Female Scripture Biography Volume I Part 4
If it were not Hagar's immediate intention, her language may at least be adopted to express a _constant sense of the divine omniscience_. No idea is so calculated to animate us in the discharge of duty, or to sustain us in submission to evil. In the ancient Olympic games, how must the consciousness of twenty or thirty thousand witnesses of their efforts have stimulated the Grecian combatants, ranged as they were around them in an amphitheatre, and consisting of the first magistrates of the kingdom! But how much more impressive and awful is the persuasion that the great eye of the universe is upon us in our Christian race; that the "King eternal, immortal, invisible," watches every movement, and beholds with approbation or kindles into wrath, as we persevere or draw back to perdition! He sees in solitude and in society, in the crowded city and the distant wilderness. On the one hand, he witnesses the aversion and rebellion of the wicked; on the other, he gathers the tears of penitence into his bottle, records the pet.i.tions of faith in his book, and amidst the music of angels, bends his listening ear to the sighs of the sorrowful.
Let Christians remember that they have a mighty struggle to sustain, but their resources are inexhaustible. They have to contend with the powers of darkness and the corruptions of nature. In the issue of this contest heaven and h.e.l.l are interested; the one, that you should fail; the other, that you should come off "more than conquerors." Angels are waiting on the sh.o.r.es of immortality to see the final result, and are already tuning their harps to sound your victory through the universe. The ascended Saviour addresses you from the skies: "Be thou faithful unto death, and I will give thee a crown of life."
In the preceding chapter, the occasion of Hagar's second banishment from the family of Abraham was related. During the festivities which were observed at the weaning of Isaac, her son indulged himself in profane mockery; the consequence of which was, that Sarah insisted upon the instant expulsion of mother and child. Notwithstanding Abraham's repugnance to this proceeding, he was induced to it by divine a command.
Early in the morning he dismissed Hagar and her son, with a bottle of water and some bread, with which she hastened away into the wilderness of Beersheba. This scanty supply was soon exhausted, and the unhappy fugitives became reduced to the greatest distress. What could an unprotected female do in such melancholy circ.u.mstances, but simply commit herself to the guidance of Providence, and pursue, though she knew not whither, her adventurous way? Past deliverances ought to inspire confidence in every season of suffering; and we cannot but hope that her mind was long consoled, by the recollection of the heavenly interposition which she had enjoyed sixteen years ago, in her first banishment. No resentful feelings, no irritating language is recorded; and doubtless Abraham dismissed her with as much kindness as the peculiarity of the circ.u.mstances admitted.
But behold a most tragical scene. In a few days the water is spent in the bottle. Poor Hagar pants along the solitary desert, turning hither and thither in search of some scanty supply. Not a drop of refreshment is to be found; till at length, arriving at some shrubs, she sat down with her exhausted--and, as she imagined, her _dying_ child, beneath the welcome shade. Nothing but silence and solitude reigned around her. The burning sun had scorched up every sign of vegetation. She was driven from a pious family; but she had no home, no friend, no helper! Officious kindness, which often soothes the agonies of death, was denied her. None were at hand to soothe her mind, or wipe away her tears; and her maternal heart was rent by the distracting expectation of her son's dissolution. At the very point of despair, she left Ishmael under a shrub, and retired to some distance to avoid the sight of his expiring agonies.
Who can imagine the pain of this excruciating moment, or the bitterness of the tears she shed! O what lamentations did she utter, and perhaps what self-reproaches for her undervaluation of past mercies! What regrets that she encouraged, or probably did not suppress and correct, the perverse spirit of her son!
While we pity her desperate condition, we must not apologize for her sins.
After the remarkable a.s.surances which the angel had given her on a former occasion, it was criminal unbelief in Hagar to sit down in despondency, and conclude that she and her son must inevitably perish: and yet this is but a specimen of the distrust which is too frequently manifested, even by those who profess to rely upon the promises of G.o.d. Happy for us, if, in cases of far less extremity, we have not been tempted to forget our mercies and relinquish our confidence!
The sighs of the lad were heard. An angel again appeared to his desponding mother--"What aileth thee, Hagar? Fear not, for G.o.d hath heard the voice of the lad where he is: arise, and lift up the lad, and hold him in thine hand; for I will make him a great nation." At the instant of this address, G.o.d is said to have opened her eyes, and she saw a well of water, whence she replenished the bottle, and supplied her fainting son. He revived, and afterward settled in the wilderness of Paran with his mother, and probably maintained her by the use of the bow. So wonderfully does the providence of G.o.d accomplish its predestined purposes!
This distressing circ.u.mstance in the life of Hagar was a link in a great chain of events, which were connected together by an invisible agency, and held in the divine hands. A superficial observer might see nothing in all that transpired but a curious concurrence of ordinary events. The insolence of Ishmael irritated the temper of Sarah; she procured his expulsion, and that of his mother from her household; retiring in disgrace, she narrowly escaped destruction in the wilderness, and afterward took up a casual residence in the vicinity. But if we pay a proper attention to these events, we shall view them with another eye.
Every circ.u.mstance was connected with a vast providential plan, and tended to ill.u.s.trate the power and sovereignty of G.o.d in the accomplishment of his designs. The folly of Ishmael, the conduct of Sarah, the compliance of Abraham, the various occurrences connected with the settlement in Paran, concurred to _fulfil a divine prediction_, and thus to evince the superintendence of G.o.d over all human affairs. "Surely the wrath of man shall praise thee, and the remainder of wrath wilt thou restrain."
Lot's Wife.
Chapter IV.
Delusions to which the Young in particular are exposed--Lot's erroneous Choice--Sin brings Punishment--Advantages of Lot's Wife--Her remarkable Deliverance--Her Guilt--General Causes of Apostacy traced, Fear, Love of the World, Levity of Mind, Pride--Doom of Lot's Wife.
"Judge not," said our Saviour, "according to the appearance, but judge righteous judgment." This is a maxim which, though originally uttered in vindication of his character against the reproaches of the Jews, is capable of a more extensive application.
Captivated by the fascinating exterior of the world, the prospect of temporal advantage, and diversified enjoyment, how many neglect to regulate their desires by those superior principles which Revelation inculcates, and which alone can secure substantial happiness! The young, especially suffer by this delusion. Lively in imagination, but immature in judgment; easily, and therefore frequently deceived; they are hurried into those premature determinations which cannot be corrected when they come to discover their mistakes. It is to be deeply deplored, when young persons, through refusing to listen to the dictates of wisdom or the suggestions of experienced age, precipitate themselves into misery, and sacrifice to the fleeting possessions and pleasures of this life, the higher interests of another existence. Deeming themselves privileged to disregard, if not to ridicule religion, by virtue of their age, rank, or talents; and living as though they held their present being by no precarious tenure, they trifle away their time in criminal indulgences, and "lose their own souls" by a guilty procrastination. To persons of this cla.s.s, Solomon suggests a most important truth, in the form of a sarcastic appeal--"Rejoice, O young man in thy youth, and let thy heart cheer thee in the days of thy youth; and walk in the ways of thine heart, and in the sight of thine eyes; but know thou, that for all these things G.o.d will bring thee into judgment."
There are also young persons of another description, who, though partially influenced by such motives, possess upon the whole a different character.
Their inconsistencies, although highly detrimental, result rather from temporary illusion than from radical depravity. The pa.s.sions which through grace are habitually subjugated to the yoke of reason and religion, acquire, on some occasions, a momentary ascendency; and, as the apostle describes it, "they do" that which they "allow not," and that which they "would," they "do not." They are, for a time, inveigled by their senses--their eyes are dazzled, and their minds perverted. Their mistakes both of judgment and of feeling, connect themselves, perhaps, with a long series of disasters, neither to be foreseen nor prevented. Sometimes the individual himself does not discover his error for a lapse of years; continuing under the deception, till the course of providential events awakens him from the dream of enjoyment, and successive afflictions restore him to his "right mind."
If at that unhappy moment, when Lot, regarding temporal advantages only, and forgetting his religious dangers, "lifted up his eyes and beheld all the plain of Jordan, that it was well watered every where, before the Lord destroyed Sodom and Gomorrah, even as the garden of the Lord, like the land of Egypt, as thou comest unto Zoar"--if he could have antic.i.p.ated the melancholy consequences of one false step, surely he would not have chosen the plain of Jordan for a residence, or pitched his tent towards the city of Sodom! Infinitely better had it been for him to have accompanied Abraham to Mamre, or even to have lived in a retired and desolate wilderness.
The most exalted piety does not necessarily exempt the individual who possesses it from the trials of life; but it prepares the mind for enduring and improving them. In some instances, it obviates those external calamities which befall an unG.o.dly world, supplying the means of escaping from many of the punishments and penalties which the wicked suffer; but, in all cases, it prevents that anguish which arises from the secret conviction, that the afflictions of life are the consequences of personal guilt and misconduct--sent, it is true, for their ultimate benefit; but sent in judgment, and expressive of displeasure. Sin is always pernicious.
It not only involves the impenitent in present sufferings and future wo, but inflicts even on the people of G.o.d, in proportion to the degree in which it prevails, embarra.s.sments and calamities.
If we direct our course by mere worldly considerations, however fair the prospect may seem, the luxuriant plain is likely to become overspread with confusion, and deluged with misery. In consequence of the fatal choice of Lot, he soon became a captive, then a fugitive. He lost his liberty, his peace, his possessions, and finally his dearest connexion in life, by one of those awful dispensations in which the hand of G.o.d is so visible, the punishment of sin so striking, and the lessons of divine justice so terrible. We are admonished to "remember Lot's wife;" and truly, her _advantages_, her _deliverance_, her _guilt_, and her _doom_, furnish so many subjects of instructive reflection.
The ADVANTAGES of Lot's wife were considerable. She was the nearest connection of a "just or pious man;" who though he dwelt in Sodom, the very rendezvous of all the vices, "vexed his righteous soul from day to day," with the "unlawful deeds," and "filthy conversation" of its wicked inhabitants.
Obvious and lamentable as were the defects in the character of Lot, it must, nevertheless, be admitted that he was a man of eminent piety--a piety the more conspicuous, from the circ.u.mstances in which he was placed.
His fellow citizens were inexpressibly depraved; so much so, that in all the annals of sacred and profane history, we find no parallel example.
Sodom was, in fact, one ma.s.s of pollution. High and low, rich and poor, seem to have been infected with moral contamination; and every day their excessive immoralities dared the vengeance of Heaven. Lot stood alone and unsupported, struggling against the torrent of iniquity that flowed down every street, and inundated with its filthiness the adjacent cities of the plain.
Society animates the desponding spirit amidst discouragements. It inspires diligence, quickens zeal, and strengthens against resistance. The example of the mult.i.tude often operates with pernicious influence in situations where the pious experience considerable co-operation; and considering the weakness of human nature, the force of temptation, the numerous instances of defection which occur even within the pale of the Christian church, continuance in well doing is a just cause of congratulation under any circ.u.mstances. But that this holy man should have remained steadfast and immoveable amidst the abominations of Sodom, is a proof of the confirmed stability and superior excellence of his religion. Neither promises nor threatenings, neither ridicule nor flattery could divert him from his course. He was neither to be cajoled nor coerced; but set his face like a flint, and pursued the narrow path of obedience to G.o.d with undeviating perseverance. Piety had, in fact, exalted him to a higher sphere, and, like the sun, that pursues his circuit alike through the calm or the stormy day, the obstructions which impiety seemed to throw in his path, proved nothing but cloud and vapour before his resistless progress.
It must have been a singular privilege to have sustained the intimate relationship of a _wife_ to one so excellent, and at a period, not only when immorality had acquired such an odious ascendency in the particular place of their residence, but when there was little religion in the world.
His favoured partner had every opportunity of knowing his views upon the most important religious topics, and especially of being informed or reminded of the great designs of eternal Providence respecting the future mission of our Saviour; to which bright consummation of human happiness the saints of G.o.d, in the remotest ages, look forward with confident antic.i.p.ation.
She had, besides, the best means of observing the influence of true religion upon the character. She saw him in every position, and witnessed his conduct every day. If she were no stranger to many of his imperfections, and these attach more or less to every one in the present state, she could not fail of perceiving a mighty contrast between his general deportment and spirit, and that of the guilty inhabitants of Sodom. He was not only unseduced by their example, but detested their practices; and bore a decided, if it were an unavailing, testimony against them. She must have seen that his pa.s.sions were under the regulation of principles to which _they_ were perfect strangers; and that his whole character was cast in a different mould. His fellow-citizens, indeed, possessed the advantage of his public example and judicious reproofs, although they were too base to receive any impression; but _she_ saw him at home, and had the privilege of domestic intercourse. There he presented his private and frequent devotions--there, no doubt, he erected the family altar, and day by day offered the solemn sacrifices of prayer and praise.
Upon that house the eye of G.o.d was fixed, and there his blessing descended. One voice in Sodom, discordant to the universal chorus of imprecation and blasphemy was harmonious in the ear of Heaven--one hallowed flame ascended amidst the fires of l.u.s.t--one drop of purity mingled with an ocean of wickedness!
Whether the wife of Lot were benefited by his example, or properly observant of his actions, or whether she were infected by the general contagion, it is not possible to ascertain with certainty: her subsequent conduct renders us suspicious of her having been, if not a pract.i.tioner of atrocious crimes, at least in love with the world, and dest.i.tute of real religion.
Some of the best of men have suffered this severe affliction. The chosen companions of their pilgrimage have been strangers to their religious feelings, and could cherish no kindred sympathies. Instead of proving help meets, they have been hinderances; instead of a.s.sisting, they have r.e.t.a.r.ded their journey. In some cases, this must be imputed to themselves, as their _own fault_. They have been misled by their pa.s.sions; and, in consequence of "entering into temptation," they have plunged themselves into inevitable wretchedness. This is a sin which, we should hope, is not often committed; and, as a means of prevention, we would enforce a contrary conduct by all the authority which can attach to the language of an inspired adviser. Paul exhorts us to marry "only in the Lord;" and he sustains his admonitions by irresistible argument: "Be ye not unequally yoked together with unbelievers; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel?"
There is one case, in which we must rather pity than censure this incongruous a.s.sociation. Previous to that essential change of character which is introductory to the kingdom of heaven, and which the New Testament represents as being "brought out of darkness into marvellous light," the woman and the man have, perhaps, become "equally yoked" in unbelief. At the period of their early matrimonial connection, no dissimilarity in point of religious principle existed. Both were "lovers of pleasure more than lovers of G.o.d;" and unhappily, neither of them felt the importance of securing permanent and solid enjoyment, by constructing it on the basis of genuine religion. Resembling others in the same period of youth and illusion, they embarked on the smooth and inviting surface, unaware of what storms awaited them, or what dangers lurked in the perilous sea of life. It was, morning--the scene was new--the prospect gay--and their fair horizon seemed to encircle an earthly paradise! They knew not it was a _painted_ landscape, and that "pure and undefiled religion" alone could effectually prepare them for the disappointment.
Since that period, one of this happy pair has become "a follower of G.o.d,"
the other remains "a servant of sin"--the one has discovered the paramount importance of the interest of eternity, the other has not yet learned the necessity of salvation, or the value of the soul. Now is fulfilled the prediction of Christ, "I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law; and a man's foes shall be those of _his own household_."
Let those who are thus united together by the conjugal tie, although dissimilar in character, be excited to a consideration of their respective duties. The religious party should pursue a system of conciliation and kindness, as best calculated to exemplify the excellence of religion, and _win_ the disobedient yoke-fellow; and the irreligious husband or wife should study the virtuous peculiarities, and worthy example, of the pious partner: the one being anxious to exhibit the genuine effect of religion--the other to examine with impartiality, and an unprejudiced attention, the operation of grace.
Another circ.u.mstance to which our attention is directed, in the history of Lot's wife, is her DELIVERANCE from the miraculous conflagration of Sodom.
The angelic messengers who were sent to Lot, conducted him and his family from the scene of danger. They first distinctly predicted the destruction of the city, on account of its extreme iniquity, and intimated that they were commissioned to execute this awful purpose of eternal justice. They then inquired about his relations, commanding him to bring them out of the place; but, with a spirit of infatuation too common to the impenitent, the earnest solicitations of Lot were utterly rejected, and even ridiculed.
"Up," said he, "get you out of this place, for the Lord will destroy this city! But he seemed as one that mocked unto his sons-in-law."
On the ensuing morning, at a very early hour, the two commissioned angels urged Lot to use all possible despatch in his departure, and to take with him his wife and daughters. The predestined moment was at hand; the windows of heaven were opening, and the burning tempest ready to descend.
"And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the Lord being merciful unto him; and they brought him forth, and set him without the city. And it came to pa.s.s, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed."
This narrative intimates with sufficient plainness that Lot's wife and daughters were spared for _his sake_; and that it was nothing but the impenitent obstinacy of his other family connexions, that prevented their escape. They would not listen, even though he "lingered," probably, to persuade them to accompany his flight; they must, therefore, perish. It appears that his wife and daughters also were reluctant, as the angels were obliged to take them each by the hand, and conduct them into the plain; but, _for the sake of Lot_, they were happily compelled to flee. If this woman had not been the wife, and these the daughters of a _good man_, they would have shared the tremendous fate of the other inhabitants of the city; their near connection with him, unquestionably saved their otherwise unprotected lives.
Humiliating as the sentiment may be to the enemies of religion, it is clearly deducible from this affecting narrative, and strikingly confirmed by other scriptural accounts, that righteous persons are the salt of the earth; the means, not only of preserving it from becoming an entire ma.s.s of corruption, but of averting the judgments of Heaven from others; and especially of preserving those from awful calamity, who are more immediately connected with them by the ties of consanguinity or friendship.
The escape of Lot's wife and daughters, on this disastrous occasion, was an ill.u.s.tration of the promise which had but a short time before been made to Abraham, when he was permitted to commune with Jehovah respecting the destruction of this city. Having been informed of the divine determinations, Abraham, deeply affected with the condition of his wicked neighbours, but feeling a peculiar concern for his nephew, drew near with holy boldness to inquire whether the righteous and the wicked were to be involved in the same common catastrophe; and whether, if fifty righteous persons could be found, the city might not be spared? To this he obtained full consent: upon which he ventured to limit the pious number, for whose sake all the inhabitants should be spared, to forty-five--then to forty--to thirty--to twenty--and to ten; "And the Lord said, I will not destroy it for ten's sake."
Here it is observable, that the patriarch did not request the preservation of the wicked for _their own sake_, or because of any supposed severity in the predicted punishment, but solely for the sake of the _righteous_ who might be discovered in the place. Value your connexion, then, with the people of G.o.d. To be born of pious parents, or to be situated amidst religious advantages, is an unspeakable favour. The church of Christ, especially, is a privileged spot--there celestial mercy takes her favourite walks--thither she conveys her choicest blessings--and to that sacred enclosure from the world, she extends her most powerful protection.
How many families, besides the house of Obed-edom, have been blessed "because of the ark of G.o.d!"
[Sidenote: Years before Christ, 1897.] The inspired history, in the next place, particularly points out the GUILT of Lot's wife. As soon as this favoured family had reached the suburbs, and at a moment when the rising sun shed his unclouded radiance over the devoted scene, and, consequently, indicated no approaching storm, the mighty tragedy commenced. Down came the burning sulphureous deluge upon Sodom, Gomorrah, Admah, and Zeboim; which, mingling with the bituminous soil of the valley, and blazing with inconceivable intensity, spread sudden, awful, and universal desolation.
From this horrible moment, the site of these ancient cities became converted into a lake, which, from its bituminous quality, is termed the lake _Asphalt.i.tes_, and sometimes the _Dead Sea_, from the idea that no creature can exist in its waters. [11]
During this miraculous tempest, the wife of Lot, who was now flying to Zoar, "LOOKED BACK FROM BEHIND HIM;" and in consequence, suffered an instantaneous judgment, which we shall presently have occasion to notice.
And was this the whole amount of her criminality? Was it a mere glance of the eye, for which she is become an object of execration, and a warning to all ages? Was this the single action for which she suffered?--Have we not been led to suppose, that apostacy is rather a _course of conduct_, than the perpetration of any particular crime, however atrocious? And yet does not the wife of Lot appear to have been punished as an apostate?
Beware of forming a hasty judgment, and recollect that, in some cases, a single action is an infallible criterion of a most impious character. It is the _last in a series of crimes_, although, perhaps, the only _discovered_ iniquity. The rest have been concealed by circ.u.mstances, or by artifice; and, like the apex and point of a rock piercing the surface of the deep, which indicates its immense magnitude and elevation above the bottom of the ocean, _one_ considerable act of baseness indicates the real existence of an immense acc.u.mulation of secret iniquity. Such was the character of _Judas,_ and probably of _Lot's wife_.
The recorded action in question indicated, in fact, a very complicated crime. It was a direct disobedience to an express and solemn command; and whether the command respected a mere look, or a mighty undertaking, the _principle_ which influenced the conduct, was equally censurable. We must abstain from _whatever_ is interdicted, whether it respect the tasting of fruit, as in the case of Eve, or the looking back to relinquished possessions, as in the example of Lot's wife. Unbelief was also a probable concomitant in this transgression. She might doubt the reality of the threatened destruction, or be influenced by a spirit of unhallowed curiosity: or, if she heard the descending tempest, some dread of being overtaken by it might induce her to look back. But, above all, our Lord, in commenting upon her conduct, intimates that her _heart_ lingered after the possessions she had left, and her look implied a _wish_ to return to their enjoyment.
The case of this woman is peculiarly affecting, from other considerations.
It has been already stated, she had peculiar advantages, being the wife of a righteous man--she had thus far escaped the pollutions of Sodom, and avoided its destiny--she had obeyed the voice of the celestial messenger, and was led forth under a heavenly ministration--she was in the company of the pious--partic.i.p.ated the deliverance of her husband, and was on the point of having completely escaped--Sodom was left behind--Zoar was at hand--the raging storm was desolating the devoted cities, while the bright sun of the morning lighted the fugitives on their way. Before, all was smiling! Behind, all was tempestuous!--Salvation, if they persevered!
Perdition, if they retreated or looked back!--It is written in the book of G.o.d--may it be written indelibly on every heart--"If any man draw back, my soul shall have no pleasure in him."