This was looked upon as reproachful among the Greeks and
Romans, but more particularly so among the Jews; which may be accounted
for by the constant expectation of Messiah, and the hope that every
woman had, that she might be the mother of the promised seed. This
constant hope of the speedy coming of the great “Seed of the woman”
serves also to account for many circumstances in the Old Testament
history. “Couple it,” says the Rev. J. J. Blunt, “with this
consideration, and I see the scheme of revelation, like the physical
scheme, proceeding with beautiful uniformity: a unity of plan
‘connecting,’ as it has been well said by Paley, ‘the chicken roosting
upon its perch with the spheres revolving in the firmament;’ and a unity
of plan connecting in like manner the meanest accidents of a household
with the most illustrious visions of a prophet. Abstracted from this
consideration, I see in the history of Moses details of actions, some
trifling, some even offensive, pursued at a length (when compared with
the whole) singularly disproportionate; while things which the angels
would desire to look into are passed over and forgotten. But this
principle once admitted, all is consecrated; all assumes a new aspect;
trifles, that seem at first not bigger than a man’s hand, occupy the
heavens; and wherefore Sarah laughed, for instance, at the prospect of a
son, and wherefore that laugh was rendered immortal in his name; and
wherefore the sacred historian dwells on a matter so trivial, whilst the
world and its vast concerns were lying at his feet, I can fully
understand. For then I see the hand of God shaping every thing to his
own ends, and in an event thus casual, thus easy, thus unimportant,
telling forth his mighty design of salvation to the world, and working
it up into the web of his noble prospective counsels, Gen. xxi, 6. I see
that nothing is great or little before Him who can bend to his purposes
whatever he willeth, and convert the light-hearted and thoughtless
mockery of an aged woman into an instrument of his glory, effectual as
the tongue of the seer which he touched with living coals from the
altar. Bearing this master-key in my hand, I can interpret the scenes of
domestic mirth, of domestic stratagem, or of domestic wickedness, with
which the history of Moses abounds. The Seed of the woman, that was to
bruise the serpent’s head, Gen. iii, 15, however indistinctly
understood, (and probably it was understood very indistinctly,) was the
one thing longed for in the families of old; was ‘the desire of all
nations,’ as the Prophet Haggai expressly calls it, Hag. ii, 7; and,
provided they could accomplish this desire, they (like others, when
urged by an overpowering motive) were often reckless of the means, and
rushed upon deeds which they could not defend. Then did the wife forget
her jealousy, and provoke, instead of resenting, the faithlessness of
her husband, Gen. xvi, 2; xxx, 3, 9; then did the mother forget a
parent’s part, and teach her own child treachery and deceit, Gen. xxv,
23; xxvii, 13; then did daughters turn the instincts of nature backward,
and deliberately work their own and their father’s shame, Gen. xix, 31;
then did the daughter-in-law veil her face, and court the incestuous
bed, Gen. xxxviii, 14; and to be childless, was to be a by-word, Gen.
xvi, 5; xxx, 1; and to refuse to raise up seed to a brother, was to be
spit upon, Gen. xxxviii, 26; Deut. xxv, 9; and the prospect of the
promise, like the fulfilment of it, did not send peace into families,
but a sword; and three were set against two, and two against three, Gen.
xxvii, 41; and the elder, who would be promoted unto honour, was set
against the younger, whom God would promote, Gen. iv, 5; xxvii, 41; and
national differences were engendered by it, as individuals grew into
nations, Gen. xix, 37; xxvi, 35; and even the foulest of idolatries may
be traced, perhaps, to this hallowed source; for the corruption of the
best is the worst corruption of all, Num. xxv, 1, 2, 3. It is upon this
principle of interpretation, and I know not upon what other so well,
that we may put to silence the ignorance of foolish men, who have made
those parts of the Mosaic history a stumbling-block to many, which, if
rightly understood, are the very testimony of the covenant; and a
principle which is thus extensive in its application and successful in
its results; which explains so much that is difficult, and answers so
much that is objected against, has, from this circumstance alone, strong
presumption in its favour, strong claims upon our sober regard.”
Romans, but more particularly so among the Jews; which may be accounted
for by the constant expectation of Messiah, and the hope that every
woman had, that she might be the mother of the promised seed. This
constant hope of the speedy coming of the great “Seed of the woman”
serves also to account for many circumstances in the Old Testament
history. “Couple it,” says the Rev. J. J. Blunt, “with this
consideration, and I see the scheme of revelation, like the physical
scheme, proceeding with beautiful uniformity: a unity of plan
‘connecting,’ as it has been well said by Paley, ‘the chicken roosting
upon its perch with the spheres revolving in the firmament;’ and a unity
of plan connecting in like manner the meanest accidents of a household
with the most illustrious visions of a prophet. Abstracted from this
consideration, I see in the history of Moses details of actions, some
trifling, some even offensive, pursued at a length (when compared with
the whole) singularly disproportionate; while things which the angels
would desire to look into are passed over and forgotten. But this
principle once admitted, all is consecrated; all assumes a new aspect;
trifles, that seem at first not bigger than a man’s hand, occupy the
heavens; and wherefore Sarah laughed, for instance, at the prospect of a
son, and wherefore that laugh was rendered immortal in his name; and
wherefore the sacred historian dwells on a matter so trivial, whilst the
world and its vast concerns were lying at his feet, I can fully
understand. For then I see the hand of God shaping every thing to his
own ends, and in an event thus casual, thus easy, thus unimportant,
telling forth his mighty design of salvation to the world, and working
it up into the web of his noble prospective counsels, Gen. xxi, 6. I see
that nothing is great or little before Him who can bend to his purposes
whatever he willeth, and convert the light-hearted and thoughtless
mockery of an aged woman into an instrument of his glory, effectual as
the tongue of the seer which he touched with living coals from the
altar. Bearing this master-key in my hand, I can interpret the scenes of
domestic mirth, of domestic stratagem, or of domestic wickedness, with
which the history of Moses abounds. The Seed of the woman, that was to
bruise the serpent’s head, Gen. iii, 15, however indistinctly
understood, (and probably it was understood very indistinctly,) was the
one thing longed for in the families of old; was ‘the desire of all
nations,’ as the Prophet Haggai expressly calls it, Hag. ii, 7; and,
provided they could accomplish this desire, they (like others, when
urged by an overpowering motive) were often reckless of the means, and
rushed upon deeds which they could not defend. Then did the wife forget
her jealousy, and provoke, instead of resenting, the faithlessness of
her husband, Gen. xvi, 2; xxx, 3, 9; then did the mother forget a
parent’s part, and teach her own child treachery and deceit, Gen. xxv,
23; xxvii, 13; then did daughters turn the instincts of nature backward,
and deliberately work their own and their father’s shame, Gen. xix, 31;
then did the daughter-in-law veil her face, and court the incestuous
bed, Gen. xxxviii, 14; and to be childless, was to be a by-word, Gen.
xvi, 5; xxx, 1; and to refuse to raise up seed to a brother, was to be
spit upon, Gen. xxxviii, 26; Deut. xxv, 9; and the prospect of the
promise, like the fulfilment of it, did not send peace into families,
but a sword; and three were set against two, and two against three, Gen.
xxvii, 41; and the elder, who would be promoted unto honour, was set
against the younger, whom God would promote, Gen. iv, 5; xxvii, 41; and
national differences were engendered by it, as individuals grew into
nations, Gen. xix, 37; xxvi, 35; and even the foulest of idolatries may
be traced, perhaps, to this hallowed source; for the corruption of the
best is the worst corruption of all, Num. xxv, 1, 2, 3. It is upon this
principle of interpretation, and I know not upon what other so well,
that we may put to silence the ignorance of foolish men, who have made
those parts of the Mosaic history a stumbling-block to many, which, if
rightly understood, are the very testimony of the covenant; and a
principle which is thus extensive in its application and successful in
its results; which explains so much that is difficult, and answers so
much that is objected against, has, from this circumstance alone, strong
presumption in its favour, strong claims upon our sober regard.”