The Marriage of Isaac - Birth of Esau and Jacob - Esau sells his Birthright - Isaac at Gerar - Esau's Marriage (GENESIS 24; 25:19-26:35)

THE sacred narrative now turns to the history of Isaac, the heir to the promises, still marking in its course the same dealings on the part of God which had characterized the life of Abraham. Viewed in connection with the Divine promises, the marriage of Isaac would necessarily appear a subject of the deepest importance to Abraham. Two things were quite firmly settled in the mind of the patriarch: Isaac must on no account take a wife from among the Canaanites around, - he must not enter into alliance with those who were to be dispossessed of the land; and Jehovah, who had so often proved a faithful God, and in obedience to whose will he now refused what might have seemed highly advantageous connections, would Himself provide a suitable partner for Isaac. These two convictions determined Abraham's conduct, as they also guided that of "his eldest servant," whom Abraham commissioned to execute his wishes, and who, in general, seems to have been deeply imbued with the spirit of his master.

Some time before (Genesis 22:20) Abraham had been informed that his brother Nahor, whom he left behind in Haran, had been blessed with numerous descendants. To him the patriarch now dispatched "his servant, the elder of his house, who ruled over all that was his" - generally supposed to have been Eliezer of Damascus (Genesis 15:2), though at that time he must, like his master, have been far advanced in years. But before departing, he made him swear by Jehovah - since this matter concerned the very essence of the covenant - to avoid every alliance with the Canaanites, and to apply to his "kindred." And when the servant put before him the possibility, that the execution of this wish might render it necessary for Isaac to return to the land whence Abraham had come, the patriarch emphatically negatived the suggestion, as equally contrary to the Divine will, while his faith anticipated no difficulty, but calmly trusted the result in God's hands. In all this Abraham had no fresh revelation from heaven; nor needed he any. He only applied to present circumstances what he had formerly received as the will of God, just as in all circumstances of life we need no fresh communication from above - only to understand and to apply the will of God as revealed to us in His holy word.

The result proved how true had been Abraham's expectations. Arrived at Haran, Abraham's servant made it a matter of prayer that God would "prosper his way," for even when in the way of God's appointment, we must seek and ask His special blessing. There, as he stood outside the city by the well to which, according to the custom of the East, the maidens would resort at even to draw water for their households, it naturally occurred to him to connect in his prayer a mark of that religious courtesy, hospitality, and kindness to which he had been accustomed in his master's house, with the kindred of Abraham, and hence with the object of his journey. His prayer was scarcely finished when the answer came. "Before he had done speaking" (Comp. Daniel 9:20, 21) Rebekah, the daughter of Bethuel, the son of Nahor, Abraham's brother, came to the well by which the stranger stood with his camels. Her appearance was exceedingly prepossessing ("the damsel was very fair to look upon"), and her bearing modest and becoming. According to the sign on which he had fixed in his own mind, he asked her for water to drink; and according to the same sign, she exceeded his request by drawing for his camels also. But even so Abraham's servant did not yield to his first impressions; only at the literality of the answer to his prayer, "the man wondering at her, held his peace, to know whether Jehovah had made his way prosperous or not."

Before asking further who her kindred were, and seeking their hospitality, he rewarded her kindness by splendid presents. But when the answers of Rebekah showed him that Jehovah had actually led him straight "to the house of his master's brethren," the man, fairly overcome by his feelings, "bowed down his head, and worshipped Jehovah."

The description of what now pursued is not only exceedingly graphic, but true to the life. It is said that Rebekah "ran and told her mother's house," that is, evidently to the female portion of the household. Next, Laban, Rebekah's brother, seeing the jewels and hearing her tale, hastens to invite the stranger with true Eastern profusion of welcome. But the terms in which Laban, partially at least an idolater, addressed Abraham's servant: "Thou blessed of Jehovah," remind us how easily the language of Abraham - in other words, religious language, is picked up by those who have really no claim to use it. The servant of Abraham, on the other hand, is quite like his master in his dignified bearing and earnestness of purpose. Before accepting hospitality at the hands of Bethuel and Laban, he will have an answer to the commission on which he has been sent, nor can persuasions or entreaty prevail on him to prolong his stay, even over the following day. With the full consent of Rebekah, the caravan returns to Canaan. Once more it is evening when the end of the journey is reached. It so happens that Isaac has "gone out to meditate in the field" - an expression which implies religious communion with God, probably in connection with this very marriage - when he meets the returning caravan. Rebekah receives her future husband with the becoming modesty of an Eastern bride, and the heart- happiness of the son of promise is secured to him in union with her whom the Lord Himself had "provided" as his wife. Isaac was at the time of his marriage forty years old.

In the quiet retirement of his old age Abraham not only witnessed the married happiness of his son, but even lived fifteen years beyond the birth of Esau and Jacob. As for Isaac, he had settled far from the busy haunts of the Canaanites, at the well Lahai-Roi a retreat suited to his quiet, retiring disposition. For twenty years the union of Isaac and Rebekah had remained unblessed with children, to indicate that here also the heir to the promises must be a gift from God granted to expectant faith. At last Jehovah listened to Isaac's "entreaty,"for his wife," or rather, literally, "over against his wife," for, as Luther strikingly remarks: "When I pray for any one, I place him right in view of my heart, and neither see nor think of anything else, but look at him alone with my soul;" and this is true of all intercessory prayer. Rebekah was now to become the mother of twin sons.

But even before their birth a sign occurred which distressed her, and induced her "to inquire of Jehovah" its meaning, though we know not in what precise manner she did this. The answer of God indicated this at least quite clearly, that of her children "the elder shall serve the younger;" that is, that, contrary to all usual expectation, the firstborn should not possess the birthright which the Divine promise had conveyed to the family of Abraham. The substitution of the younger for the elder son was indeed in accordance with God's previous dealings, but it seemed strange where the two were sons of the same parents. It is not only reasonable, but quite necessary for the understanding of the subsequent history, to believe that Rebekah communicated the result of her inquiry to her husband, and that afterwards both Esau and Jacob were also made acquainted with the fact.

This alone fully accounts for the conduct of Jacob and of his mother in seeking to appropriate the birthright, contrary to what would otherwise have been the natural arrangement. When the two children were born, the red and hairy appearance of the elder procured for him the name of Esau, or "hairy;" while the younger was called Jacob, or he "who takes hold by the heel," because "his hand took hold by Esau's heel" - a name which afterwards was adapted to mean "a supplanter,"(Genesis 27:36) since he who takes hold by the heel "trips up" the other.

The appearance of the children did not belie their character when they grew up. The wild disposition of Esau, which found occupation in the roaming life of a hunter, reminds us of Ishmael; while Jacob, gentle and domestic, sought his pleasures at home. As is so often the case, Isaac and Rebekah made favorites of the sons who had the opposite of their own disposition. The quiet, retiring Isaac preferred his bold, daring, strong, roaming elder son; while Rebekah, who was naturally energetic, felt chiefly drawn to her gentle son Jacob. Yet at bottom Esau also was weak and easily depressed, as appeared in his tears and impotent reproaches when he found himself really deprived of the blessing; while Jacob, too, like his mother, impetuous, was ever ready to take matters into his own hands. We repeat it, that all parties must at the time have been aware that, even before the birth of the children, the word of God had designated Jacob as heir of the promises. But Isaac's preference for Esau made him reluctant to fall in with the Divine arrangement; while the impetuosity of Rebekah and of Jacob prompted them to bring about in their own way the fulfillment of God's promise, instead of believingly waiting to see when and how the Lord would do it. Thus it came that Jacob, watching his opportunities, soon found occasion to take advantage of his brother. One day Esau returned from the chase "faint" with hunger. The sight of a mess of lentils, which to this day is a favorite dish in Syria and Egypt, induced him, unaccustomed and unable as he was to control the desires of the moment, to barter away his birthright for this "red" pottage. The circumstances become the more readily intelligible when we remember, besides the unbridled disposition of Esau, that, as Lightfoot has pointed out, it was a time of commencing famine in the land. For, immediately afterwards (Genesis 26:1), we read that "there was a famine in the land," greater even than that at the time of Abraham, and which compelled Isaac for a season to leave Canaan. From this event, so characteristic and decisive in his history, Esau, after the custom of the East, obtained the name of Edom, or "red," from the color of "the mess of pottage" for which he had sold his birthright.

In regard to the conduct of the two brothers in this matter, we must note, that Scripture in no way excuses nor apologizes for that of Jacob. According to its wont, it simply states the facts, and makes neither comment nor remark upon them. That it leaves to "the logic of facts;" and the terrible trials which were so soon to drive Jacob from his home, and which kept him so long a bondsman in a strange land, are themselves a sufficient Divine commentary upon the transaction. Moreover, it is very remarkable that Jacob never in his after-life appealed to his purchase of the birthright. But so far as Esau is concerned only one opinion can be entertained of his conduct. We are too apt to imagine that because Jacob wronged or took advantage of Esau, therefore Esau was right. The opposite of this is the case. When we ask ourselves what Jacob intended to purchase, or Esau to sell in the "birthright," we answer that in later times it conveyed a double share of the paternal possessions. (Deuteronomy 21:17) In patriarchal days it included "lordship" over the rest of the family, and especially succession to that spiritual blessing which through Abraham was to flow out into the world (Genesis 27:27, 29), together with possession of the land of Canaan and covenant- communion with Jehovah. (Genesis 28:4) What of these things was spiritual, we may readily believe, Esau discredited and despised, and what was temporal, but yet future, as his after conduct shows, he imagined he might still obtain either by his father's favor or by violence. But that for the momentary gratification of the lowest sensual appetites he should have been ready to barter away such unspeakably precious and holy privileges, proved him, in the language of the Epistle to the Hebrews (Hebrews 12:16), to have been "a profane person," and therefore quite unfitted to become the heir of the promises. For profanity consists in this: for the sensual gratification or amusement of the moment to give up that which is spiritual and unseen; to be careless of that which is holy, so as to snatch the present enjoyment, - in short, practically not to deem anything holy at all, if it stands in the way of present pleasure. Scripture puts it down as the bitter self-condemnation which Esau, by his conduct, pronounced upon himself: "and he did eat and drink, and rose up, and went his way; thus Esau despised his birthright."

Before farther following the history of Isaac's trials and joys, it seems desirable to make here a few general remarks, for the purpose of explaining the conduct alike of Isaac and of Jacob, and its bearing on the history of the covenant. It has been common to describe Abraham as the man of faith, Isaac as the model of patient bearing, and Jacob as the man of active working; and in the two latter cases to connect the spiritual fruits, which were the outcome of their faith, with their natural characters also. All this is quite correct; but, in our opinion, it is necessary to take a broader view of the whole matter. Let it be borne in mind, that God had both made and established His covenant with Abraham. The history of Isaac and Jacob, on the other hand, rather represents the hindrances to the covenant. These are just the same as we daily meet in our own walk of faith. They arise from opposite causes, according as in our weakness we either lag behind, or in our haste go before God. Isaac lagged behind, Jacob tried to go before God; and their history exhibits the dangers and difficulties arising from each of these causes, just as, on the other hand, God's dealings with them show how mercifully, how wisely, and yet how holily He knew to remove these hindrances out of the way, and to uproot these sins from their hearts and lives. Accordingly, we shall consider the history of Isaac and Jacob as that of the hindrances of the covenant and of their removal.