Female Scripture Biography Volume I Part 6
2. We see in Rebekah's interview with the servant of Abraham, a pattern of _unaffected simplicity_. It is this which throws an inexpressible charm over the narrative. We see nothing but _nature_; not a particle of false delicacy or finesse. There is no study, no aim to please, no acting a part to court esteem, no suspicions about her, and no concealments; but, in every word and motion, the most perfect artlessness. "When unadorned" she approaches the well to draw the evening supply of water, she seems "adorned the most."
Let young ladies beware of affectation. It is one of the most disgusting qualities that can attach to female character. It will never win esteem, but will excite ridicule. There is reason to believe that it is frequently produced in a gradual and almost imperceptible manner, but it takes the deeper root, and extends the wider influence in consequence of a slow growth. It is not always easy to make the individual herself sensible of possessing it, but the surest way of preventing its baneful influence, is to guard against whatever has a tendency to produce it. Be yourself--simple and natural. The art of pleasing is--to please without art. Aim not to shine in borrowed feathers, or to acquire the peculiarities of another, especially when they are obviously incongruous with your own native character; and avoid thinking of yourself as of a person of great consequence in every circle, for this is a most infallible means of really becoming of no consequence at all.
The only sufficient security against affectation of every kind, is Christian humility. An inspired writer admonishes us to be clothed with it; and, where this is wanting, every attempt to conceal deformities of character will resemble only the thinnest veil, which may be seen through by the most careless observer. This recommendation may possibly appear to some rather antiquated and obsolete; we shall, nevertheless, persist in it, as of essential importance; and support it by quoting the reference of the apostle to him who has best exemplified the principle, and whose Spirit alone can effectually impress it upon the heart: "Let nothing be done through strife or _vain glory_, but in _lowliness of mind_, let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you which was also in Christ Jesus; who, being in the form of G.o.d, thought it not robbery to be equal with G.o.d; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he _humbled himself_, and became obedient unto death, even the death of the cross."
3. The _modesty_ of Rebekah was conspicuous. Vain is the effort to obtain admiration, without this quality. Confining the term to the general behaviour of females in society, which is its most common application, it may be considered as opposed to obstrusiveness, and as contradistinguished from bashfulness. Rebekah waited till the servant of Abraham addressed her, before she paid any attention to him; and when he put the questions which have been related, she readily gave him an answer.
Forwardness is so unbecoming the female character, so opposite to all real delicacy of mind, that no intermixture of other qualities can render it tolerable. If it be a.s.sociated with rare and brilliant powers, or very eminent acquirements, it is calculated to excite envy and hatred, because it never fails to produce an overbearing conduct. But whatever another's consciousness of mental inferiority may be, this unhallowed temper will produce determined resistance. The very worm that crawls upon the earth will resent the giant's tread. If, on the contrary, it be united to shallowness of capacity, it will render its unhappy possessor utterly contemptible notwithstanding other exterior attractions which might otherwise command attention. It is, in this case, the effect of egregious ignorance; and so far from extorting respect, it only serves to expose that inbecility, which, but for this strange mode of attempt at concealment, might have remained, in a considerable measure, undetected.
Genuine modesty is also distinguishable from extreme bashfulness. As the usages of civilized society do, by no means, banish females from social intercourse, it is requisite in avoiding forwardness to retain a certain degree of self-possession. Boldness and excessive timidity are the two extremes to be avoided. The latter is irksome, both to the individual herself, and to others with whom she may be called to a.s.sociate. It produces an unnatural character, and, perhaps, may be cla.s.sed with affectation. It is to be feared, that many who blush at the merest trifles, and are confounded at maintaining the least interchange of sentiment, are too little ashamed of sin, and too unacquainted with the state of their own hearts. The young need not be mortified at any deformity but vice, nor afraid even of confessing ignorance, or making inquiries, so long as they show a proper solicitude for improvement. It is, in fact, a consciousness of ignorance that leads to the acquisition of knowledge. It inspires the desire of information, and stimulates to the use of every means of acquiring it; but a vain and conceited mind is really ignorant, and is likely to remain so, while it presumes upon wisdom.
4. _Courtesy_ was another conspicuous feature in the character of Rebekah.
The stranger had no sooner requested a little supply of water, than she lets down the pitcher from her shoulder, and manifests the most obliging disposition to render him service. Her whole proceeding evinces good humour and affability in the highest degree, and the "law of kindness is in her tongue." Josephus relates that there were other young females with her, who were asked for water, but refused; and that Rebekah reproved them for their churlishness. Her civilities were connected essentially with her promotion, though she had no selfish purpose in view: they resulted solely from a pure and disinterested generosity of spirit.
Let young women remember that an unfeeling and disobliging temper is unworthy of their character, and opposite to their real interest. It is at once a neglect of duty, and a certain forfeiture of esteem. Courteousness is peculiarly suited to their age and s.e.x, and particularly expected of them. Nor should the exercise of this disposition be restricted merely to their superiors or equals; it ought to characterize their behaviour to their dependents and inferiors. If young people display affability only when in company with others, who move in the same, or in a more elevated sphere of life than themselves, but a.s.sume consequence, and betray an arrogant spirit amongst their servants; we cannot but suspect that their good qualities are only apparent, and their motives selfish. The true character of every person is to be learned at home, and at times when no exterior influences operate to make persons different from themselves.
Then the mask is taken off, meretricious ornaments are dispensed with, and consequently native qualities appear. Tyrannical conduct may compel obedience, but an amiable spirit alone can command affection, and render servitude pleasant. There are, indeed, great const.i.tutional differences; but it is no apology for petulance to say, it is natural to us, or that we were born irritable. Our const.i.tutional imperfections ought to be carefully watched, and resolutely corrected. Irregularities of temper are capable of being subdued by the vigorous efforts of religious principle.
It is possible, by careful and constant discipline, to subdue the most untamed spirit; and is equally politic, because it renders its possessor disagreeable to others, and miserable in herself.
It is on many accounts not only wicked, but foolish, to conduct yourselves with provoking superciliousness towards inferiors. Courtesy is easily practised, and the reverse dangerous to your own peace and comfort.
Besides, it is scarcely possible to think of a human being so utterly contemptible, that his esteem is not worth possessing, or so morose that he may not be conciliated by kindness: and in a world in which we are liable to such reverses, and exposed to such reproaches, the friendship of the meanest person may be advantageous. Hence, it is well remarked by Dr.
Barrow, "the great Pompey, the glorious triumpher over nations, and admired darling of fortune, was at last beholden to a slave for the composing his ashes, and celebrating his funeral obsequies. The honour of the greatest men depends on the estimation of the least: and the good-will of the meanest peasant is a brighter ornament to the fortune, a greater accession to the grandeur of a prince, than the most radiant gem in his royal diadem. However, the spite and enmity of one (and him the most weak otherwise and contemptible) person, may happen to spoil the content of our whole life, and deprive us of the most comfortable enjoyments thereof; may divert our thoughts from our delightful employments, to a solicitous care of self-preservation and defence; may discompose our minds with vexatious pa.s.sions; may, by false reports, odious suggestions, and slanderous defamations, blast our credit, raise a storm of general hatred, and conjure up thousands of enemies against us; may, by insidious practices, supplant and undermine us, prejudice our welfare, endanger our estate, and involve us in a bottomless gulf of trouble."
5. We may take occasion, from Rebekah's kindness, to commend another quality for which she was distinguished--_humanity to animals_. Abraham's servant merely requested some water to quench his own thirst; but she felt for the dumb creatures that attended him, who could only express their wants by signs. She offered to supply his camels, and hastened to fill the troughs, that they might drink. How kind, how considerate was this! There are few persons of a really amiable temper, who do not cherish an attachment to animals; still we should distinguish between a proper attention to their necessities and comforts, and that excessive caressing fondness which is unbecoming a rational being.
But in what language shall we sufficiently denounce _cruelty_ to animals?
Are they not the creatures of G.o.d; and endowed with capacities both of pain and pleasure? Why should we inflict unnecessary pain, even upon the meanest reptile? Who has given us authority to do so? By what argument, or by what sophistry, shall we seek a justification of such conduct? Why should we abridge the short span of existence allotted to the inferior creation, especially when we recollect that "the spirit of a beast goeth downward;" and that, being dest.i.tute of immortality, the whole period of their enjoyment is limited to the short date of their life on earth? It is the mark of a debased mind to seek amus.e.m.e.nt from the writhings of defenceless creatures, to sport even with the agonies of a fly. Parents and guardians of youth should particularly guard against the encouragement of a principle of cruelty, by allowing this practice. Children should not be suffered to indulge in such abuses, but should rather be taught to set a proper value upon the life and liberty of an animal. The subsequent maltreatment of the lower creation, many of the outrageous pa.s.sions that in maturer life disgrace the uneducated part of society, and even the cold insensibility to the necessities of others, which so often obtains in the higher circles, may be traced to this early commencement. The future tyrant is formed in the hours of sportive cruelty; and he who in infancy practices on a fly, may in maturity domineer over an empire. It is important to trace evil pa.s.sions and principles to their origin, to watch their developement and first operations, and, at the earliest possible period, to implant corrective sentiments in the youthful mind.
Solomon represents it as characteristic of "a righteous man," that he is "merciful to his beast;" and if it be censurable to a.s.sail the meanest insect which is not positively noxious, how much more to abuse those animals which contribute to our domestic comfort and security? This may be done, not only by beating, goading, and over-driving the laborious ox, or the swift-paced horse, by whom we cultivate our fields, or pursue our commercial concerns; but by stinting them of food, supplying them with insufficient or inferior provender, or leaving them to careless or peculating hands. Jacob was a specimen of kindness to animals--Balaam of brutality. The Mosaic law wisely and mercifully provided for the ox which trod out the corn, an enactment worthy of the supreme legislator, and coincident with the feelings of every humane heart.
SECTION II.
The Servant of Abraham cordially received into the House of Laban--tells his Story--proposes to take Rebekah--Consent of her Family--her Readiness to go--the Interview with Isaac--Rebekah become his Wife--their Anxieties--Birth of Jacob and Esau--Isaac's Death-bed, and Rebekah's unwarrantable Proceedings--her Solicitude respecting her Son's future Conduct.
We left the good old servant of Abraham at the well of water--we listened to his grateful acknowledgments to Heaven for prospering his journey--and we saw the interesting daughter of Bethuel run home to inform her friends of the extraordinary circ.u.mstance that had occurred. She had met a stranger--he had accepted her a.s.sistance, and presented her with costly ornaments--he had requested the customary rites of hospitality--he had been praying like a servant of the most high G.o.d--he had even intimated that he was travelling to fulfil some special commission of his master and their relative, the venerable Abraham! Every heart welcomed the tidings, and mutual congratulation circulated through the family.
Laban, the brother of Rebekah, whoso mercenary spirit viewed with peculiar satisfaction the ear-ring and bracelets which had been presented to his sister, hastened immediately to the well, and gave the messenger of Abraham a warm invitation to his home: "Come in," said he, "thou blessed of the Lord; wherefore standest thou without? for I have prepared the house and room for the camels." If we were quite certain that this pious language was dictated by a proportionable purity of motive, we should be highly gratified with it; but, alas! how common is it to use words of customary congratulation without meaning, and to sacrifice sincerity to politeness!
The man accepted the invitation; his camels were soon ungirded and supplied with provender, water was furnished to wash his feet and those of his men, and the table spread with a plentiful supply of provision for their refreshment. We need not be surprised, however, that he refuses to eat till he has introduced the important business upon which he came! the good man's heart is overflowing, and he prefers the discharge of his duty before his "necessary food." O that all our obedience to G.o.d were characterized by a similar zeal and fidelity!
"Speak on," said Laban: upon which, with admirable skill and perfect ingenuousness, he recounts a series of simple facts, interweaving his narrative with such touching arguments as proved irresistible: he stated without the vanity of a superior domestic who was actually the steward of the family, that he was "Abraham's servant;" and then proceeds to mention, not his own exploits, or merit, or influence, but the opulence and prosperity of his master; his becoming great and rich in "flocks and herds, and silver and gold, and men-servants and maid-servants, and camels and a.s.ses," he devoutly ascribes to "the Lord:" but at the same time gives the fact a prominence in his discourse well calculated to conciliate the persons he addressed, and prepare them for his subsequent statements. He now proceeds to mention Isaac, taking care to intimate the weighty considerations, that he was the son of the ill.u.s.trious patriarch whom he served, by Sarah his beloved wife; born at an advanced period of their lives, and therefore young, as well as the child of promise, and heir of all the wealth which his master possessed. He then explicitly refers to the solemn oath by which he had been bound to seek a wife for his son; not amongst the idolatrous Canaanites near his own residence, but amongst his kindred in Haran. Dear is the name of _kindred_, especially when families are separated at such distances of time and s.p.a.ce from each other, that they scarcely expect to meet again in an unbroken circle, and renew the embraces of friendship. It is then the tenderest sensibilities are excited, the fondest remembrances renewed, and the heart becomes accessible to every endearing impression!
Eliezer, having now gained the ear and won the regard of the listening circle, next adverts to the conversation which had pa.s.sed previously to the commencement of his journey; in which he exhibits to great advantage the faith of his master Abraham, and the particular direction of his wishes, By repeating the story of his interview with Rebekah at the well, in connexion with the command to seek a wife for Isaac among the kindred of the family, he points at once to the object he had in view, and appeals to their piety in estimating the movements of Providence. They must consider whether all these concurring circ.u.mstances were not evidences of a divine interposition, and whether some important consequences were not likely to result from the proposed connexion: "And now, if you will deal kindly and truly with my master, tell me; if not, tell me; that I may turn to the right hand or to the left." In all this the very spirit of his master is conspicuous in the servant; he had not lived with Abraham in vain; a similar fear of G.o.d was before his eyes, and the same solicitude to fulfil the duties of his station; he could not eat, he could not drink, till he had disburdened his full heart, and ascertained the probability of success in his important mission.
Every servant may here take a lesson of fidelity to his master on earth, and every servant of Christ especially, who sustains the ministerial character, may see a fine specimen of the ardour, energy, and affection with which it becomes him to execute his high commission. This delicate service upon which Abraham's servant was sent to Nahor, was honourably discharged; but how much more "he that winneth souls is wise!"
What could the friends of Rebekah say to the appeal they had heard? Laban and Bethuel were overwhelmed. There was a mysterious singularity in the whole train of circ.u.mstances, calculated to impress the most indifferent and superficial mind, and they bowed to the interposing wisdom of the Supreme Disposer. As soon as the solemn feeling produced by such an extraordinary narrative was sufficiently regulated to permit them to speak, they joined in expressions of devout acknowledgment and submissive consent; "The thing proceedeth from the Lord; we cannot speak unto thee bad or good. Behold, Rebekah is before thee; take her and go, and let her be thy master's son's wife, as the Lord hath spoken."
This was a moment of exquisite satisfaction; but whence did it originate?
Not surely so much in worldly as in religious considerations. The period was arrived, that anxious period to the parent, for the marriage of his lovely Rebekah; and now he was satisfied with the disposal of her to a distant relation. A worldly mind would have rejoiced indeed in the outward suitability of the match, but especially in the flattering prospect of great possessions which it presented. These inferior views too generally and too exclusively influence matrimonial alliances; the hearts both of the young and the aged are captivated by the splendours of life, as if they necessarily secured the possession of real happiness, or as if they could compensate for the absence of those mental and moral qualities which can alone const.i.tute the basis of substantial comfort. But in the present instance, whatever pleasure might be lawfully derived from the a.s.surances which were given of the opulence of Abraham, and from the endearing circ.u.mstance of the already existing relationship between the two families, it was the perception of a _Providence_, superintending and guiding the whole arrangement, that occasioned these most delightful feelings; it was not an idolatrous, but a pious connexion, and G.o.d had given the most striking indications of his will.
Let parents remember, that with whatever temporal prosperities they may connect their beloved daughters, there is no security for permanent happiness without real religion; and let children consider, that if the fear of G.o.d do not possess their own b.r.e.a.s.t.s, and influence their matrimonial choice, the delirium of pleasure will soon be past, and a sense of inexpressible vacuity be left behind. The world is a gay deceiver, and life a fleeting dream; the mists of illusion which gather over the morning of existence, gradually disappear as the day advances; and this imagined scene of enchantment, this fairy-land of pleasure subsides into the reality of a th.o.r.n.y wilderness. The only preparation for such a change, is a piety which seeks its happiness on high, and knows that no earthly condition can form a paradise without the presence of the blessed G.o.d.
The faithful servant, having adored the divine goodness for thus evidently prospering his way, gave suitable presents to this happy family; jewels of silver, and jewels of gold, and raiment, were presented to the young and beautiful bride elect, and "precious things" to her mother and brother: after this he could eat, necessary food being sweetened by temporal and spiritual blessings.
The next morning, faithful to his commission, and eager to return, he presses for a dismission, to which we need not wonder that the brother and mother object, requiring him to remain at least ten days: still he urges his request, and pleads that the Lord had prospered his way: but how natural is their reluctance to part in a moment from so dear a daughter, never perhaps to see her face again! They at length agree to defer the decision of the affair to herself: Rebekah, with all the frankness so remarkable in her whole deportment, instantly replied, "I will go."
It may appear mysterious, that when her parents pleaded only for a few days, when modesty would even seem to have dictated a little delay; and when filial tenderness must have powerfully resisted so sudden and immediate a departure, that she should express so prompt a compliance, without even stipulating for a single day. Something perhaps may be justly imputed to the times, but far more to the religious state of her own mind; a sense of duty overwhelmed a feeling of reluctance, together with every inferior consideration. She was doubtless in the habit of daily intercourse with G.o.d, and in fervent prayer had sought divine direction: she saw an overruling providence--G.o.d was in the affair--his finger, visible to the eye of faith, pointed out the way in which she should go, and with unhesitating obedience she confessed her readiness to part with all the felicities of home to seek a distant alliance, at the voice of that sovereign Power to whom she committed her future destiny. Flattering as the scene before her must have appeared to a mere worldly eye, the sacrifices she made at this moment of compliance were certainly most considerable. What could have led to such an answer, when standing between the tears, the tenderness, the entreaties of parental and fraternal affection, and the urgency of a mere stranger, the _servant_ too of her future house--but a faith which overcame the world, and dictated her holy resolution? _Heaven_ appointed her journey, and _nature_ pleaded in vain.
To every reader we recommend the n.o.ble principle which actuated this young heroine. Let inclination bow to a sense of duty--let G.o.d be obeyed rather than man--let not only authority be resisted, but even the fondest endearments sacrificed to the divine requirements. Apply this principle to a higher occasion, and remember that the Son of G.o.d has declared, "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple; and whosoever doth not bear his cross and come after me, cannot be my disciple."
How tender, how affectionate is the parting scene! How the heart speaks in every word! The whole group seems placed before our eyes; and we witness the tears that flow, the sighs that heave each bosom; we seem to hear the faltering yet fond accent, in which the dear forsaken family p.r.o.nounce the last benediction, "Thou art our sister; be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them."
Behold Rebekah, quitting the scene of her infancy and youth; Painful was the sacrifice, but pleasant the service: a thousand objects would revive the remembrance of past occupations and occurrences; a thousand circ.u.mstances rush into her memory; her susceptible mind would often retrace the scenes once so familiar, now to be abandoned for ever; affection would often recal the names of Bethuel and Laban, and filial tenderness would weep at the thought of maternal anxiety. She was about to commit her happiness to the disposal of another--to form another connexion--to seek another home--the young plant was removed by Providence to take root in a new soil and situation. This is always a moment of trial, and in the usual manner of estimating life, an experiment of doubtful issue; but he who "commits his way to the Lord," and "leans not to his own understanding," but at the call of duty, in the spirit of prayer, dissolves or forms connections, may reasonably hope for the "blessing which maketh rich" in all the essentials of happiness. Young people! venture not upon a single step without a previous application for guidance to the "throne of grace," lest by inconsideration and rashness you forfeit the favours you might have secured by piety. At your eventful period of life the transactions of _one day_ are likely to affect the welfare _many succeeding years_; and if you would reap a future harvest of joy, you must sow in present tears and prayers.
No incident of the journey is mentioned till the cavalcade was nearly arrived at Hebron; they then saw a person walking in a thoughtful att.i.tude; and Rebekah, suspecting probably that he might be one of the household establishment of Abraham, inquired of the servant, "What man is this that walketh in the field to meet us?" The servant informed her that it was his young master, the son of Abraham; he was come into the field for the purposes of meditation and prayer. She instantly took a veil and covered herself, alighting from the camel. This was done in compliance with the usages of the times, as a part of the ceremonial belonging to the presentation of a bride to her intended husband: the eastern brides are generally veiled in a particular manner upon such occasions. This custom seems at once expressive of female modesty and subjection.
Isaac appears to have avoided addressing her when he perceives the veil, but taking the servant aside, he learns from his mouth the long and pleasing tale of every circ.u.mstance in his journey; he partic.i.p.ates the general feeling, and with emotions of grat.i.tude and gladness conducts his Rebekah into the tent of Sarah, whose loss he had so deeply regretted, that now for the first time, he was comforted respecting it. After the customary mode, Rebekah became his wife, and he loved her. [16]
Peace be to that dwelling, the residence of a dutiful son and a tender husband--a kind, generous, open-hearted, pious wife! Dear were the ties of nature which united them, but still dearer the bonds of religion! It was a day they never could forget--it was a friendship that could never be dissolved! What could be wanting to complete their bliss? Approving friends, reciprocal attachment, concurring providences, smiling heaven, sanctioned the proceeding. At present their cup was full to the brim--not a bitter ingredient mingled in the portion. But while we congratulate their situation, let us imitate their example; and if we would partic.i.p.ate a similar felicity, cherish a similar spirit: we may be fully a.s.sured that real piety will sweeten the pleasures and possessions of life; it may even prevent, and will certainly sanctify, disappointments.
We are, however, easily misled; looking only at the outward appearance, (and in general little more can be known of the history of families,) it is common to fancy the prosperous, and persons of the greatest connections, really possessed of the most abundant share of happiness. In some cases every earthly good seems to be the allotted portion, and we are ready to imagine that sorrow has found no means of access, no door of admission: but a very slight knowledge of the world is sufficient to ascertain that there is a "crook in every lot," and that this world is not the destined abode of unmingled enjoyment. This remark is exemplified in the history of Isaac and Rebekah. Twenty years elapsed, and they had no children: this must have been a severe affliction, not only because at that period a general hope of being connected with the Messiah led all pious persons to be solicitous of a family, but because Isaac was the son of promise, the multiplication of his seed was distinctly recorded, and he had formed his matrimonial connection in the fear of G.o.d. As he partook of the trial, he seems to have been endowed with the spirit of his ill.u.s.trious father; though he lived childless, he did not cherish despondency, but "entreated the Lord for his wife," which was the only effectual means of procuring the blessing.
[Sidenote: Years before Christ, 1836.] His prayer was heard; but this new favour was attended with unusual anxieties, which proved signs of future events. She ultimately bore twins, of which the elder was destined to serve the younger. As names were usually given in reference to the circ.u.mstances attending the birth of children, so _Esau_ signified _red,_ in allusion to his colour, and _Jacob_ signified the _supplanter._ Esau, and his posterity the Edomites, were of a sanguinary disposition, and peculiarly hostile to Israel; Jacob supplanted his brother in the birthright; Esau was "a cunning hunter, a man of the field;" Jacob, a "a plain man, dwelling in tents."
From the earliest period of their lives we may trace the existence of those partialities in the two parents which have so frequently disquieted the otherwise most harmonious families. The Scriptures a.s.sign a particular cause for the fondness which Isaac cherished for Esau, which seems a most lamentable weakness in so venerable a man: it arose from his eating of his venison; for he was given to the indulgence of his appet.i.te. Surely when we observe how the greatest of men have been guilty of some of the most unaccountable littleness, it should awaken us to holy jealousy over ourselves, and induce us to establish a system of constant, laborious, and impartial self-inspection.
The occasion of Rebekah's partiality is not distinctly recorded; it might possibly have originated in his being more domestic, and attentive to herself. [17] The usual effects resulted from these partialities: Isaac was blind to the sins of his son, who soon pursued a course of conduct that occasioned both his parents the deepest grief; while Rebekah's fondness involved herself and her favourite child in the greatest criminality.
[Sidenote: Years before Christ, 1750.]
Having attained an advanced period of life, and becoming conscious of increasing infirmities, Isaac took measures to convey the patriarchal benediction and the blessings of the covenant to his posterity. With this view he called his eldest son, and in accents of fondness requested him to go and procure him that savoury kind of food to which he was so partial; after which he expressed his intention of p.r.o.nouncing the blessing, and thus securing for him, as he imagined, the mercies of the Abrahamic covenant. Overhearing this conversation, Rebekah thinks of her favourite son, and instantly devises a plan to supersede his elder brother. This was, indeed, conformable to the determination of Providence; but is no justification of her sinful policy. If it were even her intention to accomplish the divine promises, the plea would not vindicate her doing evil, that good might come.
Her object being to countervail the design of her husband, she instantly commences a system of manoeuvring to carry her point. We must consider her now as under a particular temptation, and evidently acting inconsistently with the natural ingenuousness of her character, no less than with the principles of her religion. The proper course would have been that of persuasion, entreaty, or remonstrance; but under the apprehension that Isaac's extravagant attachment to his darling child would render this unavailable, she deviates at once from the path of rect.i.tude to gain her purpose. It is most unfortunate when the heads of families are influenced by opposite wishes, and refuse a fair, candid exposition of their own views to each other. Confidence is the basis of friendship, and in no case should be cherished with more a.s.siduous care than in domestic life.
Active in the execution of a scheme she had so promptly devised, Rebekah states to Jacob all that had pa.s.sed between his father and his elder brother; proposing, or rather commanding him to go to the flock with all possible despatch, and fetch two kids of the goats; "and I," says she, "will make them savoury meat for thy father, such as he loveth; and thou shall bring it to thy father, that he may eat, and that he may bless thee before his death." Jacob hesitates--not, however, as we could have wished, at the execution of the plan; but solely because he is apprehensive of its failing, and producing unhappy consequences. Jacob was pacified by his mother's offer to run all hazards, and incur the whole responsibility of the transaction. She reiterates her request with all the fervour that a better cause should have inspired; and has not long to wait in a state of irksome suspense, before the favourite of her excessive affection returns with the kids. Not a moment is to be lost--every thing is put in requisition--the savoury meat is soon prepared. The hunter's speed is outstripped by management and artifice--in vain he toils over the lengthening field. Jacob is introduced, by his mother, into Isaac's apartment, clothed in the goodly raiment of Esau, covered on the more exposed parts of the body with the skins of the kids, to make him resemble his hairy brother; and presents the food with due formality and dissembling eagerness to the blind old patriarch. Some suspicions, however, are awakened--"Who is it?"--"I am Esau, thy first-born."--"How can this be--how quickly thou hast returned?"--The young man blushes and trembles--but he must either confess or persevere--there was no alternative--the mother's eyes probably intimated that he _must_ persist in his deception. Awful to relate! he ascribes his good success, personating Esau, to "the Lord." Isaac pursues other measures to obtain satisfaction. His voice appears altered, and he begs to _feel_ his son--the falsehood silences, but does not satisfy him. At length, he is persuaded--he blesses him, and eats the venison. Though the dupe of atrocious artifice, Isaac is, nevertheless, under supernatural direction, and was afterwards unable to revoke his benediction.
But what did Rebekah gain by this detestable contrivance? She saw, indeed, her favourite son inheriting the blessing; but this would have descended upon him without her interference, according to the predeterminations of Providence. She saw also a just recrimination upon her deceit on the part of observant Heaven. The original dislike of the two brothers was kindled into a raging flame. Esau burned with indignation at being thus cajoled, and resolved to avail himself of the day of mourning for his father, to satiate his resentment in his brother's blood: and Rebekah, to save both their lives, was obliged to send her guilty, but favourite son, to a distance. Thus were the latter days of both the parents imbittered by their indiscreet and criminal partialities!
After the departure of Jacob, the fond mother becomes not merely solicitous for his safety, but anxious respecting his future conduct. She reflects on the temptation to form an idolatrous alliance to which he might become exposed, unchecked by parental authority, and under circ.u.mstances which would naturally induce him to seek a shelter from the storm of adversity in the bosom of conjugal endearment. If the language of Rebekah, upon this occasion, be tinctured with impatience, we cannot but feel gratified to see it founded upon religious sentiment. "And Rebekah said to Isaac, I am weary of my life, because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do to me?"
We are unwilling to part with Rebekah precisely at this point of her history; but here it is that the sacred narrative drops her name. It is written, however, we doubt not, on the imperishable pages of another volume, which is emphatically styled, "the Lamb's book of life."
This abrupt termination suggests, amongst other considerations, the _truth_ of the narrative. If it had been the purpose of the writer to exhibit the subject of his story to the admiration of posterity, or to display his own powers, rather than to represent fact or record instructive biography, he would have carefully avoided whatever tended to diminish the interest of the whole, and give it an unfinished appearance.
By concealing some of the more unsightly parts of the picture, and by rendering prominent others of a more attractive character, he might have contrived to accomplish an _effect_, though at the expense of truth and reality. But the sentiments and prepossessions of the writer disappear from the narrative of Scripture. There is no effort to conceal any facts which may be supposed to weaken the general impression, or to introduce explanatory or encomiastic statements which may be thought to strengthen and enhance it. In every page, in every sentence, it is apparent that the great object is instruction, and not amus.e.m.e.nt. The historian has no private views--no partialities--no misconceptions--the pen of inspiration is dipped in the fountain of truth, and "holy men of G.o.d spake as they were moved by the Holy Ghost."