Chapter VI

THE PERMANENT VALUE AND INFLUENCE OF THE ABRAHAM NARRATIVES.

Scholars will probably never absolutely agree regarding many problems connected with Abraham. Some have gone so far as to question whether he was an historical character or not. Is the question of fundamental importance? Other writers declare it probable that a tribal sheik by the name of Abraham led one of the many nomad tribes that somewhere about the middle of the second millenium B.C. moved westward into the territory of Palestine. It is probable that popular tradition has preserved certain facts regarding his life and character. It is equally clear that the different groups of Israel's teachers have each interpreted his character and work in keeping with their distinctive ideals. Each individual narrative has an independent unity and the connection between the different accounts is far from close. Some of them aim to explain the derivation of popular names, as for example, Abraham, Isaac, and Ishmael, the sanctity of certain sacred places, as for example, Beersheba, the origin of important institutions, as for example, circumcision and the substitution of animal for human sacrifice, and the explanation of striking physical phenomena, as for example the desolate shores of the Dead Sea.

Some of these accounts, like the table of nations in Genesis 10, preserve the memory of the relationship between Israel and its neighbors. They preserve also the characteristic popular record of the early migrations which brought these peoples to Palestine, where they crystalized into the different nations that figure in the drama of Israel's history. The permanent and universal value of these stories lies, however, in the great moral principles which they vividly and effectively illustrate. The prophetic portrait of Abraham was an inspiring example to hold up before a race. The characteristics of Abraham can be traced in the ideals and character of the Israelites. They were unquestionably an important force in developing the prophet nation. He was, therefore, pre-eminently a spiritual pioneer. How far do these stories, and especially the accounts of the covenant between Jehovah and Abraham, embody the national and spiritual aspirations of the race? Are the Abraham stories of practical inspiration to the present generation? What qualities in his character are essential to the all-around man of any age? How far would the Abraham of the prophetic stories succeed, were he living in America to-day? Would he be appreciated by a majority of our citizens? Are spiritual pioneers of the type of Abraham absolutely needed in every nation and generation if the human race is to progress?

_Questions for Further Consideration_.

Are God's purposes often contrary to man's desires? Ever to man's best interests?

What qualities must every true pioneer possess?

What is the ultimate basis of all true politeness?

Who are some of the great pioneers of early American history? What were their chief contributions to their nation?

Is your own conscientious conception of your duty to be considered as God's command to you? Does he give any other command?

Does a high stage of civilization ennoble character or tend to degrade it?

_Subjects for Further Study_.

(1) Abraham in Late Jewish Tradition. Hastings, _Dict. Bib_. I, 16, 17, Ginsberg, _The Legends of the Jews_, I, pp. 185-308.

(2) The Geological History of the Dead Sea Valley. Hastings, _Dict. Bib_. I, 575-7; _Encyc. Bib_. I, 1042-6; Kent, _Bib. Geog. and Hist_., 45-54; Smith, _Hist. Geography_, 499-516.

(3) The Original Meaning of Sacrifice. _St. O. T_., IV, 238; Hastings, _Dict. Bib_. IV, 329-31; _Encyc. Bib_. IV, 4216-26; Smith, _Relig. of the Semites_, 213-43, 252-440; Gordon, _Early Traditions of Genesis_, 212-16.

(4) A Comparison of the Motives that Inspired the Migrations of the Ancestors of the Hebrews and our Pilgrim Fathers. Cheyney, _European Background of American History_; Andrews, _Colonial Self-Government_.

STUDY VI

THE POWER OF AMBITION.

JACOB, THE PERSISTENT.--Gen. 28, 10-33, 20.

_Parallel Readings_.

_Hist. Bible_ I, 101-21.
Hastings, _Dict. Bible_ II, 526-535.
_Prin. of Politics_ Ch. II.

Now as the boys grew Esau became a skilful hunter, but Jacob was a quiet man, a dweller in tents. And Isaac loved Esau--for he had a taste for game--and Rebekah loved Jacob.

Once when Jacob was preparing a stew, Esau came in from the field, and he was faint; therefore Esau said to Jacob, Let me eat quickly, I pray, some of that red food, for I am faint. (Therefore his name was called Edom, Red.) But Jacob said, Sell me first of all your birthright. And Esau replied, Alas! I am nearly dead, therefore of what use is this birthright to me? And Jacob said, Swear to me first; so he swore to him, and sold his birthright to Jacob. Then Jacob gave Esau bread and stewed lentils, and when he had eaten and drank, he rose up and went his way. Thus Esau despised his birthright.--_Hist. Bible_.

Charles Darwin when asked for the secret of his success said, "It's dogged as does it."

Oh well for him whose will is strong!
He suffers, but he will not suffer long;
He suffers, but he cannot suffer wrong:
For him nor moves the loud world's random mock,
Nor all Calamity's hugest waves confound,
Who seems a promontory of rock,
That, compasst round with turbulent sound
In middle ocean meets the surging shock,
Tempest-buffetted but citadel-crowned.
--_Tennyson_.

Life is comic or pitiful, as soon as the high ends of being fade out of sight and man becomes near-sighted and can only attend to what addresses the senses--_Emerson_.

Who rises every time he falls
Will sometime rise to stay.