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Abraham, Isaac, & Jacob (Part 1)
Having arrived at the crux of Abraham’s saga, which is the test of his faith as recorded in the twenty-second chapter, the story of Genesis moves to the death of Sarah and the purchase of a gravesite for her. Abraham bought the burial ground and the cave of Machpelah because although he had wealth, he was never a recipient of the land itself (cf. Gen. 37:1).
When the covenant was being solemnized God had told His servant he would go to his Fathers in peace, and his posterity would only claim the land after spending four hundred years in Egypt (Gen. 15:13-16, 18). This is the reason Abraham “waited for a city … whose builder and maker is God” (Heb. 11:10). He knew that he himself would not own the land of promise. Genesis 25:7-10 records Abraham’s death and burial.
From the emphasis which has been placed upon Isaac by Moses, the author of Genesis, one would have thought that he would receive about the same amount of treatment as his father did, but in truth there is not much about him by comparison with Abraham, or indeed his son Jacob. We are told God blessed Isaac (Gen. 25:11) and answered his petition for a child for Rebekah, who was barren (25:21). When Yahweh spoke to him concerning the famine which was in the land, He said,
Dwell in this land, and I will be with you and bless you; for to you and your descendants I give all these lands, and I will perform the oath which I swore to Abraham your father. And I will make your descendants multiply as the stars of heaven; I will give to your descendants all these lands; and in your seed all the nations of the earth shall be blessed; because Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws.” (Genesis 26:3-5)
The Lord’s word to Isaac is to have faith and to dwell in the land. The mention of the plural “lands” no doubt refers to the possession of enemy territories within the bounds of the promised land (cf. 22:17). The reference to “the oath” in verse 3 brings both seed and land together again. We also see the refrain of blessing for the nations, as in 22:18. This, as we have seen, is best understood as a messianic expectation; all peoples of the earth will be blessed through the woman’s seed as per Genesis 3:15.
The comment about Abraham’s obedience shouldn’t be thought of as a conditional element to the covenant itself. God knew His man before He called him. It is important that we differentiate between the oath taken, which formalizes the covenantal bond between Yahweh and Abraham, from the conditional elements which keep obedient Hebrews inside the bond. Abraham was obedient in the conditional aspects adjoined to the covenant, therefore he fulfilled the conditions. It is useless to speculate on what would have happened had he not circumcised himself and his household, or had become an idolater. The Lord chose a faithful man, a man with whom He could enact such a covenantal relationship involving such an immense and far-reaching teleological vision.
The birth of Isaac’s twin sons (in 25:21-23) provides an occasion for a reflection upon what God had said regarding nations coming from Abraham in chapter 17. In God’s providence, Rebekah had two sons, Esau and Jacob, who would become two distinct nations. Yet the birth was the subject of prophecy. The elder (Esau) was to serve the younger (Jacob).
As we all know, as human beings go, Esau had more character than Jacob. But being the better man means next to nothing if you take a dim view of the promises of God; the only One who is truly good (Mk. 10:18). This was Esau’s folly. The tale is painful to tell:
Now Jacob cooked a stew; and Esau came in from the field, and he was weary. And Esau said to Jacob, “Please feed me with that same red stew, for I am weary.” Therefore his name was called Edom. But Jacob said, “Sell me your birthright as of this day.” And Esau said, “Look, I am about to die; so what is this birthright to me?” Then Jacob said, “Swear to me as of this day.” So he swore to him, and sold his birthright to Jacob. And Jacob gave Esau bread and stew of lentils; then he ate and drank, arose and went his way. Thus Esau despised his birthright. (Genesis 25:30-34)
The narrative is a masterpiece of brevity, but it graphically portrays the attitudes of the two men. In comes Esau from the hunt. He is famished. Jacob has been cooking, with an eye no doubt for an advantage. There is nothing subtle about Jacob’s words. He is quite blunt. He wants the right of the firstborn, which, in Esau’s case, is no less than the entitlement to the greatest covenant in the Bible, barring the New covenant.
This is no trifling matter. But it is treated by the hungry Esau in a way that almost defies belief. “What is this birthright to me?” he asks. Good question. It is God’s covenant pledge to him! No wonder the writer of Hebrews refers to Esau as a “profane person” (bebelos, Heb. 12:16).
When the Lord shows up to confirm His covenant to Isaac He does so in uncompromising terms:
Dwell in this land, and I will be with you and bless you; for to you and your descendants I give all these lands, and I will perform the oath which I swore to Abraham your father. And I will make your descendants multiply as the stars of heaven; I will give to your descendants all these lands; and in your seed all the nations of the earth will be blessed. (Genesis 26:3-4)
All the ingredients which one finds in chapter 12 are present here. The land is prominent, as is the blessing to the world. There is absolutely no reason to keep the latter and not to retain the former. Covenants are covenants. Abraham’s obedience is a model for his people after him (26:5), but God’s obligations hold anyway. That is why Isaac’s lapse of faith and duty, which is recorded next (26:7), does not cause the blessings to be repealed.
Paul Martin Henebury is a native of Manchester, England and a graduate of London Theological Seminary and Tyndale Theological Seminary (MDiv, PhD). He has been a Church-planter, pastor and a professor of Systematic Theology and Apologetics. He was also editor of the Conservative Theological Journal (suggesting its new name, Journal of Dispensational Theology, prior to leaving that post). He is now the President of Telos School of Theology.