mh_parser/vol_split/1 - Genesis/Chapter 25.xml

<div2 id="Gen.xxvi" n="xxvi" next="Gen.xxvii" prev="Gen.xxv" progress="17.99%" title="Chapter XXV">
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<h2 id="Gen.xxvi-p0.1">G E N E S I S</h2>
<h3 id="Gen.xxvi-p0.2">CHAP. XXV.</h3>
<p class="intro" id="Gen.xxvi-p1">The sacred historian, in this chapter, I. Takes
his leave of Abraham, with an account, 1. Of his children by
another wife, <scripRef id="Gen.xxvi-p1.1" osisRef="Bible:Gen.25.1-Gen.25.4" parsed="|Gen|25|1|25|4" passage="Ge 25:1-4">ver. 1-4</scripRef>. 2.
Of his last will and testament, <scripRef id="Gen.xxvi-p1.2" osisRef="Bible:Gen.25.5-Gen.25.6" parsed="|Gen|25|5|25|6" passage="Ge 25:5,6">ver.
5, 6</scripRef>. 3. Of his age, death, and burial, <scripRef id="Gen.xxvi-p1.3" osisRef="Bible:Gen.25.7-Gen.25.10" parsed="|Gen|25|7|25|10" passage="Ge 25:7-10">ver. 7-10</scripRef>. II. He takes his leave
of Ishmael, with a short account, 1. Of his children, <scripRef id="Gen.xxvi-p1.4" osisRef="Bible:Gen.25.12-Gen.25.16" parsed="|Gen|25|12|25|16" passage="Ge 25:12-16">ver. 12-16</scripRef>. 2. Of his age and
death, <scripRef id="Gen.xxvi-p1.5" osisRef="Bible:Gen.25.17-Gen.25.18" parsed="|Gen|25|17|25|18" passage="Ge 25:17,18">ver. 17, 18</scripRef>. III.
He enters upon the history of Isaac. 1. His prosperity, <scripRef id="Gen.xxvi-p1.6" osisRef="Bible:Gen.25.11" parsed="|Gen|25|11|0|0" passage="Ge 25:11">ver. 11</scripRef>. 2. The conception and birth
of his two sons, with the oracle of God concerning them, <scripRef id="Gen.xxvi-p1.7" osisRef="Bible:Gen.25.19-Gen.25.26" parsed="|Gen|25|19|25|26" passage="Ge 25:19-26">ver. 19-26</scripRef>. 3. Their different
characters, <scripRef id="Gen.xxvi-p1.8" osisRef="Bible:Gen.25.27-Gen.25.28" parsed="|Gen|25|27|25|28" passage="Ge 25:27,28">ver. 27, 28</scripRef>.
4. Esau's selling his birthright to Jacob, <scripRef id="Gen.xxvi-p1.9" osisRef="Bible:Gen.25.29-Gen.25.34" parsed="|Gen|25|29|25|34" passage="Ge 25:29-34">ver. 29-34</scripRef>.</p>
<scripCom id="Gen.xxvi-p1.10" osisRef="Bible:Gen.25" parsed="|Gen|25|0|0|0" passage="Ge 25" type="Commentary"/>
<scripCom id="Gen.xxvi-p1.11" osisRef="Bible:Gen.25.1-Gen.25.10" parsed="|Gen|25|1|25|10" passage="Ge 25:1-10" type="Commentary"/><div class="Commentary" id="Bible:Gen.25.1-Gen.25.10">
<h4 id="Gen.xxvi-p1.12">Abraham's Death. (<span class="smallcaps" id="Gen.xxvi-p1.13">b. c.</span> 1822.)</h4>
<p class="passage" id="Gen.xxvi-p2">1 Then again Abraham took a wife, and her name
<i>was</i> Keturah.   2 And she bare him Zimran, and Jokshan,
and Medan, and Midian, and Ishbak, and Shuah.   3 And Jokshan
begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and
Letushim, and Leummim.   4 And the sons of Midian; Ephah, and
Epher, and Hanoch, and Abida, and Eldaah. All these <i>were</i> the
children of Keturah.   5 And Abraham gave all that he had unto
Isaac.   6 But unto the sons of the concubines, which Abraham
had, Abraham gave gifts, and sent them away from Isaac his son,
while he yet lived, eastward, unto the east country.   7 And
these <i>are</i> the days of the years of Abraham's life which he
lived, an hundred threescore and fifteen years.   8 Then
Abraham gave up the ghost, and died in a good old age, an old man,
and full <i>of years</i>; and was gathered to his people.   9
And his sons Isaac and Ishmael buried him in the cave of Machpelah,
in the field of Ephron the son of Zohar the Hittite, which
<i>is</i> before Mamre;   10 The field which Abraham purchased
of the sons of Heth: there was Abraham buried, and Sarah his
wife.</p>
<p class="indent" id="Gen.xxvi-p3">Abraham lived, after the marriage of Isaac,
thirty-five years, and all that is recorded concerning him during
the time lies here in a very few verses. We hear no more of God's
extraordinary appearances to him or trials of him; for all the
days, even of the best and greatest saints, are not eminent days,
some slide on silently, and neither come nor go with observation;
such were these last days of Abraham. We have here,</p>
<p class="indent" id="Gen.xxvi-p4">I. An account of his children by Keturah,
another wife whom he married after the death of Sarah. He had
buried Sarah and married Isaac, the two dear companions of his
life, and was now solitary. He wanted a nurse, his family wanted a
governess, and it was not good for him to be thus alone. He
therefore marries Keturah, probably the chief of his maid-servants,
born in his house or bought with money. Marriage is not forbidden
to old age. By her he had six sons, in whom

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the promise made to Abraham concerning the great increase of his
posterity was in part fulfilled, which, it is likely, he had an eye
to this marriage. The strength he received by the promise still
remained in him, to show how much the virtue of the promise exceeds
the power of nature.</p>
<p class="indent" id="Gen.xxvi-p5">II. The disposition which Abraham made of
his estate, <scripRef id="Gen.xxvi-p5.1" osisRef="Bible:Gen.25.5-Gen.25.6" parsed="|Gen|25|5|25|6" passage="Ge 25:5,6"><i>v.</i> 5,
6</scripRef>. After the birth of these sons, he set his house in
order, with prudence and justice. 1. He made Isaac his heir, as he
was bound to do, in justice to Sarah his first and principal wife,
and to Rebekah who married Isaac upon the assurance of it,
<scripRef id="Gen.xxvi-p5.2" osisRef="Bible:Gen.24.36" parsed="|Gen|24|36|0|0" passage="Ge 24:36"><i>ch.</i> xxiv. 36</scripRef>. In
this <i>all,</i> which he settled upon Isaac, are perhaps included
the promise of the land of Canaan, and the entail of the covenant.
Or, God having already made him the heir of the promise, Abraham
therefore made him heir of his estate. Our affection and gifts
should attend God's. 2. He gave portions to the rest of his
children, both to Ishmael, though at first he was sent empty away,
and to his sons by Keturah. It was justice to provide for them;
parents that do not imitate him in this are worse than infidels. It
was prudence to settle them in places distant from Isaac, that they
might not pretend to divide the inheritance with him, nor be in any
way a care or expense to him. Observe, He did this <i>while he yet
lived,</i> lest it should not be done, or not so well done,
afterwards. Note, In many cases it is wisdom for men to make their
own hands their executors, and what they find to do to do it while
they live, as far as they can. These <i>sons of the concubines</i>
were sent into the country that lay east from Canaan, and their
posterity were called <i>the children of the east,</i> famous for
their numbers, <scripRef id="Gen.xxvi-p5.3" osisRef="Bible:Judg.6.5 Bible:Judg.6.33" parsed="|Judg|6|5|0|0;|Judg|6|33|0|0" passage="Jdg 6:5,33">Judg. vi. 5,
33</scripRef>. Their great increase was the fruit of the promise
made to Abraham, that God would multiply his seed. God, in
dispensing his blessings, does as Abraham did; common blessings he
gives to the children of this world, as to the sons of the
bond-woman, but covenant-blessings he reserves for the heirs of
promise. All that he has is theirs, for they are his Isaacs, from
whom the rest shall be for ever separated.</p>
<p class="indent" id="Gen.xxvi-p6">III. The age and death of Abraham,
<scripRef id="Gen.xxvi-p6.1" osisRef="Bible:Gen.25.7-Gen.25.8" parsed="|Gen|25|7|25|8" passage="Ge 25:7,8"><i>v.</i> 7, 8</scripRef>. He lived
175 years, just 100 years after he came to Canaan; so long he was a
sojourner in a strange country. Though he lived long and lived
well, though he did good and could ill be spared, yet he died at
last. Observe how his death is here described. 1. He <i>gave up the
ghost.</i> His life was not extorted from him, but he cheerfully
resigned it; into the hands of the Father of spirits he committed
his spirit. 2. He <i>died in a good old age, an old man;</i> so God
had promised him. His death was his discharge from the burdens of
his age: an old man would not <i>so</i> live always. It was also
the crown of the glory of his old age. 3. He was <i>full of
years,</i> or full of <i>life</i> (as it might be supplied),
including all the conveniences and comforts of life. He did not
live till the world was weary of him, but till he was weary of the
world; he had had enough of it, and desired no more. <i>Vixi
quantum satis est—I have lived long enough.</i> A good man, though
he should not die old, dies full of days, satisfied with living
here, and longing to live in a better place. 4. He <i>was gathered
to his people.</i> His body was gathered to the congregation of the
dead, and his soul to the congregation of the blessed. Note, Death
gathers us to our people. Those that are our people while we live,
whether the people of God or the children of this world, are the
people to whom death will gather us.</p>
<p class="indent" id="Gen.xxvi-p7">IV. His burial, <scripRef id="Gen.xxvi-p7.1" osisRef="Bible:Gen.25.9-Gen.25.10" parsed="|Gen|25|9|25|10" passage="Ge 25:9,10"><i>v.</i> 9, 10</scripRef>. Here is nothing recorded
of the pomp or ceremony of his funeral; only we are told, 1. Who
buried him: <i>His sons Isaac and Ishmael.</i> It was the last
office of respect they had to pay to their good father. Some
distance there had formerly been between Isaac and Ishmael; but it
seems either that Abraham had himself brought them together while
he lived, or at least that his death reconciled them. 2. Where they
buried him: in his own burying-place, which he had purchased, and
in which he had buried Sarah. Note, Those that in life have been
very dear to each other may not only innocently, but laudably,
desire to be buried together, that in their deaths they may not be
divided, and in token of their hopes of rising together.</p>
</div><scripCom id="Gen.xxvi-p7.2" osisRef="Bible:Gen.25.11-Gen.25.18" parsed="|Gen|25|11|25|18" passage="Ge 25:11-18" type="Commentary"/><div class="Commentary" id="Bible:Gen.25.11-Gen.25.18">
<h4 id="Gen.xxvi-p7.3">Genealogy of Ishmael. (<span class="smallcaps" id="Gen.xxvi-p7.4">b. c.</span> 1822.)</h4>
<p class="passage" id="Gen.xxvi-p8">11 And it came to pass after the death of
Abraham, that God blessed his son Isaac; and Isaac dwelt by the
well Lahai-roi.   12 Now these <i>are</i> the generations of
Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's handmaid,
bare unto Abraham:   13 And these <i>are</i> the names of the
sons of Ishmael, by their names, according to their generations:
the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and
Mibsam,   14 And Mishma, and Dumah, and Massa,   15
Hadar, and Tema, Jetur, Naphish, and Kedemah:   16 These
<i>are</i> the sons of Ishmael, and these <i>are</i> their names,
by their towns, and by their castles; twelve princes according to
their nations.   17 And these <i>are</i> the years of the life
of Ishmael, an hundred and thirty and seven years: and he gave up
the ghost and died; and was gathered unto his people.   18 And
they dwelt from Havilah unto Shur, that <i>is</i> before Egypt, as
thou goest toward Assyria: <i>and</i> he died in the presence of
all his brethren.</p>
<p class="indent" id="Gen.xxvi-p9">Immediately after the account of Abraham's
death, Moses begins the story of Isaac

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(<scripRef id="Gen.xxvi-p9.1" osisRef="Bible:Gen.25.11" parsed="|Gen|25|11|0|0" passage="Ge 25:11"><i>v.</i> 11</scripRef>), and tells
us where he dwelt and how remarkably God blessed him. Note, The
blessing of Abraham did not die with him, but survived to all the
children of the promise. But he presently digresses from the story
of Isaac, to give a short account of Ishmael, forasmuch as he also
was a son of Abraham, and God had made some promises concerning
him, which it was requisite we should know the accomplishment of.
Observe here what is said, 1. Concerning his children. He had
twelve sons, <i>twelve princes</i> they are called (<scripRef id="Gen.xxvi-p9.2" osisRef="Bible:Gen.25.16" parsed="|Gen|25|16|0|0" passage="Ge 25:16"><i>v.</i> 16</scripRef>), heads of families,
which in process of time became nations, distinct tribes, numerous
and very considerable. They peopled a very large continent, that
lay between Egypt and Assyria, called <i>Arabia.</i> The names of
his twelve sons are recorded. Midian and Kedar we often read of in
scripture. And some very good expositors have taken notice of the
signification of those three names which are put together
(<scripRef id="Gen.xxvi-p9.3" osisRef="Bible:Gen.25.14" parsed="|Gen|25|14|0|0" passage="Ge 25:14"><i>v.</i> 14</scripRef>), as
containing good advice to us all, <i>Mishma, Dumah,</i> and
<i>Massa,</i> that is, <i>hear, keep silence,</i> and <i>bear;</i>
we have them together in the same order, <scripRef id="Gen.xxvi-p9.4" osisRef="Bible:Jas.1.19" parsed="|Jas|1|19|0|0" passage="Jam 1:19">Jam. i:19</scripRef>, <i>Be swift to hear, slow to
speak, slow to wrath.</i> The posterity of Ishmael had not only
tents in the fields, wherein they grew rich in times of peace; but
they had towns and castles (<scripRef id="Gen.xxvi-p9.5" osisRef="Bible:Gen.25.16" parsed="|Gen|25|16|0|0" passage="Ge 25:16"><i>v.</i>
16</scripRef>), wherein they fortified themselves in time of war.
Now the number and strength of this family were the fruit of the
promise made to Hagar concerning Ishmael (<scripRef id="Gen.xxvi-p9.6" osisRef="Bible:Gen.16.10" parsed="|Gen|16|10|0|0" passage="Ge 16:10"><i>ch.</i> xvi. 10</scripRef>), and to Abraham,
<scripRef id="Gen.xxvi-p9.7" passage="Ge 17:20,21:13"><i>ch.</i> xvii. 20 and xxi.
13</scripRef>. Note, Many that are strangers to the covenants of
promise are yet blessed with outward prosperity for the sake of
their godly ancestors. <i>Wealth and riches shall be in their
house.</i> 2. Concerning himself. Here is an account of his age: He
<i>lived</i> 137 <i>years</i> (<scripRef id="Gen.xxvi-p9.8" osisRef="Bible:Gen.25.17" parsed="|Gen|25|17|0|0" passage="Ge 25:17"><i>v.</i> 17</scripRef>) which is recorded to show the
efficacy of Abraham's prayer for him (<scripRef id="Gen.xxvi-p9.9" osisRef="Bible:Gen.17.18" parsed="|Gen|17|18|0|0" passage="Ge 17:18"><i>ch.</i> xvii. 18</scripRef>), <i>O that Ishmael might
live before thee!</i> Here is also an account of his death; he too
<i>was gathered to his people;</i> but it is not said that he was
<i>full of days,</i> though he lived to so great an age: he was not
so weary of the world, nor so willing to leave it, as his good
father was. Those words, <i>he fell in the presence of all his
brethren,</i> whether they mean, as we take them, <i>he died,</i>
or, as others, <i>his lot fell,</i> are designed to show the
fulfilling of that word to Hagar (<scripRef id="Gen.xxvi-p9.10" osisRef="Bible:Gen.16.12" parsed="|Gen|16|12|0|0" passage="Ge 16:12"><i>ch.</i> xvi. 12</scripRef>), <i>He shall dwell in the
presence of all his brethren,</i> that is, he shall flourish and be
eminent among them, and shall hold his own to the last. Or he died
with his friends about him, which is comfortable.</p>
</div><scripCom id="Gen.xxvi-p9.11" osisRef="Bible:Gen.25.19-Gen.25.28" parsed="|Gen|25|19|25|28" passage="Ge 25:19-28" type="Commentary"/><div class="Commentary" id="Bible:Gen.25.19-Gen.25.28">
<h4 id="Gen.xxvi-p9.12">Birth of Esau and Jacob. (<span class="smallcaps" id="Gen.xxvi-p9.13">b. c.</span> 1837.)</h4>
<p class="passage" id="Gen.xxvi-p10">19 And these <i>are</i> the generations of
Isaac, Abraham's son: Abraham begat Isaac:   20 And Isaac was
forty years old when he took Rebekah to wife, the daughter of
Bethuel the Syrian of Padan-aram, the sister to Laban the Syrian.
  21 And Isaac intreated the <span class="smallcaps" id="Gen.xxvi-p10.1">Lord</span> for his wife, because she <i>was</i>
barren: and the <span class="smallcaps" id="Gen.xxvi-p10.2">Lord</span> was intreated
of him, and Rebekah his wife conceived.   22 And the children
struggled together within her; and she said, If <i>it be</i> so,
why <i>am</i> I thus? And she went to enquire of the <span class="smallcaps" id="Gen.xxvi-p10.3">Lord</span>.   23 And the <span class="smallcaps" id="Gen.xxvi-p10.4">Lord</span> said unto her, Two nations <i>are</i> in
thy womb, and two manner of people shall be separated from thy
bowels; and <i>the one</i> people shall be stronger than <i>the
other</i> people; and the elder shall serve the younger.   24
And when her days to be delivered were fulfilled, behold, <i>there
were</i> twins in her womb.   25 And the first came out red,
all over like a hairy garment; and they called his name Esau.
  26 And after that came his brother out, and his hand took
hold on Esau's heel; and his name was called Jacob: and Isaac
<i>was</i> threescore years old when she bare them.   27 And
the boys grew: and Esau was a cunning hunter, a man of the field;
and Jacob <i>was</i> a plain man, dwelling in tents.   28 And
Isaac loved Esau, because he did eat of <i>his</i> venison: but
Rebekah loved Jacob.</p>
<p class="indent" id="Gen.xxvi-p11">We have here an account of the birth of
Jacob and Esau, the twin sons of Isaac and Rebekah: their entrance
into the world was (which is not usual) one of the most
considerable parts of their story; nor is much related concerning
Isaac but what had reference to his father while he lived and to
his sons afterwards. For Isaac seems not to have been a man of
action, nor much tried, but to have spent his days in quietness and
silence. Now concerning Jacob and Esau we are here told,</p>
<p class="indent" id="Gen.xxvi-p12">I. That they were prayed for. Their
parents, after they had been long childless, obtained them by
prayer, <scripRef id="Gen.xxvi-p12.1" osisRef="Bible:Gen.25.20-Gen.25.21" parsed="|Gen|25|20|25|21" passage="Ge 25:20,21"><i>v.</i> 20,
21</scripRef>. <i>Isaac was forty years old when he was
married;</i> though he was an only son, and the person from whom
the promised seed was to come, yet he made no haste to marry. He
was sixty years old when his sons were born (<scripRef id="Gen.xxvi-p12.2" osisRef="Bible:Gen.25.26" parsed="|Gen|25|26|0|0" passage="Ge 25:26"><i>v.</i> 26</scripRef>), so that, after he was married,
he had no child for twenty years. Note, Though the accomplishment
of God's promise is always sure, yet it is often slow, and seems to
be crossed and contradicted by Providence, that the faith of
believers may be tried, their patience exercised, and mercies long
waited for may be the more welcome when they come. While this mercy
was delayed, Isaac did not approach to a handmaid's bed, as Abraham
had done, and Jacob afterwards; for he loved

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Rebekah, <scripRef id="Gen.xxvi-p12.3" osisRef="Bible:Gen.24.67" parsed="|Gen|24|67|0|0" passage="Ge 24:67"><i>ch.</i> xxiv.
67</scripRef>. But, 1. He prayed: he entreated the Lord for his
wife. Though God had promised to multiply his family, he prayed for
its increase; for God's promises must not supersede, but encourage,
our prayers, and be improved as the ground of our faith. Though he
had prayed for this mercy very often, and had continued his
supplication many years, and it was not granted, yet he did not
leave off praying for it; for men ought always to pray, and not to
faint (<scripRef id="Gen.xxvi-p12.4" osisRef="Bible:Luke.18.1" parsed="|Luke|18|1|0|0" passage="Lu 18:1">Luke xviii. 1</scripRef>), to
pray without ceasing, and knock till the door be opened, He prayed
<i>for</i> his wife; some read it <i>with</i> his wife. Note,
Husbands and wives should pray together, which is intimated in the
apostle's caution, that their <i>prayers be not hindered,</i>
<scripRef id="Gen.xxvi-p12.5" osisRef="Bible:1Pet.3.7" parsed="|1Pet|3|7|0|0" passage="1Pe 3:7">1 Pet. iii. 7</scripRef>. The Jews have
a tradition that Isaac, at length, took his wife with him to mount
Moriah, where God had promised that he would multiply Abraham's
seed (<scripRef id="Gen.xxvi-p12.6" osisRef="Bible:Gen.22.17" parsed="|Gen|22|17|0|0" passage="Ge 22:17"><i>ch.</i> xxii. 17</scripRef>),
and there, in his prayer with her and for her, pleaded the promise
made in that very place. 2. God heard his prayer, and was entreated
of him. Note, Children are the gift of God. Those that continue
instant in prayer, as Isaac did, shall find, at last, that they did
not <i>seek in vain,</i> <scripRef id="Gen.xxvi-p12.7" osisRef="Bible:Isa.45.19" parsed="|Isa|45|19|0|0" passage="Isa 45:19">Isa. xlv.
19</scripRef>.</p>
<p class="indent" id="Gen.xxvi-p13">II. That they were prophesied of before
they were born, and great mysteries were wrapped up in the
prophecies which went before of them, <scripRef id="Gen.xxvi-p13.1" osisRef="Bible:Gen.25.22-Gen.25.23" parsed="|Gen|25|22|25|23" passage="Ge 25:22,23"><i>v.</i> 22, 23</scripRef>. Long had Isaac prayed
for a son; and now his wife is with child of two, to recompense him
for his long waiting. Thus God often outdoes our prayers, and gives
more than we are able to ask or think. Now Rebekah being with child
of these two sons, observe here,</p>
<p class="indent" id="Gen.xxvi-p14">1. How she was perplexed in her mind
concerning her present case: <i>The children struggled together
within her.</i> The commotion she felt was altogether extraordinary
and made her very uneasy. Whether she was apprehensive that the
birth would be her death, or whether she was weary of the intestine
tumult, or whether she suspected it to be an ill omen, it seems she
was ready to wish that either she had not been with child or that
she might die immediately, and not bring forth such a struggling
brood: <i>If it be so,</i> or, <i>since it is so, Why am I
thus?</i> Before, the want of children was her trouble, now, the
struggle of the children is no less so. Note, (1.) The comforts we
are most desirous of are sometimes found to bring along with them
more occasion of trouble and uneasiness that we thought of; vanity
being written upon all things under the sun, God thus teaches us to
read it. (2.) We are too apt to be discontented with our comforts,
because of the uneasiness that attends them. We know not when we
are pleased; we know neither how to want nor how to abound. This
struggle between Jacob and Esau in the womb represents the struggle
that is maintained between the kingdom of God and the kingdom of
Satan, [1.] In the world. The seed of the woman and the seed of the
serpent have been contending ever since the enmity was put between
them (<scripRef id="Gen.xxvi-p14.1" osisRef="Bible:Gen.3.15" parsed="|Gen|3|15|0|0" passage="Ge 3:15"><i>ch.</i> iii. 15</scripRef>),
and this has occasioned a constant uneasiness among men. Christ
himself came to <i>send fire on earth, and this division,</i>
<scripRef id="Gen.xxvi-p14.2" osisRef="Bible:Luke.12.49 Bible:Luke.12.51" parsed="|Luke|12|49|0|0;|Luke|12|51|0|0" passage="Lu 12:49,51">Luke xii. 49, 51</scripRef>. But
let not this be offence to us. A holy war is better than the peace
of the devil's palace. [2.] In the hearts of believers. No sooner
is Christ formed in the soul than immediately there begins a
conflict between the flesh and spirit, <scripRef id="Gen.xxvi-p14.3" osisRef="Bible:Gal.5.17" parsed="|Gal|5|17|0|0" passage="Ga 5:17">Gal. v. 17</scripRef>. The stream is not turned without a
mighty struggle, which yet ought not to discourage us. It is better
to have a conflict with sin than tamely to submit to it.</p>
<p class="indent" id="Gen.xxvi-p15">2. What course she took for her relief:
<i>She went to enquire of the Lord.</i> Some think Melchizedek was
now consulted as an oracle, or perhaps some <i>Urim</i> or
<i>Teraphim</i> were now used to enquire of God by, as afterwards
in the breast-plate of judgment. Note, The word and prayer, by both
which we now enquire of the Lord, give great relief to those that
are upon any account perplexed. It is a great relief to the mind to
spread our case before the Lord, and ask counsel at his mouth.
<i>Go into the sanctuary,</i> <scripRef id="Gen.xxvi-p15.1" osisRef="Bible:Ps.73.17" parsed="|Ps|73|17|0|0" passage="Ps 73:17">Ps.
lxxiii. 17</scripRef>.</p>
<p class="indent" id="Gen.xxvi-p16">3. The information given her, upon her
enquiry, which expounded the mystery: <i>Two nations are in thy
womb,</i> <scripRef id="Gen.xxvi-p16.1" osisRef="Bible:Gen.25.23" parsed="|Gen|25|23|0|0" passage="Ge 25:23"><i>v.</i> 23</scripRef>. She
was now pregnant, not only with two children, but two nations,
which should not only in their manners and dispositions greatly
differ from each other, but in their interests clash and contend
with each other; and the issue of the contest should be that the
elder should serve the younger, which was fulfilled in the
subjection of the Edomites, for many ages, to the house of David,
till they revolted, <scripRef id="Gen.xxvi-p16.2" osisRef="Bible:2Chr.21.8" parsed="|2Chr|21|8|0|0" passage="2Ch 21:8">2 Chron. xxi.
8</scripRef>. Observe here, (1.) God is a free agent in dispensing
his grace; it is his prerogative to make a difference between those
who have not as yet themselves done either good or evil. This the
apostle infers hence, <scripRef id="Gen.xxvi-p16.3" osisRef="Bible:Rom.9.12" parsed="|Rom|9|12|0|0" passage="Ro 9:12">Rom. ix.
12</scripRef>. (2.) In the struggle between grace and corruption in
the soul, grace, the younger, shall certainly get the upper hand at
last.</p>
<p class="indent" id="Gen.xxvi-p17">III. That when they were born there was a
great difference between them, which served to confirm what had
been foretold (<scripRef id="Gen.xxvi-p17.1" osisRef="Bible:Gen.25.23" parsed="|Gen|25|23|0|0" passage="Ge 25:23"><i>v.</i>
23</scripRef>), was presage of the accomplishment of it, and served
greatly to illustrate the type.</p>
<p class="indent" id="Gen.xxvi-p18">1. There was a great difference in their
bodies, <scripRef id="Gen.xxvi-p18.1" osisRef="Bible:Gen.25.25" parsed="|Gen|25|25|0|0" passage="Ge 25:25"><i>v.</i> 25</scripRef>. Esau,
when he was born, was rough and hairy, as if he had been already a
grown man, whence he had his name <i>Esau, made,</i> reared
already. This was an indication of a very strong constitution, and
gave cause to expect that he would be a very robust, daring, active
man. But Jacob was smooth and tender as other children. Note, (1.)
The difference of men's capacities, and consequently of their
condition in the world, arises very much from the difference of
their natural constitution; some are plainly designed by nature for
activity and honour,

<pb id="Gen.xxvi-Page_156" n="156"/>

others as manifestly
marked for obscurity. This instance of the divine sovereignty in
the kingdom of providence may perhaps help to reconcile us to the
doctrine of the divine sovereignty in the kingdom of grace. (2.) It
is God's usual way to choose the weak things of the world, and to
pass by the mighty, <scripRef id="Gen.xxvi-p18.2" osisRef="Bible:1Cor.1.26-1Cor.1.27" parsed="|1Cor|1|26|1|27" passage="1Co 1:26,27">1 Cor. i. 26,
27</scripRef>.</p>
<p class="indent" id="Gen.xxvi-p19">2. There was a manifest contest in their
births. Esau, the stronger, came forth first; but Jacob's hand
<i>took hold of his heel,</i> <scripRef id="Gen.xxvi-p19.1" osisRef="Bible:Gen.25.26" parsed="|Gen|25|26|0|0" passage="Ge 25:26"><i>v.</i> 26</scripRef>. This signified, (1.) Jacob's
pursuit of the birthright and blessing; from the first, he reached
forth to catch hold of it, and, if possible, to prevent his
brother. (2.) His prevailing for it at last, that, in process of
time, he should undermine his brother, and gain his point. This
passage is referred to (<scripRef id="Gen.xxvi-p19.2" osisRef="Bible:Hos.12.8" parsed="|Hos|12|8|0|0" passage="Ho 12:8">Hos. xii.
8</scripRef>), and hence he had his name, <i>Jacob, a
supplanter.</i></p>
<p class="indent" id="Gen.xxvi-p20">3. They were very unlike in the temper of
their minds, and the way of living they chose, <scripRef id="Gen.xxvi-p20.1" osisRef="Bible:Gen.25.27" parsed="|Gen|25|27|0|0" passage="Ge 25:27"><i>v.</i> 27</scripRef>. They soon appeared to be of
very different dispositions. (1.) Esau was a man for this world. He
was a man addicted to his sports, for he was a hunter; and a man
who knew how to live by his wits, for he was a cunning hunter.
Recreation was his business; he studied the art of it, and spent
all his time in it. He never loved a book, nor cared for being
within doors; but he was a man of the field, like Nimrod and
Ishmael, all for the game, and never well but when he was upon the
stretch in pursuit of it: in short, he set up for a gentleman and a
soldier. (2.) Jacob was a man for the other world. He was not cut
out for a statesman, nor did he affect to look great, but he was
<i>a plain man, dwelling in tents,</i> an honest man that always
meant well, and dealt fairly, that preferred the true delights of
solitude and retirement to all the pretended pleasure of busy noisy
sports: he dwelt in tents, [1.] As a shepherd. He was attached to
that safe and silent employment of keeping sheep, to which also he
bred up his children, <scripRef id="Gen.xxvi-p20.2" osisRef="Bible:Gen.46.34" parsed="|Gen|46|34|0|0" passage="Ge 46:34"><i>ch.</i> xlvi.
34</scripRef>. Or, [2.] As a student. He frequented the tents of
Melchizedek, or Heber, as some understand it, to be taught by them
divine things. And this was that son of Isaac on whom the covenant
was entailed.</p>
<p class="indent" id="Gen.xxvi-p21">4. Their interest in the affections of
their parents was likewise different. They had but these two
children, and, it seems, one was the father's darling and the other
the mother's, <scripRef id="Gen.xxvi-p21.1" osisRef="Bible:Gen.25.28" parsed="|Gen|25|28|0|0" passage="Ge 25:28"><i>v.</i> 28</scripRef>.
(1.) Isaac, though he was not a stirring man himself (for when he
went into the fields he went to meditate and pray, not to hunt),
yet loved to have his son active. Esau knew how to please him, and
showed a great respect for him, by treating him often with venison,
which gained him the affections of the good old man, and won upon
him more than one would have thought. (2.) Rebekah was mindful of
the oracle of God, which had given the preference to Jacob, and
therefore she preferred him in her love. And, if it be lawful for
parents to make a difference between their children upon any
account, doubtless Rebekah was in the right, that loved him whom
God loved.</p>
</div><scripCom id="Gen.xxvi-p21.2" osisRef="Bible:Gen.25.29-Gen.25.34" parsed="|Gen|25|29|25|34" passage="Ge 25:29-34" type="Commentary"/><div class="Commentary" id="Bible:Gen.25.29-Gen.25.34">
<h4 id="Gen.xxvi-p21.3">Esau Sells His Birthright. (<span class="smallcaps" id="Gen.xxvi-p21.4">b. c.</span> 1805.)</h4>
<p class="passage" id="Gen.xxvi-p22">29 And Jacob sod pottage: and Esau came from the
field, and he <i>was</i> faint:   30 And Esau said to Jacob,
Feed me, I pray thee, with that same red <i>pottage;</i> for I
<i>am</i> faint: therefore was his name called Edom.   31 And
Jacob said, Sell me this day thy birthright.   32 And Esau
said, Behold, I <i>am</i> at the point to die: and what profit
shall this birthright do to me?   33 And Jacob said, Swear to
me this day; and he sware unto him: and he sold his birthright unto
Jacob.   34 Then Jacob gave Esau bread and pottage of
lentiles; and he did eat and drink, and rose up, and went his way:
thus Esau despised <i>his</i> birthright.</p>
<p class="indent" id="Gen.xxvi-p23">We have here a bargain made between Jacob
and Esau about the birthright, which was Esau's by providence but
Jacob's by promise. It was a spiritual privilege, including the
excellency of dignity and the excellency of power, as well as the
double portion, <scripRef id="Gen.xxvi-p23.1" osisRef="Bible:Gen.49.3" parsed="|Gen|49|3|0|0" passage="Ge 49:3"><i>ch.</i> xlix.
3</scripRef>. It seemed to be such a birthright as had then the
blessing annexed to it, and the entail of the promise. Now see,</p>
<p class="indent" id="Gen.xxvi-p24">I. Jacob's pious desire of the birthright,
which yet he sought to obtain by indirect courses, not agreeable to
his character as a plain man. It was not out of pride or ambition
that he coveted the birthright, but with an eye to spiritual
blessings, which he had got well acquainted with in his tents,
while Esau had lost the scent of them in the field. For this he is
to be commended, that he coveted earnestly the best gifts; yet in
this he cannot be justified, that he took advantage of his
brother's necessity to make him a very hard bargain (<scripRef id="Gen.xxvi-p24.1" osisRef="Bible:Gen.25.31" parsed="|Gen|25|31|0|0" passage="Ge 25:31"><i>v.</i> 31</scripRef>): <i>Sell me this day
thy birthright.</i> Probably there had formerly been some
communication between them about this matter, and then it was not
so great a surprise upon Esau as here it seems to be; and, it may
be, Esau had sometimes spoken slightly of the birthright and its
appurtenances, which encouraged Jacob to make this proposal to him.
And, if so, Jacob is, in some measure, excusable in what he did to
gain his point. Note, Plain men that have their conversation in
simplicity and godly sincerity, and without worldly wisdom, are
often found wisest of all for their souls and eternity. Those are
wise indeed that are wise for another world. Jacob's wisdom
appeared in two things:—1. He chose the fittest time, took the
opportunity when it offered itself, and did not let it slip. 2.
Having made the bargain, he made it sure, and got it confirmed by
Esau's oath: <i>Swear to me

<pb id="Gen.xxvi-Page_157" n="157"/>

this day,</i>
<scripRef id="Gen.xxvi-p24.2" osisRef="Bible:Gen.25.33" parsed="|Gen|25|33|0|0" passage="Ge 25:33"><i>v.</i> 33</scripRef>. He took Esau
when he was in the mind, and would not leave him a power of
revocation. In a case of this nature, it is good to be sure.</p>
<p class="indent" id="Gen.xxvi-p25">II. Esau's profane contempt of the
birthright, and the foolish sale he made of it. He is called
<i>profane Esau</i> for it (<scripRef id="Gen.xxvi-p25.1" osisRef="Bible:Heb.12.16" parsed="|Heb|12|16|0|0" passage="Heb 12:16">Heb. xii.
16</scripRef>), because <i>for one morsel of meat he sold his
birthright,</i> as dear a morsel as ever was eaten since the
forbidden fruit; and he lived to regret it when it was too late.
Never was there such a foolish bargain as this which Esau now made;
and yet he valued himself upon his policy, and had the reputation
of a cunning man, and perhaps had often bantered his brother Jacob
as a weak and simple man. Note, There are those that are penny-wise
and pound-foolish, cunning hunters that can out-wit others and draw
them into their snares, and yet are themselves imposed upon by
Satan's wiles and led captive by him at his will. Again, God often
chooses the foolish things of the world, by them to confound the
wise. Plain Jacob makes a fool of cunning Esau. Observe the
instances of Esau's folly.</p>
<p class="indent" id="Gen.xxvi-p26">1. His appetite was very strong, <scripRef id="Gen.xxvi-p26.1" osisRef="Bible:Gen.25.29-Gen.25.30" parsed="|Gen|25|29|25|30" passage="Ge 25:29,30"><i>v.</i> 29, 30</scripRef>. Poor Jacob had
got some bread and pottage (<scripRef id="Gen.xxvi-p26.2" osisRef="Bible:Gen.25.29" parsed="|Gen|25|29|0|0" passage="Ge 25:29"><i>v.</i>
29</scripRef>) for his dinner, and was sitting down to it
contentedly enough, without venison, when Esau came from hunting,
hungry and weary, and perhaps had caught nothing. And now Jacob's
pottage pleased his eye better than ever his game had done. Give me
(says he) some of <i>that red, that red,</i> as it is in the
original; it suited his own colour (<scripRef id="Gen.xxvi-p26.3" osisRef="Bible:Gen.25.25" parsed="|Gen|25|25|0|0" passage="Ge 25:25"><i>v.</i> 25</scripRef>), and, in reproach to him for
this, he was ever afterwards called <i>Edom, red.</i> Nay, it
should seem, he was so faint that he could not feed himself, nor
had he a servant at hand to help him, but entreats his brother to
feed him. Note, (1.) Those that addict themselves to sport <i>weary
themselves for very vanity,</i> <scripRef id="Gen.xxvi-p26.4" osisRef="Bible:Hab.2.13" parsed="|Hab|2|13|0|0" passage="Hab 2:13">Hab.
ii. 13</scripRef>. They might do the most needful business, and
gain the greatest advantages, with half the pains they take, and
half the perils they run into, in pursuit of their foolish
pleasures. (2.) Those that work with quietness are more constantly
and comfortably provided for than those that hunt with noise: bread
is not always to the wise, but those that trust in the Lord and do
good, verily they shall be fed, fed with daily bread; not as Esau,
sometimes feasting and sometimes fainting. (3.) The gratifying of
the sensual appetite is that which ruins thousands of precious
souls: surely, if Esau was hungry and faint, he might have got a
meal's meat cheaper than at the expense of his birthright; but he
was unaccountably fond of the colour of this pottage, and could not
deny himself the satisfaction of a mess of it, whatever it cost
him. Never better can come of it, when men's <i>hearts walk after
their eyes</i> (<scripRef id="Gen.xxvi-p26.5" osisRef="Bible:Job.31.7" parsed="|Job|31|7|0|0" passage="Job 31:7">Job xxxi.
7</scripRef>), and when they serve their own bellies: therefore
look not thou upon the wine, or, as Esau, upon the pottage, when it
is red, when it gives that colour in the cup, in the dish, which is
most inviting, <scripRef id="Gen.xxvi-p26.6" osisRef="Bible:Prov.23.31" parsed="|Prov|23|31|0|0" passage="Pr 23:31">Prov. xxiii.
31</scripRef>. If we use ourselves to deny ourselves, we break the
forces of most temptations.</p>
<p class="indent" id="Gen.xxvi-p27">2. His reasoning was very weak (<scripRef id="Gen.xxvi-p27.1" osisRef="Bible:Gen.25.32" parsed="|Gen|25|32|0|0" passage="Ge 25:32"><i>v.</i> 32</scripRef>): <i>Behold, I am at the
point to die;</i> and, if he were, would nothing serve to keep him
alive but this pottage? If the famine were now in the land
(<scripRef id="Gen.xxvi-p27.2" osisRef="Bible:Gen.26.1" parsed="|Gen|26|1|0|0" passage="Ge 26:1"><i>ch.</i> xxvi. 1</scripRef>), as Dr.
Lightfoot conjectures, we cannot suppose Isaac so poor, or Rebekah
so bad a house-keeper, but that he might have been supplied with
food convenient, other ways, and might have saved his birthright:
but his appetite has the mastery of him; he is in a longing
condition, nothing will please him but this <i>red</i> this <i>red
pottage,</i> and, to palliate his desire, he pretends he is at the
point to die. If it had been so, was it not better for him to die
in honour than to live in disgrace, to die under a blessing than to
live under a curse? The birthright was typical of spiritual
privileges, those of the church of the first-born. Esau was now
tried how he would value them, and he shows himself sensible only
of present grievances; may he but get relief against them, he cares
not for his birthright. Better principled was Naboth, who would
lose his life rather than sell his vineyard, because his part in
the earthly Canaan signified his part in the heavenly, <scripRef id="Gen.xxvi-p27.3" osisRef="Bible:1Kgs.21.3" parsed="|1Kgs|21|3|0|0" passage="1Ki 21:3">1 Kings xxi. 3</scripRef>. (1.) If we look on
Esau's birthright as only a temporal advantage, what he said had
something of truth in it, namely, that our worldly enjoyments, even
those we are most fond of, will stand us in no stead in a dying
hour (<scripRef id="Gen.xxvi-p27.4" osisRef="Bible:Ps.49.6-Ps.49.8" parsed="|Ps|49|6|49|8" passage="Ps 49:6-8">Ps. xlix. 6-8</scripRef>); they
will not put by the stroke of death, nor ease the pangs nor remove
the sting: yet Esau, who set up for a gentleman, should have had a
greater and more noble spirit than to sell even such an honour so
cheaply. (2.) But, being of a spiritual nature, his undervaluing it
was the greatest profaneness imaginable. Note, It is egregious
folly to part with our interest in God, and Christ, and heaven, for
the riches, honours, and pleasures, of this world, as bad a bargain
as his that sold a birthright for a dish of broth.</p>
<p class="indent" id="Gen.xxvi-p28">3. Repentance was hidden from his eyes
(<scripRef id="Gen.xxvi-p28.1" osisRef="Bible:Gen.25.34" parsed="|Gen|25|34|0|0" passage="Ge 25:34"><i>v.</i> 34</scripRef>): <i>He did
eat and drink,</i> pleased his palate, satisfied his cravings,
congratulated himself on the good meal's meat he had had, and then
carelessly rose up and went his way, without any serious
reflections upon the bad bargain he had made, or any show of
regret. Thus Esau despised his birthright; he used no means at all
to get the bargain revoked, made no appeal to his father about it,
nor proposed to his brother to compound the matter; but the bargain
which his necessity had made (supposing it were so) his profaneness
confirmed <i>ex post facto—after the deed;</i> and by his
subsequent neglect and contempt he did, as it were, acknowledge a
fine, and by justifying himself in what he

<pb id="Gen.xxvi-Page_158" n="158"/>

had done he put the bargain past recall. Note, People are ruined,
not so much by doing what is amiss, as by doing it and not
repenting of it, doing it and standing to it.</p>
</div></div2>