The Great Controversy Between Christ and His Angels and Satan and His Angels
EGW Chapter 11—Isaac
The Canaanites were idolaters, and the Lord had commanded that his people should not intermarry with them, lest they should be led into idolatry. Abraham was old, and he expected soon to die. Isaac was yet unmarried. Abraham was afraid of the corrupting influence surrounding his son, and was anxious to have a wife selected for him who would not lead him from God. He committed this matter to his faithful, experienced servant who ruled over all that he had. Abraham required his servant to make a solemn oath to him before the Lord, that he would not take a wife for Isaac of the Canaanites, but that he would go to Abraham's kindred, who believed in the true God, and select a wife for the young man. He charged him not to take Isaac to the country from which he came; for they were nearly all affected with idolatry. If he could not find a wife for Isaac who would leave her kindred and come where he was, then he should be clear of the oath which he had made. This important matter was not left with Isaac, for him to select for himself, independent of his father. Abraham tells his servant that God will send his angel before him to direct him in his choice.
(ST April 10, 1879, 1)
The servant, taking with him ten camels and numerous presents for the intended wife and her relatives, started on his long journey up toward Damascus, and then on to the fertile plains that border on the great river of the East. Bethuel, the nephew of Abraham, was the owner of large flocks, but he dwelt in a town or city, to the wells outside of which the women were in the habit of resorting for water, and to which the servant of Abraham now drew near. It was an anxious time with the man; the happiness of the whole family in Canaan depended on the choice which he made, and how was he to choose wisely among those who were entire strangers to him? He remembered his master's words, that God would send his angel with him; and he prayed earnestly that certain evidence might be given him, that he might not err in the matter.
(ST April 10, 1879, 2)
His prayer was answered. Among the maidens gathered at the well he particularly noticed the engaging manners and courteous conduct of Rebekah, and he received the desired evidence that she was the one whom God had been pleased to select to become Isaac's wife. Full of joy the man inquired of her parentage, and on learning that she was the daughter of Bethuel, he “bowed down his head, and worshiped the Lord.” The maiden immediately informed her brother Laban of what had occurred, and they hastened to invite to their home the servant, with his attendants and the camels. Before he would partake of food, the servant told his errand, his prayer at the well, and the answer, with all the circumstances attending it. Then he said, “And now, if ye will deal kindly and truly with my master, tell me; and if not, tell me; that I may turn to the right hand or to the left.” The answer was, “The thing proceedeth from the Lord; we cannot speak unto thee bad or good. Behold, Rebekah is before thee; take her and go, and let her be thy master's son's wife, as the Lord hath spoken.”
(ST April 10, 1879, 3)
After all had been arranged, and the consent of the family had been obtained, Rebekah herself was consulted as to whether she would go with the servant of Abraham a great distance from her father's house, to become the wife of Isaac. She believed, from the circumstances that had taken place, that God's hand had selected her to be Isaac's wife, and she said, “I will go.”
(ST April 10, 1879, 4)
The servant, knowing that his master would rejoice at the success of his mission, was impatient to be gone; and they immediately set out on the homeward journey. Abraham dwelt at Beersheba, and Isaac, who had been attending to the flocks in the adjoining country, had returned to his father's tent to await the arrival of the messenger from Haran. “And Isaac went out to meditate in the field at the eventide; and he lifted up his eyes, and saw, and, behold, the camels were coming. And Rebekah lifted up her eyes, and when she saw Isaac she lighted off the camel. For she had said unto the servant, What man is this, that walketh in the field to meet us? And the servant had said, It is my master; therefore she took a vail and covered herself. And the servant told Isaac all things that he had done. And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife. And he loved her; and Isaac was comforted after his mother's death.”
(ST April 10, 1879, 5)
In ancient times marriage contracts were generally made by the parents, yet no compulsion was used to make persons marry those whom they could not love. But the children had confidence in the judgment of their parents, and followed their counsel, and bestowed their affections upon those whom their God-fearing, experienced parents chose for them. It was considered a crime to follow a course contrary to this.
(ST April 10, 1879, 6)
What a contrast to the course now pursued by many children! Instead of showing reverence and due honor for their parents, by consulting them, and having the advantages of their experienced judgment in choosing for them, they move hastily in the matter, and are controlled by fancy and impulse rather than by the judgment of their parents and the fear of God. It is often the case that they contract marriage without even the knowledge of their parents. And, in many instances, the lives of parents are imbittered by the hasty marriages of their children, because the son-in-law or the daughter-in-law feels under no obligation to make them happy.
(ST April 10, 1879, 7)
Abraham saw and realized the influence which an idolatrous wife would exert upon her husband. He would not have Isaac imperil his moral and religious character by connecting with a woman who was unacquainted with God. His eldest son had contracted an unhappy marriage. Ishmael's home was made miserable, his children were undisciplined, and their characters were uncourteous and disrespectful. They were not taught the knowledge of God. Abraham was unwilling that Isaac should run the risk of taking a wife of the heathen nations. He had marked the unhappy course of others, and the result of connecting with companions who knew not and feared not God, from the days of Cain to his own time.
(ST April 10, 1879, 8)
However pure and correct the principles of the God-fearing, the society of an irreligious companion has an influence to lead away from God. Therefore, Abraham was determined on this point, that Isaac should marry one of his own nation. The women of other nations were, many of them, attractive because of their beauty; but they lacked beauty of character. Abraham knew that true dignity, true elevation is to be found only in those who love and fear God. There is a debasement upon the entire character of the godless, who follow the imagination of their own hearts, and are filled with their own devices. But those who make God their trust, who are elevated by his grace, obedient to his requirements, seeking his glory, fearing his displeasure, will receive his blessing. They will have that hope and courage, that dignity, calmness, and self-possession, which only those can have who are connected with God. Abraham had maintained an habitual trust in God. The impress of such character is reproduced in their children. Yet Abraham saw that in Isaac there was a disposition to be yielding. He was a firm believer in God, but if connected with one of opposite character he would be in danger of losing his adherence to right, to avoid disagreeable consequences.
(ST April 10, 1879, 9)
Evil associates include more than the immoral and profane. Connection with one who is known to be irreligious is contrary to God's order, and cannot fail to draw the soul away from Him. Those who have not the fear of God before them, who are not seeking to live in obedience to him, although they may be moral, intellectual, apparently refined, fashionable, wealthy, are not the ones for Christians to form a marriage alliance with. However agreeable their society may be, however entertaining their conversation, the word of God is plain upon the point; the Christian should not connect with them.
(ST April 10, 1879, 10)
Those who enter the marriage relation while unconverted should not after conversion leave their unbelieving companions. Whatever their religious character may be, they must remain faithful, kind, and true toward them; yet they should acknowledge the claims of God above any earthly relationship, serving him with fidelity, even though inconvenience, trials, and persecutions may arise for the sake of Christ and the truth. This persevering fidelity to truth and duty may be a sanctifying influence upon the unbelieving companion. But marriages formed understandingly with unbelievers are forbidden by the word of God. The suit may be urged by the unbeliever, and inclination may plead that it be accepted; and inclination frequently triumphs; but Satan has the victory; temptation has not been resisted, and in nine cases out of ten both parties are lost to Christ.
(ST April 10, 1879, 11)
There is a willing blindness in regard to the result of human action, the consequence of which reaches far into the future of man's existence. A life of bitterness and woe is before those who venture to disregard God's commands; but they pass heedlessly on, rashly taking solemn vows upon them, the believer binding up his life interest with an unbeliever. Domestic life and domestic relation are to be shared by those two, one professedly obeying God, and the other living in disregard of his requirements. How can two walk together, except they be agreed? If a woman respects not the claims of God, pays no heed to the bonds which bind her to religion, how can she be expected to be faithful to the law which binds her to her husband?
(ST April 10, 1879, 12)
Young men and women sometimes manifest great independence upon the subject of marriage, as though the Lord had nothing to do with them, or they with the Lord, in that matter. They seem to think that it is purely a matter of their own, which neither God nor their parents should in any wise control, that the bestowal of their affections is a matter in which self alone should be consulted. Such make a serious mistake; and a few years of marriage experience generally teaches them that it is a miserable mistake. This is the great reason of so many unhappy marriages, in which there is so little true, generous love, and so little exercise of noble forbearance, toward each other. These often behave in their own homes more like pettish children, than the dignified, affectionate husband and wife.
(ST April 10, 1879, 13)
Isaac had been trained in the fear of God to a life of obedience. And when he was forty years old, he submitted to have the God-fearing, experienced servant of his father choose for him. He believed that God would direct in regard to his obtaining a wife.
(ST April 10, 1879, 14)
Children now from fifteen to twenty years of age generally consider themselves competent to make their own choice, without the consent of their parents. And they would look with astonishment, if it should be proposed to them to move in the fear of God, and make the matter a subject of prayer. Isaac's case is left on record, as an example for children in after generations, especially those who profess to fear God.
(ST April 10, 1879, 15)
The course which Abraham pursued in the education of Isaac, that caused him to love a life of noble obedience, is recorded for the benefit of parents, and should lead them to command their households after them. They should instruct their children to yield to, and respect their authority. And they should feel that a responsibility rests upon them to guide the affections of their children, that they may be placed upon persons who in their judgment would be suitable companions for their sons and their daughters. It is a sad fact that Satan controls the affections of the young to a great extent. And some parents feel that the affections should not be guided or restrained. The course pursued by Abraham is a rebuke to all such.
(ST April 10, 1879, 16)