THE races which sprang from Shem come before us in the last place. This is quite independent of the respective ages of Noah's three sons. Ham, we know, is declared to be “the little” one (chap. ix. 24)—generally translated “youngest “; and chronology shows that not Shem but Japheth was the eldest. Accordingly Leeser joins Mendelssohn in the rendering of the A. V. and the margin (not the text) of the R. V. The first place assigned to Shem, in the usual formula of “Shem, Ham, and Japheth,” is due not to the order of birth, but to the spiritual purpose which gave Shem that position (chap. 5: 32, 6:10, 7:13, 9:18, 10:1). When, however, “the generations” are given in detail, Japheth's sons are enumerated first; and a similar order prevails in 1 Chron. 1. If primogeniture here in Japheth had its honor, if precocity in his rising to political place and natural power is recognized in Ham, for Shem was reserved, though named last, the honor Godward. “And to Shem also were [sons] born: he [was] father of all the sons of Eber, brother of Japheth the elder” (ver. 21).
Undoubtedly the manner of Shem's introduction is so peculiar as to arrest attention. He had descendants like the other chiefs derived from Noah. But he is specified, on the one hand as the father of all the sons of Eber, and on the other as the brother of Japheth the elder (or, great one). Of the latter enough has been said; but we may compare chap. xiv. 13, “Abram the Hebrew,” in order to understand better what seems meant. And here the LXX give ὁ περαίτης, “the passer,” as Aquila has ὁ περαίτης. This at least gives a distinctive stamp, where as only tradition does it to Eber personally.
The head of that people, above all distinguished among those who sprang from Shem, passed the Euphrates on his memorable way. As Joshua said to all the people at the close of his service, and a little before his death (24:2, 3, 12, 13), “Your fathers dwelt of old on the other side of the river, Terah the father of Abraham and the father of Nahor; and they served other gods. And I took your father Abraham from the other side of the river, and led him throughout the land of Canaan,” &c. “And now fear Jehovah and serve him in perfectness and in truth; and put away the gods which your fathers served on the other side of the river and in Egypt, and serve Jehovah. And if it seem evil unto you to serve Jehovah, choose you this day whom ye will serve; whether the gods whom your fathers that were on the other side of the river served, or the gods of the Amorite in whose land ye dwell.” Scripture thus lays a stress on that fact far beyond what it does to an ancestor who does not stand out from others in the genealogical line, save as the father of Peleg and Joktan. An important event marked Peleg's days; yet it did not concern the chosen people particularly but “the earth” at large.
That Gen. 14:13 connects Abram in the passage of the eastern river, rather than his remote ancestor Eber, seems clear; for this was the regular Gentile name given to God's people by those without, not Israel but Hebrews, as we find from the earliest to later times. And it is intelligible that a tangible fact like that event would be patent and abidingly known.
It is another question whether “all the sons of Eber” can be legitimately connected with any other person than him of whom we read in vers. 24, 25, and chap. 11:14-17, with the corresponding list in 1 Chron. 1. In Num. 24:24 we have the only other reference, I think, which can be connected with it: an early prophecy which looks on to the latter day. For there comes a Star out of Jacob, and a Scepter shall rise out of Israel, not merely to out in pieces the corners of Moab but to destroy all the sons of tumult. The great conflict of the future is contemplated, as nothing in the past quite meets all. “And ships shall come from the coasts of Chittim, and afflict Asshur, and afflict Eber; and he also shall come to destruction.” West and East and Israel shall be in collision and suffer; but as the previous word runs, “Israel doeth valiantly, and one out of Jacob shall have dominion.” That Eber is used figuratively for the Jews seems unquestionable; and that they arise to earthly supremacy, when the destroyers of the earth are destroyed and Messiah reigns, is what the prophets declare.
Herein lies the real and superior dignity of Shem. Messiah is to come of his stock; as Canaan was accursed, not Ham wholly, but Canaan; so the living oracle said, “Blessed be Jehovah the God of Shem.” This was not predicted of the elder, but “God enlarge Japheth, and let him dwell in the tents of Shem.” And so it has been. How vast in His providence the spread of that energetic race! Have they not dwelt, too, in the tents of Shem, not as mere conquerors, but, among other ways perhaps, as sharers in that blessing which was shadowed so finely in Israel's “own olive-tree.” Here in due time would be the adoption, and the glory, and the covenants, and the law-giving, and the service, and the promises, and not the fathers merely but the Son, the Messiah with a personal dignity far beyond what Israel has owned—to their own deep loss as yet.