Genesis

NOWHERE, perhaps, is the real character of the Bible more evident than in this chapter. The story is given in all its naked simplicity, and, although no precise moral is pointed, the incidents carry their own solemn lesson to every reader. All four persons concerned with the history are portrayed without hesitation or qualification, and the narrative makes its profound impression upon the reader by its simple but significant recital of facts. It is an unpleasant picture that we have here presented to us, a family life full of jealousy and deceit. If love is not found in the home, where may we expect it? And if, in particular, jealousies are found associated with the profession of faith in God, how terrible is the revelation!

Isaac’s part in the history here recorded is sometimes overlooked, and yet it is evident that he was in large measure responsible for the sad results. In the time of old age he calls his elder son and speaks of his own approaching death, inviting his son to prepare food that he may eat, and at the same time give his elder son the parental and patriarchal blessing. There does not seem to have been any real sign of approaching death, and, as a matter of fact, Isaac lived for over forty years after this event. The hurry and secrecy which characterized his action are also suspicious, and not the least of the sad and deplorable elements is the association of old age with feasting, personal gratification, and self-will. It is perfectly clear that he knew of the purposes of God concerning his younger son (Gen 25:23), and yet here we find him endeavoring to thwart that purpose by transferring the blessing from the one for whom it was divinely designed. This partiality for Esau, combined with his own fleshly appetite, led the patriarch into grievous sin, and we cannot but observe how his action set fire to the whole train of evils that followed in the wake of his proposal.

Esau was quite ready to fall in with his father’s suggestion. He must have at once recalled the transaction with his brother whereby the birthright had been handed over to Jacob. He must also have known the divine purpose concerning him and his brother; and although his marriage with a Canaanitish woman had still further disqualified him for spiritual primogeniture, it mattered nothing so long as he could recover what he now desired to have. He realized at last the value of that which his brother had obtained from him, and he is prompt to respond to his father’s suggestion, since he sees in it the very opportunity of regaining the lost birthright.

We have now to observe with equal care the part played by Rebekah. Isaac had evidently not counted on his wife’s overhearing his proposal to Esau, nor had he thought of the possibility of her astuteness vanquishing his plot. It is necessary that we should be perfectly clear about Rebekah’s part in this transaction. Her object was to preserve for Jacob the blessing that God intended for him. Her design, therefore, was perfectly legitimate, and there can be very little doubt that it was inspired by a truly religious motive. She thought that the purpose of God was in danger, and that there was no other way of preventing a great wrong being done. It was a crisis in her life and in that of Jacob, and she was prepared to go the entire length of enduring the Divine curse so long as her favorite son could retain the blessing that God intended for him. Yet when all this is said, and it should be continually borne in mind, the sin of Rebekah’s act was utterly inexcusable. We may account for it, but we cannot justify it. She was one of those who take upon themselves to regard God as unable to carry out His own purposes, thinking that either He has forgotten, or else that His will can really be frustrated by human craft and sin. And so she dared to do this remarkably bold thing. She proved herself to be quite as clever as Isaac and Esau.

Jacob’s compliance was not immediate and hearty, for he evidently perceived the very real risk that he was running (Gen 27:12). He also saw the sin of it in the sight of God, and feared lest after all he should bring upon himself the Divine curse instead of the Divine blessing. Yet, influenced and overpowered by the stronger nature of the mother, he at length accepted the responsibility for this act, and proceeded to carry out his mother’s plans.

The preparations were quickly and skillfully made, and Jacob approached his father with the food that his mother had prepared for him. The bold avowal that he was the first-born was persisted in, and his aged father entirely deceived. Lie follows lie, for Jacob had to pay the price of lies by being compelled to lie on still. Nothing in its way is more awful than this deception. We pity Jacob as the victim of his mother’s love, but we scorn and deplore his action as the violation of his conscience and the silencing of his better nature. The terrible thoroughness with which he carried out his mother’s plans is one of the most hideous features of the whole story.

The father’s benediction is now given; and although it is mainly couched in terms of temporal blessing, we see underlying it the thought of that wider influence suggested by the promise of universal blessing given to Abraham and his seed.

It was not long before the true state of affairs came out. Isaac must have been astonished at the discovery for more than one reason. He had thought doubtless that in blessing, as he considered, his elder son, he had overreached both Rebekah and Jacob, and now he finds after all that the Divine purpose has been accomplished in spite of his, own willful attempt to divert the promise from Jacob. It is, however, to Isaac’s credit that he meekly accepts the inevitable, and is now quite prepared to realize that God’s will must be done.

We are not surprised at Esau’s behavior, for we know the true character of the man. His bitter lamentation was due to the mortification he felt at being beaten. His cry of disappointment was probably, if not certainly, due to the fact that he had lost the temporal advantage of the birthright and blessing, not that he had lost the spiritual favor of God associated with it. His indignation at Jacob, like all other anger, is characterized by untruth; for whilst Jacob undoubtedly supplanted him, the taking away of the birthright was as much his own free act as it was due to Jacob’s superior cleverness. We cannot help being touched by his tearful request to his father to give him even now a blessing. He realizes, when it is too late, what has been done, and although a partial blessing is bestowed upon him it is quite beyond all possibility that things can be as he had desired them to be. Esau had despised his birthright, but, however it came about, he was evidently conscious of the value of the blessing; and when the New Testament tells us that "he found no place for repentance," it means, of course, that there was no possibility of undoing what had been accomplished. He found no way to change his father’s mind, though he sought earnestly to bring this about (Heb 12:17 -note). There is a sense in which the past is utterly irretrievable, and it is only very partially true that "we may be what we might have been."

We have been concerned mainly with the four human actors in this family drama, and we have seen how one after another was dealt with; but that which lies behind the entire narrative is the thought of the God who reigns and rules over all. What does God teach us from this whole story?

1. "Let us not do evil that good may come." (Rom 3:8 -note)

Right objects must be brought about by right means. It is one of the most remarkable features of human life in all ages that lofty purposes have been associated with the most sordid of methods, and one proof of this is found in that intolerable phrase "pious fraud." Yet clearly one of these words always contradicts the other. If a thing is pious it cannot be a fraud; if a thing is a fraud it cannot be pious. We must not convert our opponent by using untruth as an argument, we dare not win victories for Christ by any unworthy efforts. As it has been well said, the heights of gold must not be approached by steps of straw. Righteousness can never be laid aside, even though our object is yet more righteousness. In personal life, in home life, in Church life, in endeavors to win men for Christ, in missionary enterprise, in social improvement, and in everything connected with the welfare of humanity we must insist upon absolute righteousness, purity, and truth in our methods, or else we shall bring utter discredit on the cause of our Master and Lord.

2. "Be sure your sin will find you out." (Num 32:23)

This message is writ large on every line of the story. All four found this out to their cost, as we see in the subsequent history of Isaac, Rebekah, Jacob, and Esau. They were never the same afterwards, and their sins in some respects dogged their footsteps all the rest of their days. If only Isaac had realized this at the outset, how much he might have saved himself and his family!

3. "Walk in the light as He is in the light." (1Jn 1:7)

It has been well said (Eugene Stock, Lesson Studies in Genesis) that this chapter is a chapter of desires and devices. Isaac had his desires and devices; so had Rebekah, Jacob, and Esau. Each one of them attempts to accomplish their desires by means of the most unworthy devices; and sorrow, disappointment, trouble were the inevitable result. How different it would have been with them if they had lived in the presence of God! How different it always is with us if, instead of following the devices and desires of our own hearts, we are able to say like the Psalmist, "All my desires are before Thee"! For if only "we delight ourselves in the Lord" He will give us "the desires of our hearts." And as we delight ourselves in Him our desires become His desires, and His desires ours, by the transformation of Divine Grace.

4. "The Lord reigneth." (Psa 97:1 -note)

This is perhaps the chief and fundamental lesson of the whole story. It is utterly futile to suppose that we can thwart the Divine purpose. "There are many devices in a man’s heart; nevertheless the counsel of the Lord, that shall stand" (Pro 29:21). God maketh "the devices of man to be of none effect" (Psa 33:10 -note), for we well know that "the counsel of the Lord, that shall stand" (Isa 46:10). Whenever man has attempted to play the part of Providence, the issue has always been disaster. "A man’s heart deviseth his way ; but the Lord directeth his steps" (Pro 16:9). The true secret of living is to realize that we are not agents, but only instruments in carrying out the Divine will; and if with all our hearts we truly seek Him, waiting upon Him in prayer, trust, and obedience, we shall find ourselves taken up into the line of His wise providence, used to carry out His purposes, and enabled to live to His glory.