The Patriarchs

Abraham, in this matter, eminently keeps "the way of the Lord;" and so Eliezer, one of his "household;" and so our Isaac, one of his "children." For Abraham sends a special embassy into a distant land, in order to get a wife "in the Lord" for his son-Eliezer goes on that embassy with a ready mind-and Isaac in patience waits for the fruit of it, not seeking any alliance with the nearer people; and, though sad and solitary, keeps himself for the Lord's appointed helpmeet. Like Adam, he waited for a helpmeet from the Lord's own hand, though it cost him patience and sore solitude. This his meditation in the field at eventide shows. He endured. He might have got a daughter of Canaan; but he endured. He will rather suffer the sickening of his heart from the deferring of his hope, than not marry "in the Lord," or take him a wife of any that he may choose. And all this was very beautiful in this first generation of this elect family. The father, the servant, and the child, each in his way, witnesses how Abraham had ordered his house according to God, teaching his children and his household the way of the Lord. See chap. xviii. 19.

But we notice a course of sad decline and departure from all this.

Isaac, in his turn and generation, becomes the head of the family. But he is grievously careless in this matter, compared with his father; as this scripture, the close of chapter xxvi., shows us. He does not watch over his children's ways, to anticipate mischief, as Abraham had done. Esau his son marries a daughter of the Hittites. Isaac and Rebecca are grieved at this, it is true; for they had righteous souls which knew how to be "vexed" with this; but then, it was their carelessnesswhich had brought this vexation upon them.

This we cannot say was beautiful. But still there was a happy symptom in it. There was a righteous soul to be vexed, a mind sensitive of defilement. And this was well. Jacob, however, declines still further. He neither anticipates the mischief, like Abraham, nor does he, like Isaac, grieve over it when it occurs. But with an unconcerned heart, as far as the history tells us, he allows his children to form what alliances they please, and to take them wives of all whom they choose.

This is sad. There is no joy for the heart here, as in the obedience of Abraham; there is no relief for the heart here, as in the sorrow of Isaac and Rebecca.

But Judah afterwards goes beyond even all this in a very fearful way. He represents the fourth generation of this elect family. But he not only does not anticipate mischief, like Abraham, in the ordering of his family, nor grieve over mischief when brought into it, like Isaac, nor is he simply indifferent about it, whether it be brought in or not, like Jacob, but he actually brings it in himself! For he does nothing less than take a daughter of the Canaanites to be the wife of his son Er!

This exceeded. This was sinning with a high hand. And thus, in all this, in this history of the four generations of Genesis-patriarchs, we notice declension, gradual but solemn declension, till it reach complete apostasy from the way of the Lord.

But if this be serious and sad, as it really is, is it not profitable and seasonable? Can we not readily own, that it is "written for our learning"? How does it warn us of a tendency to decline from God's principles! What took place in the same elect family, generation after generation, may take place in the same elect person, year after year. The principles of God may be deserted by easy gradations. They may first be relaxed, then forgotten, then despised. They may pass from a firm hand into an easy one, from thence to an indifferent one, and find themselves at last flung away by a rebellious one. Many have at first stood for God's principles in the face of difficulties and fascinations, like Abraham-then, merely grieved over the loss of them, like Isaac-then, been careless about their loss or maintenance, like Jacob-and at last, with a high hand, broken them, like Judah.

This is suggested by the scene at the close of chap. xxvi. As we pursue the story of Isaac after this, we shall find that his soft and pliant nature allies him not only with weaknesses, but with defilement, with some of the low indulgences of mere animal nature. I mean in the closing action of his life, his blessing of Esau and Jacob.

This is a solemn scene indeed, full of warning and admonition.

Though Isaac had been grieved, as we have seen, by the marriage of Esau with a daughter of the Hittites, yet we learn immediately afterwards, that it is this very same Esau that draws and holds the strongest affections of his father's heart, to which that father would, if he could, have sacrificed everything. And this was very sad. It reminds me of Jehoshaphat. Jehoshaphat had godly sensibilities, but he was wanting in godly energies. Through vanity he sadly sinned; first joining in affinity with Ahab, king of Israel, and then with Ahab going to the battle. But still, he had sensibilities that were spiritual and of divine workmanship. For in the midst of the prophets of Baal, he was not at ease. He had a witness within, that this would not do; and he asked, "Is there not here a prophet of the Lord beside, that we might inquire of him?" But still, and in spite of all this, he went to Ramoth-Gilead to battle, and that, too, in alliance with that very Ahab, who had thus so painfully wounded the best affections of his soul, and who, under his own eye, and as they sat on the throne together, in the spirit of deep revolt from the God of Israel, had consulted the prophets of Baal.

This was strange, as well as terrible; but this was that king Jehoshaphat. And just after the same manner, our Isaac on this occasion had his sensibilities, but not his corresponding energies. With a godly mind he grieved over Esau's marriage with a daughter of Heth; and yet that very Esau, who thus wounded the witness within him, was the one to attract and hold and order the fondest sympathies of his heart, so as to hinder him from freeing himself to act for God.

It was not through vanity, as it was in Jehoshaphat, that Isaac thus sadly and strangely failed-it was rather, from the common pravity of his character, such as we have seen it to be, a general relaxed moral tone of soul. But whether it be through this or that, he is ensnared, I may say, by an earlier Ahab, though his soul had the sense of that Ahab's apostasy. He would help Esau to the blessing all he could, as Jehoshaphat would help the king of Israel all he could to the victory at Ramoth-Gilead.

What sights are these! what lessons and warnings!

But we must inspect this family scene, this family circle in chap. xxvii. a little more closely. There are others beside Isaac to be looked at.

Abraham's servant in chap. xxiv. had brought two different things with him out of the house of his master, when he visited the house of Bethuel. He brought a report of all that the Lord had done for Abraham, and gifts.

These different things become tests of that household in Mesopotamia. The report dealt with future and distant things, and had God necessarily connected with it-the gifts might have been independent of Him, and were a present gain. Rebecca was moved by the report. She takes the jewels, it is true; but the tidings which the servant brought are chief with her. The report of what awaited her among a distant people whom the Lord had blessed had power to detach her. It was not Isaac merely, or Abraham's wealth merely. Her father had wealth, and she need not go far to promise herself a home and its enjoyments. But the Lord had blessed Abraham, and had now prospered the journey of his servant. It was not a question with Rebecca whether she would take Isaac and a share in Abraham's wealth, or remain poor and lonely. The question was this-Would she take the portion the Lord was now bringing her, or that which her kindred and circumstances in the world had provided her?

And so it is with us, beloved. It is not a question between heaven and nothing, but between heaven and the world, between our taking the happiness which the Lord in His promises, or which human present circumstances, have for us. Are we desirous of divine joy and of heavenly riches? Can we say to the Lord Jesus, Thou shalt "choose our inheritance for us?" Is the distant land, of which we have received a report, our object? This was Rebecca; she could answer these questions. We should wrong her if we judged that with her it was Abraham's wealth and Isaac's hand or nothing. It was not so. As we said before, and surely the story warrants it, she had large expectations of every kind, if she remained at home. She need not take a long, untried journey with a stranger and to a strange people. But all became nothing to her, when in faith she received the report. She comes forth at the call of God.

Rebecca was a genuine daughter of Abraham. Abraham had crossed the desert at the call of the God of glory, and Rebecca now crosses the same desert at the report of what the God of glory had done for Abraham. They had the like "spirit of faith." The stronger expression of it we may find in Abraham, but it was the like "spirit of faith." Abraham had gone forth in the faith of an unattested call; Rebecca now goes forth on an accredited report. There was no Eshcol brought out of Canaan to Ur to embolden Abraham to take the journey; but "this is the fruit of it" was said to Rebecca in the servants and camels and gold and jewels-a branch with a cluster rich and abundant indeed. The report is now sealed to Rebecca, as it had not been to Abraham. Abraham tried an untried path; Rebecca did but walk in the footsteps of the flock. But they were on the same road, and reached the same place.

This is simple and beautiful in Rebecca, and the way of faith to this hour. But, beloved, there is more, and that, too, of another kind. Rebecca's character had been already formed-as, I may say, it is with all of us, before we are quickened of God. The moment of His power arrives-we are made alive with divine life then-the separating call is also answered; but it finds us of a certain character, a certain shape and complexion of mind. It finds us, it may be, Cretans (Titus i.), or brothers and sisters of Laban, or something that wears the strong stamp of a peculiar pravity of nature. And then character and mind, derived from nature or from family or from education and the like, we take with us after we have been born of the Spirit, and carry it in us across the desert from Padan-aram to the house of Abraham.

This is serious. It is serious, that with the quickening of the Spirit, nature or the force of early habits and education, or of family character, will cling to us still. "The Cretans are always liars."

Laban, with whom Rebecca had grown up, was a crafty, knowing, worldly man. It is plain that, on the occasion of Eliezer's visit, he had been moved only by the gifts. They made a ready way for Abraham's servant; as we read, A man's gift maketh room for him. Proverbs xviii. 16. Laban was evidently the stirring, active, important one in his father Bethuel's house. He had a taste for occasions which called for management. And all this is a very bad symptom. It is a bad symptom when one carries the bag. It is bad to find one prematurely managing and clever, or, at any period, fond of occasions where skill of that kind is to be exercised, having an aptness in conducting either state affairs or family interests. And just such an one was Laban; and Laban was the brother of Rebecca; and Rebecca had passed all her life, till her marriage, with him; and the family character, in this only great action in which she is called to take a part, sadly betrays itself.

If Abraham and Sarah had brought the foul, unclean compact between them, as they left their father's house to walk with God, so did Rebecca bring this family character, this Laban-leaven, with her. We have nature in its pravity with us after our conversion; and we have our own fleshly characteristicsalso, as well as the common pravity of nature. And we have to rebuke them sharply, that we may be sound, that is, morally healthful, in the faith. Tit. i. 13. And this lesson is afresh pressed upon us, from the story of this distinguished woman in this chapter.

But there is more of the same kind. Jacob, as well as his mother, Rebecca, got his mind formed by this same earliest influence. He was all his days-I mean, all his practical, active days-a slow-hearted, calculating man; and in this family scene, in chap. xxvii., we find him to be such an one-a ready, intelligent pupil of his mother, Laban's sister, and whose favourite child he had been from his birth. So that as Laban had been corrupting his sister Rebecca, Rebecca had been corrupting her son Jacob.

And further still, as this same chapter tells us, Isaac, whose mind and character, as we have seen, had been so remarkably formed by his early life in Sarah's tent, had sunk into the indulgence of some of the low desires of nature. He loved his son Esau, because he ate of his venison. This was poor indeed, and something worse than poor. And this love of venison, we may surely suggest, must have encouraged Esau in the chase; just as Rebecca's cleverness, got and brought from her brother's house in Padan, formed the mind and character of her favourite Jacob. And thus one parent was helping to corrupt one of the children, and the other the other.

What mischief, what sad defilement, is disclosed here, in all this family scene! But we may go on to expose it even more; for the heart is not only capable of such defilement, but it is daring enough, at times, to take its naughtiness into the sanctuary. "I was almost in all evil in the midst of the congregation and assembly." Proverbs v.

The word to Aaron, long after this, was, Do not drink wine nor strong drink, thou, nor thy son with thee, when ye go into the tabernacle of the congregation. Lev. x. Nature is not to be animated in order to wait on the service of God; it is not to be set in action by its provisions, for the discharge of the duties of the sanctuary. Strong drink may exhilarate, and give ebullition to animal spirits, but this is no qualification for a priest of the house of God.

But even into pollution such as this Isaac seems to have been betrayed. "Take, I pray thee," says he to Esau, "thy weapons, thy quiver and thy bow, and go to the field, and take me some venison: and make me savoury meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die." He was going to do the last religious act of a patriarchal priest, and he calls as for wine and strong drink, the food of mere animal life, to raise and endow him for the service!

This was sad indeed, thus to deliberate on the venison at such a moment. We may all be conscious how much of nature soils our holy things, how much of the mere animation of the flesh may be mistaken for the easy and strong current of the Spirit. We may be aware of this, in the place of communion. And this is to be our sorrow and our humbling-we are to confess it as evil, or at least as weakness, and to watch against it. But to prepare for it, carefully to mix the wine and strong drink, to take a full draught, after this manner, this exceeds in defilement.

And nothing comes of all this but dishonour and loss. The whole of this family pollution is judged in the holiness of God, because this was a family of God in the earth. "You only have I known of all the families of the earth, therefore I will punish you for all your iniquities." Isaac is laid aside, Rebecca never sees Jacob again, and the calculating supplanter finds himself in the midst of toils and wrongs and hardships, supplanted and deceived himself again and again; for twenty long years an alien from the house of his father. Nothing comes of all this, whether we look at the crooked policy of the one party, or at the fleshly favouritism of the other; all is disappointment and shame, under the rebuke of the holiness of the Lord.

There is, however, one relief, and it is a very important one, in the midst of this otherwise foul and gloomy scene. "By faith Isaac blessed Jacob and Esau concerning things to come." This is the Holy Ghost's own reference to this chapter in Hebrews xi.

But ere I speak of the relief or comfort which this has for us when thinking of Isaac, I take occasion to inquire, What was the nature or character of this blessing by the patriarchs upon their children, which we find again and again in the Book of Genesis?

A blessing was in the hand of Melchizedek in chap. xiv.; as again, long after, there was a blessing in the hand of Aaron in Num. vi. These instances we may easily understand-these blessings were conferred or pronounced by reason of office. They were delivered through priesthood ordained of God. There was nothing prophetic or oracular in them. The words which these priests used were rather prepared than inspired; words already prescribed by divine provision, rather than communicated at the moment by divine illumination, at least in the case of Aaron.

With the patriarchal blessing, however, it was as clearly otherwise. There was a prophecy or an oracle in Isaac's words on Esau and Jacob here in chap. xxvii.; and so was there afterwards in Jacob's words on his children in chap. xlix., and in his words on Joseph's children in chap. xlviii.; and so was there before, in Noah's words, in chap. ix., on Shem, Ham, and Japheth.

But why, I inquire, was this great matter thus committed to the patriarchs?

If I mistake not, some of the secrets of patriarchal religion, patriarchal worship and ministry, are involved in the answer to this. Religion had, in these earliest days, the same great truths which it still has for its spirit and principle. The Fall and Recovery of man, or Ruin and Redemption, were then made known, and they were received by faith. The altars of the fathers, and the ordinance of clean and unclean, tell us of faith and of the apprehensions of faith in those days. The tent of the living patriarchs, and the Machpelah of the departed patriarchs, tell us that they understood the stranger's calling, and a coming resurrection; and Abraham's grove at Beersheba (chap. xxi.), and his alliance with the Gentile at the well of the oath, tell us likewise, in clear though symbolic language, that they understood some of the bright and happy secrets of the millennial age, or of "the world to come."

And worship and ministry, in those infant days, were in their simplest forms. I may say, nature suggested that the father or head of the house should be the prophet, priest, and king, there. In after times, when the condition of things spread out, and when, with enlargement and age, corruption came in, the holiness of God demanded a separated or circumcised people; and, connected with such, a separated or anointed priesthood. Now, in our day, in the day of the kingdom of God, which is, as we know, "not in word, but in power," it is required that ministry should be something more than nature would suggest, or than holiness would demand; there must be power, such as the Spirit Himself prepares and imparts. But in the early days of Genesis, those family days-those infant, earliest days-the voice of nature was listened to, and duly and seasonably so; and accordingly, the head of the family was the minister of God to the family, and both the dignities and the services of prophets, priests, and kings, within the range of the homestead, or in the family temple, centred in the father.

The blessing of the children seems to flow from this. It was an act performed in the combined virtues of a prophet and a priest, which, as we see, the fathers of the families carried in their own persons. They received a communication of the divine mind, and then uttered it, as "oracles of God;" and, being separated or priestly representatives of God to their children, they pronounced His blessing, God's blessing, upon them.

They seem to sustain this character through the Book of Genesis.

In our Isaac it is sad indeed to see how this character was exercised, or rather abused-as such like high endowments have constantly been, the priestly dignity, for instance, in the person of Eli (godly old man as he was), and the kingly authority, in one tremendous instance, even by such an one as the deeply-loved and honoured son of Jesse.

So Isaac would have made his office serve, not only his private partialities, but his very appetites. And this, too, in the face of solemn, divine warning. The word had gone before, upon Isaac's children (Esau the elder and Jacob the younger), "the elder shall serve the younger." But Isaac's fleshly favouritism and appetites had made him careless and forgetful of this, and he would fain have made the elder, Esau, the heir of the promise.

And here we may call to mind, that Caiaphas, in his day, was such an one as Isaac, combining the prophet and the priest in his own person. And Caiaphas would fain have abused his office and his gift to his own wretched purposes and desires. He delivered a true prophecy with a design on the life of the Lord Jesus. John xi. And in earlier days, the prophet Balaam was of the same generation. He sought, all he could, to use his gift in the service of his lusts. God, however, took him out of his own hand, and forced his lips to utter the sentence of righteousness, the judgment of truth. And, though it be sad to put such men together, even in a single action, yet so it is; for such was Isaac in Gen. xxvii. Though a sanctified and filled vessel, he would have served the wish of his own fond heart, in the use of the treasure which he carried; but God took him out of his own hand, and used him as the oracle of His settled, sovereign purpose. Again I say, it is sad thus to link such men as Isaac and Balaam in a common moral action. But we know that "that which is born of the flesh is flesh." As an old writer says, "The water that is foul in the well will not be clean in the bucket." The flesh in an Isaac is as the flesh in a Balaam; and the world in the heart of each of them is the same world.

But they are not one to the end. This is the comfort, the gracious comfort, of which I spoke before. Balaam is Balaam still, the man who loved the wages of unrighteousness, and ran greedily after his own error for reward; he goes on as Balaam, giving counsel to Balak to cast a stumbling-block before the people of God; and at last he fell, as Balaam, with the uncircumcised, slain with the sword, like those that go down to the pit. But Isaac repented with godly sorrow unto a repentance not to be repented of. When his eye is opened, and he discovers what he had been about, and how Jacob had got the blessing which he had prepared for Esau-when it thus confronts him to the face, that he had been withstanding God, but that he could not prevail, his soul seems to awaken as from sleep, and to get alive to all this, for we read of him, that he trembled with a great trembling greatly. v. 33. The sight, the moral sense, of the place that he was filling, startles his soul. He trembles in himself. The flesh which he had been nourishing could not stand him in such a moment-and he seeks it not-it has been exposed to him; and in the light and energy of the better life, he acts according to faith, and says, speaking now of Jacob, and no longer of Esau, "I have blessed him, yea, and he shall be blessed."

There was nothing of this in Balaam; Balaam was not turned back. When the angel withstood him in the narrow way, and his ass fell under him, there was none of this godly sorrow working repentance. But our Isaac is restored. He seeks another way, and takes up and follows after God's object from that moment. It is not "the madness of the prophet" that the Spirit records in Isaac, as He had to do in Balaam, but the faith of the prophet. For in this hour of happy restored fellowship with the mind of God, after his trembling, "with a great trembling greatly," the way of Isaac is sealed and signalized by the Spirit. "By faith Isaac blessed Esau and Jacob concerning things to come." And this is the only matter in the life of Isaac which is noticed by the Spirit in that chapter, Heb. xi.

But this had character in it, and the Spirit has distinguished it. The victories of faith which Moses gained were very fine. He answered both the attractionsand the terrors of Egypt; refusing to be called the son of the king's daughter, and forsaking the country, not fearing the king's wrath. These were splendid victories; and are so to this day, when achieved in the saint. But there are conquests much less distinguished, which nevertheless are conquests, recorded in this chapter which celebrates the deeds of faith. They may be seen in Isaac and in Jacob. Each of these witnesses of faith, in his day, blessed the children or the sons before him according to God, though this was contrary to nature. Isaac would have preferred Esau, and Jacob would have preferred Manasseh; but Isaac persisted in his blessing of Jacob, and Jacob in his blessing of Ephraim, and in this, nature was conquered. It was not, we may allow, the world, in either its snares or its dangers, that stood out to try the strength of faith in the saint-but still it was an opposer. It was nature; the suggestions or sympathies or partialities of nature-and while we may admire the splendour of the victories of a Moses or an Abraham, let us remember and look to it, that we fight the fight of faith with nature, and gain the day in that field, with Isaac and Jacob.

As to Jacob's part in this family scene which we are looking at, we may certainly say, had he but left his matters in the Lord's hand, where they had been from the beginning, from before his birth, and not allowed his mother to take them into hers, he would have fared far better. How often has many and many a Jacob since the days of Gen. xxvii. proved the same! The Lord had promised him the blessing without any condition. "The elder shall serve the younger." But he could not, in the patience of faith, wait the Lord's time and method to make good His own promise. Therefore the promise gets laden with reserves and difficulties and burthens. It shall surely be made good. The promise of the Lord is certain, and "never was forfeited yet." He is able to make it stand. The elder shall serve the younger-but now, by reason of Jacob's own unbelief and policy, the elder shall give the younger some trouble: because the younger thinks well to deal with the promise in his own craft and skill, he shall be made to reach it after delay and sorrow and shame.

Accordingly, Esau himself gets a promise from the Lord, through his father Isaac, on this occasion, a promise which the divine purpose and grace towards Jacob, at the first, had never contemplated. "And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above; and by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, thou shalt break his yoke from off thy neck." vv. 39, 40.

All this comes to pass. David, who came of Jacob, sets garrisons in Edom, and the Edomites become his servants and bring gifts. Jehoram, who also comes of Jacob, afterwards loses the Edomites as his servants and tributaries; they revolt, and continue so to this day. 2 Sam. viii. 14; 2 Chron. xxi. 8.

Saviours by-and-by shall come to Zion and judge the mount of Esau. Obadiah 21. The tabernacle of David which is now fallen shall be raised up, and Israel shall possess Edom and the residue of the Gentiles. Amos ix. This shall be made good in its season, for the elder shall serve the younger-the promise is yea and amen. But now, and from the days of Jehoram the son of Jehoshaphat of the house of David of the lineage of Jacob, Esau or Edom has been in revolt; and the promise is thus delayed and complicated and burthened in ways such as the grace of God and the gift by grace had never designed, and such as Jacob had never passed through, had his faith been more simple.

And there is much like this in Christian experience. See the disciples on the sea of Galilee, in Mark iv. The Lord had said to them, "Let us go unto the other side." This was a pledge to them that they were sure to reach the other side. They need not fear. They may, if they please, lay them down to sleep with their Master. But no-they fear, and consult with flesh and blood. And therefore they reach the other side with tremblings and amazement and shame. Their fears loaded their spirit with these burdens, which, had they left the fulfilling of the word to Him who had given the word, would have been saved them. And so, the unbelief of Jacob in Gen. xxvii., his putting the promise of God into his mother's hand, has loaded the history of his house with those perplexities and contradictions and changes, which, as we have mentioned, were all strangers to the promise, as the simple gift of grace, at the beginning, had purposed it and made it.

Many like experiences the disciples had, through their unbelief, as they companied with the Lord Jesus all the time He went in and out among them-and many such are known to us His saints at this day. Our spirits gather amazement and shame, when we might have known only the calm and bright enjoyments of faith, looking, if it were so, at a sleeping Jesus, and knowing His sufficiency for all promises, though winds and waves oppose.

Thus was it with Jacob, according to the part he acted in this sad family scene. Esau was not the guilty one here. He was rather the injured party; and therefore, in the hand of Him by whom "actions are weighed," Esau is the only one who is a gainer. All the rest have to learn what the way of their own hearts shall end in. Isaac, Rebecca, and Jacob alike prove this. It is Esau, so far the injured one, who gains, as we have seen, anything by it all. By his sword he lives, and, in time and for a time, breaks the yoke of his younger brother off his neck.¹⁸