In connection with Jacob's birth is recorded the incident that gave him his name--"the

heel-catcher" or "circumventor". This strange incident must have some meaning, for not

only is it recorded in Gen. 25:, but it appears in the prophecy of Hosea in rather a

strange manner (which receives consideration in another article). The incident which

follows the record of their birth is evidently in continuation of this theme. Here we find

Esau and Jacob as grown men. Esau is spoken of in Heb. 12: as "a profane person who

sold his birthright", so we need waste no unspiritual sentiment upon one whose true

character is revealed by that Word of God which discerns between soul and spirit.

Neither can we commend Jacob's action. It was, to say the least, unbrotherly. Yet, if we

look below the surface, we shall at least find this, that however wrong he may have been

in method, he certainly did not despise the promise of God, but stooped to a mean level to

endeavour to bring about its fulfillment.

An opportunity occasioned by his brother's extreme need presents itself, and Jacob

seizes it--"Sell me this day thy birthright". The next step in this despicable attempt of

the flesh to help God to fulfil His promise is recorded in Gen. 27: There, acting under

the direction of his mother, Jacob disguises himself as Esau, and filches the blessing of

Esau. Even Jacob finds his conscience too difficult to ignore when Isaac said, "how is it

thou hast found it (the venison) so quickly my son?" for he replies, "Because the Lord

THY God (not MY God) brought it to me". The blessing which Jacob lied and deceived

to obtain, however, was not to be received by him in that manner. Even though Isaac

does bless him with "dew of heaven and fatness of the earth, and plenty of corn and

wine", that blessing can hardly be said to epitomize the life history of Jacob, even upon

his own testimony (47: 9). Isaac certainly said of Jacob, even after he realized the

deceit which had been practiced upon him, "yea, and he shall be blessed"; but it does not

follow that by some decree of fate God was at all bound to fulfil any such thing,

otherwise there would be a premium on the methods of Jacob.

We will here pursue the story of Jacob, and return to that of Esau later. Rebecca's

scheme for her favourite son now begins to bear fruit. She who stooped to deceive is

now to be the one who of her own accord advises the departure of Jacob on that journey

from which she would not live to welcome him back. Esau's vow of vengeance was

known to her, so she planned to deliver Jacob for a time, and send him far off to her

brother Laban. What must the feelings of this frail fleshly pair have been, when Isaac,

unconstrained, freely, and "by faith" (Heb. 11: 24) gave Jacob the coveted blessing, viz.:--

Here we do not read of corn and wine, but of that which Rebecca and Jacob had

schemed and lied for in vain. The blessing of Abraham did not of necessity belong to the

firstborn by nature, nor could it be attained by the sharp practice with which the birthright

was secured, or the low deception which filched the blessing. The promise of God which

runs along the line of an election of grace takes no notice of either good or evil. God's

government however does, and though Jacob cannot but receive the blessing of Abraham,