Were there camels in the Middle East during Bible times?

The well-known domestic animal of the East was the gamal with one hump; the word 'bunches' in Isa. 30:6 seems to refer to the humps. Camels are very suited in their construction for the country in which they are used, their feet being especially fitted for the deserts, and their powers of endurance enabling them to travel without frequently drinking. They need as much water as other animals, but God has given them receptacles in which they stow away the water they drink, and use it as they need it. Cases have been known of a camel being killed for the sake of the water that could be found in it when its owner was dying of thirst. They feed upon the coarse and prickly shrubs of the desert.

They form an important item in Eastern riches. Job had 3,000 camels. They are used for riding as well as for beasts of burden, a lighter breed being used for riding and for carrying the mails. Gen. 24:10-64. In Isa. 21:7 we read of a 'chariot of camels.' Camels were not thus used in Palestine, but the prophecy refers to messengers coming from Babylon and there another species of camel was common, called the Bactrian Camel, with two humps; these were at times linked in pairs to rude chariots. Perhaps the same species is alluded to in Esther 8:10-14, that occurrence being also in the far East: the Hebrew word there is achashteranim. The camel was by the Levitical law an unclean animal.

The DROMEDARY may be said to be the same animal as the camel, the former name being applied to those of a lighter and more valuable breed. They are used for the same purposes as the camel. 1 Kings 4:28; Esther 8:10; Isa. 60:6; Jer. 2:23.

The wilderness of Paran was the earliest seat of Ishmael; but his posterity extended completely across the northern parts of Arabia, including the district of Sinai on the west to the Euphrates. In this district the sons of Keturah also dwelt, and thus Ishmaelites or Hagarites got mixed up with Midianites, as we may see in Gen. 37:25-28, 36, Judges 8:22-26, 1 Chron. 5:20. Nebaioth, Ishmael's firstborn, gave his name to the large region of Arabia Petraea; where Josephus places all the other sons. But this is too limited; for they settled also south of what the ancients called Nabathea or Nabateus. They bred camels, and kept sheep, as they were also merchants in aromatics and other commodities. Like other rationalists, Gibbon imputes their love of independence to their accidental locality. It was rather their wild character which availed itself of rocks and deserts; and God so acted as to suit both to His word and will. Here too the Edomites, or sons of Esau, found their place in mount Seir.

He was blessed, too, as godliness was in those days, with abundance of this world’s goods. “And there were born to him seven sons and three daughters. His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east.”

It was in the land of Egypt he was treated well for Sarah his wife's sake, (a shameful affair), and for her sake "he had sheep, and oxen, and he asses and menservants, and maidservants and she asses, and camels." (Genesis 12:16). Was Hagar the Egyptian (Genesis 16:3) who afterwards wrought such sorrow and mischief in his household, and became the mother of Ishmael — was she one of those "maidservants" given to Abraham for Sarah's sake in Egypt? It would seem very probable that such was the case.

Jacob did not delay his departure. This time he does not consult with Laban, as he had before (Gen. 30:25-26). In fact, he does not even inform him that he is leaving. His sons and his wives ride on camels (v. 17). Of course he had servants also who would be caring for the sheep. He was able to organize all his possessions to put everything in motion three days before Laban even heard of his leaving. Since Jacob had such large possessions now, there was of course some distance between him and Laban. Also the time was opportune for Jacob since Laban was occupied with the shearing of his sheep.

Jacob did not delay his departure. This time he does not consult with Laban, as he had before (ch.30:25-26). In fact, he does not even inform him that he is leaving. His sons and his wives ride on camels (v.17). Of course he had servants also who would be caring for the sheep. He was able to organize all his possessions to put everything in motion three days before Laban even heard of his leaving. Since Jacob had such large possessions now, there was of course some distance between him and Laban. Also the time was opportune for Jacob since Laban was occupied with the shearing of his sheep.

"And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that were with him. And there was set meat before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on. And he said, I am Abraham's servant. And the Lord has blessed my master greatly; and he is become great: and he has given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses. And Sarah my master's wife bare a son to my master when she was old: and to him has he given all that he has. And my master made me swear, saying, Thou shalt not take a wife to my son of the daughters of the Canaanites, in whose land I dwell: but thou shalt go to my father's house, and to my kindred, and take a wife to my son." — Gen. 24:32-38.

"And the servant took ten camels of the camels of his master, and departed; now all the treasure of his master was under his hand; and he arose and went to Aram-naharaim, to the city of Nahor." (24:10)

Eliezer, in doing this, uses instruments of a humble and imperfect, but, in his hands, effective nature — the camels: they only partially meet the requirements of God; they chew the cud, but do not fully divide the hoof. The Holy Ghost is conveyed by humble imperfect servants who have not a completely separated walk, but who nevertheless chew the true spiritual cud, and have inward resources of refreshment, which enable them to traverse the parching desert. But observe how defenceless they are! the camel has no means of protection in itself. How trackless the desert is! unless the Holy Ghost guard and guide the servants or the church, they are helpless. Would it be straining the figure for one to say that the time when their mission is being perfected is just the time when they are made to "kneel at the well?"

The sheep represents the believer as an object of protection, equally defenceless but dispensationally perfect — "clean every whit;" but there is no thought of the sheep working: the camel however is an instrument of service and therefore imperfect. The old Negro said that "the Lord could strike a straight blow with a crooked stick;" and it is to the greater glory of the Lord that He can do such wondrous work with such infirm instrumentality. It is of no particular credit to anyone to do good work with good tools; but to do good work with bad tools, what patience and wisdom are required! God is carrying on His work in the call of the bride, not by reason of the consistencies, but in spite of the inconsistencies, of His servants.

Now turn to Deut. 24:5. I have read this to show the place the church has in Christ's heart. You know the comfort Isaac had when Rebekah was brought to him (Gen. 24). It is typical of the church's presentation to Christ (Eph. 5:27). She receives all the beauty of Christ in her adornment, and she elects to go to Isaac. The camel is not a clean animal. It chews the cud, but it does not divide the hoof. The servant is a type of the office of the Holy Spirit conducting the church through the wilderness to meet the Lord. We are like the camels, we have bodies that connect us with the earth, but we have a power with us that leads us onward.