Notable Women of Olden Time. UnknownЧитать онлайн книгу.
began the record of the past. Nation after nation had perished and been forgotten before the profane historian began his annals. Yet childless, still trusting in the promise of Jehovah, Abraham wandered for many years through the land which was to be given to him, and his seed after him. Now pitching his tent in Moreh; then building his altar at Bethel; then driven by famine into Egypt; then returning to his altar at Bethel,—and there separating from his nephew Lot, because "the land could not bear" both, he fixes his abode in Hebron.
No pictures of pastoral life are more beautiful than those presented in Genesis; and while we contemplate the character of Abraham, we catch occasional glimpses of his household, and of the manners of his age. We see him exercising forbearance and relinquishing the rights of a superior, that there might be no strife between him and his too worldly relative. We see him leading out his own band as a prince, to rescue that same relative,—who, tempted by the promise of large wealth, had chosen a location full of dangers,—and, in the hour of victory, refusing all spoil and showing all honour to the priest of the most high God.
Again he is before us, sitting in his tent in the heat of the day, and hastening to receive strangers,—"thus entertaining angels unawares,"—and then interceding for that city doomed to destruction for the wickedness of the dwellers therein.
And again he appears as the prince, the patriarch, the head of his own family, and high in honour with those around him, ever observing all the decorum and proprieties of oriental life. We see him, too, as one who walked with God; as the priest of his household, presenting the morning and the evening sacrifice; as holding high communion with God in the hours of darkness; entering into that covenant which is still pleaded by those who claim the promise, "I will be a God to thee, and to thy seed after thee."
This promise of a seed, from which was to spring a great nation, "like to the stars of heaven in number," was frequently repeated, yet still deferred. Youth, manhood, middle age, all had passed, and still no child blest the tents of Sarah; and while Abraham still believed, and it "was accounted to him for righteousness," Sarah seems to have felt that not upon her was to be conferred the distinction of becoming the mother of the promised seed. With the warm impulse of the woman, she sacrificed the feelings of the wife and the instincts of the heart, to promote what she doubtless believed to be the plan of God and the happiness of Abraham. There is a deficiency of faith as much to be manifested in the forestalling the plans of Providence as in the denial of the promises of God: and while Abraham still trusted and waited the fulfilment of the promise, Sarah sought, by her own device, to accomplish prophecy and insure the blessing.
In accordance with the usages of those around her, she gave her handmaid to her husband to be his wife, "that their children might bless her age." She doubtless felt herself strong enough in love to Abraham and to Hagar to believe that her affection would embrace their children. But when the trial came, and all the instincts of the heart, all the feelings of the wife revolted, she proved that this violation of a heaven-appointed institution brings only sorrow and strife. Yet there was no alienation between Sarah and Abraham. The wife of his youth was ever dearer to him than the mother of his child.
At length, however, the promise was fulfilled. Sarah became a mother. Many years had passed since she had left the home of her fathers. The days of man were now much abridged, and she was fast approaching the ordinary limit of human life; but we may suppose her cheek was still fair and her brow smooth, and that she still retained much of the beauty of youth.
With a wondering joy, Sarah gazed upon the child so long desired—the child in whose seed "all the nations of the earth" were to be "blessed." And she said, "God hath made me to laugh, so that all who hear shall laugh;" and while those that heard that Sarah "had borne Abraham a son in his old age," wondered at an event so strange, Abraham must have pondered the prophecy which had revealed to him the destiny of his race,—perhaps foreseeing that Star which was to rise in a still distant age, and apprehending, however dimly and faintly, something of the mysterious connection between the birth of the child and the promise given in the hour of the curse—the blending of the fate of his race with the eternal plan of mercy and redemption.
There is an instinct in our natures which leads us to rejoice at a birth; but, could Sarah have foreseen the destiny of her race, tears would have mingled with her smiles. Wonderful has been the past history of that people, strange their present condition, while the future may develop mysteries still more incomprehensible.
In the hour of rejoicing over the new-born babe, past transgression brought forth its legitimate fruits. Sullenness and strife were brooding in the bosoms of the Egyptian bond-woman and her son; and the quiet eye of the mother saw all the danger arising from the jealous hate and rivalry of the first-born of Abraham.
If the decision was stern, it was needful. "Cast out the bond-woman and her child, for her son shall not be heir with my son, even with Isaac." Harsh words,—but it is better to dwell peacefully asunder, than together in strife and bitterness. The malignant passions which led Ishmael to mock, might soon be stimulated by the mother to murder,—chafed and irritated as she was by the constant presence of the child who had supplanted her own. From the time of the departure of Hagar from the household of Abraham, peace seems to have rested upon it. Prosperity attended him. He no longer wandered from place to place. He remained in Hebron, sojourning with Sarah and her child.
Many years passed,—years of peaceful quiet and happiness seldom allotted to such an age,—while they trained their child in the nurture of the true God, and were honoured by the princes around him, who sought to enter into league with him, for they saw that "God blessed him in all that he did."
Once again God saw fit to test the faith of Abraham by calling upon him to offer his son—his only son Isaac, whom he loved—as a sacrifice; and Abraham obeyed the divine command, and thus doing, uttered that prophecy which has thrilled so many souls, "God will himself provide a sacrifice." In this trial, Sarah seems not to have been called to participate. The mother was spared the agony of feeling that her only child was to be offered as a sacrifice—that the hope of her life was to perish.
"Sarah was an hundred and twenty years old, and she died." The dark shadow of death is, sooner or later, to fall upon each household. Abraham seems to have been at a distance—perhaps in the charge of some of his numerous flocks—when he was recalled to Hebron by news of Sarah's death. And he came to mourn over her. The remembrance of her maiden beauty and modesty, the grateful recollection of all her conjugal devotedness, filled his soul. If light and immortality were brought to light in the gospel, still the divine rays were faintly reflected in the former dispensation, and the eye of faith even then penetrated the thick darkness of the grave.
And now, after these long years of promise and waiting, Abraham takes possession of the land which God had given to him and to his seed. He asks, however, but a small portion,—a tomb, a place for his dead,—and a more beautiful description of a scene of mutual deference, of regard for rights and respect for character and position, was never penned than that which records the negotiation between the bereaved patriarch and the children of Heth. With the touch of magic, the whole scene is before us. The bereaved patriarch, courteous in grief, bowing in the presence of the sons of Heth,—the deep respect, the kindly sympathy, manifested by those who, strangers to his religion, felt the claims of his character,—mingled with that deep awe which the visitation of death ever inspires.
The last scene was now over, and Sarah has first taken possession of that home to which she was to be followed by her husband and their descendants. One by one they take their places by her side,—unwelcomed, unquestioned,—
"Where none have saluted and none have replied,"—
and yet where all are gathered at last. We see her not as a sister or a daughter. She is not known to us in the house of her father. Sarah is only presented to us as the wife of Abraham. And as a wife the apostle has held her up to her own sex as a model and example. "Even as Sarah obeyed her husband, calling him lord,"—exclaims the apostle, exhorting the wife to due deference. The deep, fervent affection of the heart led to that outward manifestation of honour so beautiful and becoming; and as the only love which can be enduring is that which is founded on respect, so it is the highest happiness of the wife to be able truly to honour him whom she is bound to love and obey.
When the heads of a household