A Cloud of Faithful Witnesses, Commentary 8
Isaacs Faith.
VERSE 20.
By faith Isaac blessed Iacob and Esau concerning things to come.
IN the three former verses, the holy Ghost hath particularly commended the faith of Abraham: Now in this verse, hee proceedes to set downe vntounto vsus the faith of Isaac particularly also. Wherein we are to marke these foure points: First, a blessing wherwith Isaac blessed Iacob and Esau: Secondly, the cause of this blessing, that is, his faith: Thirdly, the parties blessed, which are, Iacob and Esau: Fourthly, the nature and matter of this blessing in the end of the verse; Concerning things to come. Of these, in order.
First, for the blessing. That we may knowe the nature and quality of it, wee must search out the kindes of blessings how many they be.
In Gods word wee finde three kindes of blessings: 1. whereby God blesseth man. Now, God blesseth man, by giuing vntounto him gifts and benefits either temporall or spirituall: and so he blessed all his creatures in the beginning, but especially man.
The 2. kinde of blessing, is that, whereby man blesseth God: and this, man doth by praising God, and giuing thankes vntounto him, who is the Author of all blessings. So Paul saith, Blessed be God euen the Father of our Lord Iesus Christ, which hath blessed vsus with all spirituall blessings in heauenly things in Christ: Ephes. 1.3: beginning his Epistle with this kinde of blessing, that is, by praising God. And so Zachary after the birth of his sonne, and the receiuing of his sight, hee sings vntounto God this song of praise: Blessed be the Lord God of Israell, Luk 1.68; that is, praise and thanksgiuing be vntounto the Lord, &c.
The third kinde of blessing, is that, whereby one man doth blesse another: and vnderunder this kinde we must vnderstand Isaacs blessings in this place.
Now further, this kinde of blessing, whereby one man blesseth another, is either priuate or publike. A priuate blessing is that, whereby one priuate man whatsoeuer he be, in his place, prayes to God for a blessing vponupon another. And this is common to all men: for eueryevery man may blesse another, that is, pray to God for a blessing vponupon another; but especially it belongeth to Parents thus to blesse their children, by praying to GOD for a blessing vponupon them. And therefore the Commaundement goes thus, Honour thy fa-thy father and thy mother, that they may prolong thy dayes in the Land, which the Lord thy God giueth thee. Exod. 20.12. Now, Parents prolong their childrens dayes by blessing them; that is, by teaching and instructing them in religion, and by praying vntounto God for a blessing vponupon them, that hee would blesse them. Secondly, there is a publike kinde of blessing, which is done by the minister of GOD, in the name of God. And after this sort, Melchisedech blessed Abraham, as he returned from the slaughter of the Kings, Heb. 7.1: and without all contradiction, (saith the Author of this Epistle) the lesse is blessed of the greater (Verse 7). Further, these publike kinde of blessings are of two sorts; either ordinarie or extraordinarie. An ordinarie kinde of publike blessing is that, which is pronounced, and vttered out of Gods word by an ordinary minister, vponupon the people. Example of this we hauehave in the ordinary Priests in the olde Testament; whose duty was in the seruice of God to blesse the people, before their departing. And the forme of blessing which they should vse, is prescribed vntounto them by Moses, after this manner from the Lord: Thus shall ye blesse the children of Israell, Num. 6.23.and say vntounto them; The Lord blesse thee, and keepe thee, the Lord make his face to shine vponupon thee, and be mercifull vntounto thee: The Lord lift vp his countenance vponupon thee, and giuegive thee peace. Where, wee see the manner of the Priest was to blesse the people, not in his owne name, but in the name of God, stretching out his hand ouer the heads of the people.
This kinde of blessing was then ordinarie: and yet some way figuratiue; signifying vntounto them the blessings which Christ Iesus the Mediatour, God and man, should not onelyonly pronounce, but euen giuegive vntounto the Church in the new Testament: which our Sauiour accordingly performed to his disciples at his Ascension. For ye Story saith; When he was risen againe, he led them to Bethania (where he ascended) and lift vp his hands and blessed them. And S. Paul declareth this blessing of Christ more at large,Luke 24.50. saying; Ephes. 4.8.11.12: Christ ascended on high, & led captiuity captiue, and gaue gifts vntounto men: some to be Apostles some Prophets, and some Euangelists, and some Pastors and teachers; for, the gathering together of the Saints, for the worke of the ministerie, and for the edification of the body of Christ. Where we see, that our Sauiour Christ did not onelyonly pronounce a blessing vponupon his Church, but was also the author thereof from God his father. And as the Priestes in the old testament had an ordinary kinde of blessing the people: so the ministers of GOD in the newe Testament, they hauehave the same in substance; for, the ministers may blesse their people two waies: First, by praying vntounto GOD for them: Secondly, by pronouncing a blessing vponupon them, according to GODs holy word. A forme of this blessing wee hauehave from the Apostle Saint Paul, who blessed the Corinthians after this sort; The grace of our Lord Iesus Christ, and the louelove of God, and the communion (or fellowshippe) of the holy Ghost be with you all: 2. Corinthians 13.13.
Secondly, an extraordinary kinde of blessing is, when an extraordinary Prophet, or seruant of GOD, doth set downe and pronounce a blessing vntounto any, and foretelleth their estate from GOD. Thus did Noe blesse his two sonnes, Shem and Iaphet, (Gen. 9.25, 26, 27.) and pronounced a curse vponupon wicked Canaan. This hee did, not as an ordinary father, but as an extraordinarie Prophet; not onelyonly praying for a blessing vponupon his two sonnes, but also foretelling them what should be their condition or estate afterward. So in this place, whereas Isaac blesseth Iaacob and Esau, it is no priuate blessing, but a publike; and yet indeede, not an ordinary publike blessing, but extraordinary, by telling vntounto Iaacob and Esau before hand, what should be their particular estates and conditions, and what blessings they should hauehave from GOD, both in this life, and in the life to come. For, wee must not here conceiue of Isaac, as an ordinary father, but as a holy Patriarch and Prophet of the Lord, and an extraordinarie man; foreseeing, & foretelling by the spirit of prophecie, the particular estate of his two sonnes; and also what particular blessings they and their posteritie should receiue from God.
The meaning then of these words, Isaac blessed Iaacob & Esau, is this; that Isaac beeing a Prophet, an extraordinary man, and a famous Patriarch, did by the spirit of Prophecie foresee, and set down, and tel before hand, what should be the particular estate of his two sonnes, Iaacob and Esau: and as hee did foretell it, so likewise hee praied vntounto God that the same might come to passe; as it did afterward. And thus much for the meaning.
Nowe, though this were an extraordinary kinde of blessing, which Isaac vsed; yet from hence, we may all of vsus learne an ordinary duty: for, looke as Isaac blessed his two sonnes, so wee by his example must learne to abstaine from all wicked speeches; as cursing and banning, and exercise our tongues in blessing, not making them the instruments of sinne, to curse, and reuile, as many doe: for, vengeance is mine (saith the Lord). Hee must curse, that hath absolute power and authoritie to inflict the same, when hee will. But wee are not absolute Lords ouer any man, or any creature; and therefore we must remember Saint Peters lesson, 1. Pet. 3.9, Wee must not render euill for euill, nor rebuke for rebuke; But contrariwise blesse: and he rendreth a reason, Knowing that wee are thereunto called, to bee heires of blessing. Farre be it from vsus therfore, to open our mouthes to curse either men, or any of Gods creatures: and indeede, vile, and abhominable is the practice of many, who exercise their tongues in cursing and banning, not onelyonly men, but also other creatures of God. But let such as feare God, both learne and practice the contrary.
The second point to be considered, is the cause of this blessing; to wit, Isaacs faith: By faith Isaac blessed Iaacob and Esau.
Here first wee are to consider, how Isaacs faith blessed Iaacob and Esau? surely thus: He did most notably gather together all the promises of God made to him, and to his two children, which were specially three. First, I will be thy God and the God of thy seed. 2. God had promised, that he and his seed should possesse the promised Land of Canaan: 3. That his two children should be two mighty Nations, and that the elder should serue the younger.
Now Isaac doth not consider these blessings a-part one from another, but hath them all in memory; and on them all (receiuing them by a liuely faith) he builds his blessings: for, by faith in these promises, hee did certainly fore-see what should be the future estate of his two sonnes, and accordingly doth hee pronounce particular blessings vponupon them both.
But it may be thought, that Isaac did not blesse his sonnes by faith; for if we reade the History in Genesis, wee shall see, that he blessed them by errour, and was deceiued therein: for, hee was purposed to hauehave blessed Esau, onelyonly with the speciall blessing, when as he gaue the same to Iacob vnwittingly; how then could he doe this by faith? For the answering of this, we must consider two things: First, it is true indeede, that Isaac was blinded ouermuch with a fond affection toward Esau, and loued him otherwise then he ought, and therfore was purposed to hauehave blessed Esau with the speciall blessing. This was a fault in Isaac: but yet it takes not away Isaacs faith, nor makes it to be no faith: But it shewes that Isaacs faith was weake, and ioyned with som infirmity in forgetting Gods particular promises. Secondly, howsoeuer at the first Isaac erred in his purpose for the blessing of his children, yet afterward hee corrects himself for it. For, as we may read in the History, after he had indeede blessed Iacob, supposing it had beene Esau, when Esau came for his blessing with his venison, the Text saith, Gen. 27.33, That Isaac was stricken with a meruailous great feare, and saide, I hauehave blessed him, and therefore he shallbe blessed; correcting his fault in his former purpose: yea, and though Esau sought it with teares, yet hee could not moue Isaac to repent himselfe of blessing Iacob, Heb. 12.17: wherefore it is vndoubtedly true, that he gaue these blessings vntounto his children by faith.
Now from this that Isaac blessed his children by faith, wee learne many instructions. The first concerneth Parents; that, howsoeuer they cannot as Isaac did, like Prophets and Patriarchs pronounce blessings vponupon their children, & foretell what shall be their particular estate afterward: yet if Parents would as farre as they may, followe the practice of Isaac, they should bring great comfort and consolation vntounto their owne soules, both in this life and in the life to come.
Isaac set before his eyes all the promises that God had made both concerning him and his sonnes; and by faith in these promises is moued to blesse his children: so, if Parents would hauehave true comfort in their children, they must search through the whole booke of GOD, and see what promises God hath made vntounto the godly and to their seed; & withall, they must by faith apply vntounto their own soules, all these gracious promises, endeuouring also to make their children to knowe the same, and to walke worthie thereof: and then as their obedience shall encrease, so will their ioy encrease not onelyonly in God, but mutually one in another. This will stay their hearts in all assaults, yea euen in death it selfe.
Secondly, whereas Isaac blessed his children by faith: heere we may take iust occasion to speake of such wicked persons as are cōmonly called blessers; who are too much esteemed of, by many at this day, and their wicked practises counted blessings, and good meanes of helpe: when as indeede they are most vile and wretched creatures. This may be thought a hard censure, because they are taken for cunning men and women, and for good people who followe Isaacs example in blessing mens children and cattell: they are thought to doe no harme at all, but much good by helping strange mischaunces that befall men in their bodies, children, or goods. Thus would some excuse and defend these wizards and blessers, who are the wretched limbs of the diuell: but let vsus knowe that if they will blesse aright, it must be by faith. Now what faith hauehave they? hath God made any promise to them, that by their meanes hee will helpe those that come to seeke helpe at them for their children & cattell? nay verily, there is no such matter: God neuer made promise to any such; nay, hee hath flatly forbidden, not onelyonly such practices as they vse,Leuit. 19.31. but also for men to seeke to any such persons: and therefore they cannot blesse mens children and cattell by faith. But they say they doe these things by faith: yet it is by faith in the diuell, and in his promises. For this is certaine, that as God hath his Lawes and Sacraments for those that enter couenant with him: so on the contrary, the diuell hath words, spells, and charmes, as his lawes and rites, wherein he exerciseth his slaues: and by a Satanicall faith in the diuels word and promise, doe these Wizards and wise-women blesse mens goods and children. This is true by the common confession of many of them, to omit all other proofe. And therefore wee must hold them for the limbs of the diuell, and his wicked instruments to drawe men from God; and so in no case goe to them for any helpe: for in so doing, we forsake the liuing Lord and his helpe,Isa. 8.19.20. and seeke for helpe at the diuell; then which what can be more odious? But, say we receiue some outward helpe by their meanes: yet marke the issue; the Lord hath said, Leuit. 20.6, If any turne after such as worke with spirits, and after southsayers to goe a-whoring after them, then will I set my face against that person, and will cut him off from among his people. Therefore vnlesse we feare not the curse of God, we must be warned hereby, not to seeke for helpe at their hands. For they are gracelesse people; who hauehave no feare of God before their eyes: but they set themselues against God and his word. And indeede these common blessers which seeme to doe no hurt, but to blesse mens children and cattell, are more dangerous then notorious Witches, who can onelyonly hurt mens body and goods, when God permits; whereas these blessers ensnare the soule, and drawe whole Townes and Countries to the approbation and partaking of their wickednesse.
The third point to be considered is, the parties blessed, that is, Iacob and Esau. Heere marke first the order which the holy Ghost vseth: hee setteth Iacob in the first place, and yet Esau was the elder brother: what is the reason of this? Answer. We must knowe that the Scripture vseth a three-fold order in the naming of persons:
1. The order of Nature: as when the first borne is put first. And thus Dauids sonnes are numbred according to their age; first, Ammon, then Daniell, the third Absolon, &c. 1. Chronicles 3.1.2.3.
2. The order of dignitie, when as those are put in the first place, not which are the eldest, but which are best and most in GODS fauour. This order the holie Ghost vseth in naming Noahs sonnes, Genesis 5. verse 31: saying, Noah begat Shem, Ham, and Iaphet; when as Iaphet was eldest, and by order of nature, should hauehave beene put first: yet with Shem GOD continued the couenant.
3. The order of Historie, when as one that is first or chief in dignitie, is placed last, because his Historie begins in the last place. So our Sauiour Christ is mentioned last in the Genealogie made by Saint Matthew;Math. 1. because his Historie began in the last place, though in dignitie hee were first and principall. To apply this to our purpose: The order which the holy Ghost heere vseth, is not the order of Historie, nor of Nature, but of dignitie; because Iacob was chiefe in the fauour of GOD, therefore the holy Ghost putteth him in the first place.
Heere then wee see in this order of dignitie, that the first blessing (of life euerlasting) belongs to Iacob: Esau must hauehave his blessing, but in the second place.
Heere obserue these two thinges: First, Iacob is receiued into Gods couenaunt, and Esau put by. Iacob gets the principall blessing, and Esau loseth it: but what? are these thinges so, for Iacobs desert, or for the default of Esau? Nay verily: The good pleasure of GOD is the chiefe cause heereof: for, touching the blessing; if wee reade the Historie, wee shall see, that Esau at his Fathers commaundement, went and hunted, and tooke the paines, and got his Father venison, and tolde him nothing but truth. But Iacob neuer went to hunt, but gets a Kid dressed, and comes to his Father with it, and while hee talkes with his Father, doth foully gloase and lie: so that in all reason it might seeme, that Esau deserued the better blessing; yet GOD will hauehave it otherwise, and the principall blessing belongs to Iacob. Wherein wee may note, that Gods speciall louelove to man, whereby hee receiues him into his couenaunt, is not grounded on mans behauiour, but on his owne good will and pleasure.
Secondly, in that Iacob heere had the principall blessing; wee learne, that the counsell of GOD doth ouerrule the will of man. For, Father Isaac had purposed to hauehave blessed Esau with the chiefest blessing; but yet Gods counsell was contrarie, and the same ouer-rules Isaacs will. For, though Isaac had cause to suspect that it was not Esau, both because hee came so soone, as also for that the voice was apparant not to be Esaus, but Iacobs voice: yet Gods counsell ouer-ruled his will; and when hee came to handle his sonnes handes, hee could not discerne betweene a Kiddes skinne, and the skinne of a man: whats the cause heereof? Surely it was Gods will and counsell, that Iacob should hauehave the chiefest blessing; and therefore hee ouer-rules Isaacs will, and blindes his senses, and makes him to blesse Iacob with the chiefest blessing.
The consideration heereof is profitable vntounto vsus; for it is a receiued opinion with many at this day, that GOD did purpose to saue all men. Now when question is made, Why then are not all men saued? They answer, because men will not, though God will. But this opinion is erroneous; for, it makes mans will to ouer-rule GODs counsell: as if they should say, GOD willeth it not, because men will it not; or else (which is worse) God willeth it: but it commeth not to passe, because man will not doe it. But Gods will and counsell is the highest and chiefest cause of al; & looke whatsoeuer he willeth, that bringeth he to passe: and because all men are not saued, therfore we may safely thinke, and say, that God did neuer decree to saue all men.
Now further, more particularly of Iacobs blessing: first, it may be asked, How could Iacob bee blessed, seeing hee came dissemblingly and lying to his father?
Answ. Wee must knowe, that howsoeuer Iacob sought the blessing by fraude, yet he might bee blessed; for, he failed not, neither did amisse in seeking for the blessing, but onelyonly in the manner of seeking it: it was his duty to seeke it, though not after that manner which hee did; hee should rather hauehave staied that leisure and time, wherein God had caused Isaac to hauehave blessed him, without his sinne in seeking it.
Secondly, consider the manner how Iacob receiues his fathers blessing; namely, in his elder brother Esaus garment.
Here we may see a notable resemblance of Gods maner of blessing vsus: When wee looke for a blessing at Gods hand, wee must not come in our owne garments, in the rotten ragges of our owne righteousnes; but we must put on Christs garment, the long white robe of his righteousnes. And so comming vntounto God, as Isaac said of the sauor of Esaus garments, which Iaacob had put on, (Gen. 27.27, 28.) Behold, the smell of my sonne is as the smell of a field; God giuegive thee therefore of the dewe of heauen, and the fatnesse of the earth, and plenty of wheate and wine: So will God say vntounto vsus, that the righteousnesse of Christ, which wee hauehave put on by faith, is a sweet smelling sauor in his nosthrils, Ephes. 5.2. Now seeing all the blessings we enioy, come to vsus in Christ, and our acceptance with God, is in his righteousnes; we therefore must labour to put on Christ eueryevery day, by becoming new creatures: we must seeke to resemble him in knowledge, righteousnesse, and holinesse: so shall our assurance increase of Gods blessings vponupon vsus more and more.
Lastly, marke that howsoeuer Iaacob was blessed otherwise than Isaac had purposed; yet, after the blessing is pronounced, it must needes stand: for, so when Esau came▪ Isaac said vntounto him, I hauehave blessed Iacob; therefore hee shall be blessed: Eph. 27.33. Euen so, the Ministers of Gods word, in the assembly of the Church, who hauehave power to pronounce Gods blessings vponupon the people; howsoeuer they be but weake men, and may be deceiued, beeing subiect to error, as other men are: yet when they pronounce Gods blessing vponupon their congregation, in the ministery of the word; if they doe it in sinceritie of heart, and vprightnesse of conscience, that blessing shall stand. And so on the contrary, looke whom they curse, for iust cause out of Gods word; their curse shall stand.
Further, as Isaac blessed, but knewe not whom; so the Ministers of God, in the dispensation of the word, they must blesse Gods people, thogh they know not who they are particularly, that doe receiue it.
Thus much of Isaacs blessing Iacob. Now I come to his blessing of Esau: for hee also was blessed, as the Text saith; yet in the second place, albeit he were the elder brother. Quest. How could Esau be blessed at all, seeing Isaac had but one blessing? Answ. Esau was only blessed with temporall blessings, and not with spirituall. Obiect. But some wil say, Esau was a bad man, & wicked; now it is said, that to the impure all things are impure: how then could the bestowing of tēporal things be blessings to him? An. Temporall things bestowed on the wicked are blessings, & no blessings: they are blessings in regard of God, that giues them; but they are no blessings, in regard of men that receiue them, and vse them amisse.
Quest. How came it to passe, that Esau beeing the elder brother, looseth his birth-right, and blessing both; how came it to be Iaacobs?
Answ. The cause was his profanenesse, as wee may see and read in the next chapter; where it is said, (Heb. 12.16.) that he solde his birth-right for a portion of meate: euen for a messe of redde broth; and beeing so profane, as to contemne so high an honour, hee must bee content to hauehave his blessing in the second place. And hence we may obserue a good instruction.
There is many a yong man in these our daies, baptized as Esau was circumcised, and liuing in the Church, as hee did in Isaacs house; who, during prime of his age, is giuen to nothing but to his pleasure; that is as good to him, as Iacobs redde broth was to Esau: take this pleasure frō him, and take away his life: herein is all his ioy, and he delighteth in nothing so much, as to spend his time in hunting, hawking, dicing, gaming, wantonnesse, and drinking. Now know for certaine, this is a right Esau; and yet many such hauehave wee among vsus, who thinke of themselues, that they are they iolly fellowes, and they onelyonly carrie the braue minde: but as for Iaacob, and such as make conscience of their waies and words; those alas are silly fellows. Now, what is to be said or thought of these? Surely this, if they doe not, (and that in time) looke to their estates, and to themselues, it will cost them their liues; euen the life of their soules. Esau lost his birth-right by his profanenesse: and so will these men doe, if they continue in this estate; they will blot their names out of the booke of life, and roote themselues quite out of the kingdome of heauen. Therefore, let all yong men whatsoeuer they bee, high or lowe, take heede how they liue in sinne, and goe on in their wickednesse; for, if they take Esaus course, and continue in profanenesse, doubtlesse they will hauehave Esaus end. How wonderfully doth Satan bewitch them, that while they goe on in sinne, they should thinke so highly of themselues▪ and so basely of those that make conscience of their waies? Wherefore, in the feare of God let such betime redresse their waies and courses; lest when Gods curse is vponupon them, they crie too late for mercy. And thus much of the parties blessed.
The fourth point to be considered, is the nature or matter of this blessing, in the ende of the verse; Concerning things to come.
The meaning of these wordes is this: That olde Isaac their father did pronounce blessings vponupon his sonnes, not onelyonly for the time present, but also for the time to come; in blessings temporall and spirituall, (as wee may read Gen. 27. vers. 28, 39.) where hee giueth to them both the fatnesse of the Land, and plentie of wheat and wine: and especially to Iaacob, that he should be Lord ouer his brethren. But some will say, it may seeme to prooue otherwise; for, while Iaacob liued, he was alwaies humble and subiect to Esau: and when he came to his owne countrie, from among the Aramites, as he met with Esau, he sent presents to him; and when he saw him, he went before, Gen. 33.3.and bowed himselfe to the ground 7. times, vntill hee came neere to his brother, Answ. That prophecie of Iaacob and Esau, that the elder should serue the yonger, must not be restrained to the persons of Iaacob and Esau, but referred to their posteritie; especially in the daies of Dauid and Salomon: for then were the Edomites who came of Esau, in subiection to the Israelites, the posteritie of olde Ismael. Whereupon, Dauid speaking as a King, saith, Psal. 60.8, Moab shall be my wash-pot, ouer Edom will I cast my shooe: meaning thereby, that hee would bring the posteritie of Esau into a base and lowe estate of subiection vntounto him; according as we may see verified, 2. Sam. 8.14.
But some will say, that Isaac when he blessed Esau, pronounced that he should hauehave a fertile soile, and the fatnes of the earth should be his dwelling place (Gen. 27.39.)▪ whereas in Malachie the Lord saith (Mal. 1.3.) he hated Esau. And a token thereof was this; that hee had made his mountaines waste, and his heritage a wildernesse for dragons: meaning, that he should dwell in a barren Land. How can these two agree? Answ. First, wee may say thus: That the land of Edom was a fertile land; but yet in respect of the Land of Canaan, but a barren and waste Land. Secondly, Isaac speaks here of Idumea, as it was in his time; not as it was afterward: for, it might be fertile in Isaacs time, … yet after become barren: for, God will curse a Land by turning fruitfulnesse into barrennesse, for the wickednesse of them that dwell therein, Psal. 107.34.
And thus much for the example of Isaacs faith. Now follow the examples of the faith of Iacob.