and Arabic, signifying father of a multitude. In part V of his work Colenso mentions that Adonis was formerly identified with Abram, "high father," Adonis being the personified sun.
Leaving incomprehensible philology for the ordinary authorized version of our bibles, we find that Abraham was the son of Terah. The text does not expressly state where Abraham was born, and I can not therefore describe his birthplace with that accuracy of detail which a true believer might desire, but I may add that he "dwelt in old time on the other side of the flood." (Joshua xxiv, 2, 3.) The situation of such dwelling involves a geographical problem most unlikely to be solved unless the inquirer is "half seas over." Abraham was born when Terah, his father, was seventy years of age; and, accord-ing to Genesis, Terah and his family came forth out of Ur of the Chaldees, and went to Haran and dwelt there. We turn to the map to look for Ur of the Chaldees, anxious to discover it as possibly Abraham's place of nativity, but find that the translators of God's inspired word have taken a slight liberty with the text by substituting "Ur of the Chaldees" for "Aur Kasdim," the latter being, in plain English,the light of the magi, or conjurers, or astrologers. [———] is stated by Kalisch to have been made the basis for many extraordinary legends, as to Abraham's rescue from the flames.
Abraham, being born—according to Hebrew chronology, 2,083 years after the creation, and according to the Septuagint 3,549 years after the event—when his father was seventy, grew so slowly that when his father reached the good old age of 205 years, Abraham had only arrived at 75 years, having, apparently, lost no less than 60 year's growth during his father's lifetime. St. Augustine and St Jerome gave this up as a difficulty inexplicable. Calmet endeavors to explain it, and makes it worse. But what real difficulty is there? Do you mean, dear reader, that it is impossible Abraham could have lived 135 years, and yet be only 75 years of age? Is this your objection? It is a sensible one, I admit, but it is an Infidel one. Eschew sense, and, retaining only religion, ever remember that with God all things are possible. Indeed, I have read myself that gin given to young children stunts their growth; and who shall say what influence of the spirit prevented the full development of Abraham's years? It is a slight question whether Abraham and his two brothers were not born the same year; if this be so, he might have been a small child, and not grown so quickly as he would have otherwise done. "The Lord" spoke to Abraham, and promised to make of him a great nation, to bless those who blessed Abraham, and to curse those who cursed him. I do not know precisely which Lord it was that spake unto Abraham. In the Hebrew it says it was [———] Jeue, or, as our translators call it, Jehovah; but as God said (Exodus vi, 2) that by the name "Jehovah was I not known" to either Abraham, Isaac, or Jacob, we must conclude either that the omniscient Deity had forgotten the matter, or that a counterfeit Lord had assumed a title to which he had no right. The word Jehovah, which the book of Exodus says Abraham did not know, is nearly always the name by which Abraham addresses or speaks of the Jewish Deity.
Abraham having been promised protection by the God of Truth, initiated his public career with a diplomacy of statement worthy of Talleyrand, Thiers, or Gladstone. He represented his wife Sarah as his sister, which, if true, is a sad reproach to the marriage. The ruling Pharaoh, hearing the beauty of Sarah commended, took her into his house, she being at that time a fair Jewish dame, between 60 and 70 years of age, and he entreated Abraham well for her sake, and he had sheep and oxen, asses and servants, and camels. We do not read that Abraham objected in any way to the loss of his wife. The Lord, who is all-just, finding out that Pharaoh had done wrong, not only punished the king, but also punished the king's household, who could hardly have interfered with his misdoings. Abraham got his wife back, and went away much richer by the transaction. Whether the conduct of father Abraham in pocketing quietly the price of the insult—or honor—offered to his wife is worthy of modern imitation, is a question I leave to be discussed by Convocation when it has finished with the Athanasian Creed. After this transaction we are not surprised to hear that Abraham was very rich in "silver and gold." So was the Duke of Marlborough after the King had taken his sister in similar manner into his house. In verse 19 of chapter xii, there is a curious mistranslation in our version. The text is: "It is for that I had taken her for my wife," our version has: "I might have takenher." The Douay so translates as to take a middle phrase, leaving it doubtful whether or not Pharaoh actually took Sarah as his wife. In any case, the Egyptian king acted well throughout. Abraham plays the part of a timorous, contemptible hypocrite. Strong enough to have fought for his wife, he sold her. Yet Abraham was blessed for his faith, and his conduct is our pattern!
Despite his timorousness in the matter of his wife, Abraham was a man of wonderful courage and warlike ability. To rescue his relative, Lot:—with whom he could not live on the same land without quarreling, both being religious—he armed 318 servants, and fought with four powerful kings, defeating them and recovering the spoil. Abraham's victory was so decisive that the king of Sodom, who fled and fell (xiv, 10) in a previous encounter, now met Abraham alive (see v, 17), to congratulate him on his victory. Abraham was also offered bread and wine by Melchisedek, King of Salem, priest of the Most High God. Where was Salem? Some identify it with Jerusalem, which it can not be, as Jebus was not so named until after the time of the Judges (Judges xix, 10). How does this King, of this unknown Salem, never heard of before or after, come to be priest of the Most High God? These are queries for divines—orthodox disciples believe without inquiring. Melchisedek was most unfortunate as far as genealogy is concerned. He had no father. I do not mean by this that any bar sinister defaced his escutcheon. He not only was without a father, but without mother also; he had no beginning of days or end of life, and is therefore probably at the present time an extremely old gentleman, who would be an invaluable acquisition to any antiquarian association fortunate enough to cultivate his acquaintance. God having promised Abraham a numerous family, and the promise not having been in any part fulfilled, the patriarch grew uneasy and remonstrated with the Lord, who explained the matter thoroughly to Abraham when the latter was in a deep sleep, and a dense darkness prevailed. Religions explanations come with greater force under these or similar conditions. Natural or artificial light and clear-sightedness are always detrimental to spiritual manifestations.
Abraham's wife had a maid named Hagar, and she bore to Abraham a child named Ishmael; at the time Ishmael was born, Abraham was 86 years of age. Just before Ishmael's birth Hagar was so badly treated that she ran away. As she was only a slave, God persuaded Hagar to return, and humble herself to her mistress.
Thirteen years afterward God appeared to Abraham, and instituted the rite of circumcision—which rite had been practiced long before by other nations—and again renewed the promise. The rite of circumcision was not only practiced by nations long anterior to that of the Jews, but appears, in many cases, not even to have been pretended as a religious rite. (See Kalisch, Genesis, p. 386; Cahen, Genese, p. 43) After God had "left off talking with him, God went up from Abraham." As God is infinite, he did not, of course, go up; but still the bible says God went up, and it is the duty of the people to believe that he did so, especially as the infinite Deity then and now resides habitually in "heaven," wherever that may be. Again the Lord appeared to Abraham, either as three men or angels, or as one of the three; and Abraham, who seemed hospitably inclined, invited the three to wash their feet, and to rest under the tree, and gave butter and milk and dressed calf, tender and good, to them, and they did eat; and after the inquiry as to where Sarah then was, the promise of a son is repeated. Sarah—then by her own admission an old woman, stricken in years—laughed when she heard this, and the Lord said, "Wherefore did Sarah laugh?" and Sarah denied it, but the Lord said, "Nay, but thou didst laugh." The three then went toward Sodom, and Abraham went with them as a guide; and the Lord explained to Abraham that some sad reports had reached him about Sodom and Gomorrah, and that he was then going to find out whether the report was reliable. God is infinite, and was always therefore at Sodom and Gomorrah, but had apparently been temporarily absent; he is omniscient, and therefore knew everything which was happening at Sodom and Gomorrah, but he did not know whether or not the people were as wicked as they had been represented to him. God, Job tells us, "put no trust in his servants, and his angels he charged with folly." Between the rogues and the fools, therefore, the all-wise and all-powerful God seems to be as liable to be mistaken in the reports made to him as any monarch might be in reports made by his ministers. Two of the three men, or angels, went on to Sodom, and left the Lord with Abraham, who began to remonstrate with Deity on the wholesale destruction contemplated, and asked him to spare the city if fifty righteous should be found within it. God said, "If I find fifty righteous within the city, then will I spare the place for their sakes." God being all-wise, he knew there were not fifty in Sodom, and was deceiving Abraham. By dint of hard bargaining, in thorough Hebrew fashion, Abraham, whose faith seemed tempered by distrust, got the stipulated number reduced to ten, and then "the Lord went his way."
Jacob Ben Chajim, in his introduction to the Rabbinical bible, p. 28, tells us that the Hebrew text used to read in verse 22: "And Jehovah still stood before Abraham;" but the scribes altered it, and made Abraham stand before the Lord, thinking the original text offensive to Deity.
The 18th chapter of Genesis has given plenty of work to the divines. Augustin contended that God can take food, though he does not require it. Justin compared "the eating of God with the devouring power of the fire." Kalisch sorrows over the holy fathers "who have taxed all their ingenuity to make the act of eating compatible with the attributes of Deity."
In the Epistle to the Romans, Abraham's faith is greatly praised. We are told, iv, 19, 20, that:
"Being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb."
"He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God."
Yet, so far from Abraham giving God glory, we are told in Genesis, xvii, 17, that:
"Abraham fell upon his face, and laughed, and said in his heart, shall a child be born unto him that is an hundred years old, and shall Sarah, that is ninety years old, bear?"
The Rev. Mr. Boutell says that "the declaration which caused Sarah to 'laugh,' shows the wonderful familiarity which was then permitted to Abraham in his communications with God."
After the destruction of Sodom and Gomorrah, Abraham journeyed south and sojourned in Gerar, and either untaught or too well taught by his previous experience, again represented his wife as his sister, and Abimelech, king of Gerar, sent and took Sarah. As before, we find neither remonstrance nor resistance recorded on the part of Abraham. This time God punished,a laMalthus, the women in Abimelech's house for an offense they did not commit, and Sarah was again restored to her husband, with sheep, oxen, men-servants, and women-servants, and money. Infidels object that the bible says Sarah "was old and well stricken in age;" that "it had ceased to be with her after the manner of women;" that she was more than ninety years of age; and that it is not likely King Abimelech would fall in love with an ugly old woman. We reply, "chacun a son gout?" It is clear that Sarah had not ceased to be attractive, as God resorted to especial means to protect her virtue from Abimelech. At length Isaac is born, and his mother Sarah now urges Abraham to expel Hagar and her son, "and the thing was very grievous in Abraham's sight because of his son;" the mother being only a bondwoman does not seem to have troubled him. God, however, approving Sarah's notion, Hagar is expelled, "and she departed and wandered in the wilderness, and the water was spent in the bottle, and she cast the child under one of the shrubs." She had apparently carried the child, who being at least more than fourteen, and according to some calculations as much as seventeen years of age, must have been a heavy child to carry in a warm climate.
God never did tempt any man at any time, but he "did tempt Abraham" to kill Isaac by offering him as a burnt offering. The doctrine of human sacrifice is one of the holy mysteries of Christianity, as taught in the Old and New Testament. Of course, judged from a religious or biblical standpoint, it can not be wrong, as, if it were, God would not have permitted Jephtha to sacrifice his daughter by offering her as a burnt offering, nor have tempted Abraham to sacrifice his son, nor have said in Leviticus, "None devoted, which shall be devoted of men, shall be redeemed; but shall surely be put to death" (xxvii, 29), nor have in the New Testament worked out the monstrous sacrifice of his only son Jesus, at the same time son and begetting father.
Abraham did not seem to be entirely satisfied with his own conduct when about to kill Isaac, for he not only concealed from his servants his intent, but positively stated that which was not true, saying, "I and the lad will go yonder and worship, and come again to you." If he meant that he and Isaac would come again to them, then he knew that the sacrifice would not take place. Nay, Abraham even deceived his own son, who asked him where was the lamb for the burnt offering? But we learn from the New Testament that Abraham acted in this and other matters "by faith," so his falsehoods and evasions, being results and aids of faith, must be dealt with in an entirely different manner from transactions of every-day life. Just as Abraham stretched forth his hand to slay his son, the angel of the Lord called to him from heaven, and prevented the murder, saying, "Now I know that thou fearest God, seeing thou hast not withheld thy son." This would convey the impression that up to that moment the angel of the Lord was not certain upon the subject.
In Genesis xiii, God says to Abraham, "Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward and westward. For all the land which thou seest, to thee will I give it, and to thy seed for ever. Arise, walk through the land, in the length of it, and in the breadth of it, for I will give it unto thee." Yet, as is admitted by the Rev. Charles Boutell, in his "Bible Dictionary," "The only portion of territory in that land of promise, of which Abraham became possessed" was a graveyard, which he had bought and paid for. Although Abraham was too old to have childrenbeforethe birth of Isaac, he had many childrenafterIsaac is born. He lived to "a good old age," and died "full of years," but was yet younger than any of those who preceded him, and whose ages are given in the bible history, except Nahor.
Abraham gave "all that he had to Isaac," but appears to have distributed the rest of the property among his other children, who were sent to enjoy it somewhere down East.
According to the New Testament, Abraham is now in Paradise, but Abraham in heaven is scarcely an improvement upon Abraham on-earth. When he was entreated by an unfortunate in hell for a drop of water to cool his tongue, father Abraham replied, "Son, remember that in thy life-time thou receivedst thy good things, and now thou art tormented," as if the reminiscence of past good would alleviate present and future continuity of evil.
The "Life of Abraham" was presented to our readers, because, as the nominal founder of the Jewish race, his position entitled him to that honor. The "Life of David," because, as one of the worst men and worst kings ever known, his history might afford matter for reflection to admirers of monarchical institutions and matter for comment to the advocates of a republican form of government. The "Life of Jacob" served to show how basely mean and contemptibly deceitful a man might become, and yet enjoy God's love. Having given thus a brief outline of the career of the patriarch, the king, and the knave, the life of a priest naturally presents itself as the most fitting to complement the present quadrifid series.
Moses, the great grandson of Levi, was born in Egypt, not far distant from the banks of the Nile, a river world-famous for its inundations, made familiar to ordinary readers by the travelers who have journeyed to discover its source, and held in bad repute by strangers, especially on account of the carnivorous Saurians who infest its waters. The mother and father of our hero were both of the tribe of Levi, and were named Jochebed and Amram. The infant Moses was, at the age of three months, placed in an ark of bulrushes by the river's brink. This was done in order to avoid the decree of extermination propounded by the reigning Pharaoh against the male Jewish children. The daughter of Pharaoh, coming down to the river to bathe, found the child and took compassion upon him, adopting him as her son. Of the early life of Moses we have but scanty record. We are told in the New Testament that he was learned in the wisdom of the Egyptians,* and that, "when he was come to years he refused by faith** to be called the son of Pharaoh's daughter." Perhaps the record from which the New Testament writers quoted has been lost; it is certain that the present version of the Old Testament does not contain those statements. The record which is lostmayhave been God's original revelation to man, and of which our biblemaybe an incomplete version. I am little grieved by the supposition that a revelation may have been lost, being, for my own part, more inclined to think that no revelation has ever been made. Josephus says that, when quite a baby, Moses trod contemptuously on the crown of Egypt. The Egyptian monuments and Exodus are both silent on this point. Josephus also tells us that Moses led the Egyptians in war against the Ethiopians, and married Tharbis, the daughter of the Ethiopian monarch. This also is omitted both in Egyptian history and in the sacred record. When Moses was grown, according to the Old Testament, or when he was 40 years of age according to the New, "it came into his heart to visit his brethren the children of Israel." "And he spied an Egyptian smiting a Hebrew." "And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand." The New Testament says that he did it, "for he supposed that his brethren would understand how that God, by his hand, would deliver them."***