God-Spell

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God-Spell

 

The Bible Story Retold

 

by W.H. Boulton

 

Published by the

 

Christadelphian A.L.S.

P.O. Box 316, Kings Norton, Birmingham,

England B30 3EA

 

© Copyright of this book belongs to the Christadelphian Auxilary Lecturing Society

 

http://www.godsaves.co.uk

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MAPS

 

Egypt, Sinai, and Southern Palestine

 

Canaan in the Times of Joshua

 

The Empire of David and Solomon

 

Assyria, Babylonia, etc

 

Palestine in the Time if Christ

 

INTRODUCTION

 

GOD-SPELL! What a strange title for a book which re-tells the story told in the Bible! It is not so strange as it seems; there is a reason for it, and that reason goes to the heart of the matter. The word “gospel” is well-known; it is part of the title of four books in the Bible, and occurs over a hundred times in the New Testament. That portion of the Bible was written in the Greek language, and its writers used the word evangellion which is represented in English by the word “gospel.” Why did the translators choose this particular word? Evangellizo means to declare good news, and evangellion, the good news itself. When the word “gospel” was selected to represent it the translators really made a happy choice, for in earlier days that word meant a good story. It should be noted that the Anglo-Saxon word for God is akin to that for good. To-day “gospel” means glad tidings, especially the good news concerning Christ, the Kingdom of God, and salvation. The second part of the word gospel is “spell,” another Anglo-Saxon word for “saying” or “story.” Thus the gospel involves the idea of God’s Story, and that is what it is desired to tell in as simple a way as possible.

 

In a very real sense the story told in the Bible is God’s Spell, or story. No one else could have told it, for it begins at a time when there was no man to write it down, and it finishes in a future which none but God could foresee.

 

The Bible is a wonderful book, and tells a wonder­ful story. Actually it tells many stories which com­bine to form a history, the greatness of which is not seen until the end is reached, and “the kingdoms of this world become the kingdom of our Lord and of His Christ.” In telling this story many thrilling incidents will have to be related; the best and the worst of men will be seen, and through it all one unchanging purpose will become apparent, begin­ning at the very beginning and ending with the introduction of “an end that will never end.”

 

May the blessing of the Almighty God, the Ruler of heaven and earth, rest upon this attempt to re­tell the wonderful story of the dealings of God with men.

 

Note: Unless otherwise shown, all Bible quotations in this book are from the Revised Version

[Resource Manager]

CONTENTS

 

INTRODUCTION

 

CHAPTER I - IN THE BEGINNING

 

CHAPTER II - FROM THE CREATION TO THE FLOOD

 

CHAPTER III - FROM THE FLOOD TO BABEL

 

CHAPTER IV - ABRAHAM AND ISAAC

 

CHAPTER V - ISAAC, JACOB AND ESAU

 

CHAPTER VI - JOSEPH AND HIS BRETHREN

 

CHAPTER VII - ISRAEL IN EGYPT

 

CHAPTER VIII - FROM THE EXODUS TO SINAI

 

CHAPTER IX - FROM SINAI TO THE DEATH OF MOSES

 

CHAPTER X - JOSHUA AND THE CONQUEST OF CANAAN

 

CHAPTER XI - THE TIMES OF THE JUDGES

 

CHAPTER XII - SAMUEL THE PROPHET

 

CHAPTER XIII - THE REIGN OF SAUL

 

CHAPTER XIV - DAVID THE KING

 

CHAPTER XV - SOLOMON THE GREAT

 

 

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CHAPTER XVI - THE DIVIDED KINGDOM THE WORK OF ELIJAH

 

CHAPTER XVII - ELISHA THE PROPHET AND DECLINE AND FALL OF ISRAEL

 

CHAPTER XVIII - FROM HEZEKIAH TO THE CAPTIVITY

 

CHAPTER XIX - THE CAPTIVITY

 

CHAPTER XX - THE RESTORATION

 

CHAPTER XXI - JESUS OF NAZARETH

 

CHAPTER XXII - THE APOSTLES

 

CHAPTER XXIII - THE LETTERS OF THE APOSTLES

 

CHAPTER XXIV - THE APOCALYPSE

 

AN EPITOME OF THE FIRST PRINCIPLES OF THE ORACLES OF GOD

[Resource Manager]

GOD-SPELL

 

CHAPTER I

 

IN THE BEGINNING

 

“IN the beginning God.” With these words the Bible story opens; they are the most important in the whole book. They centre on the truth that God is, and that He was before all things. Later He is said to be “from everlasting to everlasting.”¹ Much has been written concerning Him; long words such as omnipotent, omnipresent and omniscient have been used to describe His attributes; they simply mean that He is all-powerful, is everywhere present, and all-seeing. If the words fail to convey a full realisation of what they mean, it is only what is to be expected. God is so great that man cannot really understand Him, yet each of the three words is necessarily true. Another expression concerning Him is “of Him, and through Him, and to Him, are all things”; which means that all things come from Him, are controlled by Him, and are to be for Him.

 

From His home in heaven God spoke the words, and sent forth the power, His Spirit, by which all things were made, for “in the beginning God created the heaven and the earth.” No one knows when that took place; even if it were millions of years ago, it was “in the beginning” that this first act recorded in the Bible took place.

 

To-day these words convey more than they did in the past, for our ideas of the universe are far greater than those of our forefathers. In the heavens above so many stars are to be seen that they cannot be counted, but their number is not to be compared with the immense numbers that cannot be seen with the naked eye. Yet, however numerous, and how ever vast, they may be (and our earth is quite a pigmy compared with some of them) God created them,

 

Let there be Light

 

A long gap separates the first sentence of the story from what follows. The earth was waste and void, and all was dark. Of the time that elapsed from the beginning to the end of the darkness the story says nothing. It really commences with what has been called the vision of the creative week. The word “vision” is well chosen. No man saw the events take place, but probably some “holy man of God” was given a vision of them in retrospect so that he could record with unfailing accuracy the first chapter of the story.

 

“And God said, Let there be light.” These were wonderful words with a wonderful result, “and there was light.” The Bible is not concerned with ways and means. As the days of the vision succeeded one another the various works were revealed to the seer. He saw the separation of the waters on the earth from those above by means of a firmament, or an expanse—the atmosphere. Then the great oceans and the smaller seas were formed, and the dry land appeared, so that grass, herbs, and trees might grow. Next the sun and moon appeared and, as the story says, “He made the stars also.” Next the waters brought forth great sea monsters and fishes, and birds flew in the heavens. Then the earth brought forth cattle, beasts, and creeping things. Finally God made man in His own image, the highest form of created life on the earth.

 

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¹ Psalm 90:1-2.

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Reviewing the record it will be seen that there is an order in the events, a parallelism that may be presented thus:—

 

First Three Days.
 

1. Light
    
   
2. The firmament, or air, divides the waters.
    
   
3. Dry land and vegeta­tion.
    
   Second Three Days.
    
   
4. Sun, moon, and stars.
    
   
5. Life appears in the waters and in the air.
    
   
6. Land animals, and man.

 

The Bible uses two words in this part of its story which, though they may seem alike, are really differ­ent from each other; they are, “created” and “made.” In the account in Genesis, Creation is affirmed of three things; (a.) the heavens and the earth, (b.) the beginning of life, and (c.) man. These were entirely new beginnings; of the other things it is said that they were made, or that they were brought forth. It will be seen that the three things of which creation is affirmed represent three stages. They are inani­mate things (the heavens and the earth), living things (the animal kingdom), and human beings, capable of thought, reason, veneration, and worship. All who read these words belong to the last of these, the crown of earthly creation. It is for them to prove that they are worthy of being part of the last recorded creative act of God.

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God rested

 

Looking at the completed programme, it is said, “God saw every thing that He had made, and be­hold, it was very good.” It was good in plan, and good in nature. All that was necessary for the support of living creatures (who were living souls, for in telling the story the same word is used for soul and creature) was prepared before they appeared, and all else was made before man appeared upon the scene. When he was created he was given dominion over them all, for all had been made to minister to his requirements.

 

Two statements are made later in the Bible story which explain why God created the earth. It was not a mere whim on His part; He had a purpose in view. Isaiah states that God had formed the earth to be inhabited, and John, in the last book of the Bible, says that all things were created for God’s pleasure.² On these two sayings all the story depends, and until the earth is inhabited by a people who will give God pleasure, and nothing is opposed to His will, the story will not be finished.

 

The vision of the creative week concludes with the statement that God rested on the seventh day. He thereby instituted a principle that all can appre­ciate, the necessity of rest after toil, when quiet contemplation may follow active work.

 

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² Isa. 45:18; Rev. 4:11 (A.V.)

[Resource Manager]

CHAPTER II

 

FROM THE CREATION TO THE FLOOD

 

THE first book of the Bible story contains a number of sections called “generations.” The first of these commences a more detailed account of the creation of man. It reads thus, “The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul,” The account is interesting and import­ant. It tells what man is. So long as he breathes the breath of life he lives; if that process is stopped, he dies. No mention is made as to how long man was to live; later events decided that.

 

The man, Adam, was placed in a garden some­where in the country known as Mesopotamia, through which the rivers Euphrates and Tigris (the latter is called Hiddekel in the Bible) flow. In that garden was all that man needed; trees, plants, and flowers, provided food and beauty, pleasant to see, to taste, and to smell; there were no weeds, no thorns, no thistles. But (and there are often “buts” in life), Adam was told that there was one thing he must not do; he was not to touch a tree which was called “the tree of the knowledge of good and evil.” Concerning that God said “In the day that thou eatest thereof thou shalt surely die.”³

 

There was another special tree in the garden, the tree of life, a tree which had the property of giving life to those who partook of it.

 

In the garden Adam was alone; the birds and the beasts were good to look at, but they were not companions for him. It was not good for Adam to be alone, so one night God caused him to sleep very soundly, and whilst he was asleep God took one of his ribs and fashioned it into a woman. She was the companion he needed, one who could be a help­meet, for him. She was a joy to Adam and he named her Issha, which means taken out of man, for the man himself was called Ish as well as Adam. So the days passed pleasantly and happily, work was light and the garden beautiful.

 

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³ Hebrew: dying thou shalt die.

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The first sin

 

Owing however to one of the creatures in the garden a change took place. Among the animals was a serpent, an observant creature, who approached the woman and asked “Hath God said, Ye shall not eat of any tree of the garden?” The woman replied that they might eat of all except of the tree of know­ledge of good and evil; of which God had said, “Ye shall not eat of it, neither shall ye touch it, lest ye die.” She was not quite correct in this. “Lest ye die” implies a danger, not a certainty, whereas God had said “Thou shalt surely die.” Then the serpent went further. “Ye shall not surely die,” he said, and suggested that it was jealousy on God’s part that had caused Him to give such a command, “for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.” It was the first lie in the history of the human race, and one which people still continue to believe, telling their fellows “ye shall not surely die,” for you have immortal souls and cannot die. It is strange that people will not believe God, but insist on believing the serpent’s lie.

 

The words of the serpent appealed to the woman. She listened, she looked, and she ate, for she desired to be wise. The taste was good, so she gave to her husband, and he also ate. They found the serpent’s words to be true in one respect; they knew some­thing they had not realised before, they knew they were naked, and they were ashamed. Sin is like that, it makes those who are guilty ashamed until the sin becomes a habit, then shame is dulled. Adam and his wife did the best they could for themselves, they made clothes from fig leaves, and hid in the garden.

 

As the day drew to a close they heard the voice of God speaking to them. Adam tried to explain why he was hiding, without telling what had hap­pened. “I was afraid,” he said, “because I was naked, and I hid myself.” “Who told thee that thou wast naked?” came the reply, “Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat?” Then all the sorry story came out. Adam blamed his wife, and his wife blamed the serpent, but the simple fact was that both had disobeyed God’s command. There were three parties to the sin and three separate sentences were passed upon them. The serpent was placed under a curse and condemned to go upon its belly. It is not said what its means of locomotion were before, whatever it was its progress in the future was to be sinuous, a word strikingly suggestive of sin. The woman was told that her sorrow and conception should be multiplied, and that she should be under the dominion of her husband. The multiplication was an indica­tion of what was to follow. Sin had changed the whole outlook. The people who were to inhabit the earth when the whole creation would be for God’s pleasure, had now to be a selection from the human race. Multitudes would be quite unsuitable, so there must be a multiplication of seed in order that the chosen ones should be sufficient for the purpose in view.

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Death, the punishment

 

As for the man, the sentence was explicit. The ground was cursed, and thereafter brought forth thorns and thistles, which caused toil and “the sweat of the face” until the penalty threatened should be received, “dust thou art and unto dust shalt thou return.” There is no mistaking the character of the penalty, it was death, and “the dead know not anything.”⁴ Thus, as an apostle afterwards said, “Through one man sin entered into the world and death through sin.”⁵

 

The picture is not all dark. While God is just, He is also merciful and gracious, and He caused a ray of hope to shine through the gloom. Speaking to the serpent He said, “I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” It was a strange saying, an enigma, and probably its meaning was not very clear to Adam and his wife. Yet it suggested hope, a hope of the defeat of the seed of that which had led to sin, through a wound to the seed of the woman. As the story develops more will be heard of this hope.

 

Meanwhile other things should be noted. First of all Adam gave a new name to his wife; he called her Eve, because she was to be the mother of all living (Eve means “living”). The clothes of fig-leaves were superseded by clothes of skins. To pro­vide these, animals had to be slain and blood shed. This too is a matter that will recur as the story advances, and will be found to be of profound importance. Sin made sacrifice necessary.

 

The chapter that records man’s failure is com­pleted by the record of an important, and highly significant, event. Man had become like God in one respect, he had learned to know good and evil. But in another respect he was not like God, for he had not learned how to know the good and reject the evil as the wonderful beings called angels had done. God did not intend that a race of immortal sinners should live on the earth, so “He drove out the man; and He placed at the east of the garden of Eden the Cherubim, and the flame of a sword which turned every way, to keep the way of the tree of life.” Thus separated from the tree, the man and the woman had to face the future, to live a life of sorrow and toil, until the dying process triumphed, and they returned to the ground from which they had been taken.

 

It was a sad beginning to what might have been a great story. Everything seemed to have gone wrong. But when God is at work there can be no such thing as failure. As the God-Spell is developed in future chapters it will be seen how human failure and man’s mortality will give place to success and immortality, and how man may attain to life and incorruptibility through the “seed of the woman.”

 

When Adam and Eve left the garden of Eden to face their new life it must have been with sadness and shame. They and the earth had been changed, and the thorns and thistles which grew were sug­gestive of the change that had taken place in them­selves. There too weeds sprang up, the lusts that caused temptation. As James wrote long afterward they “were drawn away by their own lust and enticed.”⁶ No outside tempter was necessary now; temptation came from within.

 

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⁴ Ecc. 9:5.

⁵ Rom. 5:12.

⁶ James 1:14.

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Cain and Abel

 

In due time two sons were born to them, Cain and Abel. It seemed to Eve as if the prediction about the “seed” was to be accomplished and when the first of her sons was born she said, “I have gotten a man from the Lord.” She was quite wrong; the first child of a guilty pair was not the seed of the promise.

 

The years passed by, and the boys grew up; the elder tilled the ground, the younger tended the flocks. Sacrifice was already a way by which God was worshipped, and the two brought their offer­ings before the Lord. Cain brought the fruit of the ground, Abel the firstlings of his flock. Even at this early stage God must have indicated that the way of approach to Him involved the shedding of blood, for He rejected the offering of Cain, and Cain was angry. He could not show his anger towards God, so he vented it on his brother. He went with him into the field and killed him. Rage and jealousy caused the first murder. As Cain looked upon his brother, whose blood welled forth and stained the earth, he heard a voice saying, “Where is Abel, thy brother?”

 

“I know not; am I my brother’s keeper?” replied Cain.

 

“What hast thou done?” was the answer, “the voice of thy brother’s blood crieth unto Me from the ground.”

 

Remorse was useless then, and his doom was pro­nounced. The tillage of the earth was not to be for him; he was to be a fugitive and a wanderer, and a mark was set upon him to protect him from ven­geance. He left his home and journeyed eastward to a country called the land of Nod, or “wandering,” where his descendants grew into a people separate from the rest of the sons of Adam.

 

Cain’s family

 

The descendants of Cain were, from the human point of view, a go-ahead people. They followed the pursuits of cattle raising, cultivated musical arts, and learned the use of metals. But they were not the kind of people that God desired for His purposes, for though skilful and gifted, they had no desire to serve Him. The only other thing that is known about them is the Song of Lamech, who had killed a man. The song ran:

 

“Adah and Zillah, hear my voice;

Ye wives of Lamech, hearken unto my speech:

For I have slain a man for wounding me,

And a young man for bruising me;

If Cain shall be avenged sevenfold,

Truly Lamech seventy and sevenfold.”

 

There is nothing noble about this song; it speaks of blood-shedding and vengeance. After the allusion to Lamech the descendants of Cain do not appear again in the Bible story.

 

Abel being dead, and Cain rejected, the record turns to a new line of the sons of Adam, that of Seth. Centuries passed away, and nothing is known of what happened. The names of the fathers and sons in the direct line of Seth are given, and that is nearly all. Only two matters stand, out in the whole period. Enoch “walked with God; and he was not, for God took him.” He was “translated that he should not see death,” as a New Testament writer has recorded.⁷ His son was Methuselah who had the longest recorded life of any of the ante­diluvians, and died in the year of the flood. The whole period is like a great cloud in which little specks of light shine through to show that history was being made, but what that history was we do not know.

 

When the story is resumed a dreadful picture is presented. Men and women gradually forgot the past, and cared nothing for God; they only thought how they might please themselves. The “sons of God” married the “daughters of men” instead of taking women of their own class. Mighty men, bullies and tyrants, arose who sought their own glory and advantage. They were ambitious, and through their actions the earth was filled with wickedness and violence. After enduring this for a long time God determined to give men a terrible lesson.

 

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⁷ Heb. 11:5.

[Resource Manager]

Only Noah saved

 

Among the people there was one family that kept the true religion, and tried to serve God amid the corruptions of the times. It consisted of eight persons—Noah and his three sons, Shem, Ham, and Japheth, and their four wives. Like Enoch before him Noah “walked with God,” and God saved him from the calamity that came upon the world.

 

In order that he and his family might be saved, and animal life preserved in the earth, Noah was told to make an ark. It was to be about 525 feet long, 90 wide, and 50 high. In it he was to take the various kinds of beasts and birds by pairs or by sevens. It must have taken a long time to construct such a vessel, and during the whole of the period Noah was a preacher of righteousness, preaching to an unheeding world of the judgment to come. No one regarded him; the people probably looked upon him as a crank, and said that such things as he foretold never had happened and never would.

 

At last the time for the judgment arrived. Noah and his sons had finished the ark, had gathered in the animals as God had enjoined, and entered into the ark themselves. “And the Lord shut him in.” The people who had jeered at him looked on and won­dered. Then the rain began to fall as he had fore­told, earth movements took place, for “the fountains of the great deep were broken up.” Fear seized the hearts of those outside, but it was too late. The rain continued and the waters rose, until even the high hills were covered and there was no place to which the people might go to escape the flood.

 

It was the end of an era, and “the world that then was being overflowed with water perished.” Long afterwards Jesus said, “And as were the days of Noah so shall be the coming of the Son of man.”⁸

 

When the world of the ungodly had perished the rain ceased and the waters gradually subsided. Inside the ark they could tell that things had changed; there was no motion, so Noah opened the “window” of the ark to see what had happened. There was nothing to be seen but a watery waste. He let out a raven and it did not return; it found its freedom and kept it. Then Noah sent out a dove, but the dove came back, the conditions outside were not suitable for it. A week afterwards he sent out the dove again, and this time it came back with an olive leaf in its beak. The ground was dry, and Noah knew that at last he could leave the ark and renew the life he had been living before the flood, though he did not leave it until he was told by God that he might do so.

 

It was a new world that he gazed upon. The old evil days were gone; the violence of the past was ended. What would the future bring forth?

 

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⁸ 2 Pet. 3:6; Matt. 24:37.

[Resource Manager]

CHAPTER III

 

FROM THE FLOOD TO BABEL

 

WHEN Noah and his family left the ark, Noah built an altar and offered a sacrifice of thanks­giving to God for their deliverance. So deep was his gratitude that he offered of every clean beast and every clean bird. It was the one way in which he could show his thankfulness, and God accepted it; He “smelled a sweet savour,” and gave a promise that has never failed, “while the earth remaineth, seedtime and harvest, and cold and heat, and sum­mer and winter, and day and night, shall not cease.” These changes still take place, and every time day follows night, and summer succeeds winter, it is a reminder of the promise which God made that never again should there be a flood to destroy man and beast from all the earth.

 

God also gave another sign; He “set His bow in the cloud” as a reminder that He had made an “everlasting covenant” with man. To-day when the rain falls, and the heavens are cloudy, the many coloured rainbow is sometimes seen arching the heavens. It reminds those who know the Bible story, of the promise that guarantees the future of the earth, because God has made an everlasting covenant to that effect.⁹

 

After the flood Noah adopted the life of a husband­man; he planted a vineyard, and made wine from its grapes. Some years afterwards he partook too freely of the wine and became drunk. In that state he lay naked in his tent. As he lay there Canaan, the son of Ham, came in and saw his grandfather. He told his father, who also went in and looked at the old man. He in turn told Shem and Japheth. They were men of a different type; they were sorry for their father, and, walking backwards so that they should not see him, took a garment and covered him. When the effects of the wine had worn off Noah realised what had happened, and in the spirit of prophecy pronounced these words,

 

“Cursed be Canaan;

A servant of servants shall he be unto his brethren.

Blessed be the Lord, the God of Shem;

And let Canaan be his servant.

God enlarge Japheth,

And let him dwell in the tents of Shem;

And let Canaan be his servant.”

 

This is the first prophecy, though not the first promise, in the Bible; and it is a brief epitome of the main lines of the history of the world.

 

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⁹ Allusions to an “everlasting covenant” will be found in the following passages:—Gen. 17:13,19; Lev. 24:8; 2 Sam. 23:5; 1 Chron. 16:17; Psalm 105:10; Isa. 24:5; 55:3; 61:8; Jer. 32:40; Ezek. 37:26; Heb. 13:20.

[Resource Manager]

People scattered

 

More years passed by, and as the descendants of Noah increased in numbers they spread abroad. Some journeyed eastward and came to a plain in the land of Shinar, in Mesopotamia. It was a place of great fertility, with a soil that yielded abundant harvests. Here they determined to stay. They said “Let us make brick and burn them.” It was a country with practically no stone, and if they desired to live in settled communities, instead of in tents as Noah had done, they had to build with bricks.

 

Then they said, “Let us build us a city and a tower whose top may reach unto heaven, and let us make a name.” They wanted a central organiza­tion in which they could develop the arts of govern­ment. The leader in this attempt was Nimrod, a descendant of Ham, who desired to establish himself as a mighty one in the earth, like the great men who had lived before the flood. He desired to be an autocrat to rule over men for his own benefit.

 

It is probable that the tower which was built at Babel (Babylon), the beginning of Nimrod’s king­dom, was a Ziggurat, a number of which have been found among the ruins of the country. They were the religious centres of those who left the worship of the God of the Bible. They named the place Babel, or Babilu. Nimrod’s was a despotism opposed to all that was connected with the God who had delivered Noah from the waters of the flood. Such a design was altogether opposed to the purposes of God, and He took steps to thwart the aims of Nimrod and his followers.

 

It is recorded that God came down and confounded the language of the people so that they might not understand one another’s speech. It was the begin­ning of another new order of things on the earth. Hitherto the people had been a more or less united community, able to converse with one another with-out difficulty. From that time they became divided into separate peoples, each speaking its own language. They had called their city Bab-ilu, which meant the Gate of God; it has since been known as Babel, which means confusion. The confusion of tongues put an end to their efforts to make a name and to establish themselves as a strong central power. Nations and peoples began to arise and the earth was divided.

[Resource Manager]

CHAPTER IV

 

ABRAHAM AND ISAAC

 

WHEN the thread of the story is again picked up there are indications of a change in the methods of God’s dealings with men. Now that nations had developed, a man, and through him a nation descended from him, were selected to keep alive the knowledge of the true God in a world astray from Him.

 

The beginning of this new phase is laid in Ur of the Chaldees. A great deal is known about this place to-day. It was in the south of Mesopotamia, and had been a royal city, for its rulers had borne sway over the peoples around. It had lost that position and others now ruled over it. Yet it was still an important place; many of its people lived in good and comfortable houses; and it was a centre of trade and commerce.

 

Among the inhabitants of Ur was a man named Terah. He had three sons: Abram, Nahor, and Haran; and a grandson, Lot, the son of Haran. Abram’s wife was Sarai, Nahor’s wife was Milcah. Haran died early, and when Terah decided to leave Ur, Abram and Nahor, their wives, and their nephew Lot, went with him. They travelled something like a thousand miles to a city named Haran. When they reached that place Terah would go no further. There was a reason for this. At Haran the people worshipped the same gods as those who lived in Ur, and no doubt Terah felt at home among them. He was getting old, and stayed there until he died.

 

Abram was not satisfied with Haran as a home; he had left Ur for a specific reason, and that reason prevented him from settling there. He had received a divine call: “Now the Lord said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee; and I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing; and I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.” Until he arrived in the land that God had promised to show him, his wanderings could not cease. Nahor decided to stay, but as soon as his father was dead Abram continued his journey with his wife and nephew.

 

The Land of the promise

 

After they had travelled some eight hundred more miles they arrived at a place named Shechem, not far from the modern Nablus, or Samaria. When he arrived there God spoke to him again, saying, “Unto thy seed will I give this land,” and thus Abram knew that his search was over, and that he had found the land that God had promised to show him. He built an altar there on which he offered sacrifices to God.

 

Gradually he moved southward into a portion of the country called the Negeb, a dry and sterile land which in times of drought cannot supply its inhabit­ants with food and drink. Such a time came and Abram went down into Egypt. There he made a mistake. He said that Sarai was not his wife but his sister. (She was the daughter of his father but not of his mother.) Being a beautiful woman the Pharaoh of Egypt took her into his harem, but God sent a plague upon him and his house which caused him to let Sarai go. Abram had done wrong, and must have felt ashamed at what had happened, especially as Pharaoh had given him a great present of sheep, oxen, asses, and camels.

 

Abram returned to the land of Canaan and stayed near Bethel. He was now very rich, with great possessions of flocks and herds, and many servants. The scanty herbage of the district was not sufficient for his flocks and herds and those of Lot, and this caused strife between their respective herdmen. Abram wanted peace; God had promised to give him the land, yet he would not turn Lot away. So he called him and said, “Let there be no strife I pray thee, between me and thee,” and with a true nobility of mind added, “Separate thyself from me, if thou wilt take the left hand, then I will go to the right; or if thou take the right hand, then I will go to the left.”

[Resource Manager]

Abram and Lot

 

Lot looked around and saw below them the plains of Jordan. They were green and fruitful, with an abundance of food for his flocks and herds, so he elected to go into the country around Sodom and Gomorrah. Thus another separation took place, and Abram and Sarai were alone in the Promised Land. More separations were to follow in the history of the family; the whole story is one of selection and separation.

 

When Lot had left him God spoke to Abram again. “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 unto thee will I give it.” Nothing could be plainer or more specific; the whole land of Canaan was promised to Abram as his personal possession.

 

As days and years passed by God revealed to Abram more details connected with the promise. Meanwhile Lot’s choice of the district of Sodom brought him into trouble. He became associated with its people, and when an enemy from Elam and Shinar (Babylon) invaded the country he was carried away prisoner. News of the disaster reached Abram, who, gathering together all his servants, marched after the retreating army. He attacked them by night and recovered Lot and all the spoil that they had taken.

 

As he returned from this expedition he passed by Salem (Jerusalem), where he was met by Melchizedek, the king of the city and priest of God Most High. Melchizedek blessed him and received tithes from him. An important application is made of this incident in the New Testament, but that is hardly part of the story itself.¹⁰

 

The next glimpse we have of Abram relates to a most important incident in his life. He was getting anxious; God had promised him the land, and had said that his seed should possess it. At present he did not own a single foot of the land, he was an old man, and he had no child. In his anxiety Abram said, “Lord God, . . . Behold, to me Thou hast given no seed.” God told him to look up to the stars shining in the sky, and said, “So shall thy seed be.” Then Abram referred to the personal aspect of the promise, “O Lord God, whereby shall I know that I shall inherit it?” A strange thing followed. Abram was told to offer a sacrifice of a heifer, a she goat, a ram, a turtle dove and a young pigeon. He was to divide each of the animals into two halves, and place them on the altar. Then he fell asleep, and “a horror of great darkness” came over him. As he lay asleep he dreamed and saw a smoking torch passing between the parts of the divided animals. It was God’s way of indicating that he had made a covenant with Abram.¹¹ There was now a covenant of promise between God and Abram, the terms of it being that Abram should inherit the Land of Promise. He has never done so, and nothing but his resurrection from the dead will enable the covenant to be fulfilled.

 

The birth of Ishmael

 

More years passed by and Abram and Sarai still had no son. Then Sarai gave her maid, Hagar, to Abram, thinking that she might have a child by that means. Her hope was fulfilled, and Ishmael was born. He grew up to be a wild man, and though Abram was fond of him, God told him that Ishmael could not be the child of the promise. Sarai treated Hagar so harshly that she ran away, but an angel told her to return, and she remained until the real child of the promise was born.

 

Before that time came God changed Abram’s name to Abraham, and that of Sarai to Sarah. The names mean the father of a multitude, and princess respectively. On the same occasion a great addition was made to the promise, for God said, “I will give unto thee, and to thy seed after thee ... all the land of Canaan for an everlasting possession.” Thus to the assurance that he should have a resurrection from the dead there was added a promise of ever­lasting life. The covenant now involved everlasting life and an everlasting inheritance.

 

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¹⁰ See Heb. 7.

¹¹ For an illustration of the practice adopted in the making of covenants, see Jer. 34:18-19.

[Resource Manager]

Angel visitors

 

One day as Abraham sat in the door of his tent on the Plains of Mamre, three angels came to him. They looked like men, they had no wings such as are usually shown on modern pictures of angels. With true eastern hospitality Abraham ran to meet them. There was something majestic in their appear­ance, and Abraham bowed before them, requesting them to stay and partake of food. He told Sarah to make cakes of bread, while he himself killed a calf and gave it to one of his servants to prepare and cook.

 

When the preparations were complete the three men sat down to eat. As they were eating one of them said, “Where is Sarah, thy wife?”

 

“In the tent,” said Abraham.

 

“Sarah, thy wife, shall have a son,” said one of the angels.

 

Sarah laughed to herself in the tent. She was too old for such a thing to happen to her. But the angel, who was speaking for God, said, “Wherefore did Sarah laugh? . . . Is anything too hard for the Lord?”

 

Sarah was ashamed to admit that she had laughed, and said, “I laughed not.”

 

“Nay, but thou didst laugh,” replied the angel.

 

It was no use denying; God knows all that we do or say, and He knew what Sarah had done. But the statement of the angel was true, and Abraham and Sarah, though old people, far beyond the age when children were likely to be born to them, were to have a son. The promises of God cannot fail. It is recorded in the New Testament that Abraham “considered his own body, now as good as dead, and the deadness of Sarah’s womb.” yet “being fully assured that what God had promised He was able also to perform. Wherefore also it was ac­counted to him for righteousness. It is an example of the faith that is necessary if we would please God.¹²

 

The angels had other tidings to tell. After the meal was over the three supposed men rose up to continue their way, and Abraham went some dis­tance with them. They went in the direction of Sodom; where Lot and his family were living. Lot did not reside outside the city then; probably after Abraham had rescued him and the spoil of Sodom the people of the city had treated Lot with consider­able respect, and he now lived inside the city gate. He was grieved for the evil ways of the people, but he continued to live there, surrounded by their wickedness.

 

As Abraham and the three men walked along one of them told him that Sodom and the other cities of the district were to be destroyed on account of the wickedness of the inhabitants Abraham thought of Lot, and said, “Wilt thou consume the righteous with the wicked? Peradventure there be fifty righteous within the city. . . . That be far from thee to slay the righteous with the wicked. . . . Shall not the Judge of all the earth do right?” It was a great thought, and a true one, for God will never do evil to the righteous.

 

“If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes,” was the reply.

 

Abraham thought. Perhaps he had been too sanguine. Fifty was a large number, so he said again, “Peradventure there shall lack five of the fifty righteous, wilt thou destroy all the city for lack of five?”

 

“I will not destroy it if I find there forty and five,” was the reply.

 

Abraham felt encouraged. Gradually he reduced the number—to forty, thirty, twenty, ten, “I will not destroy it for ten’s sake,” was the last reply.

 

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¹² See Romans 4:19-23 and Heb. 11:6.

[Resource Manager]

The destruction of Sodom

 

Not even ten righteous people could be found in Sodom. Abraham went no further, but had he done so there were not even five. With a sad heart he returned to his tent to await the outcome of the visit of the angels to Sodom.

 

Two of them went there. They found Lot sitting in the gate of the city. He welcomed the visitors, invited them to stay the night, and prepared food for them. When it was dark the men of the city gathered round the house. They wanted to see the strangers who had come in, and abuse them. Lot was very worried, and did all he could to turn them from their purpose. It was no use; they threatened Lot himself. Suddenly the angels acted. By the powers they possessed they struck the men with dazzlings so that they could not see, while they drew Lot inside the house.

 

The angels told Lot what was to happen, and sent him to tell the men who had married his daughters. They only laughed at him; such a judgment would never overtake their beautiful city they thought, and when the time came the only ones who left Sodom were Lot, his wife and two daughters. The angels hastened them out, and told them not even to look back. “Escape to the mountains,” they said, but in response to Lot’s request they gave him permission to go to a little city named Zoar.

 

As soon as Lot and his family left Sodom the doom came. “The Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven.” Terrible clouds of smoke arose from the doomed cities, suffocating the people who were not burned in the conflagration, and spoiling the fertility of the surrounding country. From that awful judg­ment Sodom never recovered; even the site of the city is still disputed. As Lot and his family hurried away his wife looked back. She had enjoyed the bright life of Sodom, and regretted the loss of its pleasures and society. At once doom overtook her, and she became a pillar of salt.

 

Away in the distance, on the heights where he lived, Abraham stood, looking towards Sodom. The whole of the surrounding country was one mass of horrible smoke, telling of the awful doom of the place, and indicating that there had not been ten righteous men in the fated city.

 

It is not often that such catastrophes occur. Sometimes they do to show men that God cannot be mocked with impunity. Two illustrations have occurred already in the Bible story, the Flood and the destruction of Sodom and Gomorrah. Jesus referred to both of them, saying in regard to the latter, “Even as it came to pass in the days of Lot . . . after the same manner shall it be in the day when the Son of Man is revealed.”¹³ Sin and sinners must be destroyed.

 

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¹³ Luke 17:28-30.

[Resource Manager]

Isaac, the son of promise

 

When the long promised son was born he was named Isaac, which means laughter. Abraham was then one hundred years old. Isaac’s birth brought matters to a crisis in the home of Abraham and Sarah. Ishmael, who had been the only child in the household, made fun of his small brother, and Sarah determined to send him and his mother away. It was hard for Abraham, for he had grown to love Ishmael. However he complied with the desire of Sarah, and God told him that descendants of Ishmael should grow into a great, but wild, nation, a prophecy which has been abundantly fulfilled in the history of the Arabs. A little later the Bible story tells how Ishmael grew into a nation, and records the names of a number of its rulers; then they disappear from its pages because God had decreed that “in Isaac” Abraham’s seed should be called.

 

Some years later a great trial came upon Abraham. He heard God calling to him. As he listened the voice said “Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah, and offer him there for a burnt offering.” The agony of mind created by such a command must have been terrible. Was he to kill his son, the son on whom such wonderful promises depended? How could the promises be fulfilled? But there was no mistaking what the Voice had said, and Abraham determined to obey it. God had made promises which involved the resurrection of the dead; perhaps He would raise his son from the dead.

 

He started early one morning on his strange errand. Everything was prepared before he set out, even to the wood that was to be used to burn the sacrifice. For three days Abraham, Isaac, and two servants journeyed northward. They must have been days of anguished mind to Abraham. Talk must have been an agony; probably little was said on the way. The last part of the journey was per­formed by Abraham and Isaac alone, the lad carrying the wood that was to consume him, while Abraham carried the fire that was to kindle it. Suddenly Isaac said, “My father.”

 

“Here am I, my son,” said Abraham.

 

“Behold the fire and the wood, but where is the lamb for a burnt offering?”

 

Where? The troubled father could only reply, “God will provide Himself the lamb for a burnt offering, my son.”

 

At last they came to the place for the sacrifice. An altar was prepared, the wood placed upon it, then the father bound his son prior to slaying him. Like Jesus, some two thousand years afterwards, Isaac was a willing sacrifice. Then, just as Abraham was about to plunge the knife into the heart of his son, the angel of the Lord called to him out of heaven,

“Abraham.”

 

“Here am I,” he replied.

 

“Lay not thine hand upon the lad, neither do thou anything unto him; for now I know that thou fearest God, seeing that thou hast not withheld thy son, thine only son, from Me.”

 

Thus Isaac was saved from death. Looking around Abraham saw a ram caught in a thicket by its horns. Hastily loosing his son, he took the ram and offered it as a sacrifice instead of his son. Then once again a voice was heard from heaven. It said, “By Myself have I sworn, because thou hast done this thing, . . . that in blessing I will bless thee, and in multi­plying I will multiply thy seed as the stars of heaven; . . . and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed, because thou hast obeyed My voice.”

 

And so one more item was added to the covenant, and God had sworn by Himself that the promise should be performed. In those days towns had walls and gates. So long as the latter were kept, no enemy could enter the town, and the inhabitants were safe. When a conqueror sat in the gate of his enemies he was master of the city. Thus Abraham was told that his seed should be a conqueror and rule over all his enemies. There is one thing more to be noticed. The voice had said, “Thy seed shall possess the gate of his enemies.” “Seed” is in the singular number, not the plural, so that it referred to one particular individual. The New Testament shows to whom it applies, for the Apostle Paul wrote, “He saith not, And to seeds, as of many, but as of one, And to thy seed, which is Christ.”¹⁴ Thus the Bible story gets ever more interesting.

 

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¹⁴ Gal. 3:16.

[Resource Manager]

A wife for Isaac

 

More years passed by and Isaac grew up to man­hood. Sarah died, and it was necessary to bury her. Abraham had not a single foot of the promised land, and he had to buy a burying place for his wife, for he would not bury her outside the land of promise. He purchased the cave of Machpelah, with the field and the trees that were in it, for four hundred shekels of silver, and there he buried his wife.

 

Isaac grew up to be a quiet and peaceful man, who avoided strife whenever that was possible. The time came when it was necessary for him to take a wife. All around him were the women of the land, but Abraham objected to any marriage between them and his son. He called for the steward of his house and charged him to go to the old home at Haran and seek there a wife for Isaac. He was very insistent on two points; he made him swear by God not to take a wife for his son from among the Canaanites who dwelt in the land, and, not to take Isaac to the land from which he himself had come. Two principles stand out in this charge. The separation between Abraham and the people of the land was definite, and the break with the old country was equally so. There was no going back, and no affinity was to be sought with the people of Canaan. It is one of the fundamental features of the Bible story that those who are called of God must be separate from the world; in it, but not of it.

 

The steward went to the country of Mesopotamia where Nahor had remained. He prayed for God’s guidance in his quest. When he arrived there, Rebekah, the daughter of Bethuel and grand-daughter of Nahor, who was drawing water at the well, acted exactly as he had requested that the damsel might act whom God had decreed to be the wife for his master’s son. As he marvelled at the success of his mission the damsel ran to tell her mother, and her brother Laban, about the man who had spoken to her and who desired to stay with them. They gave him a great welcome, but he refused to eat with them until he had declared the purpose of his journey. As he did so they recognised that the matter was overruled of the Lord. They said, “The thing proceedeth from the Lord; we cannot speak unto thee bad or good.” Then the servant brought out his gifts for Rebekah and her mother and brother. Her father, Bethuel, was still alive, but he took no part in the matter; he was either too old, or was incapaci­tated in some way. Finally Rebekah accompanied the steward to the land of Canaan, where she became the wife of Isaac.

 

After this Abraham died; old and full of years, for he had lived 175 years. His sons Ishmael and Isaac buried him in the cave of Machpelah, near Hebron, which he had purchased. Thus he was buried in the land that had been promised to him, but of which he had not yet received a single foot breadth. It is for the future to witness the fulfilment of the promise made to him.

[Resource Manager]

CHAPTER V

 

ISAAC, JACOB AND ESAU

 

FOR a long time Isaac and Rebekah had no children, and when at last children were born, they were twins. Before their birth God told Rebekah “Two nations are in thy womb, . . . and the one people shall be stronger than the other people; and the elder shall serve the younger.” The elder was Esau, the younger was Jacob. They were very different from each other, and as they grew up the difference became more marked. Esau loved the wild life of the chase, and cared little for the higher things of life. Jacob was a “plain” man, gentle and quiet, and liked to be at home, but was very calculating where his interests were concerned. Isaac loved Esau for he liked the good things provided by his hunting, Rebekah loved Jacob.

 

When the lads grew to man’s estate an incident took place which indicated their respective charac­ters. Esau had been hunting, and came home hungry and faint. Jacob had prepared a dish of pottage and the smell of it filled Esau with a desire for food; he exclaimed “Feed me with that red, red pottage.” Jacob saw his opportunity. “Sell me this day thy birthright,” he said.

 

“I am at the point of death; and what profit shall the birthright do to me?” Esau replied.

Jacob made him swear, and Esau had his meal, rose up, and went his way.

 

What had Esau sold? what did the birthright in­volve? Remember the promises; the land, the bless-ine of Abraham’s seed, the blessing of all nations, the conqueror sitting in the gate of his enemies. All this Esau despised, and bartered it for a mess of pottage. That was why God had said “The elder shall serve the younger.”

 

A time of famine came in Canaan, and Isaac thought of going down into Egypt as Abraham had done. But God told him not to go; Canaan was his place even though he did not own any of it except a burying-place. “Sojourn in this land, and I will be with thee,” said God, “for unto thee and unto thy seed I will give all these lands; and I will estab­lish the oath which I sware unto Abraham thy father . . . and in thy seed shall all the nations of the earth be blessed.” Thus the promise made to Abraham was repeated to Isaac.

[Resource Manager]

The Blessing

 

The peaceful character of Isaac was shown in his dealings with the men of Gerar, who, on several occasions, took possession of wells which his servants had digged. In a country like the Negeb a well was a priceless possession, but Isaac submitted. Later he removed to Beersheba where Abraham had dwelt. While he was living there Isaac was very ill, and thought he was about to die. He desired to bless Esau before his death, and sent him to hunt so that he might bring some venison, and receive his blessing. Rebekah heard what was said and determined that the blessing should be given to Jacob, whom she persuaded to impersonate Esau for the occasion.

 

She took two kids from the home flocks, and by the use of flavourings, such as were usual in the country, made savoury meat for Isaac. She clothed Jacob in Esau’s garments, and covered his hands and the smooth of the neck with the skins of the kids. Thus arrayed Jacob went to his father, saying “My father.”

 

“Here am I; who art thou, my son?” asked Isaac.

 

“I am Esau, thy firstborn,” said Jacob, “sit and eat of my venison, that thy soul may bless me.”

 

Isaac was surprised. “How is it that thou hast found it so quickly, my son?” he asked.

 

Jacob was ready with an answer. “Because the Lord thy God sent me good speed,” he said.

 

Still not satisfied, Isaac said, “Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.”

 

The smell of the clothes and the roughness of the skin deceived the ailing man. “The voice is Jacob’s voice,” he said, “but the hands are the hands of Esau.” He made one more attempt. “Art thou my very son Esau?” he asked.

 

“I am,” was the reply. Then Isaac ate the meat and blessed Jacob. He gave him a blessing in all temporal things, said that he should rule over his brethren, and finished up with an expression that was included in the Abrahamic promise, “Cursed be everyone that curseth thee, and blessed be every one that blesseth thee,” but of the inheritance of the land and the blessing of the nations he said nothing. He knew that Esau had sold his birthright.

 

Scarcely had he finished when Esau returned. He too had prepared meat such as his father loved, and going in, said, “Let my father arise and eat of his son’s venison that thy soul may bless me.”

 

“Who art thou?” asked the startled old man.

 

“I am thy son, thy firstborn, Esau.”

 

Isaac trembled very exceedingly. Did he realise that he had tried to prevent the fulfilment of the prophecy that had been made before the birth of his two sons and in so doing had tried to alter the declared purpose of God? In his agitation he said, “Who then is he that hath taken venison—and I have blessed him.” Then, probably remembering the promise and the sale of the birthright, he added, “Yea, and he shall be blessed.”

 

Esau realised it all now. He cried out “Bless me, even me, also, O my father.”

 

It was too late, he could not recover the birth­right he had despised. Yet he continued, “Hast thou but one blessing, my father? bless me, even me also, O my father.”

 

Isaac did what he could. He told Esau that he should live by the sword, and that in the end he should break the yoke of his brother. But of the blessing of Abraham, and of the promises, he said nothing.

 

The incident is a painful one, and reflects no credit on any of the four parties. Isaac intended to give his blessing to the son who so lightly esteemed the blessings of the Covenant with Abraham that he sold his right for a mess of pottage. Rebekah had contrived the deception practised on her husband, and Jacob had shared in it and lied to his father. Esau was angry because he had failed to gain that which he had despised and sold.

 

Isaac did not die then, he lived for many years, but the memory of the scenes in his tent must have been a bitter one. Rebekah lost the company of the son she loved. Esau was separated from the line of the covenant development. Jacob had to flee, for Esau threatened to take his life.

[Resource Manager]

Jacob flees

 

In view of Esau’s threat Rebekah took steps to save Jacob’s life. At her suggestion he was sent to Padan-aram that he might find a wife of her kindred. In sending him away Isaac gave him another bless­ing; this time it was the blessing of the Abrahamic covenant. “God Almighty bless thee,” he said, “and make thee fruitful; and give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land of thy sojournings, which God gave unto Abraham,” For the last time a separation was made in the family, and the promise was finally fixed in the line of Abraham, Isaac, and Jacob.

 

Leaving Beersheba, Jacob went to Bethel. Weary, he lay down to rest on the open ground. As he slept he dreamed that there was a ladder, or staircase, reaching from earth to heaven, on which angels were passing up and down. At the top he saw God who spoke to him, repeating once again the promise made to Abraham. “I am the Lord, the God of Abraham thy father, and the God of Isaac; the land whereon thou liest to thee will I give it, and to thy seed; . . . and in thee and in thy seed shall all the families of the earth be blessed.” Something more was added, “I will not leave thee until I have done that which I have spoken to thee of.”

 

It was a far reaching promise. Jacob was only a man and must die. The land was to be given to him as well as to his seed. He never received it, for “he died in faith not having received the promise,”¹⁵ yet God assured him that He would not leave him until all was fulfilled. There is only one explanation, Jacob with Abraham and Isaac, must be raised from the dead to receive the fulfilment of the promise. When Jacob awoke he worshipped God, and named the place Bethel, which means the house of God.

 

Encouraged by the vision Jacob continued his journey till he came near Haran, where he enquired for his mother’s brother Laban. While he was talking with the men of the place, Rachel, Laban’s younger daughter, came to water her father’s sheep. The men told him who she was, and Jacob kissed her, telling her that he was Rebekah’s son. The news quickly spread, and Laban came and welcomed him to his house.

 

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¹⁵ Heb. 11:13.

[Resource Manager]

Working for Laban

 

At the end of a month Laban suggested that Jacob should enter into his service, and asked what wages he would accept. Rachel was very beautiful, and Jacob had fallen in love with her. He answered Laban, “I will serve thee seven years for Rachel.” Laban regarded this as a good bargain and imme­diately agreed. After the seven years, arrangements were made for the marriage. In those days customs were different from what they are to-day. At night Jacob was led to the tent where he supposed Rachel was, but when the morning came, he found that he had been deceived and had married Leah, the elder daughter. He loudly protested at the deception, but Laban told him that it was not usual to marry a younger daughter before the elder, and promised that if Jacob would agree to work for another seven years he should be given Rachel also. Thus the man who had deceived his father was himself deceived.

 

Leah had a number of children, Reuben, Simeon, Levi, and Judah, but Rachel had none. She was envious of her sister, and as she seemed incapable of bearing children, she gave her handmaid to Jacob. She bore him two sons, Dan and Naphtali. Leah also gave her handmaid to Jacob, and she had two sons, Gad and Asher. Later Leah had two more sons and a daughter, Issachar, Zebulon, and Dinah. Then at last Rachel had a son whom she named Joseph.

 

By this time Jacob was anxious to return to Canaan, and told Laban so. Laban did not want to lose him, for while Jacob had been in his service his flocks and herds had greatly increased. As before, he threw the onus on Jacob, saying “Appoint me thy wages and I will give it.” So a fresh bargain was made. All the cattle, sheep, and goats, of a certain description were to be Jacob’s, the rest were to remain the property of Laban. Under this arrange­ment Jacob’s flocks continually increased, and how­ever often Laban changed the terms of the contract the arrangement worked in Jacob’s favour.

[Resource Manager]

Jacob flees again

 

Jacob found that Laban’s sons envied him, and he determined to go away with all his possessions, taking advantage of Laban’s absence for sheep-shearing to get away. One thing marred his going, Rachel stole the images of the household gods of her father. Jacob worshipped the One God of Abraham, El Shaddai, or God Almighty. Rachel had not risen

to so pure a form of worship, she hankered after the gods, the teraphim, to which she had been accus­tomed in her father’s house. Three days later Laban heard of Jacob’s flight and hurried after him. On the way God spoke to him in a dream saying, “Take heed to thyself that thou speak not to Jacob either good or bad.” Sobered by the warning, he treated Jacob very differently from what he had intended. He expostulated with him, and then said, “Where­fore hast thou stolen my gods? “Jacob knew nothing of Rachel’s theft, and answered “With whomsoever thou findest thy gods he shall not live.” Laban searched for them but failed to find them; Rachel had hidden them in the camels’ furniture on which she sat.

 

Disappointed in his search Laban had to return without his gods, after he and Jacob had made a covenant under which neither was to pass the point where they were to hurt the other, and Jacob was not to take any other wives in place of the daughters, of Laban. In making this covenant Laban said, “No man is with us; see, God is witness, betwixt me and thee.” Yes, God sees all things, He is “all-seeing,” none can get out of His sight. Yet Laban did not whole-heartedly believe in the God of Jacob, for he said, “The God of Abraham, and the god of Nahor, the God of their father, judge betwixt us.” The word “judge” is in the plural, showing that the god worshipped by Nahor and Terah, was not the One God of Abraham.