PREVIOUS CHAPTER - NEXT CHAPTER - HELP - FB - TWITTER - GR VIDEOS - GR FORUMS - GR YOUTUBE
Isaac's Blessing obtained by Jacob deceitfully - Esau's Sorrow - Evil Consequences of their error to all the members of their family - Jacob is sent to Laban - Isaac renews and fully gives him the Blessing of Abraham (GENESIS 27-28:9)
IF there is any point on which we should anxiously be on our guard, it is that of "tempting God." We do so tempt the Lord when, listening to our own inclinations, we put once more to the question that which He has already clearly settled. Where God has decided, never let us doubt, nor lag behind. But if anything might be described as clearly settled by God, it was, surely, the calling of Jacob and the rejection of Esau. It had been expressly foretold in prophecy even before the children were born; and Esau had also afterwards proved himself wholly unfit to be the heir of the promise, first by his light-minded profanity, and next by his alliance with the Canaanites, than which nothing could have more directly run counter to the will of God, and to the purposes of the covenant. Despite these clear indications, Isaac did lag behind, reluctant to follow the direction of God. In truth, he had thrown his natural affections as a makeweight into the scale. As we shall presently show, Isaac hesitated, indeed, to allot unto Esau the spiritual part of the blessing; but what he regarded as the natural rights of the first-born appeared to him inalienable, and these he meant now formally to recognize by bestowing upon him the blessing.
A German writer aptly observes: "This is one of the most remarkable complications of life, showing in the clearest manner that a higher hand guides the threads of history, so that neither sin nor error can ultimately entangle them. Each one weaves the threads which are committed to him according to his own views and desires; but at last, when the texture is complete, we behold in it the pattern which the Master had long devised, and towards which each laborer had only contributed one or another feature." At the time of which we write Isaac was one hundred and thirty- seven years old * - an age at which his half-brother Ishmael had died, fourteen years before; and though Isaac was destined to live yet forty- three years longer (Genesis 35:28), the decay of his sight, and other infirmities, brought the thought of death very near to him.
* The age of Isaac is thus ascertained: When Joseph stood before Pharaoh (Genesis 41:46), he was thirty years old, and hence thirty-nine when Jacob came into Egypt. But at that time Jacob was one hundred and thirty years of age (Genesis 47:9). Hence, Jacob must have been ninety-one years old when Joseph was born; and as this happened in the fourteenth year of Jacob's stay with Laban, Jacob's flight from his home must have taken place in the seventy-seventh year of his own, and the one hundred and thirty-seventh of his father Isaac's life.
Under these circumstances he resolved formally to bestow the privileges naturally belonging to the first-born upon Esau. With this, however, he coupled, as a sort of preliminary condition, that Esau should bring and prepare for him some venison. Possibly he regarded the finding of the game as a sort of providential sign, and the preparation of it as a token of affection. There would be nothing strange in this, for those who believe in God, and yet for some reason refuse implicitly to follow His directions, are always on the outlook for some "sign" to justify them in setting aside the clear intimations of His will. But Rebekah had overheard the conversation between her husband and her son. Probably she had long been apprehensive of some such event, and on the outlook for it. And now the danger seemed most pressing. Another hour, and the blessing might for ever be lost to Jacob. Humanly speaking, safety lay in quick resolution and decided action. It mattered not what were the means employed, if only the end were attained. Had not God distinctly pointed out Jacob as heir to the promises? Had not Esau proved himself utterly unfit for it, and that even before he married those Canaanitish women? She could only be fulfilling the will of God when she kept her husband from so great a wrong, and secured to her son what God had intended him to possess. Thus Rebekah probably argued in her own mind. To be sure, if she had had the faith of Abraham, who was ready on Mount Moriah to offer up his own son, believing that, if it were to be so, God was able to raise him from the dead, she would not have acted, not even felt, nor feared, as she did. But then her motives were very mixed, even though she kept the promise steadily in view, and her faith was weak and imperfect, even though she imagined herself to be carrying out the will of God. Such hours come to most of us, when it almost seems as if necessity obliged and holy wisdom prompted us to accomplish, in our own strength, that which, nevertheless, we should leave in God's hand. If once we enter on such a course, it will probably not be long before we cast to the winds any scruples about the means to be employed, so that we secure the object desired, and which possibly may seem to us in accordance with the will of God. Here also faith is the only true remedy: faith, which leaves God to carry out His own purposes, content to trust Him absolutely, and to follow Him where ever He leadeth. And God's way is never through the thicket of human cunning and devices. "He that believeth shall not make haste;" nor need he, for God will do it all for him.
In pursuance of her purpose, Rebekah proposed to Jacob to take advantage of his father's dim sight, and to personate Esau. He was to put on his brother's dress, which bore the smell of the aromatic herbs and bushes among which he was wont to hunt, and to cover his smooth skin with a kind of fur; while Rebekah would prepare a dish which his father would not be able to distinguish from the venison which Esau was to make ready for him. It is remarkable, that although Jacob at first objected, his scruples were caused rather by fear of detection than from a sense of the wrong proposed. But Rebekah quieted his misgivings, - possibly trusting, that since she was doing, as she thought, the will of God, she could not but succeed. In point of fact, Jacob found his part more difficult than he could have expected. Deceit, equivocation, and lying, repeated again and again, were required to allay the growing suspicions of the old man. At last Jacob succeeded - with what shame and remorse we can readily imagine - in diverting his father's doubts; and Isaac bestowed upon him "the blessing," and with it the birthright. But it deserves special notice, that while this blessing assigned to him both the land of Canaan and lordship over his brethren, there is in it but the faintest allusion to the great promise to Abraham. The only words which can be supposed to refer to it are these: "Cursed be every one that curseth thee, and blessed be he that blesseth thee." (Genesis 27:29) But this is manifestly very different from the blessing of Abraham, "In thee and in thy seed shall all the nations of the earth be blessed." (Genesis 22:18)
It is clear that Isaac imagined he had blessed Esau, and that he did not dare confer upon him the spiritual privileges attached to the birthright. So, after all, Jacob and Rebekah did not attain that which they had sought! Jacob had scarcely left the presence of his father, when Esau entered with the venison he had prepared. If Isaac, Rebekah, and Jacob had been each wrong in their share in the transaction, Esau deserves at least equal blame. Not to speak of his previous knowledge of the will of God on this point, he disguised from his brother Jacob that he was about to obtain from his father's favor that which he had actually sold to Jacob! Surely, there was here quite as great dishonesty, cunning, and untruthfulness as on the part of Jacob. When Isaac now discovered the deceit which had been practiced upon him, he "trembled very exceedingly," but he refused to recall the blessing he had pronounced: "I have blessed him - yea, and he shall be blessed." Now, for the first time, the mist which in this matter had so long hung about Isaac's spiritual vision, seems dispelled. He sees the finger of God, who had averted the danger which his own weakness had caused. Thus, while all parties in the transaction had been in error and sin, God brought about His own purpose, and Isaac recognized this fact. Now, for the first time also, Esau obtained a glimpse of what he had really lost. We read, that "afterwards, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it diligently with tears."(Hebrews 12:17)
At his earnest entreaty for some kind of blessing, Isaac pronounced what in reality was a prophecy of the future of Edom. Translating it literally, it reads: "Behold, thy dwelling shall be without fatness of the earth, And without the dew of heaven from above."
This describes the general aspect of the sterile mountains of Edom; after which the patriarch continues, by sketching the future history of the Edomites: "But by thy sword shalt thou live, and shalt serve thy brother; Yet it shall come to pass that, as thou shakest it, thou shalt break his yoke from off thy neck."
The last sentence, it has been well remarked, refers to the varying success of the future struggles between Israel and Edom, and introduces into the blessing of Jacob an element of judgment. And when we compare the words of Isaac with the history of Israel and Edom, down to the time when Herod, the Idumean, possessed himself of the throne of David, we see how correctly the whole has been summed up in the Epistle to the Hebrews (11:20): "By faith Isaac blessed Jacob and Esau concerning things to come."
For, that Isaac was now acting in faith, and that he discerned how, without knowing it, he had blessed, not according to his own inclination, but according to the will and purpose of God, appears from the subsequent history. It seems that Esau, full of hatred and envy, resolved to rid himself of his rival by murdering his brother, only deferring the execution of his purpose till after the death of his father, which he also believed to be near at hand. Somehow Rebekah, ever watchful, obtained tidings of this; and knowing her elder son's quick temper, which, however violent, did not long harbor anger, she resolved to send Jacob away to her brother Laban, for "a few days," as she fondly imagined, after which she would "send and fetch" him "from thence." But kindness towards her husband prompted her to keep from him Esau's murderous plan, and to plead as a reason for Jacob's temporary departure that which, no doubt, was also a strong motive in her own mind, that Jacob should marry one of her kindred. For, as she said, "If Jacob take a wife of the daughters of Heth, such as these of the daughters of the land, what good shall my life be to me?" Petulant as was her language, her reasoning was just, and Isaac knew it from painful experience of Esau's wives. And now Isaac expressly sent Jacob to Laban, to seek him a wife; and in so doing, this time consciously and wittingly, renewed the blessing which formerly had been fraudulently obtained from him. Now also the patriarch speaks clearly and unmistakably, not only reiterating the very terms of the covenant-blessing in all their fullness, but especially adding these words: "God Almighty . . . . give thee the blessing of Abraham, to thee, and to thy seed with thee." Thus Isaac's dimness of spiritual sight had at last wholly passed away. But the darkness around Esau seems to only have grown deeper and deeper. Upon learning what charge Isaac had given his son, and apparently for the first time awakening to the fact that "the daughters of Canaan pleased not Isaac* his father," he took "Mahalath, the daughter of Ishmael" as a third wife - as if he had mended matters by forming an alliance with him whom Abraham had, by God's command, "cast out!" Thus the spiritual incapacity and unfitness of Esau appeared at every step, even where he tried to act kindly and dutifully.
To conclude, by altering and adapting the language of a German writer: After this event Isaac lived other forty-three years. But he no more appears in this history. Its thread is now taken up by Jacob, on whom the promise has devolved. Scripture only records that Isaac was gathered to his fathers when one hundred and eighty years old, and full of days, and that he was buried in the cave of Machpelah by Esau and Jacob, whom he had the joy of seeing by his death-bed as reconciled brothers. When Jacob left, his father dwelt at Beersheba. The desire to be nearer to his father's burying-place may have been the ground of his later settlement in Mamre, where he died. (Genesis 35:27-29) Rebekah, who at parting had so confidently promised to let Jacob know whenever Esau's anger was appeased, may have died even before her favorite son returned to Canaan. At any rate the promised message was never delivered, nor is her name mentioned on Jacob's return.