GENESIS xxvii.
"The counsel of the Lord standeth for ever."--PSALM xxxiii. 11.
There are some families whose miserable existence is almost entirely made up of malicious plottings and counter-plottings, little mischievous designs, and spiteful triumphs of one member or party in the family over the other. It is not pleasant to have the veil withdrawn, and to see that where love and eager self-sacrifice might be expected their places are occupied by an eager assertion of rights, and a cold, proud, and always petty and stupid, nursing of some supposed injury. In the story told us so graphically in this page, we see the family whom God has blessed sunk to this low level, and betrayed by family jealousies into unseemly strife on the most sacred ground. Each member of the family plans his own wicked device, and God by the evil of one defeats the evil of another, and saves His own purpose to bless the race from being frittered away and lost. And it is told us in order that, amidst all this mess of human craft and selfishness, the righteousness and stability of God's word of promise may be more vividly seen. Let us look at the sin of each of the parties in order, and the punishment of each.
In the Epistle to the Hebrews Isaac is commended for his faith in blessing his sons. It was commendable in him that, in great bodily weakness, he still believed himself to be the guardian of God's blessing, and recognised that he had a great inheritance to bequeath to his sons. But, in unaccountable and inconsistent contempt of God's expressed purpose, he proposes to hand over this blessing to Esau. Many things had occurred to fix his attention upon the fact that Esau was not to be his heir. Esau had sold his birthright, and had married Hittite women, and his whole conduct was, no doubt, of a piece with this, and showed that, in his hands, any spiritual inheritance would be both unsafe and unappreciated. That Isaac had some notion he was doing wrong in giving to Esau what belonged to God, and what God meant to give to Jacob, is shown from his precipitation in bestowing the blessing. He has no feeling that he is authorized by God, and therefore he cannot wait calmly till God should intimate, by unmistakable signs, that he is near his end; but, seized with a panic lest his favourite should somehow be left unblessed, he feels, in his nervous alarm, as if he were at the point of death, and, though destined to live for forty-three years longer, he calls Esau that he may hand over to him his dying testament. How different is the nerve of a man when he knows he is doing God's will, and when he is but fulfilling his own device. For the same reason, he has to stimulate his spirit by artificial means. The prophetic ecstasy is not felt by him; he must be exhilarated by venison and wine, that, strengthened and revived in body, and having his gratitude aroused afresh towards Esau, he may bless him with all the greater vigour. The final stimulus is given when he smells the garments of Esau on Jacob, and when that fresh earthy smell which so revives us in spring, as if our life were renewed with the year, and which hangs about one who has been in the open air, entered into Isaac's blood, and lent him fresh vigour.
It is a strange and, in some respects, perplexing spectacle that is here presented to us--the organ of the Divine blessing represented by a blind old man, laid on a "couch of skins," stimulated by meat and wine, and trying to cheat God by bestowing the family blessing on the son of his own choice to the exclusion of the divinely-appointed heir. Out of such beginnings had God to educate a people worthy of Himself, and through such hazards had He to guide the spiritual blessing He designed to convey to us all.