What Abram feared came to pass. It is quite in accordance with what we know of Egyptian customs, that news of the arrival of an illustrious stranger should be at once carried to the king. There were officers stationed at the frontiers whose duty it was to notify all such events, and we still possess some of the reports made under similar circumstances. So the princes received intelligence of the coming of this great sheikh with his beautiful sister, and "the woman was taken into Pharaoh's house," with a view to honourable marriage in due course of time. Large presents were made to her so-called brother, by way of securing his good-will in the transaction, and, according to the customs of the country, purchasing the bride. Though certain carping critics have asserted that some of the animals mentioned among the presents were not then known in Egypt, further research has proved the accuracy of the Biblical record. The account names sheep, oxen, asses, and camels; and though the last-named animals are not found represented on the early monuments, it is impossible that they could have been unknown, as they have always been used in the peninsula of Sinai, of which the Egyptians of those days were masters. Sheep, oxen, and asses were frequently pictured. The absence of the horse is more remarkable; but, besides that it would have been of little use to the patriarch, this creature is not indigenous in Egypt, and was probably a later introduction. Together with these animals Abram received a number of slaves; and the king thought that he had done all that was necessary to secure Sarai for his harem; so he took her for his wife (chap. xii. 19). But God interfered to protect her in this dilemma. The destined mother of the chosen race must be secured from this wrong. A mysterious sickness fell upon the house of Pharaoh, and impeded the proposed marriage. The king, according to Josephus (" Antiq." i. 8. 1), inquired of the priests for what cause this plague was sent, and was informed The camel is first mentioned as kamaru or kamalu in inscriptions B.C. 1300; it is figured on coins first in Hadrian's time, A.D. 130. In Assyria the two-humped camel of Bactria was known in the days of Shalmaneser, B.C. 850, and the one-humped in the age of Assur-bani-pal, B.C. 627 (Ebers, "Egypt," p. 55). Phoenician merchants seem not to have used the animal; and it was probably introduced into the Nile Valley by Arab invaders or immigrants. " 2 Birch, "Egypt," pp. 42, 63, 82. Rawlinson, Egypt and Babylon," pp. 220 ff. by them that it was inflicted because he was intending to take a married woman for his wife. Alarmed at this report, he called for Sarai, and obtained from her the truth of her relationship to Abram. It argues much for his mildness and civilized feeling that he did not more deeply resent the deception which had nearly betrayed him into the commission of a grievous crime. His rebuke is calm and dignified: "Why didst thou not tell me that she was thy wife? Why saidst thou, She is my sister? So that I took her to be my wife now therefore behold thy wife, take her, and go thy way." And he withdraws none of the presents which, under his misapprehension, he had given unto Abram; but, now that the famine in Canaan is relieved, sends him on his way, with a special charge to his servants to protect him and speed his journey. Thus the Psalmist's song is justified (Psa. cv. 13 ff.): "And they went about from nation to nation, From one kingdom to another people. How long a sojourn in Egypt was made by Abram is not recorded. It was probably only of a few months' duration. We are told only that he had become "very rich in cattle, and in silver, and in gold" (Gen. xiii. 2). According to Josephus (“Antiq." i. 8), he had gone thither not merely to share the plenty of the land, but likewise to examine the religion, and to converse with the priests on the opinions concerning God which they held; and if, as he supposed most likely, he found these unreasonable, to endeavour to teach a more excellent way. His investigation proving that the native sentiments were vain and unfounded, he used every opportunity for demonstrating the superiority of his own belief, and by the lucidity of his statements and the persuasiveness of his oratory gained the reputation of a learned philosopher, and was venerated as a prodigy of wisdom and sanctity. The Jewish historian adds, what is plainly apocryphal, that he taught the Egyptians the knowledge of the stars and arithmetic, which he had himself learned in Chaldæa. as is possible, he helped the shepherd king in maintaining his position against his rival in the upper country, this may account partly for the distinguished treatment with which he met. He If, was likewise too powerful a sheikh to be slighted or injured with impunity. So we may see that now, as ever, Egypt was a scene of trial and temptation to the chosen seed. Worldliness, covetousness, trust in the arm of flesh, or leaning to one's own understanding these were the dangers which beset the saint and out of which God mercifully delivered him. CHAPTER VI. SEPARATION. Return to Canaan-Lot separates from Abram-The Cities of the Plain-Renewal of promise at Bethel-Residence at Hebron-Description of the locality-Hittite allies. THE famine which had driven Abram into Egypt having passed away, he returned to the southern part of Canaan, whence he had set out, and by easy stages reached his old encampment at Bethel. Here preserved from danger in a foreign land, and greatly enriched in worldly wealth, he offered his thanksgiving unto the Lord, and thought for a time to have had rest. But it was not so to be. What Christ said to His followers, what is a true word to all God's servants—“In the world ye shall have tribulation;" this was indeed the experience of the patriarch. We Christians know the blessedness of affliction; Abram was learning the lesson. The occasion was this very prosperity which God had bestowed upon him. The large increase of substance in the case of Abram and his nephew necessitated a wider area of pasturage than had formerly been required. And they had not the country to themselves; it was occupied by the Canaanites and Perizzites (Gen. xiii. 7), the former dwelling in the walled towns, the latter inhabiting the woods and mountains and rustic villages. So "the land was not able to bear them." First the herdsmen of the two masters dispute; one will not give way to the other; each uphold their own lord's right to the best grazing district; each are decided against making any concession for the sake of peace. And then the principals are drawn into the quarrel, 66 and a life-long alienation might have been the consequence of this petty difference. A common interest, common trials and dangers, had united Abram and Lot together; and now their mutual prosperity threatened to cause serious estrangement. But Abram was equal to the occasion. His religion was practical; it ruled his conduct; it entered into every detail of life; it made him unselfish and complaisant. Wealth had not altered his character; his heart was as large, his sympathies were as uncontracted, as ever. He anticipated that beautiful phase of the Christian disposition which Christ inculcated (Matt. v. 39 ff.): "I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go a mile, go with him twain." He had learned the spirit which animated St. Paul when he enjoined the Corinthians not to be too eager to maintain their rights. "There is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?" (1 Cor. vi. 7). So with touching disinterestedness and self-denial he allays the rising quarrel. He says to Lot: "Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we are brethren." And then, though he was the elder, and in all respects the superior, from love of peace and in deference to his nephew's inclinations, he waives his own rights. With a noble generosity he exclaims: "Is not the whole land before thee? Separate thyself, I pray thee, from me if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left." And Lot, who had not the single-hearted faith of Abram, was already growing tired of the nomadic life; he cared not to be a stranger and a pilgrim upon earth, to dwell in tents, waiting for the time of the promise to be fulfilled. He longed for a settled home at once; and when Abram bade him choose his own way, and make his abode wherever he liked, he saw the accomplishment of his desires at hand, and proceeded immediately to carry them out. From the encampment on the east of Bethel, he looked down on a wide reach of country. On three sides, indeed, the view was not inviting to a shepherd's Stanley, "Sinai and Palestine," pp. 314, 315. |