Part 4 (1/2)
”He staggered not at the promise of G.o.d through unbelief; but was strong in faith, giving glory to G.o.d.”
Yet, so far from Abraham giving G.o.d 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 G.o.d.”
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 G.o.d punished, _a la_ Malthus, 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 G.o.d 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. G.o.d, 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.
G.o.d 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, G.o.d 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 wors.h.i.+p, 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 G.o.d, 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, G.o.d 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 children _before_ the birth of Isaac, he had many children _after_ Isaac 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 h.e.l.l 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.
NEW LIFE OF MOSES.
The ”Life of Abraham” was presented to our readers, because, as the nominal founder of the Jewish race, his position ent.i.tled 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 inst.i.tutions 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 G.o.d'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 compa.s.sion 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 lost _may_ have been G.o.d's original revelation to man, and of which our bible _may_ be 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 G.o.d, by his hand, would deliver them.”***
* Acts, vii, 21.
** Hebrews, xi, 24.
*** Acts, vii, 25.
But this is open to the following objections: The Old Testament says nothing of the kind; there was no man to see the homicide, and as Moses hid the body, it is hard to conceive how he could expect the Israelites to understand a matter of which they not only had no knowledge whatever, but which he himself did not think was known to them; if there were really no man present, the story of the after accusation against Moses needs explanation: it might be further objected that it does not appear that Moses at that time did even himself conceive that he had any mission from G.o.d to deliver his people. Moses fled from the wrath of Pharaoh, and dwelt in Midian, where he married the daughter of one Reuel, or Jethro. This name is not of much importance, but it is strange that if Moses wrote the books of the Pentateuch he was not more exact in designating so near a relation. While acting as shepherd to his father-in-law, ”he led the flock to the back side of the desert,” and ”the angel of the Lord appeared to him in a flame of fire:” that is, the angel was either a flame, or was the object which was burning, for this angel appeared in the midst of a bush which burned with fire, but was not consumed. This flame appears to have been a luminous one, for it was a ”great sight,” and attracted Moses, who turned aside to see it.
But the luminosity would depend on substance ignited and rendered inacandescent. Is the angel of the Lord a substance susceptible of ignition and incandescence? Who knoweth? If so, will the fallen angels ignite and burn in h.e.l.l! G.o.d called unto Moses out of the midst of the bush. It is hard to conceive an infinite G.o.d in the middle of a bush; yet as the law of England says that we must not ”deny the Holy Scriptures of the Old and New Testaments to be of divine authority,” in order not to break the law, I advise all to believe that, in addition to being in the middle of a bush, the infinite and all-powerful G.o.d also sat on the top of a box, dwelt sometimes in a tent, afterward in a temple; although invisible, appeared occasionally; and being a spirit without body or parts, was hypostatically incarnate as a man. Moses, when spoken to by G.o.d, ”hid his face, for he was afraid to look upon G.o.d.” If Moses had known that G.o.d was _invisible_ he would have escaped this fear.
G.o.d told Moses that the cry of the children of Israel had reached him, and that he had _come down_ to deliver them, and that Moses was to lead them out of Egypt. Moses does not seem to have placed entire confidence in the phlegmonic divine communication, and asked, when the Jews should question him on the name of the Deity, what answer should he make?
It does not appear from this that the Jews, if they had so completely forgotten G.o.d's name, had much preserved the recollection of the promise comparatively so recently made to Abraham, to Isaac, and to Jacob. The answer given according to our version is ”I am that I am;” according to the Douay, ”I am who am.” G.o.d, in addition, told Moses that the Jews should spoil the Egyptians of their wealth; but even this promise of plunder so congenial to the nature of a bill-discounting Jew of the bible type, did not avail to overcome the scruples of Moses. G.o.d therefore taught him to throw his rod on the ground, and thus transform it into a serpent, from which pseudo-serpent Moses at first fled in fear, but on his taking it by the tail it resumed its original shape, Moses, with even other wonders at command, still hesitated; he had an impediment in his speech. G.o.d cured this by the appointment of Aaron, who was eloquent, to aid his brother. G.o.d directed Moses to return to Egypt, but his parting words must somewhat have damped the future legislator's hope of any speedy or successful ending to his mission. G.o.d said, ”I will harden Pharaoh's heart that he shall not let the people go.” On the journey back to Egypt G.o.d met Moses ”by the way in the inn, and sought to kill him.” I am ignorant as to the causes which prevented the omnipotent Deity from carrying out his intention; the text does not explain the matter, and I am not a bishop or a D. D., and I do not therefore feel justified in putting my a.s.sumptions in place of G.o.d's revelation. Moses and Aaron went to Pharaoh, and asked that the Jews might be permitted to go three days' journey in the wilderness; but the King of Egypt not only refused their request, but gave them additional tasks, and in consequence Moses and Aaron went again to the Lord, who told them, ”I appeared unto Abraham, unto Isaac, and unto Jacob by the name of G.o.d Almighty; but by my name Jehovah was I not known unto them.”
Whether G.o.d had forgotten that the name of Jehovah was known to Abraham, or whether he was here deceiving Moses and Aaron, are points the solution of which I leave to the faithful, referring them to the fact that Abraham called a place* Jehovah-Jireh.
* Genesis xxii, 14