Beacon Lights of History, Volume 02: Jewish Heroes and Prophets. John Lord

      Beacon Lights of History, Volume 02: Jewish Heroes and Prophets

      ABRAHAM

      From a religious point of view, Abraham appears to us, after the lapse of nearly four thousand years, as the most august character in history. He may not have had the genius and learning of Moses, nor his executive ability; but as a religious thinker, inspired to restore faith in the world and the worship of the One God, it would be difficult to find a man more favored or more successful. He is the spiritual father equally of Jews, Christians, and Mohammedans, in their warfare with idolatry. In this sense, he is the spiritual progenitor of all those nations, tribes, and peoples who now acknowledge, or who may hereafter acknowledge, a personal God, supreme and eternal in the universe which He created. Abraham is the religious father of all those who associate with this personal and supreme Deity a providential oversight of this world,–a being whom all are required to worship, and alone to worship, as the only true God whose right it is to reign, and who does reign, and will reign forever and ever over everything that exists, animate or inanimate, visible or invisible, known or unknown, in the mighty universe of whose glory and grandeur we have such overwhelming yet indefinite conceptions.

      When Abraham appeared, whether four thousand or five thousand years ago, for chronologists differ in their calculations, it would seem that the nations then existing had forgotten or ignored this great cardinal and fundamental truth, and were more or less given to idolatry, worshipping the heavenly bodies, or the forces of Nature, or animals, or heroes, or graven images, or their own ancestors. There were but few and feeble remains of the primitive revelation,–that is, the faith cherished by the patriarchs before the flood, and which it would be natural to suppose Noah himself had taught to his children.

      There was even then, however, a remarkable material civilization, especially in Egypt, Palestine, and Babylon; for some of the pyramids had been built, the use of the metals, of weights and measures, and of textile fabrics was known. There were also cities and fortresses, cornfields and vineyards, agricultural implements and weapons of war, commerce and arts, musical instruments, golden vessels, ornaments for the person, purple dyes, spices, hand-made pottery, stone-engravings, sundials, and glass-work, and even the use of letters, or something similar, possibly transmitted from the antediluvian civilization. Even the art of printing was almost discovered, as we may infer from the stamping of letters on tiles. With all this material progress, however, there had been a steady decline in spiritual religion as well as in morals,–from which fact we infer that men if left to themselves, whatever truth they may receive from ancestors, will, without supernatural influences, constantly decline in those virtues on which the strength of man is built, and without which the proudest triumphs of the intellect avail nothing. The grandest civilization, in its material aspects, may coexist with the utmost debasement of morals,–as seen among the Greeks and Romans, and in the wicked capitals of modern Europe. "There is no God!" or "Let there be no God!" has been the cry in all ages of the world, whenever and wherever an impious pride or a low morality has defied or silenced conscience. Tell me, ye rationalists and agnostics! with your pagan sympathies, what mean ye by laws of development, and by the necessary progress of the human race, except in the triumphs of that kind of knowledge which is entirely disconnected with virtue, and which has proved powerless to prevent the decline and fall of nations? Why did not art, science, philosophy, and literature save the most lauded nations of the ancient world? Why so rapid a degeneracy among people favored not only with a primitive revelation, but by splendid triumphs of reason and knowledge? Why did gross superstition so speedily obscure the intellect, and infamous vices so soon undermine the moral health, if man can elevate himself by his unaided strength? Why did error seemingly prove as vital as truth in all the varied forms of civilization in the ancient world? Why did even tradition fail to keep alive the knowledge of God, at least among the people?

      Now, among pagans and idolaters Abram (as he was originally called) lived until he was seventy-five. His father, Terah, was a descendant of Shem, of the eleventh generation, and the original seat of his tribe was among the mountains of Southern Armenia, north of Assyria. From thence Terah migrated to the plains of Mesopotamia, probably with the desire to share the rich pastures of the lowlands, and settled in Ur of the Chaldeans. Ur was one of the most ancient of the Chaldean cities and one of the most splendid, where arts and sciences were cultivated, where astronomers watched the heavens, poets composed hymns, and scribes stamped on clay tablets books which, according to Geikie, have in part come down to our own times. It was in this pagan city that Abram was born, and lived until the "call." His father was a worshipper of the tutelary gods of his tribe, of which he was the head; but his idolatry was not so degrading as that of the Chaldeans, who belonged to a different race from his own, being the descendants of Ham, among whom the arts and sciences had made considerable progress,–as was natural, since what we call civilization arose, it is generally supposed, in the powerful monarchies founded by Assyrian and Egyptian warriors, although it is claimed that both China and India were also great empires at this period. With the growth of cities and the power of kings idolatry increased, and the knowledge of the true God declined. From such influences it was necessary that Abram should be removed if he was to found a nation with a monotheistic belief. So, in obedience to a call from God, he left the city of his birthplace, and went toward the land of Canaan and settled in Haran, where he remained until the death of his father, who it seems had accompanied him in his wanderings, but was probably too infirm to continue the fatiguing journey. Abram, now the head of his tribe and doubtless a powerful chieftain, received another call, and with it the promise that he should be the founder of a great nation, and that in him all the families of the earth should be blessed.

      What was that call, coupled with such a magnificent and cheering promise? It was the voice of God commanding Abram to leave country and kindred and go to a country utterly unknown to him, not even indicated to him, but which in due time should be revealed to him. He is not called to repudiate idolatry, but by divine command to go to an unknown country. He must have been already a believer in the One Supreme God, or he would not have felt the command to be imperative. Unless his belief had been monotheistic, we must attribute to him a marvellous genius and striking originality of mind, together with an independence of character still more remarkable; for it requires not only original genius to soar beyond popular superstitions, but also great force of will and lofty intrepidity to break away from them,–as when Buddha renounced Brahmanism, or Socrates ridiculed the Sophists of Attica. Nothing requires more moral courage than the renunciation of a popular and generally received religious belief. It was a hard struggle for Luther to give up the ideas of the Middle Ages in reference to self-expiation. It is exceedingly rare for any one to be emancipated from the tyranny of prevailing dogmas.

      So, if Abram was not divinely instructed in a way that implies supernatural illumination, he must have been the most remarkable sage of all antiquity to found a religion never abrogated by succeeding revelations, which has lasted from his time to ours, and is to-day embraced by so large a part of the human race, including Christians, Mohammedans, and Jews. Abram must have been more gifted than the whole school of Ionian philosophers united, from Thales downward, since after three hundred years of speculation and lofty inquiries they only arrived at the truth that the being who controls the universe must be intelligent. Even Socrates, Plato, and Cicero–the most gifted men of classical antiquity–had very indefinite notions of the unity and personality of God, while Abram distinctly recognized this great truth even amid universal idolatry and a degrading polytheism.

      Yet the Bible recognizes in Abram moral rather than intellectual greatness. He was distinguished for his faith, and a faith so exalted and pure that it was accounted unto him for righteousness. His faith in God was so profound that it was followed by unhesitating obedience to God's commands. He was ready to go wherever he was sent, instantly, without conditions or remonstrance.

      In obedience to the divine voice then, Abram, after the death of his father Terah, passed through the land of Canaan unto Sichem, or Shechem, afterward a city of Samaria. He then went still farther south, and pitched his tent on a mountain having Bethel on the west and Hai on the east, and there he built an altar unto the Lord. After this it would appear that he proceeded still farther to the south, probably near the northern part of Idumaea.

      Wherever Abram journeyed he found the Canaanites–descendants of Ham–petty tribes or nations, governed by kings no