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 pronounce 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 circumstances 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 attitude; 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 circumstance in his journey; he participates the general feeling, and with emotions of gratitude 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 participate a similar felicity, cherish a similar spirit: we may be fully assured 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 God. As he partook of the trial, he seems to have been endowed with the spirit of his illustrious 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 circumstances 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 assign 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 appetite. 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.]