However, viewed from a human standpoint, her faith in the divine purposes was much more clear-sighted than that of Isaac. Consenting to be laid on the altar as a sacrifice to God, Isaac had the stamp of submission early and deeply impressed on his soul. Hence, in the spiritual aspect of his character, he was the man of patience, of acquiescence, of susceptibility, of obedience. Rebekah, on the other hand, was energetic, intensely active, self-confident, a most excellent manager, even tricky, but nevertheless capable and efficient. She had the faults which usually go with such traits of character. Taking things into her own hands, she even meddled with Providence. But was she not provoked to this act by Isaac himself? Isaac’s willful act does not consist alone in his arbitrary determination to present Esau with the blessing of the theocratic birthright, although Rebekah received that divine sentence respecting her children before their birth, and which, no doubt, she had mentioned to him, but the manner in which he intends to bless Esau. He arranges to bless him in unbecoming secrecy, without the knowledge of Rebekah and Jacob. The preparation of the venison, in its main point of view, is an excuse to gain time and place for the secret act. In this point of view, the act of Rebekah appears in a different light. His well-calculated prudence was skillfully caught in the net of Rebekah’s shrewdness. A want of divine confidence may be recognized through all his actions. Rebekah, however, has so far the advantage of him that she in her deception has the divine assurance that Jacob was the heir, while Isaac has only his human reason without any inward spiritual certainty. Rebekah’s error consists in thinking that she must direct divine Providence by means of human deception. The divine promise would have been fulfilled without her assistance. Of course, when compared with Isaac’s fatal error, she was right. Though she deceived him greatly, misled her favorite son, and alienated Esau from her, there was yet something saving in her action according to her intentions. For to Esau the most comprehensive blessing might have become only a curse. He was not fitted for it. Viewed from Rebekah’s point of view, the lesson for us is, we are not to do evil, that good may come. The sinful element in her act was the wrong application of her assurance of faith, for which she suffered, perhaps, many long years of melancholy solitude. Had this noble woman in White Raiment not erred she would not have been human. As a whole, she has a beautiful character--beautiful in its generous helpfulness, in its prudence, in its magnanimity, and in her theocratic zeal of faith.