A new view of the subject opened itself to Helon’s mind, and Myron listened with great attention; Elisama continued:
“Obedience to the law presupposes three things. First, that a law is given. Secondly, that external circumstances are so disposed that the observance of the law is practicable; and, thirdly, that there be willingness to obey. The two first existed in Abraham, as perfectly as in his descendents. The third could only be formed in the people of Israel, by the events of several centuries, confirming the promises to the obedient and the threats denounced against the disobedient. Israel is at length grown wise by experience, and the time draws near, when the Messiah shall come to deliver his people from oppression, and bless all nations of the earth by means of the law. But Abraham needed no such discipline—he practised voluntary obedience.”
“By Apollo,” said Myron, “thou speakest wisely!”
“Such a man,” pursued Elisama, “do we venerate in our great progenitor. Is there any people that can produce one like him? In him every thing was united essential to that happiness which is attainable only by the law. For this reason also he received the promise from Jehovah, that in his seed all the nations of the earth should be blessed. Abraham was to become a people, and that people must attain the righteousness of Abraham. But with a people such a change must be progressive: Israel first of all received the law on Sinai, then the promised land and a temple; and only through a long course of discipline learnt to obey the law willingly. These three periods, together with the end which is yet to come, and the beginning in Abraham, form the series of Jewish history. You Greeks like to have things presented to you in such arranged and comprehensive views.”
“With good reason,” exclaimed Myron, who had all that curiosity for knowledge of every kind, which was the characteristic of his nation. “And now, my venerable Elisama, I would fain hear from thee the whole history of thy people, arranged according to the plan which thou hast traced. Ere we reach Gaza, we shall pass many an hour together, at the places of encampment, which might be so employed, agreeably to us all. You will delight in an opportunity of relating what redounds so much to the honour of your people; Helon will listen as gladly as you will relate; and I shall rejoice in an opportunity of hearing a connected narrative of your history.”
“As thou wilt, Myron,” said Elisama, “in the hope that you Greeks may also learn to value duly the chosen people of Jehovah. It is only of the history of such a people as Israel, that such an orderly developement can be made: it is necessary for this purpose that God himself should have taught us what plan of his he designs a nation to fulfil. Of Israel he declared this, even when he had no political existence; and we need only open our eyes upon his history, in order to perceive the progressive accomplishment of the promise. The Messiah, when he comes, will perhaps teach us to what purpose Greeks, Romans, and Egyptians have existed. I know not what it may be, but this I know, that theirs must be a subordinate part, and an inferior destination to that of Israel. This I tell you frankly, and you will see the proofs of it still more strongly in the history itself. Are you satisfied with it?”
“Only begin your discourse,” said Myron, “and I promise you to listen, as the Hellenic nation listened to Herodotus, when he recited his history at the Olympic games. A Greek of Athenian blood, a pupil as I boast myself to be of the Alexandrian philosophy, knows no greater pleasure than to acquire knowledge, wherever he may find it. Pythagoras travelled into the east, and Plato visited Egypt and Italy. Conversation is the life of life; and a discourse which is regularly renewed should have some fixed object, by which it may be resumed at each successive opportunity. Do us then this favour, and relate the history of your nation.”
Helon had been sitting absorbed in thought on what he had heard from his uncle. “What a noble subject,” he now exclaimed, “for our conversation on our pilgrimage to the Passover! What an excellent preparation for the momentous times which are approaching! Truly, ‘days should speak and length of years give understanding.’ How profound is the discernment of those ‘whose delight is in the law of the Lord, and who meditate upon it day and night!’ Begin then, dearest uncle, and speak of the glories of our forefathers.”
“Youths,” said Elisama, “I will not refuse your request, though ye praise me too much. I call to mind the psalm of Asaph, which I will rehearse to thee, Myron:
Give ear, O my people, to my teaching!