GENESIS 26 AND 27
GENESIS 26 AND 27
Chapter 26 is interesting as showing the progress of the heavenly man (Isaac) in unstopping the wells, until there is no more strife, verse 22. The Philistines contend and are allowed to take possession of wells digged by Isaac. Through the activity of these enemies the saints are deprived of these sources of blessing and refreshment. These wells have reference to the Spirit, and the nature of Philistine opposition here is to stop the activities of the Spirit. Finally, the well Rehoboth is dug and there is no contention. Rehoboth signifies room, and no doubt it points to resurrection as reached by the energy of the Spirit; in the resurrection sphere only is there room for our souls. This the Philistines cannot [p. 297] touch. Many believers live in a very circumscribed area. The work of the Holy Spirit in us is intended to lead us into a wide place. The well in us springs up into everlasting life. Then we have another well — Beersheba — “the well of the oath”. This was the southern boundary of Canaan. Here the Lord appears to Isaac, and Isaac builds an altar to Him.
In chapter 27 Isaac is the vessel of the blessing. Through him the blessing is transmitted to Jacob. In this respect, as in others, he is a type of Christ risen. Jacob here represents those who have faith, and hence value the blessing, whereas Esau is the unbeliever who despises it. Many today gladly embrace the gospel, but afterwards manifest no appreciation of the blessings proposed in it. Jacob in all his wanderings ever valued what he obtained through Isaac. When leaving Canaan (chapter 46) on account of the famine, God appeared to him as the God of his father Isaac, implying that all the promises of which Jacob was the heir should be fulfilled, in the faithfulness of God, on the ground of resurrection. Jacob was going out to Joseph in Egypt, and the promises should remain in abeyance, but God assured Jacob, in saying He was the God of his father Isaac, that all were secured in Christ in resurrection.
Jacob represents the earthly people, but Isaac is the heavenly man. Sovereignty comes out in connection with Jacob: I loved Jacob, and I hated Esau, Malachi 1:3. We ever find with Jacob appreciation of what is of God. It is important to see that the blessing promised to Abraham and Isaac is transmitted through Christ risen. With Jacob we find the activity of faith, which lays hold of it. It is true that Jacob here obtained the birthright through base means, but nevertheless he appreciated it, having faith, and of this God ever takes account.
There is a wonderful birthright for all men at the [p. 298] present time, and the presentation of it is a test to everybody. The birthright is what is presented in the gospel as available for all men in Christ risen. The question is, who values it? Esau represents the class who do not, while Jacob represents those who do. Speaking broadly, Esau is figurative of the Jew, who did not value what was presented to him in Christ. Divine things were presented to the Jews in Christ here upon earth, and also by the Spirit sent down by Him from heaven, but they were rejected. At the end of Acts Paul says that the salvation of God was sent to the Gentiles, and that they would hear it. In Christendom today there is a large class which corresponds with the Jews, as spoken of above; they despise their birthright.