Commentary on Genesis and Exodus, Book 1 · Chapter 27

Commentary on Genesis and Exodus · Book 1 · Chapter 27

p. 248CHAP. XXVII.

1. The Argument or Contents.

THis Chapter sheweth the purpose of Isaack intending to blesse Esau, vers. 1. to 5. and the disposing of the blessing to Iacob by Gods providence: and the preventing or disappointing of Esau, in the rest of the Chapter: where concerning Iacobs obtaining of the blessing, we are to consider, 1. The meanes, which was the counsell and device of Rebeckah, vers. 5. to 18. 2. The execution or putting of the same in practice by Iacob, vets. 18. to 27. 3. The successe which God gave unto it, Isaack giveth Iacob the blessing, vers. 27. to vers. 30.

In the rejecting of Esau, 1. his griefe and sorrow is expressed for the losse, vers. 31. to 37. 2. his importunity to receive a blessing of his father, which hee had, to vers. 41. 3. His hatred toward Iacob, because of the blessing, and his malicious purpose to take away his life, vers. 41. 4. Iacobs deliverance from his brothers cruelty, by departing into Mesopotamia, through the counsell of his mother.

2. The divers readings.

S. C. …. T. r. C. add. H. alt.v. 9. goe to the sheep, and bring two kids. S.C. goe to the flock: cat. tsun signifieth a flock of sheep or goats. two of the best kids. H. faire and tender. S. two kids of the goats: caeter. that is, sucking kids. T.

v. 13. It is told me by prophecie, that the curse shall not come upon thee. C. the curse be upon me: cat.

v. 23. his hairy hands did expresse the likenesse of the elder brother. H. his hands were rough or hairy, as his brothers hands: cat.

p. 249v. 29. the sonnes of thy father. S. of thy mother. caet.S. cor. H. add.

v. 33. he wondred. C. was afraid, and wondred beyond measure. H. he was in an ecstasis or trance. S. he was greatly afraid. T.B.G.P. heb. charad. to tremble.

v. 38. Isaack being pricked in heart, Esau cried out, &c. S. Esau lift up his voyce and wept. cater.S. add.

v. 39. the fatnesse of the earth shall be thy blessing. H. thy dwelling. cat.

v. 40. it shall come to passe, that thou shalt put off his yoke.H.r. C c. T.r. S.H. when his sonnes shall transgresse the w…rds of the law, thou shalt take away the yoke. C. when thou hast mourned, thou shalt breake the yoake. T. when thou hast got the mastery, thou shalt breake his yoke. B.G.P. he. ro…h. to beare rule, to mourne. I preferre the latter, see q. 13. following.

v. 41. Esau was angry. S. Esau hated Iacob. caet. heb. satam, to hate.S.c. T.B.G.r.

v. 42. doth threaten to kill thee. H.S. lie in wait to kill thee. C. …oth comfort himselfe against thee, by killing thee. cae… nacham, to comfort.

v. 43 flye to my brother Laban in Haran. caeter to Mesopotamia to my brother Laban in Aran. S.S. add.

3. The Explanation of doubtfull questions.

QUEST. I. Of the cause of Isaacks blindnesse, and of his age.

Vers. 1. ISaack was old, and his eyes dimme: vers. 2. I know not the day of my death, &c. 1. Isaacks blindnesse neither was caused by the smoke of the sacrifices, which Esaus wives off…red to their idols, as the Hebrewes: nor yet was he by any extraordinary worke of God smitten blind, although God disposed of his blindnesse so, that thereby his purpose tooke place concerning Iacob: but Isaack was now very old, being of 137. yeares: and blindnesse is incident to old age, as other infirmities of the senses, as of the hearing, the taste, as Barzillai confesseth to David, 2 Sam. 19. Moses example, whose eyes were not dim, at 120. yeares, Deut. 34.7. is extraordinary. 2. Isaack thinketh his end at hand: not as the Hebrewes thinke, because he was within five yeares of his mothers age, that is, 123. Whereas Sarah died at 127. for Isaack was now 137. yeares of age, Iacob being now 77. yeare old, at what time hee went into Mesopotamia, as is shewed before, qu. 19. in chap. 25. But Isaack, who lived after this 43. yeares, doth daily meditate of his end, Mercer. Perer. 3. Though Isaack was blind and weake in his eyes, yet it seemeth his body was of a strong constitution, seeing he was able to eat of wild flesh, which is of harder digestion, Pererius.

QUEST. II. Wherefore Isaack biddeth Esau prepare him meat which he did love.

Vers. 4. MAke me some savoury meat, that my soule may blesse thee, &c. 1. Some thinke, that it was the manner of those dayes, that the eldest, before he received his fathers blessing, did performe some service: Lyran. But this no where appeareth in Scripture. 2. Some thinke, … this was done, that Esau might seeme to deserve his fathers blessing: Thom. Anglic. But spirituall blessings, such as Isaack bestowed upon Iacob, cannot be merited by temporall service. 3. Gregory compareth the Jewes to Esau, which sought by their owne workes to please God: the Gentiles to Iacob, that found a more compendious way by faith, Hom. 6. in Ezechiel. 4. Some by Esaus portion of meat, to the which a spirituall blessing is promised, doe signifie the duty of the people, in paying temporall things, for receiving spirituall. 5. Rupertus by Isaack promising a blessing for a temporall meat, shadoweth forth such Bishops in the Church, as doe for temporall rewards sell spirituall blessings. 6. But Isaack blind in eyes, and blind in affection, doth herein shew his partiall love to Esau: the Lord in his secret providence over-ruling this action, and disposing this occasion to the effecting of his owne purpose.

QUEST. III. Why Isaack preferred Esau for the blessing before Iacob.

Vers. 4. THat my soule may blesse thee, &c. 1. Neither is it like, as Ramban and other Hebrewes thinke, that Rebecca only knew the divine oracle concerning Iacob, and had not yet communicated it to Isaack. 2. Nor yet that Isaack understood the oracle otherwise than Rebecca did, that Esau was preferred for the birthright, because Iacob held him by the heele, and would have hindred his first comming out, but could not. 3. But Isaack rather of a carnall affection, forgetting what sentence God had given before of his two sonnes, doth favour Esau for some temporall regard, and so we read, that the Prophets of God were deceived till they received further direction from God, as Samuel in the choyce of David, 1 Sam. 16. Mercer. 4. Yet this equality is observed, that both the parents doe not affect the one, and altogether neglect the other: but as Ambrose saith, Mater deferat affectum, pater judicium: mater circa minorem tenera pietate propendeat, pater circa seniorem natura honorificentiam servet: The mother sheweth affection, the father judgement: she tenderly affected toward the younger: the father giveth the honour of nature to the elder, lib. 2. de Iacob c. 2. Perer.

QUEST. IV. Why Iacob is bidden to bring two kids.

Vers. 9. BRing me thence two kids. 1. Not as though Rebecca had her flocke by her selfe, as receiving two kids every day of Isaack for her dowry, as the Hebrewes imagine: 2. Neither, was one for meat, the other for the passeover, which was not yet instituted. 3. But hee brought two, that the daintiest morsels might be culled out of both, and that if the one were not dressed to Isaacks liking, the other might, Mercer. Rupertus by the two kids understandeth the profession of the two Testaments, the Old and the New: but this is forced.

p. 250QUEST. V. Of Rebeccahs confidence.

Vers. 13. VPonUpon me be the curse, &c. 1. Iacob, though in generall perswaded of Gods promise, that it should take effect, yet faileth in particular, doubtfull of the successe of this meanes. 2. And Rebeccah, not of a womanly rashnesse, as Aben Ezra thinketh, thus saith, but looking to the truth of Gods promise, she doubteth not of the conveying of the blessing, Mercer.

QUEST. VI. What cloathes of Esau Rebeccah tooke.

Vers. 14. REbecca tooke faire cloathes of her elder sonne Esau, &c. 1. I will let passe the allegories hereupon framed: as how Ambrose understandeth by these cloathes put upon Iacob, the Scriptures taken from the Jewes, and given to the Gentiles: and Augustine applieth it to Christ, who was cloathed with our sinnes, as Iacob with Esau his rough garments, ex Perer. 2. These faire cloathes were neither priestly garments, for the first-borne did not execute the priesthood while his father lived: neither were they Isaacks garments, which he had worne in his fathers house: much lesse those garments of skin, which were made for Adam, at the sight whereof the beasts did flye away: which afterward Nimrod did weare,Hebrewes fables. whom Esau slew, and tooke his garments: these are but Jewish fables: but it was the rayment properly made for Esau, which were rather in Rebeccahs custody, than in his wives, whom hee saw to bee displeasing to his parents, Mercer.

QUEST. VII. Whether Iacob offended in his dissimulation.

HEre further a question is moved, whether Iacob sinned in dissembling himselfe to be Esau: 1. Some excuse Iacob herein, because Iacob non studio nocendi contexit fraudem, did use fraud, but without a fraudulent mind, or desire to hurt, having respect to the promise of God, Chrysost. hom. 53. in Genes. 2. Some because primogeniti benedictionem non per fraudem surripuit, sed sibi debitam accepit, hee did not by fraud steale the blessing, but received it as due, Gregor. hom. 6. in Ezech. 3. Augustine excuseth Iacobs fraud, because it was done in mystery. 4. Tostatus, because Rebecca, spiritu Dei mota, being moved by the Spirit, perswaded Iacob. 5. Some make a difference betweene dissimulation or lying in words, which no way is lawfull, and dissembling in behaviour, which may bee excused: because words doe properly expresse the minde, the behaviour and gesture but accidentally, Perer. 6. All these wayes doe make Iacobs dissimulation some way excusable, but not simply justifiable: for although the will and purpose of God were thus brought to passe, yet there was some failing in the meanes; though the action in generall intendment was good, yet the execution wanted not particular error, Mercer. Muscul.

QUEST. VIII. Of divers kinds of dissimulation: and whether it be lawfull upon any occasion to dissemble.

BUt for the further explanation of this point: there are divers kinds of dissimulation: one is unlawfull, when as one dissembleth to anothers hurt, either in the breach of charity, as Merchants in buying and selling, or the hindrance of faith, and with offence, as Peter by his dissimulation caused the Gentiles to doe like the Jewes, Galath. 2. There are three kinds of dissimulation tolerable, and commendable. 1. When it is done for deliverance out of danger, without the hurt of another, as David by faining himselfe mad, escaped, 1 Sam. 21. after this manner, the Physitian by a prudent dissimulation deceiveth his patient for his health. 2. When one dissembleth to profit his brother, as Ioseph caused his plate to bee put into his brothers sackes mouth: whereby they were brought to know themselves: our Saviour made shew, as though he would have gone further, to try the humanity of the two Disciples. 3. When some common service is to be performed to the Church or Common wealth: of which sort are the stratagems and policies used in warre: by such meanes Iosue circumvented the men of Hai, and surprised their City, Iosu. 8. 4. There is another kind of dissimulation, which commeth by the extraordinary motion of Gods Spirit, as the Hebrewes pretending to borrow of the Aegyptians, robbed them. 5. Iacobs dissimulation may thus be excused, because Gods extraordinary worke was in it, though not his speciall motion: it faileth in the other points: for it seemeth to tend to the hurt both of Isaack, deceiving him, and of Esau, depriving him of his blessing. 6. The reason why dissimulation in outward gesture, if it faile not in the end, is tolerable, is this: because the meaning of the speech is in the speaker, and therefore if he tell a lye, he cannot bee guiltlesse: but the meaning of the gesture is in him that doth interpret it to his owne understanding, so that the party is freed: and if Iacob only had dissembled his habit, and not in his speech, in saying he was Esau, his fault had beene the lesse or none at all.

QUEST. IX. Whether Iacob lied unto Isaack, and in lying sinned.

Vers. 19. I Am Esau thy first-borne: divers have laboured to excuse Iacob, and to cleare him of the sinne of lying: 1. Some thinke that Iacob indeed lied to his father, but that therein he sinned not: because some kind of lye is by them approved: of this opinion is Origen, who saith that a man, cui necessitas incumbit …entiendi, sic uti debet mendacio, ut condimento: which is urged to lye, may sometime use a lye as a sause: likewise Cassianus: Ita mendacio utendum, quasi ei natura insit elebori: A man must use a lye as the Physitians use elleborus, that is, in case of extremity onelyonly: which opinion they seeme to have borrowed from Plato, who alloweth Magistrates (though not private men) hostium, vel civium causa mentiri, to lye to deceive the enemy, or to profit a citizen: lib. 3. de publie. But the Scripture condemneth all kinde of lying: for the Apostle saith, No lye is of the truth, 1 Iohn 21.22. that is, of God: but the Devill is the father of lying: p. 251and when hee speaketh a lye, hee speaketh of his owne, Iohn 8.44. therefore the true Virgins and servants of Christ are thus described: In whose mouth there is found no guile, Apocal. 14. 5. Beside, that which is evill of it selfe in the kinde thereof, cannot any wayes be good: a lye is contrary to the order of nature,All lying sinful. which hath given unto man the voyce and words to expresse his minde and the meaning of the heart: Now for authority, against Plato we may set Aristotle, who saith, that a lye is in it selfe evill and wicked, lib. 4. Ethicor. c. 7. and Pythagoras was wont to say, that in these two things wee are made like unto God, in telling the truth, and bestowing of benefits: Aelian. lib. 12. Against Origen and Cassianus we may oppose Augustine, who condemneth all kind of lying, even that which is called jocosum, a lye in sport: libr. cont. mendacium, and Gregory, who upon those words of Iob 27.3. As long as my breath is in me, &c. my lips shall speake no wickednesse, nor my tongue utter deceit: inferreth, that omne mendacium est iniquitas, every lye is iniquity, ex Perer.

2. Some thinke that Iacob lied to his father, but that he sinned not, because hee did it by the revelation and counsell of God: so Chrysostome saith, Ne considera, quod mendacia erant, &c. Consider not that they were lyes, which Iacob told, but that God willing to have the prediction fulfilled, dispensed and disposed all things: hom. 53. in Genes. Of the same opinion are Gabriel Biel in 3. distinct. 38. and Petrus Aliacens. Familiari considio spiritus excusantur: They are excused by the familiar counsell of God, 1. Senten. qu. 12.

Contra. 1. If God did perswade Iacob to lye, then hee should be the author of lying, and so of sinne: 2. This will shake the credit of the Scriptures and holy writers, if it bee granted that God inspireth lies. 3. Neither doth it appeare, that this counsell was of God, but of Rebeccahs owne device.

Vers. 8. Heare my voyce my sonne, in that which I command thee. 4. If Iacob had received any revelation from God, he would not have beene so doubtfull as hee was to enterprise this matter. 5. God indeed ordered and disposed of this meanes, and made it worke to effect his owne purpose: but God disposeth of many things to a good end, which he ordained not, neither commanded.

3. Some thinke that Iacob lied not at all to Isaack, and therefore sinned not:Whether Iacob lyed to his father. 1. Augustine excuseth Iacobs speech by the mysticall sense: where he saith, I am Esau, he saith, if it be referred to Iacobs person, it is a lye: if to Iacobs body, that is, the Church, it is true: for as the Scripture saith, Many shall come from the East and West, &c. and sit downe with Abraham, Isaack and Iacob in the kingdome of heaven, and the children of the kingdome shall be cast out, Matth. 8.11, 12. and so the younger taketh away the birth-right of the elder. 2. Theodoret saith Iacob was Esau, because he had bought his birth-right.Theodoret qu. 3…. in Gen. 2. So Thom. Anglic. that as Christ said Iohn Baptist was Elias, not in person, but in office and vertue, so Iacob saith he was Esau, in regard of his prerogative and birth-right. 4. Some excuse Iacob, that he should call himselfe Esau, which signifieth made or perfect, signifying that he was the making, that is, the sonne of Isaack, and the first borne by the decree of God, Perer.

Contra. 1. A mysticall or figurative sense in Scripture is not to be admitted, where the historicall may without any inconvenience be received, as here it may; for to grant that Iacob might fall into this infirmity, is no absurdity, seeing holy men in Scripture are detected of greater faults; and Saint Peter is reproved of Saint Paul for his dissimulation, Galath. 2.

2. Iacob saith not only, I am thy first borne, but Esau thy first borne, vers. 19. and as Cajetan noteth, hee saith, he is Esau, v. 24. without the addition of the first borne; therefore the second answer is not sufficient.

3. The example of Iohn Baptist is not alike, for there they which heard our Saviour, did know that hee meant not Elias person, but some other similitude in respect of his office and gifts; but here Isaack understandeth Iacob to speake of the person of Esau, and therefore biddeth him come neare, that he might feele him; they which excuse this fact of Iacobs by that of Raphael to Toby, who said he was Azarias the sonne of Ananias the great, would justifie one lye by another.

4. Esau was so called, for that he was perfectly borne: and therefore Iacob could not in that sense name himselfe Esau; and though he had, yet he had deceived Isaack who inquireth still after the person of Esau.

5. Neither, because Isaack, after he perceived the fraud, was not angry with Iacob, neither did revoke the blessing pronounced; or because the Scripture saith, that Iacob was a plaine or simple man; or for that God appeared afterward to Iacob; doth all this prove, that Iacob committed not a lye; as Thomas Anglic. objecteth. For 1. God casteth not off his because of some infirmity, neither doth an action awry derogate from a mans uprightnesse and simplicity, and it is confessed, that God over-ruled this action, and disposed of it according to his owne purpose, as God can turne and apply evill actions to a good end: yet all this cannot exempt Iacob from dissimulation.

6. Though this speech of Iacob, I am Esau thy first borne, could find some excuse, yet the other can hardly be made good; I have done as thou badest mee, and eat of my venison;Iacob proved to have lied to Isaack. for neither had Isaack given the charge to Iacob, but to Esau; neither was that flesh, which Iacob brought, got in hunting; some would have it understood of some other thing that Isaack had given to Iacob in charge: some say that Iacob respected his fathers generall intention, which was to employ his first borne in that service, and to give him the blessing, and that first borne was himselfe, Cajetan. But who seeth not, how farre fetcht these interpretations are; for it is cleare that Iacob speaketh of his fathers bidding in action, not in intention; and yet he intended as he spake, to blesse Esau and not Iacob; Perer. himselfe confesseth, that these two last speeches of Iacob can very hardly be excused from untruth, howsoever he thinketh the first may: in Gen. 27. Numb. 57.

Wherefore the best solution of this question is, that Iacob told an officious lye to his father: 1. As is evident by his three speeches; I am Esau thy first borne, and I have done as thou badest mee, and eat of my venison: for none of all these are true. 2. Yet was not this dissimulation of Iacob either injurious to Isaack, for p. 252he in this his errour perceived the purpose of God, and was content the blessing should stand; no… yet prejudiciall to Esau, who in effect lost nothing due unto him, but only the right by this meanes was restored to Iacob. 3. God useth Iacobs infirmity, and maketh it to serve his owne purpose: this lye then of Iacobs, though in respect of these circumstances it be extenuated, yet is not justified, nor yet to bee drawne into example: of this opinion are our best writers, Calvin, Muscul, Mercer, Luther; and of the other side, Lyranus, Tostatus, Cajetan, Lippoman.

QUEST. IX. Of the midwives excuse made to Pharaoh.

HEre because the example of the midwives, which made that excuse to Pharao, in preserving the childrens lives, is some what like to this of Iacob, I will briefly shew what is to be thought thereof.

1. Gregory thinketh, they lied, saying to Pharaoh, The Hebrew women are lively, and are delivered before the midwife come at them, Exod. 2.19. and therefore they only received a temporall reward: it is said the Lord made them houses, & ulterius, quod expectarent mercedis suae pramium non haberent: and therefore should looke for no further reward, lib. 18. moral. Contra. But it is further added: The midwives feared God: and the Scripture pronounceth them blessed, that feare the Lord, Psal. 112.1. And none are blessed without the assurance of everlasting life.

2. Thomas Aquinas saith, that in respect of their feare and reverence of God, they were everlastingly rewarded: but for that externall act of lying, they received onelyonly a temporall reward, In 2.2. qu. 100. ar…. ultim. Contra. But the act of lying is simply evill, and therefore is worthy of no reward: God prospered the midwives, not for their dissembling, but because they feared God, and refused to destroy the infants.

3. Some commend the midwives for their disobeying of Pharaohs cruell edict, but blame them for their dissembling, Genevens. annot at.

4. But seeing the Scripture commendeth this fact of the midwives, I thinke rather that they spake the truth, and that the Lord gave extraordinary strength to the Hebrew women in this extremity, to be delivered with speed, because of the danger. As for that reward, in building of them houses: it is to be referred rather to the increasing and propagation of the Israelites, than to the midwives: as the 20. verse sheweth, God prospered the midwives, and the people were multiplied, Iun.

QUEST. X. How divers examples in Scripture may be defended from lying.

NOw, that we may know how to discerne of such examples in Scripture, which are produced by those which defend lying; whether they are to be thought to have lyed, these rules must be observed: 1. It is one thing to conceale the truth, another to lie: as Abraham did hide the truth, when he said Sarah was his sister. 2. It is one thing to lie, another to speake figuratively: as it is said, the seed of Abraham should be multiplied as the sand of the sea, Gen. 21. 3. A sentence may be uttered in a mysticall or allegoricall sense, without any lye or untruth: as our Saviour saith, I will dissolve this temple, and build it in three dayes, Ioh. 2. hee spake of the temple of his body. 4. Though divers holy men and women be commended in Scripture, we must not thinke that straightway all they did or said is commendable: but as their doings were imperfect, so in their sayings also they might erre, Perer.

QUEST. XI. How Isaack was deceived in all his senses.

Vers. 20. HOw hast thou found it so quickly? &c. 1. Two things gave occasion of suspition to Isaack, to enquire whether it were Esau his sonne: the voyce of Iacob, and his so soone returne. 2. And Isaack was thus inquisitive, because he intended to blesse Esau, whom he affected, because he was serviceable and obsequious, and provided his fathers diet, and therefore intended to bestow his best blessing upon him, Perer. 3. He mistrusteth his sight, because it was dimme, and his eares being heavy, and thinketh to try out the matter by his feeling, as Thomas would not beleeve, till he had first felt Christs side. The Hebrewes say Isaack used beside the sense of tasting in his meat, and of smelling the odour of the garments, and so used all his senses, Mercer. 4. Yet God did astonish and dull all his senses, to shew that mans purpose cannot stand against the counsell of God, and partly that Isaack thereby might bee rebuked for his preposterous love to Esau, Calvin.

QUEST. XII. Why the Lord suffered Isaack to be deceived.

Vers. 23. FOr hee knew him not. 1. Isaack though hee suspected somewhat, was put out of doubt by his feeling, and smelling, by that opinion he had of Iacobs simplicity, and for that hee thought he had spoken in secret to Esau, without any others privitie. 2. It pleased God that Isaack should be thus deceived, (beside the reasons before alleaged) that we might know, Nullum hominem plenam habuisse scientiam, &c. That no man ever had a fulnesse of knowledge but Christ, Hierom. epist. 125. And Gregory hereby thinketh the calling of the Gentiles to be prefigured: as it is in the Psalme, A people which I have not knowne, shall serve me, Psal. 18. hom. 6. in Ezech. 3. It seemed good also unto God, that the blessing should be conveyed to Iacob by this meanes: 1. That the manifold wisdome of God may appeare, in bringing his purpose to passe by divers meanes and wayes. 2. That his provident care toward Iacob might hereby bee made manifest. 3. And the Lord would worke it this sodaine way, rather than by revelation to Isaack, le…t Esau a furious man, if his father had willingly given away the blessing, should have been incensed against his parents, Pererius.

p. 253QUEST. XIII. Why Isaack compareth his sonne to the smell of a field.

Vers. 27. THe smell of my sonne is as the smell of a field, &c. 1. Isaack by the present smell of Esaus garments, which savoured of the field, taketh occasion, as by an externall signe to utter a spirituall blessing, Mercer. And as every man borroweth similitudes from his trade, as the mariner, the souldier, and such like; so here Isaack blesseth by the similitude of the field wherein Esau was exercised: as Hierome noteth of Amos, who beginneth his prophecie thus, The Lord shall roare from Sion, Amos 1.2. because he being a field-man, kept the woods where the Lions roared. 2. The field is commended for three things, pleasure in the variety of flowers to the eye, sweetnesse of the fragrant odours to the smell, abundance and fruitfulnesse of corne, wine, oyle, to the taste; who knoweth not the pleasant savour of the fields in the spring, of the corne in harvest, and of a vineyard in the time of vintage, Perer. 3. Gregorie by the smell of a field garnished with divers flowers, understandeth the variety of gifts, and the graces of Gods spirit in the Church: Ambrose maketh Iacob this field replenished with divers vertues. 4. Some thinke that these garments kept this savour which they had in paradise, being supposed to be the same that Adam did weare; but these are but Jewish fables: they were either perfumed garments, or Rebeckah might of purpose make them sweet: or it is most like they savoured of the fresh springs and flowers, it being now Spring time, (as Aben Ezra thinketh) thorow the which Esau was accustomed to walke.

QUEST. XIV. The meaning of Isaacks blessing upon Iacob.

Vers. 28. GOd give thee of the dew of heaven. 1. Isaack doth not only pray, as Iosephus setteth it downe, or wish well to his sonne, as R. Levi, but this speech is a certaine prophecie and declaration of the blessing which should fall upon Iacob and his posterity, Luther. Mercer. 2. Here are foure blessings contained, 1. Of abundance: 2. Of victory: 3. Of domesticall preeminence: 4. Of outward prosperity, Cursed be he that curseth, &c. Perer. 3. He maketh mention of the dew of heaven, especially in regard of the drie and thirsty Countrey of Canaan, where they have no raine but twice in the yeare, in seed time in the monethmonth of October, and in May which is called the latter raine; and therefore the earth was chiefly moystened with dewes, Perer. By his brethren and sonnes of his mother the posterity of Esau is understood, which Isaack unwittingly pronounceth of Esau; for Iacob, whom he blesseth, was yet unmaried. 4. But this blessing was not fulfilled in Iacobs time, who rather was subject to his brother Esau, yet in his posterity, to the which Iacobs faith looked, it came to passe: for the Idumeans were servants to the Israelites. 5. This benediction is diversly allegorized. Gregory by the dew of heaven understandeth the contemplative life; by the fatnesse of the earth, the active. Theodoret, the divinity and humanity of Christ; Rupertus by the dew, interpreteth the grace of Gods spirit: by the fatnesse of the earth, the opening of the heart.

QUEST. XV. Of the cause of Isaacks feare.

Vers. 33. ISaack was stricken with a marvellous great feare. 1. Not as the Hebrewes fable, because hee saw Esau accursed for ever, seeing hell wide open to receive him. 2. Neither as Cajetane, did it proceed of a strife in Isaacks minde, betweene his love toward Esau, and Gods will revealed concerning Iacob: for Isaack is resolved the blessing shall stand. 3. And it is more than to marvell, as the Latine text addeth, Vltra quam credi potest admirans; Marvelling beyond measure. 4. But Isaack feared and was troubled, (being as in a trance and ecstasie, as the Septuagint and Augustine read, wherein the will of God was revealed to him) because he had beene so grossely deceived, in not remembring how the Lord had chosen Iacob before Esau, Calvin. And this feare was as a stay and bridle to Isaack not to reverse the blessing pronounced, Iun.

QUEST. XVI. How Isaack saith Iacob came with subtilty.

Vers. 35. THy brother came with subtilty, &c. 1. We need neither with Tostatus to excuse Iacobs fraud and craft, that herein he offended not at all: 2. Nor with Lippomanus, to justifie Iacobs deceit, who maketh three kinds of fraud: one eruditionis, of instruction, as was the thrusting of Iosephs cup into Benjamins sacke: another noxiae deceptionis, of hurtfull deceit, as the Prophet of Bethel deceived the man of God, 1 King. 13. The third, inspirationis divinae, by divine inspiration, as this of Iacobs was: so he maketh foure kinds of simulation or dissembling; una providentiae, one of providence, which Iosua used against H…i: altera doctrinae, the other of doctrine, as Christ made as though he would have gone further: tertia calliditatis, the third of deceit, as the devill can transforme himselfe into an Angell of light: quarta significationis, the fourth of signification, as this was of Iacob: for as is shewed before, Iacobs infirmity in this dissimulation (though it pleased God to use the same to effect his purpose) cannot be wholly defended. 3. Nor yet will we strive about the word, as Lyranus saith (mirmah) sometime signifieth prudence, wisdome, as the Chaldee translateth: and in the civill law, there is a title, de dolo mal…, of evill craft; whereby it may bee gathered, that all deceit is not evill. 4. Neither yet will wee aggravate Iacobs oversight with some, who thinke, that for this lie made to Isaack, his sonnes lyed unto him concerning Ioseph, which they note as a punishment. 5. But we take the word as it properly signifieth, for deceit and fraud: though Isaack to please his sonne committeth some oversight in transferring the fault upon Iacob, Iunius. 6. And yet though there were a fraud, and error personae, errour of the person, which is sufficient to p. 254disanull other civill contracts: yet for as much as God ratified the blessing thus pronounced ignorantly by Isaack, the sentence was to stand, Perer.

QUEST. XVI. Esau falsly chargeth Iacob.

Vers. 36. WAs he not justly called Iacob? 1. Esau doth cavill at Iacobs name, which was not given him in respect of any such supplanting, but because he held Esau by the heele. 2. Hee lyeth in saying, he tooke away my birth-right, for Esau sold it unto him, and confirmed it with an oath, Mercer. 3. Neither did hee take away his blessing for having the birth-right, the blessing did justly belong unto him: for the birth-right and blessing could not be divided and separated, Mercer. Iun.

QUEST. XVII. Why Isaack had but one blessing.

Vers. 38. HAst thou but one blessing? 1. True it is, that principall blessing which carried with it the spirituall promises in Christ, was but one, because Christ is one: Esau by joyning himselfe to Iacob might have be…ne partaker of this blessing, but apart by himselfe hee could not, because without the Church there is no salvation, Mercer. 2. For this caus… Ismael was excluded Abrahams house, that the blessing might remaine in Isaack: so Esau is excluded, and Iacob made the heire of blessing. But Iacob gave a blessing to all his children, because they all belonged to the visible Church; yet the more principall blessing was promised unto Iudah, of whom the Messiah should come. 3. Though there be no speciall mention of any such blessing given by Abraham to Isaack: yet it is not like that Abraham was wanting therein: and the manifest promises so often renewed concerning Isaack, the ejection of Ismael, and sending away of all the rest of Abrahams children,Difference betweene the blessing of the Patriarks and other parents. might stand in stead thereof. 4. Though the blessing of all parents, specially such as feare God, be effectuall toward their children: yet the ancient Patriarks and Prophets, that were the founders of the people of God, had speciall prerogative in blessing, as Isaack, Iacob, Moses, &c. Perer. 5. Esau doth not desire a peece onelyonly of the blessing, Isaack having made mention of two blessings, vers. 37. his preeminence over his brethren, and abundance of wheat and wine: the Hebrewes thinke that Esau yeelded the preeminence, but desired the other to be given him: neither doth he desire to be partaker with his brother in his blessing, or to have some other blessing given him, as Perer. But he coveteth the whole blessing, both envying that his brother should be preferred before him, Philo. and of a lightnesse of minde, thinking that the blessing might be reversed, Mercer.

QUEST. XVIII. Of Esaus teares, that they found no repentance.

Vers. 38. ESau lift up his voice and wept, &c. 1. Whereas the Apostle, Heb. 12. saith hereupon, that Esau found no place of repentance, though he sought it with teares: it is not understood of Esaus repentance, as Thom. Aquin. expoundeth: which because it was rather for a temporall losse, than for his sinnes, tooke no place. But the Apostle meaneth, that Isaack repented not of that which he had done to Iacob, notwithstanding Esaus teares: in like sense the gifts of God are said to be without repentance, Rom. 11.29. that is, God doth not repent to change his decree, sic Beza, ex nostris, Cajetan, Perer. 2. Where the Apostle saith he was rejected, he meaneth from the greater blessing which belonged to the birth-right and inheritance; for Esau obtained of his father the smaller blessing. 3. Esaus teares proceeded of envie toward his brother, not of any true sorrow: for he doth not acknowledge any fault in himselfe, but layeth all the fault upon his brother, vers. 36. and beside, he upon this hated his brother, and purposed to kill him, vers. 41. which is not the fruit of true repentance; and therefore it is no marvell that it was not accepted with God, Calvin.

QUEST. XIX. Of the blessing which Isaack gave to Esau.

Vers. 39. BEhold the fatnesse of the earth, &c. Isaack indueth Esau also with a temporall blessing, but with some restraint. 1. First here is omitted, plenty of wheat and wine, which was given before to Iacob; whereby is signified, that Esaus Countrey should not abound with such plenty as Iacobs, Perer. 2. In Iacobs blessing it was added, God give thee of the dew of heaven: but here no mention is made of God: so the meaning is, that Iacobs posterity should depend upon God for these externall blessings, so should not Esaus race, Mercer. 3. There is a spirituall blessing pronounced to Iacob, they shall be blessed that blesse thee, which is omitted here. 4. Where the Prophet saith, I hated Esau, and made his mountaines waste, Malach. 1.3. Idumea was a desart and barren Countrey in respect of Canaan; yet in it selfe it was not void of some fatnesse and fruitfulnesse, as here Isaack promiseth, Calvin.

QUEST. XX. Of Esaus subjection to Iacob, and the casting off of his yoke.

Vers. 4. BY thy sword shalt thou live, &c. 1. That is, both Esau should get his living by the sword, Mercer. and his posterity, the Idumeans, should bee a savage and cruell people, Calvin. 2. He should serve his brother, which came to passe in their posterity seven hundred yeares after this prophecie, in Davids time, who subdued Edom, and put garrisons there, 2. Sam. 8.14. Ambrose noteth this for a benefit, that Esau was made Iacobs servant; Intemperanti pr…fecit sobrium, & prudenti imprudentem statuit obedire: He set the sober over the intemperate, and appointed the foolish to serve the wise, lib. 2. de Iacob. c. 3. 3. Thou shalt get the mastery: some translate, when thou hast mourned, and referre it to that heavy chance, when the idolatrous King of Moab sacrificed the King of Edoms sonne, and not long after the Edomites shaked off the yoke of the Israelites, sic Iun▪ in hunc locum: which reading is better: for the word here used eu hiphel, signifieth to mourne, or to be humbled, as Psal. 55.2. I mourne in my prayer: the Edomites after p. 255they had served Israel some foure hundred and fifteene years, in the dayes of Ioram Iehosophats son, they departed from Iuda, and made them a King of their owne, 2 King. 8.20. and in this liberty they continued eight hundred yeares, till the time of Hircanus, who subdued them, and made them to be circumcised. But after this Herod the sonne of Antipater, an Idumean, obtained to be King of the Jewes: so that in him also after a sort the Edomites got the mastery over Iudah, Perer.

QUEST. XXIII. Of Esaus purpose to kill Iacob.

Vers. 41. THe dayes of mourning for my father, &c. 1. That which joyned and reconciled Ismael and Isaack, the death and buriall of Abraham, doth encourage Esau to kill his brother, Muscul. 2. Yet it was but a fained mourning which he would afford his father, seeing he purposed to slay his brother, Calvin. 3. He would not doe it so long as his father lived, lest he should accurse him, and deprive him of all blessings: so he refrained for feare, not of conscience, Mercer. 4. He onelyonly maketh mention of mourning for his father: it should seeme that he little regarded his mother, whom he ought equally to have reverenced, Perer.

QUEST. XXIV. How Rebeccah knew of Esau his bloudy purpose.

Vers. 42. IT was told Rebeckah. 1. Though it be said that Esau thought in his minde to kill Iacob, yet it is like that hee could not conceale or dissemble his murderous heart, but uttered it in the hearing of his wives, or some other, by which meanes it is more like it came to Rebeckahs knowledge, than by revelation, as Augustine thinketh: because the words are, it was told or reported to Rebeckah, Mercer. 2. She called Iacob, or sent for him, who (as the Hebrewes thinke) had hid himselfe for feare of his brother. 3. Esau his hatred was such, that he could not be satisfied nor comforted but by the death of Iacob, thinking then to recover his birth-right againe.

QUEST. XXV. Of Rebeccahs counsell given to Iacob to escape away.

Vers. 44. TArrie there a few dayes, &c. 1. Yet Iacob stayed twenty yeares, a longer time than Rebeckah supposed: of which long stay the frowardnesse of Laban was a cause: some thinke because of these words it is said of Iacob, when he had served seven yeares for Rachel, they seemed unto him but a few dayes, &c. Gen. 29.20. yet not his mothers words, but the love of Rachel made that time seeme so short, Mercer. 2. She thinketh that Iacobs absence, and the continuance of time, would allay Esaus implacable wrath: some mens anger is soone kindled, and as soone abated: such Aristotle calleth Acrechiólous, extreme chollericke men: others doe keepe wrath long, whom he nameth Picrochiólous, of their bitter choller; and such was Esau his anger. 3. Rebeccah promiseth to send for Iacob, which the Hebrewes thinke she performed, in sending her nurse Deborah to him, which died in Iacobs house after his returne,Whether Rebeccah sent for Iacob. Gen. 35.9. 4. She feareth to be deprived of them both in one day, not because, as the Hebrewes thinke, as they were borne together, they died together: but lest that if Esau killed Iacob, she knew Gods justice would overtake the other, Mercer.

3. Places of Doctrine.

1. Doct. We must be cloathed with Christs righteousnesse.

Vers. 15. SHe cloathed Iacob, &c. Like as Iacob being apparelled with faire perfumed garments was accepted of his father: so we cannot be pleasing unto God unlesse we be cloathed with the righteousnesse of Christ: as the Apostle saith, Not having mine owne righteousnesse, but that which is through the faith of Christ, Calvin. in vers. 27.

2. Doct. The Patriarks by temporall blessings were stirred up to seeke for spirituall.

Vers. 28. GOd give thee of the dew of heaven, &c. The Fathers rested not in these temporall blessings, but thereby as by certaine degrees were to ascend higher, and be brought to the meditation of heavenly things, Mercer. As the Apostle sheweth, If they had beene mindfull of that Countrey from whence they came out, they had leasure to have returned, but now they desire a better, that is an heavenly, Heb. 11.16.

3. Doct. Election not of works, but of grace.

Vers. 30. THen came Esau from hunting. If Esau and Iacobs works be compared here together; we shall see that Esau doth nothing but praise-worthy: he obeyeth his fathers minde, taketh great paines to hunt for flesh, he carefully maketh it ready: but contrariwise Iacob dissembleth, hee offereth Kids flesh for venison, maketh himselfe Esau, deceiveth his father: and this difference is set forth to this end, to shew that election standeth not by works, but is of grace, Calvin. As Saint Paul saith, That the purpose of God might remaine according to election, not by works, by him that calleth, Rom. 9.11.

4. Doct. The efficacie of the blessing dependeth not upon the minister, but the word of God.

Vers. 33. I Have blessed him, therefore he shall be blessed. Though Isaack ignorantly had pronounced the blessing upon Iacob, yet it remained effectuall and of force: so they which blesse and pronounce remission of sinnes in the name of God, though they be weake men, and compassed with infirmities, yet their sentence shall stand, being agreeable to the will of God: the force thereof dependeth not upon their ministery, but upon the word of God; Whatsoever ye binde in earth shall be bound in heaven, &c. Matth. 18.18. Calvin.

p. 2565. Doct. The Iewes supplications, why not heard.

Vers. 38. HE lift up his voice and wept. Esau, because he sought a blessing apart to himselfe, and scorned to associate himselfe to Iacob, to whom the promise was made, could not prevaile with his teares: so the Jewes, notwithstanding their prayers, fastings, howlings, lamentations powred forth unto God, are not heard, because they refuse the true Messiah, and seeke a way by themselves to goe unto heaven, Luther.

6. Doct. The meanes which serve under Gods providence must not be neglected.

Vers. 43. ARise and flie to Haran, &c. Rebecca, though she was fully assured that Iacob should have the blessing and inheritance, yet she is carefull to use the means, and not immediately to depend upon Gods providence: whereby we are taught, that as we are not to relie upon the meanes which the Lord setteth before us for our deliverance, and for the perfitting of his good pleasure toward us, yet we must not neglect them: our Saviour promised to be with his Disciples to the end of the world, yet hee wisheth them, if they be persecuted in one City, to flie to another, Matth. 10.23.

5. Places of Confutation.

1. Confut. Saint Peter reproved for his dissimulation.

Vers. 19. I Am Esau thy first borne, &c. Pererius well collecteth, that it is not necessary to exempt Iacob here from a veniall sinne, seeing that Saint Peter, who was not inferiour in grace and knowledge, is noted for his dissimulation, and thereof reproved by Saint Paul, in 27. Gen. Numer. 46. contrary to the opinion of Hierome, who would excuse Peter from all fault, and thinketh that all that discourse was but a set match betweene them: to this opinion the Rhemists seeme to incline, Galath. 2. Sect. 9. but it is confuted by Augustine, Epist. 19. who discusseth this point at large with Hierome; saith he, Qua fronte in altero reprehendit, quod ipse commisit: With what face could Saint Paul have reprehended that in another, which he did himselfe: if so this had beene a set match betweene them, Epist. 11.

2. Confut. Against the authority of the booke of Tobie.

PErerius would excuse this dissimulation of Iacob, saying, I am Esau, &c. by that of the Angell, who to Tobie inquiring of his tribe and kindred, answered, I am Azarias of Ananias the great, Tobie 5.12. for as this speech was figurative, that the Angell was not the sonne of Ananias so called, but of the grace of God, which is signified by that word: and so Iacob meaneth that he was not Esau in person, but in respect of his prerogative: Contra. Thus he hath shaped a defence of one lie by another: for the Angell saith, he was of Ananias, and of thy brethren: he meaneth then that Ananias, which was of kindred to Tobie; And this is one reason which impaireth the credit of this Booke, because the Angell is brought in lying, which is not the use of the holy Angels in the Canonicall Scripture.

3. Confut. Sacraments depend not upon the intention of the minister.

Vers. 23. WHerefore he blessed him, &c. The blessing which Isaack pronounceth loseth not his force by his ignorance or wrong intention, who purposed to blessed Esau and not Iacob, but upon the promise and word of God: whereby is confuted that point of popish doctrine, that the sacraments depend upon the intention of the minister; as though it were in mans power to frustrate the institution of God, Calvin. The Apostle saith, Shall their unbeleefe make the faith of God without effect, Rom, 3.3. neither shall the unbeleeving or not rightly intending minister frustrate the force of the Sacrament.

4. Confut. Against the errour of the Chiliastes.

Vers. 28. GOd give thee of the dew of heaven, and the fatnesse of the earth. Upon this place, with the like, Tertullian foundeth his errour, which is called of the Chiliastes, that Christ should reigne with the Saints a thousand yeares here upon the earth: Vtriusque indulgentia exempla sunt: siquidem justum est Deo ellic exultare famulos, ubi sunt ipsius nomine afflicti, &c. here saith Tertullian, in Isaacks blessing upon Iacob, both are promised, the joyes of heaven and of earth: and it is just with God that his servants should there rejoyce, where they were for his name afflicted, Lib. 3. cont. Marcion. Contra. Isaack here prophesieth not of the state of the Church after this life, but in this world: unlesse they will say, that in the next life we shall have wheat and wine, which are here mentioned: neither doth it follow, that because they suffered in earth, they should there also bee rewarded: but as the Israelites were afflicted in Egypt, and recompensed in Canaan: so the faithfull for their travell and labour in the earth, shall finde rest in heaven.

5. Confut. Obedience for feare of punishment not commendable.

Vers. 41. THe dayes of mourning for my father will come shortly, &c. Esau forbeareth a while from slaying his brother, not of any conscience, but for feare of his fathers curse & displeasure: we see then that obedience which is caused for feare of punishment, is but a forced obedience, nor of any acceptance with God, which notwithstanding is so much commended of the Papists, Calvin. Saint Paul saith, Love is the fulfilling of the Law, Rom. 13.10. they then which doe not yeeld their service of love, doe not keepe and fulfill the Law.

p. 2576. Places of Morall observation.

1. Observ. The meditation of death profitable.

Vers. 2. I Know not the day of my death: The ignorance of the time of our end ought to stirre us up to watchfulnesse, and to make all things strait with God and the world: as here Isaack resolveth to hasten the blessing of his sonne, because of the uncertainty of his end, Muscul. for our Saviour exhorteth us to watch, because we know not when the Master of the house will come, Mark. 13.35.

2. Observ. Parents curse how much to be feared.

Vers. 12. SO shall I bring a curse upon mee, and not a blessing, &c. Iacob is afraid to purchase his fathers curse, whereunto the Scripture attributeth much: we read how heavie Noahs curse was upon Cham: Augustine reporteth a strange story of a woman of Caesarea in Cappadocia, who after the death of her husband, receiving wrong at the hand of her children, which were ten in number,A fearfull example out of Augustine, of ten children accursed by their mother. seven sonnes and three daughters, accursed them all: whereupon presently they were all stricken with a shaking and trembling of all their parts, and for shame they dispersed themselves into divers Countries; of which number, two, Pallus and Paladia, a brother and sister came to Hippo, Lib. 27. de Civit. Dei, cap. 8.

3. Observ. God must be sought and flied unto in time.

Vers. 34. BLesse me also my father, &c. Esau came too late for the blessing which was bestowed before: and he comming out of time, (another having prevented him) could not obtaine it, no not with teares; we must seeke the Lord therefore in time, and enter in while the doore is open, lest if we stay till the doore be shut upon us, we remaine without; so the Prophet saith, Seeke the Lord while he may be found, call upon him while he is neare, Isay 55.6. Calvin.

4. Observ. Outward blessings common to the just and unjust.

Vers. 39. THe fatnesse of the earth shall be thy dwelling, &c. Esau is blessed with temporall gifts, as the fatnesse of the earth, as Iacob was before; so that wee see that these externall blessings of the world are granted as well to the ungodly as the righteous; as our Saviour saith, That God sendeth raine upon the just and unjust, Matth. 5.45. Perer. Which teacheth us that we should not much care for these outward things, but desire the best and more principall gifts.

5. Observ. Persecution for righteousnesse sake.

Vers. 43. FLee to Haran, &c. Iacob is constrained to flee and shift for himselfe because of the blessing▪ so while the faithfull doe seeke for the Kingdome of heaven, and spirituall things, they must make account to finde hard entertainment in the world, Calvin. But Christ hath given us a comfort; Blessed are they which suffer persecution for righteousnesse sake, Matth. 5.10.

6. Observ. Gods promises to be expected with patience.

FUrther, whereas Iacob which hath the blessing, is driven from his fathers house, and is constrained to serve twenty years under an hard master: and Esau in the meane time had the rule of his fathers house, prospered and became a mighty man: and yet for all this, neither Rebeckah nor Iacob despaired of Gods promise, or doubted of the blessing: it teacheth us, that although the wicked doe for a while flourish in the world, we should not doubt but that God in his good time will performe his promise toward his, Mercer.

7. Observ. Injuries must first be forgotten, and then forgiven.

Vers. 45. TIll thy brothers wrath be turned away, &c. and he forget, &c. The forgetfulnesse of wrongs bringeth forth forgivenesse: but where injuries are remembred, they are hardly remitted, Muscul. We must therefore forget, and then forgive: as Ioseph did forget all the wrongs that his brethren did unto him, and considered how the Lord turned it to his good, Gen. 50.20.

8. Observ. Wives must not exasperate or provoke their husbands.

Vers. 46. I Am weary of my life for the daughters of Hoth. Rebeckah as a wise and discreet woman, not willing to grieve her husband, concealeth from him the malicious hatred of Esau toward Iacob, and pretendeth another cause of sending away Iacob, namely, to provide him a wife from her owne kindred, and not to match into so wicked a race as Esau had done, Mercer. By which example women should learne, that as their husbands ought not to be bitter to them, so they againe should not exasperate their husbands with quicke words, or froward deeds: as Sarah obeyed Abraham, and called him Lord, 1 Pet. 3.6. she did with milde and dutifull words seeke to please him.