THERE will always, perhaps, be a doubt as to the exact period after the Flood when Job lived, but there can be no doubt that neither his constancy nor his faithfulness to the one true God, were the characteristics of the age succeeding the Flood. Within ten generations after that event mankind had again become forgetful of their Maker, and corrupted their way, threatening a fresh outbreak of violence and irreligion. Now, however, it was not the purpose of the Almighty to visit the earth with any universal judgment. In the counsels of Redemption it was His will to select a man, and through him, a nation, to be His witness upon earth, to withdraw this nation from contact with the surrounding world, to place it under a special and peculiar constitution, to entrust to it the guardianship of ancient truths and of future hopes, and out of it to bring, in the fulness of time (Gal. iv. 4), the promised Saviour of the human race.
At this point, then, Sacred History becomes more full, and its stream hitherto slender widens into a broad river. Mighty empires and great nations seem for a while to be forgotten, but only because we are now to be more especially concerned with the history of that particular nation, in and through which all nations of the earth were to be blessed (Gen. xii. 3).
The man selected by the Almighty to be the ancestor of a people destined to exert so momentous an influence on the salvation of the world was Abraham, or, as he was first called, Abram, the son of Terah, who lived in the eighth generation from Shem, in Ur of the Chaldees. Besides Abram, Terah had two other sons, Nahor and Haran, but Abram, though mentioned first, was in all probability the youngest of the three. From Ur, which may perhaps be identified with the modern Orfah15, in upper Mesopotamia, where his family had become tainted with the generally prevailing idolatry (Josh. xxiv. 2, 14), Terah removed, and travelling in a southerly direction arrived at Haran or Charran16, where he stayed. In this journey he was accompanied by his son Abram, his daughter-in-law Sarai, and his grandson Lot, and seems to have intended to go into the land of Canaan (Gen. xi. 31), but this was prevented by his death at Haran, when he had reached the age of 205. After this event, a still more distinct intimation of the Divine Will was made to his son Abram, bidding him leave his country, his kindred, and his father’s house, and go to a land which God would shew him. There, said the Almighty, I will make of thee a great nation, and make thy name great, and in thee shall all the families of the earth be blessed. Severe as were the hardships which this call involved, painful as it must have been to flesh and blood to sever the ties which bound him to his family and his people, Abram did not refuse to follow the Hand which promised him guidance, protection, and a mighty future. At the age of 75, with his wife Sarai, his nephew Lot, and all that he possessed, he left Haran, crossed the Euphrates, and commenced his journey southward and westward towards the Land of Promise (Acts vii. 4, 5).
This country, the future home of the great nation destined to spring from his loins, was in many respects eminently adapted for its special mission in the history of the World. In extent, indeed, it was but a narrow strip of country, but a little larger than the six northern counties of England, being nearly 180 miles in length17, and 75 miles in breadth, and having an area of about 13,600 English square miles. Bounded on the west by the Mediterranean Sea, on the north by the mountains of Lebanon, on the east by the Syrian desert, on the south by the wilderness of Arabia, it was situated at the meeting-point of the two continents of Asia and Africa, “on the very outpost, on the extremest western edge of the East.” It was a secluded land. A wilderness encompassed it on the east and south, mountains shut it in on the north, and the “Great Sea” which washed its western shore was the terror rather than the thoroughfare of ancient nations. “Unlike the coast of Europe, and especially of Greece, it had no indentations, no winding creeks, no deep havens18,” but one small port—that of Joppa—with which to tempt the mariner from the west. But while thus eminently adapted to be the “silent and retired nursery of the Kingdom of God19,” it was in the very centre of the activity of the ancient world, in the midst of the nations, and the countries that were round about it (Ezek. v. 5). On the South was the great empire of Egypt, on the North-east the rising kingdom of Assyria. Neither of these great nations could communicate with the other without passing through Palestine, and so learning something of its peculiar institutions and religion; and when the fulness of time was come no country was better suited, from its position at the extremest verge of the Eastern World, to be the starting-point whence the glad tidings of Redemption might be proclaimed to all nations20. Moreover, narrow as were its limits, and secluded as was its position, it yet presented a greater variety of surface, scenery and temperature than is to be found in any other part of the world, and needed not to depend on other countries for anything that either the luxuries or actual wants of its inhabitants required. Four broadly marked longitudinal regions divided its surface. (i) First, there was the low plain of the western sea-coast, broad towards the south, and gradually narrowing towards the north, famous for the Shephelah (the low country) with its waving corn-fields, and the vale of Sharon (level country), the garden of Palestine. From this was an ascent to (ii) a strip of table-land, every part of which was more or less undulating, but increasing in elevation from north to south21, and broken only by the plain of Jezreel or Esdraelon. To this succeeded a rapid descent into (iii) a deep fissure or valley, through which the Jordan (the descender), the only river of importance in the country, rushes from its source at the base of Hermon into the Dead Sea, the surface of which is no less than 1316 feet below that of the Mediterranean22. Hence was a second ascent to (iv) a strip of table-land on the east similar to that on the west, and seeming with its range of purple-tinted mountains to overhang Jerusalem itself. Crowned by the forests and upland pastures of Gilead and Bashan, this eastern table-land gradually melted into the desert which rolled between it and the valley of Mesopotamia. Thus within a very small space were crowded the most diverse features of natural scenery, and the most varied products. It was a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills, a land flowing with milk and honey (Deut. viii. 7–9; xi. 10–12). The low plains yielded luxuriant crops of wheat and barley, of rye and maize; on the table-lands with their equable and moderate climate grew the vine, the olive, the fig, the almond, the pomegranate; in the tropical neighbourhood of Jericho flourished the palm-tree and the balsam; while the noble cedar waved on the mountains of Lebanon.
Such was the Land, secluded and yet central, narrow and yet wonderfully diversified alike in its natural features and its products, whither the Almighty now bade Abram direct his steps. Striking across the great Syrian desert, the patriarch kept on his southward course, and having crossed the Jordan, passed through the land, till he came to Shechem23, situated between the mountains Ebal and Gerizim. This spot, destined afterwards to be so celebrated, was then only marked by the majestic oak of Moreh, probably a Canaanitish chief, but its many fountains, rills, and water-courses24 made it then, as it ever has been since, a natural pasture-ground for flocks and herds; and here Abram halted, and learnt that he had reached the goal of his long journey. This land, said God, I will give unto thy seed; and at Shechem the patriarch built his first altar to the Lord in the “Land of Promise25” (Gen. xii. 6, 7).
Thence he afterwards removed southward a distance of about twenty miles, to the strong mountain country east of Bethel, or as it was then called Luz; one of the finest tracts of the land for pasturage, and here he erected his second altar unto the Lord. During his sojourn in this neighbourhood he learnt that, though the heir of mighty promises, he was not to be exempt from his share of trials and disappointments. The first that befell him was a grievous famine, caused probably by a failure of the usual rains; in consequence of which, finding himself unable to support his numerous dependents, he resolved, though without direct Divine suggestion, to go down into Egypt, then, as always, the fertile granary of the neighbouring nations. As he drew near the land of the mighty Pharaohs, he reflected that the beauty of his wife might expose her to danger from the sensual, voluptuous Egyptians, and under the influence of these apprehensions persuaded her to stoop to an unworthy equivocation, and give herself out as his sister. What he anticipated came to pass. The princes of Egypt beheld the woman that she was fair, and recommended her to their monarch, by whom she was taken into his palace, while numerous presents of cattle and sheep were sent to her supposed brother. But the monarch found that the coming of the stranger into his palace involved him in serious troubles, the Lord plagued Pharaoh with great plagues, till, having ascertained the true relation between her and Abram, he sent her back to her husband, with a strong rebuke to the latter for the deception he had practised.
How long after this Abram stayed in Egypt we are not told. But at length his wealth in cattle, and gold and silver, having materially increased, he quitted the country, and once more took up his abode on his former camping-ground between Bethel and Ai. Hitherto his nephew Lot had accompanied him in all his wanderings, but now the increasing numbers of their flocks and herds generated a quarrel between their respective herdsmen, and it was plainly necessary that they should separate. With characteristic generosity Abram bade his nephew take the first choice, and select for himself, whether on the left hand or the right, a place for his new abode. From the high mountain-range26 to the east of Bethel, where they were then encamped, Lot lifted up his eyes and looked down upon the wide and well-watered plain south of the Jordan, then a very garden of the Lord, like the land of Egypt (Gen. xiii. 10) they had so lately left. As yet no terrible convulsion had effaced the site of Sodom and Gomorrah and the other cities of the plain. Fair and fertile the coveted possession stretched onwards unto Zoar, and in spite of the notorious wickedness of the inhabitants Lot chose it for his abode, and the two separated themselves the one from the other. Though Abram was thus left to wait alone for the fulfilment of the Promise, he was not forgotten by the God in whom he trusted. A more full and more definite promise was now vouchsafed to him. Lift up thine eyes, said the Almighty, and look from place to place where thou art, northward, and southward, and eastward, and westward; all the land which thou seest to thee will I give it, and to thy seed for ever; and I will make thy seed as the dust of the earth, so that if a man can number the dust of the earth, then shall thy seed also be numbered (Gen. xiii. 14–17).
Thus encouraged, the Friend of God (Jas. ii. 23) removed his tent, and travelling southward took up his abode under the spreading terebinth27 of Mamre, an Amorite prince (Gen. xiv. 13, 24), near Hebron, or as it was then called Kirjath-Arba, the City of Arba the father of Anak and the progenitor of the giant Anakim (Gen. xxiii. 2; xxxv. 27; Josh. xiv. 15). While dwelling peacefully in this neighbourhood, which like all other places he hallowed with an altar to Jehovah, he received one day unexpected tidings of his nephew Lot. The chiefs of the five cities in the tropical valley of the Jordan, Sodom, Gomorrah, Admah, Zeboim, and Belah, had for twelve years been subject to Chedorlaomer, a powerful king of Elam or Mesopotamia. But they had lately united together to throw off his yoke. Thereupon the King of Elam, aided by three other confederate chiefs, proceeded to make war against the southern kings. Sweeping down on a sudden foray, he smote the countries on the eastern uplands of the Jordan and the southern region of Mount Seir. Returning thence he ravaged all the country of the Amalekites, and with his allied chiefs met the kings of Sodom and Gomorrah in pitched battle in the Vale of Siddim, probably at the north-west corner of the Dead Sea. The five southern kings were utterly routed, and with much spoil and many captives the Assyrian invader commenced his return northwards. It was the news of this sudden invasion which now reached the ears of Abram. Without losing a moment he instantly armed his 318 trained servants, and, aided by the confederate chief Mamre and his brothers Eshcol and Aner, arose and pursued the Assyrians by night. The latter had in the meantime reached the neighbourhood of the Sidonian Laish, far up in the northern mountains. Thither, however, Abram pursued them, and falling upon them suddenly, while all unconscious of coming danger, he smote them and chased them to Hobah, on the left of Damascus. Thence, with the recovered captives, amongst whom was Lot, he returned, and at the King’s Dale, not far from Hebron, was met by the King of Sodom, accompanied by a mysterious personage, who now meets us for the first and only time, named Melchisedec, a king of Salem and priest of the Most High God. The sudden appearance of one thus uniting the kingly and priestly functions, of whose origin and family we know nothing, has led to much speculation. Putting aside more improbable conjectures, we may perhaps conclude that he was an eminent Canaanitish prince in the line of Ham, who had maintained the pure worship of the One true God, and who, according to a custom not uncommon in patriarchal times, was at once king and priest28. A sufficient proof of his high dignity is afforded by the fact that to him the patriarch Abram reverently gave tithes of all that he had taken in his late successful expedition, and received his solemn blessing (Heb. vii. 2, 6). Before they parted the King of Sodom pressed Abram to take a portion of the spoil as his reward. This, however, the latter with his usual generosity firmly declined; he would take nothing, from a thread even to a shoelatchet (Gen. xiv. 23), save only a portion for his allies, the chiefs Aner, Eshcol, and Mamre, and then returned to the shade of the oak or terebinth near Hebron.
WE now enter on another and a different scene in the history of Abram. He had been victorious over the Assyrian kings; he had gotten him honour as the prompt avenger of injustice and oppression before the chiefs of the land in which he was a pilgrim and a sojourner; he had been solemnly blessed by the King of Righteousness; but where was the fulfilment of the promise for which he had so long been waiting? He had no son, no single pledge of the mighty nation destined to spring from his loins. When, therefore, his all-merciful Guide appeared to him again in vision, to assure him of safety and protection, he could not restrain the deep sorrow of his heart, and mournfully complained that in place of a son, one born in his house, probably Eliezer of Damascus, would be his heir. On this occasion the Almighty not only solemnly assured His desponding servant that a son should be born to him, an earnest of a seed as numerous as the stars of heaven, and that the land on which he walked should undoubtedly be their inheritance, but, as in the case of Noah after the Flood, he vouchsafed to him an outward and visible sign to strengthen and support his faith. He bade the patriarch take a heifer, a ram, and a she-goat, each three years old, together with a turtle-dove and a young pigeon, and after dividing them all, except the birds, to lay them piece by piece over against the other. Familiar, doubtless, with this ancient method of ratifying a covenant, Abram did as the Lord had told him, slew the victims, and laid the divided portions in order. Then from morning until evening he watched them, and from time to time drove away the birds of prey which hovered over them. At length the sun went down, and a deep sleep fell upon him, and a horror of great darkness gathered around him. Amidst the deepening gloom there appeared to him a Smoking Furnace and a Burning Lamp passing along the space between the divided victims. Presently a Voice came to him telling him that his seed should be a stranger in a land that was not theirs, that there they should suffer affliction 400 years; that afterwards, in the fourth generation, when the cup of the Amorites was full, they should come out with great substance, return to the spot where the patriarch now was, and enter on their promised inheritance. Thus, amidst mingled light and gloom, the ancestor of the elect nation was warned of the chequered fortunes which awaited his progeny, while at the same time he was assured of the ultimate fulfilment of the Promise, and the actual boundaries of the lands of his inheritance were marked out from the river of Egypt to the distant Euphrates; and in this confidence Abram was content to possess his soul in patience (Lk. xxi. 19).
As yet, it will be observed, it had not been expressly said that his wife Sarai was the destined mother of the long-promised son. As the prospect, therefore, of her contributing to the fulfilment of the Promise became more and more remote, she seems to have concluded that this honour was not reserved for her, and accordingly persuaded her husband to take her handmaid, Hagar, an Egyptian, as a secondary wife, that by her he might obtain what was denied herself. Abram complied with her suggestion, and Hagar conceived; but the consequences did not tend to increase the patriarch’s happiness. In a moment of elation Hagar mocked her mistress, and Sarai dealt hardly with her, till she fled from her into the southern wilderness, on the way that led to her native land. There, as she halted near a fountain of water, an angel of the Lord met her, and bade her return and submit herself to her mistress, assuring her at the same time that she should give birth to a son, whom she was to call Ishmael (whom God hears). Though the son of a bondwoman (Gal. iv. 22, 23), no mean future lay before him; he should become the ancestor of a numerous seed, who, like himself, would be true roving sons of the desert, their hand against every man, and every man’s hand against them. In remembrance of this incident Hagar named the fountain Beer-lahai-roi, (the well of the God that appeareth), and returned to the tents of Sarah, where, in process of time she gave birth to Ishmael, when Abram was 86 years old.
Again thirteen years rolled away, and still the Promise was not fulfilled. But when hope might almost have ceased to hope, God appeared once more to Abram, recapitulated the main outline of the Covenant-Promise, changed his name from Abram (a high father), to Abraham (the father of a multitude), and assured him that at length the long-expected time was well-nigh come. But in prospect of the peculiar blessing about to be bestowed upon him, he himself, and all his seed after him, must carry about with them a perpetual pledge of their covenant relation to Jehovah. The rite of Circumcision must now be adopted by him, and instead of being the badge of any favoured class amongst the nation destined to spring from his loins, was, on pain of excommunication, to be open to the lowliest member of the Hebrew commonwealth, even to the bond-servant and the stranger. At the same time it was intimated to the patriarch that his wife Sarai, whose name also was now changed to Sarah (princess), and no other, was to be the mother of the promised child, that it would be born during the next year, and be called Isaac (Laughter); while Ishmael also, for whom Abraham had prayed, would not be forgotten, but be a partaker in the Divine blessing, and become the father of twelve princes, the ancestors of a great nation. Thereupon Abraham complied with the Divine command, and was circumcised, together with Ishmael, now thirteen years of age, and all the male members of his household.
Shortly after this, as the patriarch sat, in the heat of the day, under the oak of Mamre, he received a visit from three mysterious Strangers, whom he entertained with becoming hospitality. The meal over which he had hastily prepared, one of them inquired for his wife, and formally announced that within the year she would be the mother of a son. His words were overheard by Sarah, and she laughed incredulously at the possibility of such an event, but was thereupon reproved by the Speaker, and assured in a still more confident manner of the fulfilment of His word. Then the Three left the tent and turned their steps eastward towards Sodom. Abraham accompanied them, and on the way one of them, in whom he recognised no other than the Angel of the Covenant, informed him of the real purport of this visit to the cities where his nephew Lot had taken up his abode. The sin of these cities was very great, and their cup was now full; their inhabitants had wearied themselves with wickedness, and their licentiousness and iniquity called to Heaven for a visible revelation of Divine wrath, and judgment was now even at the door. Informed of the impending doom the Friend of God drew near, and with marvellous boldness blended with the deepest humility pleaded with the Almighty for the guilty cities. Peradventure there might be found therein at least fifty, or forty-five, or forty, or thirty, or twenty, or even ten righteous souls, would the Lord of all the earth spare them for ten’s sake? Thereupon he was assured that if only ten righteous souls could be found the cities should be spared. While he was thus pleading with God, the two other angels entered Sodom, and were hospitably entertained by Lot. But their celestial beauty only served to excite the wickedness of the inhabitants, who surrounded Lot’s house, and, in spite of his earnest expostulations, would have offered them personal violence had they not been suddenly stricken with blindness. As the night wore on, his visitors assured Lot of the certain destruction of the city, and warned him to gather together with all speed every member of his family if he would save them from the impending judgment. Lot did as he was advised; but his warning was lost upon his sons-in-law and his daughters-in-law, and he seemed unto them as one that mocked. When the day dawned, the angels broke off any further delay by laying hold on him, and his wife, and his two daughters, and having dragged them forth beyond the city, bade them flee to the neighbouring mountain range if they would not be consumed. But thither Lot was afraid to flee, and in compliance with his urgent entreaty was permitted to betake himself to the town of Bela, or Zoar (Little), on the southern extremity of the Dead Sea. The sun rose as he entered this city of refuge, and then the Lord rained upon Sodom and Gomorrah brimstone and fire out of heaven, and utterly swept away by an awful convulsion every trace of the guilty cities and their inhabitants, the site of which became henceforth a perpetual desolation. Few as were the remnants of this fearful overthrow, yet one of these few failed to reach the little city of refuge. In spite of the Angel’s reiterated warning, Lot’s wife lingered, looked back, and, caught by the advancing sulphurous tide, was smothered as she stood, and became a pillar of salt (Gen. xix. 26; Lk. xvii. 32). As for Lot himself, afraid to dwell even in Zoar, he fled with his two daughters to the eastern mountains, and became the father of two sons, Moab and Ben-Ammi, the ancestors of two powerful nations—the Moabites and Ammonites.
Shortly after this terrible judgment, Abraham left the oak of Mamre, where he had so long encamped, and journeyed in a southerly direction towards Gerar, between Kadesh and Shur, at that time the principal seat of the Philistines, whose chief was known by the hereditary title of Abimelech, or Father-King29. Under the same apprehensions which he had felt when drawing nigh to Egypt, Abraham wished that Sarah should pass for his sister, and again exposed her to imminent risk. But, as before, the Lord mercifully intervened, and the Philistine chief restored his wife to the patriarch, together with ample presents (Gen. xx. 14–16). At length the time had come for which Abraham, now upwards of 100 years of age, had so long waited. Either at Gerar or Beersheba, Sarah gave birth to the child of promise, who was duly circumcised on the eighth day, and named Isaac (Laughter) according to the Divine command. At the feast given on the occasion of his weaning, Ishmael mocked, or in some way insulted the child. This act, observed by Sarah, roused all her animosity, and she demanded the instant dismissal of the boy and his mother. Though sorely against his will, Abraham, advised by God, yielded to his wife, and early on the following morning Hagar and her son were sent away to wander in the wilderness of Beersheba. In a short time the water in her skin-bottle was spent, and the boy tormented with thirst seemed at the point of death. Unable to endure the sight of his sufferings, Hagar laid him under the shade of the desert shrubs, and sat down about a bowshot off. But the boy was not thus to die; God heard his cry, and the angel of the Lord called to Hagar out of heaven, and bade her not despair. At the same time her eyes were opened to discern a well of water, with which she filled her bottle and gave the lad drink. Thus his life was preserved, and he grew and prospered, and dwelt in the wild desert of Paran, near Mount Sinai, and was renowned for his skill in the use of the bow. Marrying an Egyptian he became the father of twelve sons and one daughter (Gen. xxv. 13–15; xxviii. 9; xxxvi. 3), the ancestors of the chief portion of the wild Arab tribes, living by warlike forays and plunder, their hand against every man, and every man’s hand against them.
Meanwhile Abraham was living in peace and security, feared and respected by his Philistine neighbours in the south country, near Beersheba, when a far keener trial befell him than any he had yet experienced. The call from his own country, the famine that drove him into Egypt, the desertion of Lot, the long deferring of the promised seed, the separation from Ishmael, all these had been sore trials to flesh and blood. But now, when the hope of his life seemed at length to have been gained, he was commanded to take his son, his only son Isaac a three days’ journey into the land of Moriah, and offer him up as a burnt-offering on one of the mountains that should be shown him. Utterly inexplicable as this command must have seemed, and indescribably painful to his feelings, the patriarch’s trust in God did not falter. Assured that He who had called him into being could, if it pleased Him, raise up his son even from the dead (Heb. xi. 19), he rose up early in the morning, clave the wood for the sacrifice, saddled his ass, and with two young men and Isaac commenced his journey. On the third day he lifted up his eyes, and beheld the spot afar off; thereupon leaving the young men behind, he laid the wood upon his son, and with the fire in his hand, and a knife, ascended the mountain to the spot30 of which God had told him. Marvelling that no victim had been brought, but assured that a lamb would be provided for a burnt-offering, Isaac accompanied his father to the summit, and when the altar had been built and the wood laid thereon, submitted without a murmur to be bound and placed upon it. Another moment and the father’s hand was actually outstretched to slay his son, when a voice from heaven arrested him, and bade him forbear to proceed further, seeing that the end for which this mysterious trial had been sent was now gained, for Abraham had not withheld his only son, but given proof of his willingness to surrender even him to the Divine call. At the same moment the patriarch looked, and beheld behind him a ram caught in a thicket by its horns, which he took and offered as a burnt-offering instead of his son. In memory of this eventful day he named the place Jehovah-Jireh, i.e. Jehovah will see or provide, and again received the assurance of the Divine blessing upon himself and his future descendants, who should be multiplied as the stars of heaven, and as the sand upon the seashore, and become the channel of blessings to all the nations of the earth.
This is the culminating point in Abraham’s life. Implicit trust in the Most High, unfaltering obedience to His will, had never been more signally displayed, and his faith was counted to him for righteousness (Rom. iv. 3, 9). From this time his course was calm and peaceful. Leaving Beersheba he turned northwards, and once more abode under the oak of Mamre. Here he lost the partner of his long and eventful career. At the age of 127 (the only instance in which the age of a woman is recorded in Scripture) Sarah died, and was laid in the cave of the field of Machpelah, a spot now covered by the Mosque of Hebron, which Abraham bought for 400 shekels of silver, for a possession of a burying-place, of Ephron the Hittite. So deep was the respect of the children of Heth for the mighty prince who had so long lived among them, that in spite of the usual Oriental jealousy on this point they would willingly have permitted him to bury his dead in the choicest of their own sepulchres. But this Abraham declined, and the Cave of Machpelah with the surrounding field was made over to him for a possession for ever31.
Three years afterwards, anxious to prevent an alliance between his son and any of the Canaanitish nations, he sent the eldest servant of his house, probably Eliezer of Damascus, into Mesopotamia, to the city of Nahor his brother, to procure from thence a wife for him. His servant faithfully discharged his commission, and the piety he displayed reflecting the goodness of the patriarch himself was rewarded. At a well outside the city of Haran he met Rebekah, the daughter of Bethuel32 the son of Nahor, going forth with her pitcher on her shoulder to draw water. In answer to his inquiries she told him who she was, and conducted him to the house of her brother Laban. There he recounted all that had befallen his master in the land of his pilgrimage, and made known the purpose of his errand. Rebekah, when asked by her brother and mother, announced her readiness to accompany the servant to the tents of Abraham, and in the course of time became Isaac’s wife (Gen. xxiv.).
Before long Abraham himself also married again, and by Keturah his second wife, became the father of six children, Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah (Gen. xxv. 2), the ancestors of Arabian and Midianitish tribes. Lest they should dispute the inheritance with Isaac, the prudent patriarch, while he yet lived, presented them with gifts, and sent them away into the south-east country (Gen. xxv. 6) where their descendants settled along the borders of the Elanitic Gulf in considerable numbers. And then the Father of the Faithful, the Friend of God, being 175 years old, had reached the term of life allotted to him. In a good old age, and full of years, he was gathered unto his people, and was laid by Isaac and Ishmael also, who had come up from the wild desert of Paran to assist in these last sad offices, by the side of his beloved Sarah, in the cave of Machpelah33.
FOR nineteen years after their marriage Isaac and Rebekah were childless. But at length, in answer to earnest prayer, Rebekah became the mother of twin sons, Esau (hairy, rough) and Jacob (he that holds by the heel, or supplanter). The bitter enmity afterwards to exist between the brothers was foreshadowed even before their birth, and as they grew the difference in their characters became still more prominent. Esau became a cunning hunter, wild and daring, even as his rough and robust frame betokened, revelling like a true son of the desert in the excitement of the chase. Jacob, on the other hand, was a quiet domestic youth, dwelling in tents, the favourite of his mother, while Esau, by a not uncommon caprice of affection, was the favourite of the gentle retiring Isaac, whose keen relish for savoury food was gratified by his success in the hunting-field (Gen. xxv. 24–28).
It is in connection with his favourite pursuit that Esau first attracts our notice. As the eldest son he had several important privileges. He held superior rank in the family (Gen. xlix. 3), and would succeed to a double portion of his father’s property (Gen. xlviii. 22; Deut. xxi. 17); his also was, in all probability, the priestly office (Num. viii. 17–19), and the Covenant-Blessing (Heb. xii. 16, 17; Gen. xxvii. 28, 29, 36). These were the privileges of his birthright, and by an Oriental patriarch were held as dear as life itself. On one occasion Esau returned faint and weary from the chase, and saw his brother Jacob preparing some dark red pottage of lentiles34. Famished and exhausted, he longed for the fragrant mess, and implored his brother to let him have it. Seeing his distress, Jacob determined to avail himself of it for his own ends, and agreed to give his brother the pottage on condition that he sold him his birthright. Unable to control the pangs of hunger, bent on the immediate gratification of his appetite, Esau was willing to barter all his privileges for a single meal. But words were not sufficient for his artful brother. He must have an oath solemnly attesting the exchange. Swear unto me, said he, and Esau swore, and sold his birthright for one morsel of meat (Heb. xii. 16), and ate and drank, and rose up and went his way35.
At a subsequent period, in consequence of a grievous famine, Isaac left Lahai-roi, and journeyed southward to Gerar, within the fertile coast-line of Philistia. While here he received a warning from the Almighty against going down into Egypt, and was assured of the continuance of the same blessing which his father had enjoyed (Gen. xxvi. 1–5). Thus encouraged he continued to dwell at Gerar, but, like his father, was not always proof against temptations to distrust his Almighty Protector. He persuaded Rebekah to represent herself as his sister, and subjected himself to a cutting rebuke from Abimelech for this unworthy equivocation. At Gerar his wealth increased exceedingly, and he made the first advance beyond the purely pastoral life. He sowed in that land, and reaped within the year an hundred fold (Gen. xxvi. 12). But his wealth and prosperity in time provoked the jealousy of the Philistines, and they stopped up the wells which his father had dug; nor did the patriarch feel himself secure till he had moved still further southward to Beersheba. Here, like Abraham before him, he built an altar unto Jehovah, and called upon His Name, and was rewarded by a second confirmation of the covenant Promise, while his contentions with the Philistines were brought to a close, and a mutual compact ratified between them (Gen. xxvi. 26–31). But his domestic happiness was not equally secured. To the great grief of both his parents, Esau, now 40 years of age, contracted an alliance with Judith the daughter of Beeri, and Bashemath, the daughter of Elon, both of the race of the Hittites, to whom he afterwards added Mahalath, a daughter of Ishmael (Gen. xxvi. 34; xxviii. 9).
Of the greater portion of Isaac’s life at Beersheba the Scripture narrative tells nothing, nor is any incident recorded till we hear that he waxed old and his eyes grew dim so that he could not see. Then reminded of the uncertain tenure of life, he resolved by a solemn act to bestow the patriarchal blessing upon his eldest son. Summoning Esau before him, he bade him go forth to the hunt and bring him venison such as he loved, promising the blessing as his reward. His words did not escape the quick ears of Rebekah. Eager to obtain this important privilege for her favourite Jacob, she bade him, during the absence of his brother, slay two kids, with which she prepared savoury meat such as Isaac loved. Then arraying him in garments belonging to his brother, and placing the skins upon his hands and neck, she directed him to go into the presence of his father, and pass himself off as his wild, rough brother Esau. After some hesitation, Jacob fell in with her plan, and in the disguise she had prepared presented himself before his father. But Isaac, though old and dimsighted, was not free from his suspicions. To Jacob’s assurance that he had been to the chase and brought of the prey, he replied by enquiring how he had found it so quickly. Nor did the ready but untruthful answer that the Lord had brought it to him relieve his mind. Come near, said he, that I may feel thee, whether thou be my very son Esau or not. And Jacob went near, and his father felt him. Another question, and another falsehood followed; and at length Jacob was bidden to present the venison that he had taken, and the old man ate and drank, and then bestowed upon him in all its fulness the Covenant Blessing. He prayed that God would give his son of the dew of heaven, and the fatness of the earth, and plenty of corn and wine; that He would make people to serve him, and nations to bow down to him, so that he might be lord over his brethren, and see his mother’s sons bow down to him, a blessing to all that blessed him, a curse to all that cursed him (Gen. xxvii. 28, 29).
Thus successful in his shameful artifice, Jacob had scarcely gone forth from his father’s presence, when the true Esau returned from the chase. With savoury meat he too presented himself before Isaac, and besought his blessing. The old man trembled very exceedingly when he heard the voice of his eldest son, but told him that he had come too late. His brother, the Supplanter, had been before him, and the irrevocable words had been spoken. With a great and exceeding bitter cry Esau implored his father for one blessing which perchance might be left; and at length Isaac assured him that his dwelling would be of the fatness of the earth, and of the dew of heaven from above; but he must live by his sword and serve his brother, till the day when he too should gain the dominion, and should shake his brother’s yoke from off his neck36 (Gen. xxvii. 39, 40).
Enraged at the deception which had been practised upon him, Esau did not conceal his design of revenging himself by putting Jacob to death, and only deferred it till the days of mourning for his father were ended, whose death he deemed to be near at hand. But his dark threat became known to Rebekah. Anxious to save her favourite son, she persuaded him to undertake a journey to his uncle Laban at Padan-Aram, promising, when a few days were over, and his brother’s wrath was appeased, to send for him again. Without communicating her real motive in urging this journey, she at the same time secured the acquiescence of Isaac, by pretending anxiety that Jacob should marry one of the daughters of Laban, rather than follow his brother’s example, and contract an alliance among the Hittites. Accordingly Isaac sent for his son, and bade him go to Padan-Aram, urging him to take thence a wife from amongst his own kindred, and then consciously and purposely transferred to him and his seed after him the blessing of Abraham (Gen. xxviii. 1–5).