Beacon Lights of History, Volume 02: Jewish Heroes and Prophets. John Lord
to the first, it seemed impossible that Abram should have issue through his wife Sarah, she being ninety years of age, and he ninety-nine or one hundred. The very idea of so strange a thing caused Sarah to laugh incredulously, and it is recorded in the seventeenth chapter of Genesis that Abram also fell on his face and laughed, saying in his heart, "Shall a son be born unto him that is one hundred years old?" Evidently he at first received the promise with some incredulity. He could leave Ur of the Chaldees by divine command,–this was an act of obedience; but he did not fully believe in what seemed to be against natural law, which would be a sort of faith without evidence, blind, against reason. He requires some sign from God. "Whereby," said he, "shall I know that I shall inherit it,"–that is Canaan,–"and that my seed shall be in number as the stars of heaven?" Then followed the renewal of the covenant; and, according to the frequent custom of the times, when covenants were made between individual men, Abram took a new name: "And God talked with him, saying, As for me, behold my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name be any more Abram [Father of Elevation] but thy name shall be Abraham [Father of a Multitude], for a father of many nations have I made thee." We observe that the covenant was repeatedly renewed; in connection with which was the rite of circumcision, which Abraham and his posterity, and even his servants, were required scrupulously to observe, and which it would appear he unreluctantly did observe as an important condition of the covenant. Why this rite was so imperatively commanded we do not know, neither can we understand why it was so indissolubly connected with the covenant between God and Abraham. We only know that it was piously kept, not only by Abraham himself, but by his descendants from generation to generation, and became one of the distinctive marks and peculiarities of the Jewish nation,–the sign of the promise that in Abraham all the families of the earth should be blessed,–a promise fulfilled even in the patriarchal monotheism of Arabia, the distant tribes of which, under Mohammed, accepted the One Supreme God.
A still more serious test of the faith of Abraham was the sacrifice of Isaac, on whose life all his hopes naturally rested. We are told that God "tempted," or tested, the obedient faith of Abraham, by suggesting to him that it was his duty to sacrifice that only son as a burnt-offering, to prove how utterly he trusted the Lord's promise; for if Isaac were cut off, where was another legitimate heir to be found? Abraham was then one hundred and twenty years old, and his wife was one hundred and ten. Moreover, on principles of reason why should such a sacrifice be demanded? It was not only apparently against reason, but against nature, against every sacred instinct, against humanity, even an act of cruelty,–yea, more, a crime, since it was homicide, without any seeming necessity. Besides, everybody has a right to his own life, unless he has forfeited it by crime against society. Isaac was a gentle, harmless, interesting youth of twenty, and what right, by any human standard, had Abraham to take his life? It is true that by patriarchal customs and laws Isaac belonged to Abraham as much as if he were a slave or an animal. He had the Oriental right to do with his son as he pleased. The head of a family had not only absolute control over wife and children, but the power of life and death. And this absolute power was not exercised alone by Semitic races, but also by the Aryan in their original settlements, in Greece and Italy, as well as in Northern India. All the early institutions of society recognized this paternal right. Hence the moral sense of Abraham was not apparently shocked at the command of God, since his son was his absolute property. Even Isaac made no resistance, since he knew that Abraham had a right to his life.
Moreover, we should remember that sacrifices to all objects of worship formed the basis of all the religious rites of the ancient world, in all periods of its history. Human sacrifices were offered in India at the very period when Abraham was a wanderer in Palestine; and though human nature ultimately revolted from this cruelty, the sacrifice of substitute-animals continued from generation to generation as oblations to the gods, and is still continued by Brahminical priests. In China, in Egypt, in Assyria, in Greece, no religious rites were perfected without sacrifices. Even in the Mosaic ritual, sacrifices by the priests formed no inconsiderable part of worship. Not until the time of Isaiah was it said that God took no delight in burnt offerings,–that the real sacrifices which He requires are a broken and a contrite heart. Nor were the Jews finally emancipated from sacrificial rites until Christ himself made his own body an offering for the sins of the world, and in God's providence the Romans destroyed their temple and scattered their nation. In antiquity there was no objective worship of the Deity without sacrificial rites, and when these were omitted or despised there was atheism,–as in the case of Buddha, who taught morals rather than religion. Perhaps the oldest and most prevalent religious idea of antiquity was the necessity of propitiatory sacrifice,–generally of animals, though in remotest ages the offering of the fruits of the earth.2
The inquiry might here arise, whether in our times anything would justify a man in committing a homicide on an innocent person. Would he not be called a fanatic? If so, we may infer that morality–the proper conduct of men as regards one another in social relations–is better understood among us than it was among the patriarchs four thousand years ago; and hence, that as nations advance in civilization they have a more enlightened sense of duty, and practically a higher morality. Men in patriarchal times may have committed what we regard as crimes, while their ordinary lives were more virtuous than ours. And if so, should we not be lenient to immoralities and crimes committed in darker ages, if the ordinary current of men's lives was lofty and religious? On this principle we should be slow to denounce Christian people who formerly held slaves without remorse, when this sin did not shock the age in which they lived, and was not discrepant with prevailing ideas as to right and wrong. It is clear that in patriarchal times men had, according to universally accepted ideas, the power of life and death over their families, which it would be absurd and wicked to claim in our day, with our increased light as to moral distinctions. Hence, on the command of God to slay his son, Abraham had no scruples on the ground of morality; that is, he did not feel that it was wrong to take his son's life if God commanded him to do so, any more than it would be wrong, if required, to slay a slave or an animal, since both were alike his property. Had he entertained more enlightened views as to the sacredness of life, he might have felt differently. With his views, God's command did not clash with his conscience.
Still, the sacrifice of Isaac was a terrible shock to Abraham's paternal affection. The anguish of his soul was none the less, whether he had the right of life and death or not. He was required to part with the dearest thing he had on earth, in whom was bound up his earthly happiness. What had he to live for, but Isaac? He doubtless loved this child of his old age with exceeding tenderness, devotion, and intensity; and what was perhaps still more weighty, in that day of polygamous households, than mere paternal affection, with Isaac were identified all the hopes and promises which had been held out to Abraham by God himself of becoming the father of a mighty and favored race. His affection as a father was strained to its utmost tension, but yet more was his faith in being the progenitor of offspring that should inherit the land of Canaan. Nevertheless, at God's command he was willing to make the sacrifice, "accounting that God is able to raise up, even from the dead." Was there ever such a supreme act of obedience in the history of our race? Has there ever been from his time to ours such a transcendent manifestation of faith? By reason Abraham saw the foundation of his hopes utterly swept away; and yet his faith towers above reason, and he feels that the divine promises in some way will be fulfilled. Did any man of genius ever conceive such an illustration of blended piety and obedience? Has dramatic poetry ever created such a display of conflicting emotions? Is it possible for a human being to transcend so mighty a sacrifice, and all by the power of faith? Let those philosophers and theologians who aspire to define faith, and vainly try to reconcile it with reason, learn modesty and wisdom from the lesson of Abraham, who is its great exponent, and be content with the definition of Paul, himself, that it is "the substance of things hoped for, the evidence of things not seen;" that reason was in Abraham's case subordinate to a loftier and grander principle,–even a firm conviction, which nothing could shake, of the accomplishment of an end against all probabilities and mortal calculations, resting solely on a divine promise.
Another remarkable thing about that memorable sacrifice is, that Abraham does not expostulate or hesitate, but calmly and resolutely prepares for the slaughter of the innocent and unresisting victim, suppressing all the while his feelings as a father in obedience and love to the Sovereign of heaven and earth, whose will is his supreme law.
"And
Dr. Trumbull has made a learned and ingenious argument in his "Blood Covenant" to show that sacrifices were not to propitiate the deity, but to bring about a closer Spiritual union between the soul and God; that the blood covenant was a covenant of friendship and love among all primitive peoples.