XIX.
ISAAC’S MARRIAGE.
Genesis xxiv.
“Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised.”—Prov. xxxi. 30.
“When a son has attained the age of twenty years, his father, if able, should marry him, and then take his hand and say, I have disciplined thee, and taught thee, and married thee; I now seek refuge with God from thy mischief in the present world and the next.” This Mohammedan tradition expresses with tolerable accuracy the idea of the Eastern world, that a father has not discharged his responsibilities towards his son until he finds a wife for him. Abraham no doubt fully recognised his duty in this respect, but he had allowed Isaac to pass the usual age. He was thirty-seven at his mother’s death, forty when the events of this chapter occurred. This delay was occasioned by two causes. The bond between Isaac and his mother was an unusually strong one; and alongside of that imperious woman a young wife would have found it even more difficult than usual to take a becoming place. Besides, where was a wife to be found? No doubt some of Abraham’s Hittite friends would have considered any daughter of theirs exceptionally fortunate who should secure so good an alliance. The heir of Abraham was no inconsiderable person even when measured by Hittite expectations. And it may have taxed Abraham’s sagacity to find excuses for not forming an alliance which seemed so natural, and which would have secured to him and his heirs a settled place in the country. This was so obvious, common, easily accomplished a means of gaining a footing for Isaac among somewhat dangerous neighbours, that it stands to reason Abraham must often have weighed its advantages.
But as often as he weighed the advantages of this solution of his difficulty, so often did he reject them. He was resolved that the race should be of pure Hebrew blood. His own experience in connection with Hagar had given this idea a settled prominence in his mind. And, accordingly, in his instructions to the servant whom he sent to find a wife for Isaac, two things were insisted on—1st, that she should not be a Canaanite; and, 2nd, that on no pretext should Isaac be allowed to leave the land of promise and visit Mesopotamia. The steward, knowing something of men and women, foresaw that it was most unlikely that a young woman would forsake her own land and preconceived hopes and go away with a stranger to a foreign country. Abraham believes she will be persuaded. But in any case, he says, one thing must be seen to; Isaac must on no account be induced to leave the promised land even to visit Mesopotamia. God will furnish Isaac with a wife without putting him into circumstances of great temptation, without requiring him to go into societies in the slightest degree injurious to his faith. In fact, Abraham refused to do what countless Christian mothers of marriageable sons and daughters do without compunction. He had an insight into the real influences that form action and determine careers which many of us sadly lack.
And his faith was rewarded. The tidings from his brother’s family arrived in the nick of time. Light, he found, was sown for the upright. It happened with him as it has doubtless often happened with ourselves, that though we have been looking forward to a certain time with much anxiety, unable even to form a plan of action, yet when the time actually came, things seemed to arrange themselves, and the thing to do became quite obvious. Abraham was persuaded God would send His angel to bring the affair to a happy issue. And when we seem drifting towards some great upturning of our life, or when things seem to come all of a sudden and in crowds upon us, so that we cannot judge what we should do, it is an animating thought that another eye than ours is penetrating the darkness, finding for us a way through all entanglement and making crooked things straight for us.
But the patience of Isaac was quite as remarkable as the faith of Abraham. He was now forty years old, and if, as he had been told, the great aim of his life, the great service he was to render to the world, was bound up with the rearing of a family, he might with some reason be wondering why circumstances were so adverse to the fulfilment of this vocation. Must he not have been tempted, as his father had been, to take matters into his own hand? Fathers are perhaps too scrupulous about telling their sons instructive passages from their own experience; but when Abraham saw Isaac exercised and discomposed about this matter, he can scarcely have failed to strengthen his spirit by telling him something of his own mistakes in life. Abraham must have seen that everything depended on Isaac’s conduct, and that he had a very difficult part to play. He himself had been supernaturally encouraged to leave his own land and sojourn in Canaan; on the other hand, by the time Jacob grew up, the idea of the promised land had become traditional and fixed; though even Jacob, had he found Laban a better master, might have permanently renounced his expectations in Canaan. But Isaac enjoyed the advantages neither of the first nor of the third generation. The coming into Canaan was not his doing, and he saw how little of the land Abraham had gained. He was under strong temptation to disbelieve. And when he measured his condition with that of other young men, he certainly required unusual self-control. And to every one who would urge, Youth is passing, and I am not getting what I expected at God’s hand; I have not received that providential leading I was led to expect, nor do I find that my life is made simpler; it is very well to tell me to wait, but life is slipping away, and we may wait too long—to every one whose heart urges such murmurs, Abraham through Isaac would say: But if you wait for God you get something, some positive good, and not some mere appearance of good; you at last do get begun, you get into life at the right door; whereas if you follow some other way than that which you believe God wishes to lead you in, you get nothing.