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ESAU AND JACOB.
The character and career of Isaac would seem to tell us that it is possible to have too great a father. Isaac was dwarfed and weakened by growing up under the shadow of Abraham. Of his life there was little to record, and what was recorded was very much a reproduction of some of the least glorious passages of his father’s career. The digging of wells for his flocks was among the most notable events in his commonplace life, and even in this he only re-opened the wells his father had dug.
In him we see the result of growing up under too strong and dominant an external influence. The free and healthy play of his own capacities and will was curbed. The sons of outstanding fathers are much tempted to follow in the wake of their success, and be too much controlled and limited by the example therein set to them. There is a great deal to induce a son to do so; this calling has been successful in his father’s case, what better can he do than follow? Also he may get the use of his wells—those sources his father has 255 opened for the easier or more abundant maintenance of those dependent on him, the business he has established, the practice he has made, the connections he has formed—these are useful if he follows in his father’s line of life. But all this tends, as in Isaac’s case, to the stunting of the man himself. Life is made too easy for him.
Isaac has been called “the Wordsworth of the Old Testament,” but his meditative disposition seems to have degenerated into mere dreamy apathy, which, at last, made him the tool of the more active-minded members of his family, and was also attended by its common accompaniment of sensuality. It seems also to have brought him to a condition of almost entire bodily prostration, for a comparison of dates shows that he must have spent forty or fifty years in blindness and incapacity for all active duty. Neither can this greatly surprise us, for it is abundantly open to our own observation that men of the finest spiritual discernment, and of whose godliness in the main one cannot doubt, are also frequently the prey of the most childish tastes, and most useless even to the extent of doing harm in practical matters. They do not see the evil that is growing in their own family; or, if they see it, they cannot rouse themselves to check it.
Isaac’s marriage, though so promising in the outset, brought new trial into his life. Rebekah had to repeat the experience of Sarah. The intended mother of the promised seed was left for twenty years childless—to contend with the doubts, surmises, evil proposals, proud challengings of God, and murmurings, which must undoubtedly have arisen even in so bright and spirited a heart as Rebekah’s. It was thus she was taught the seriousness of the position she had chosen 256 for herself, and gradually led to the implicit faith requisite for the discharge of its responsibilities. Many young persons have a similar experience. They seem to themselves to have chosen a wrong position, to have made a thorough mistake in life, and to have brought themselves into circumstances in which they only retard, or quite prevent, the prosperity of those with whom they are connected. In proportion as Rebekah loved Isaac, and entered into his prospects, must she have been tempted to think she had far better have remained in Padan-aram. It is a humbling thing to stand in some other person’s way; but if it is by no fault of ours, but in obedience to affection or conscience we are in this position, we must, in humility and patience, wait upon Providence as Rebekah did, and resist all morbid despondency.
This second barrenness in the prospective mother of the promised seed was as needful to all concerned as the first was; for the people of God, no more than any others, can learn in one lesson. They must again be brought to a real dependence on God as the Giver of the heir. The prayer with which Isaac “entreated” the Lord for his wife “because she was barren” was a prayer of deeper intensity than he could have uttered had he merely remembered the story that had been told him of his own birth. God must be recognised again and again and throughout as the Giver of life to the promised line. We are all apt to suppose that when once we have got a thing in train and working we can get on without God. How often do we pray for the bestowal of a blessing, and forget to pray for its continuance? How often do we count it enough that God has conferred some gift, and, not inviting Him to continue His agency, but trusting to ourselves, 257 we mar His gift in the use? Learn, therefore, that although God has given you means of working out His salvation, your Rebekah will be barren without His continued activity. On His own means you must re-invite His blessing, for without the continuance of His aid you will make nothing of the most beautiful and appropriate helps He has given you.
It was by pain, anxiety, and almost dismay, that Rebekah received intimation that her prayer was answered. In this she is the type of many whom God hears. Inward strife, miserable forebodings, deep dejection, are often the first intimations that God is listening to our prayer and is beginning to work within us. You have prayed that God would make you more a blessing to those about you, more useful in your place, more answerable to His ends: and when your prayer has risen to its highest point of confidence and expectation, you are thrown into what seems a worse state than ever, your heart is broken within you, you say, Is this the answer to my prayer, is this God’s blessing; if it be so, why am I thus? For things that make a man serious, happen when God takes him in hand, and they that yield themselves to His service will not find that that service is all honour and enjoyment. Its first steps will often land us in a position we can make nothing of, and our attempts to aid others will get us into difficulties with them; and especially will our desire that Christ be formed in us bring into such lively action the evil nature that is in us, that we are torn by the conflict, and our heart lies like the ground of a fierce struggle, seamed and furrowed, tossed and confused. As soon as there is a movement within us in one direction, immediately there is an opposing movement: as soon as one of the natures 258 says, Do this; the other says, Do it not. The better nature is gaining slightly the upper hand, and by a long, steady strain, seems to be wearying out the other, when suddenly there is one quick stroke and the evil nature conquers. And every movement of the parties is with pain to ourselves; either conscience is wronged, and gives out its cry of shame, or our natural desires are trodden down, and that also is pain. And so disconnected and connected are we, so entirely one with both parties, and yet so able to contemplate both that Rebekah’s distress seems aptly enough to symbolize our own. And whether the symbol be apt or no, there can be no question that he who enquires of the Lord as she did, will receive a similar assurance that there are two natures within him, and that “the elder shall serve the younger,” the nature last formed, and that seems to give least promise of life, shall master the original, eldest born child of the flesh.
The children whose birth and destinies were thus predicted, at once gave evidence of a difference even greater than that which will often strike one as existing between two brothers, though rarely between twins. The first was born, all over like a hairy garment, presenting the appearance of being rolled up in a fur cloak or the skin of an animal—an appearance which did not pass away in childhood, but so obstinately adhered to him through life, that an imitation of his hands could be produced with the hairy skin of a kid. This was by his parents considered ominous. The want of the hairy covering which the lower animals have, is one of the signs marking out man as destined for a higher and more refined life than they; and when their son appeared in this guise, they could not but 259 fear it prognosticated his sensual, animal career. So they called him Esau. And so did the younger son from the first show his nature, catching the heel of his brother, as if he were striving to be firstborn; and so they called him Jacob, the heel-catcher or supplanter—as Esau afterwards bitterly observed, a name which precisely suited his crafty, plotting nature, shown in his twice over tripping up and overthrowing his elder brother. The name which Esau handed down to his people was, however, not his original name, but one derived from the colour of that for which he sold his birthright. It was in that exclamation of his, “Feed me with that same red,” that he disclosed his character.
So different in appearance at birth, they grew up of very different character; and as was natural, he who had the quiet nature of his father was beloved by the mother, and he who had the bold, practical skill of the mother was clung to by the father. It seems unlikely that Rebekah was influenced in her affection by anything but natural motives, though the fact that Jacob was to be the heir must have been much on her mind, and may have produced the partiality which maternal pride sometimes begets. But before we condemn Isaac, or think the historian has not given a full account of his love for Esau, let us ask what we have noticed about the growth and decay of our own affections. We are ashamed of Isaac; but have we not also been sometimes ashamed of ourselves on seeing that our affections are powerfully influenced by the gratification of tastes almost or quite as low as this of Isaac’s? He who cunningly panders to our taste for applause, he who purveys for us some sweet morsel of scandal, he who flatters or amuses us, straightway takes a place in our affections which we do not accord 260 to men of much finer parts, but who do not so minister to our sordid appetites.
The character of Jacob is easily understood. It has frequently been remarked of him that he is thoroughly a Jew, that in him you find the good and bad features of the Jewish character very prominent and conspicuous. He has that mingling of craft and endurance which has enabled his descendants to use for their own ends those who have wronged and persecuted them. The Jew has, with some justice and some injustice, been credited with an obstinate and unscrupulous resolution to forward his own interests, and there can be no question that in this respect Jacob is the typical Jew—ruthlessly taking advantage of his brother, watching and waiting till he was sure of his victim; deceiving his blind father, and robbing him of what he had intended for his favourite son; outwitting the grasping Laban, and making at least his own out of all attempts to rob him; unable to meet his brother without stratagem; not forgetting prudence even when the honour of his family is stained; and not thrown off his guard even by his true and deep affection for Joseph. Yet, while one recoils from this craftiness and management, one cannot but admire the quiet force of character, the indomitable tenacity, and, above all, the capacity for warm affection and lasting attachments, that he showed throughout.
But the quality which chiefly distinguished Jacob from his hunting and marauding brother was his desire for the friendship of God and sensibility to spiritual influences. It may have been Jacob’s consciousness of his own meanness that led him to crave connection with some Being or with some prospect that might ennoble his nature and lift him above his 261 innate disposition. It is an old, old truth that not many noble are called; and, seeing quite as plainly as others see their feebleness and meanness, the ignoble conceive a self-loathing which is sometimes the beginning of an unquenchable thirst for the high and holy God. The consciousness of your bad, poor nature may revive within you day by day, as the remembrance of physical weakness returns to the invalid with every morning’s light; but to what else can God so effectively appeal when he offers you present fellowship with Himself and eventual conformity to His own nature?
It has been pointed out that the weakness in Esau’s character which makes him so striking a contrast to his brother is his inconstancy.
“That one error
Fills him with faults; makes him run through all the sins.”
Constancy, persistence, dogged tenacity is certainly the striking feature of Jacob’s character. He could wait and bide his time; he could retain one purpose year after year till it was accomplished. The very motto of his life was, “I will not let Thee go except Thou bless me.” He watched for Esau’s weak moment, and took advantage of it. He served fourteen years for the woman he loved, and no hardship quenched his love. Nay, when a whole lifetime intervened, and he lay dying in Egypt, his constant heart still turned to Rachel, as if he had parted with her but yesterday. In contrast with this tenacious, constant character stands Esau, led by impulse, betrayed by appetite, everything by turns and nothing long. To-day despising his birthright, to-morrow breaking his heart for its loss; to-day vowing he will murder his brother, to-morrow falling on his neck and kissing him; a man 262 you cannot reckon upon, and of too shallow a nature for anything to root itself deeply in.
The event in which the contrasted characters of the twin brothers were most decisively shown, so decisively shown that their destinies were fixed by it, was an incident which, in its external circumstances, was of the most ordinary and trivial kind. Esau came in hungry from hunting: from dawn to dusk he had been taxing his strength to the utmost, too eagerly absorbed to notice either his distance from home or his hunger; it is only when he begins to return depressed by the ill-luck of the day, and with nothing now to stimulate him, that he feels faint; and when at last he reaches his father’s tents, and the savoury smell of Jacob’s lentiles greets him, his ravenous appetite becomes an intolerable craving, and he begs Jacob to give him some of his food. Had Jacob done so with brotherly feeling there would have been nothing to record. But Jacob had long been watching for an opportunity to win his brother’s birthright, and though no one could have supposed that an heir to even a little property would sell it in order to get a meal five minutes sooner than he could otherwise get it, Jacob had taken his brother’s measure to a nicety, and was confident that present appetite would in Esau completely extinguish every other thought.
It is perhaps worth noticing that the birthright in Ishmael’s line, the guardianship of the temple at Mecca, passed from one branch of the family to another in a precisely similar way. We read that when the guardianship of the temple and the governorship of the town “fell into the hands of Abu Gabshan, a weak and silly man, Cosa, one of Mohammed’s ancestors, circumvented him while in a drunken humour, and 263 bought of him the keys of the temple, and with them the presidency of it, for a bottle of wine. But Abu Gabshan being gotten out of his drunken fit, sufficiently repented of his foolish bargain; from whence grew these proverbs among the Arabs: More vexed with late repentance than Abu Gabshan; and, More silly than Abu Gabshan—which are usually said of those who part with a thing of great moment for a small matter.”
Which brother presents the more repulsive spectacle of the two in this selling of the birthright it is hard to say. Who does not feel contempt for the great, strong man, declaring he will die if he is required to wait five minutes till his own supper is prepared; forgetting, in the craving of his appetite, every consideration of a worthy kind; oblivious of everything but his hunger and his food; crying, like a great baby, Feed me with that red! So it is always with the man who has fallen under the power of sensual appetite. He is always going to die if it is not immediately gratified. He must have his appetite satisfied. No consideration of consequences can be listened to or thought of; the man is helpless in the hands of his appetite—it rules and drives him on, and he is utterly without self-control; nothing but physical compulsion can restrain him.
But the treacherous and self-seeking craft of the other brother is as repulsive; the cold-blooded, calculating spirit that can hold every appetite in check, that can cleave to one purpose for a life-time, and, without scruple, take advantage of a twin-brother’s weakness. Jacob knows his brother thoroughly, and all his knowledge he uses to betray him. He knows he will speedily repent of his bargain, so he makes him swear he will 264 abide by it. It is a relentless purpose he carries out—he deliberately and unhesitatingly sacrifices his brother to himself.
Still, in two respects, Jacob is the superior man. He can appreciate the birthright in his father’s family, and he has constancy. Esau might be a pleasant companion, far brighter and more vivacious than Jacob on a day’s hunting; free and open-handed, and not implacable; and yet such people are not satisfactory friends. Often the most attractive people have similar inconstancy; they have a superficial vivacity, and brilliance, and charm, and good-nature, which invite a friendship they do not deserve.
Parents frequently make the mistake of Isaac, and think more highly of the gay, sparkling, but shallow child, than of the child who cannot be always smiling, but broods over what he conceives to be his wrongs. Sulkiness is itself not a pleasing feature in a child’s character, but it may only be the childish expression of constancy, and of a depth of character which is slow to let go any impression made upon it. On the other hand, frankness and a quick throwing aside of passion and resentment are pleasing features in a child, but often these are only the expressions of a fickle character, rapidly changing from sun to shower like an April day, and not to be trusted for retaining affection or good impressions any longer than it retains resentment.
But Esau’s despising of his birthright is that which stamps the man and makes him interesting to each generation. No one can read the simple account of his reckless act without feeling how justly we are called upon to “look diligently lest there be among us any profane person as Esau, who, for one morsel 265 of meat, sold his birthright.” Had the birthright been something to eat, Esau would not have sold it. What an exhibition of human nature! What an exposure of our childish folly and the infatuation of appetite! For Esau has company in his fall. We are all stricken by his shame. We are conscious that if God had made provision for the flesh we should have listened to Him more readily. “But what will this birthright profit us?” We do not see the good it does: were it something to keep us from disease, to give us long unsated days of pleasure, to bring us the fruits of labour without the weariness of it, to make money for us, where is the man who would not value it—where is the man who would lightly give it up? But because it is only the favour of God that is offered, His endless love, His holiness made ours, this we will imperil or resign for every idle desire, for every lust that bids us serve it a little longer. Born the sons of God, made in His image, introduced to a birthright angels might covet, we yet prefer to rank with the beasts of the field, and let our souls starve if only our bodies be well tended and cared for.
There is in Esau’s conduct and after-experience so much to stir serious thought, that one always feels reluctant to pass from it, and as if much more ought to be made of it. It reflects so many features of our own conduct, and so clearly shows us what we are from day to day liable to, that we would wish to take it with us through life as a perpetual admonition. Who does not know of those moments of weakness, when we are fagged with work, and with our physical energy our moral tone has become relaxed? Who does not know how, in hours of reaction from keen and exciting engagements, sensual appetite asserts itself, 266 and with what petulance we inwardly cry, We shall die if we do not get this or that paltry gratification? We are, for the most part, inconstant as Esau, full of good resolves to-day, and to-morrow throwing them to the winds—to-day proud of the arduousness of our calling, and girding ourselves to self-control and self-denial, to-morrow sinking back to softness and self-indulgence. Not once as Esau, but again and again we barter peace of conscience and fellowship with God and the hope of holiness, for what is, in simple fact, no more than a bowl of pottage. Even after recognising our weakness and the lowness of our tastes, and after repenting with self-loathing and misery, some slight pleasure is enough to upset our steadfast mind, and make us as plastic as clay in the hand of circumstances. It is with positive dismay one considers the weakness and blindness of our hours of appetite and passion: how one goes then like an ox to the slaughter, all unconscious of the pitfalls that betray and destroy men, and how at any moment we ourselves may truly sell our birthright.
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