An Exposition of Genesis, Genesis · Chapter 25
CHAP. XXV.
AFter the history of the Church ended unto the 40th year of Isaacs life, in this Chapter it is continued to the birth and life of the sonnes of Isaac, Esau and Jacob, that while they were grown to some stature.
In this whole Chapter, the history concerneth mainly 3 generall heads treated of.
1. The last state and end of Abraham V. 1. 10.
2. The line and posterity of Ismael. V. 12. 18.
3. The blessing, place and line of Isaac. V. 11. 19 34.
In the first head concerning Abraham are reported.
1. His second marriage. V. 1.
2. His issue by it. V. 2. 3. 4.
3. His position of his estate V. 5. 6.
4. His Age, death and buriall. Ver. 7. 8. 9. 10.
To the first. And Abraham added, and took a wife, and her name Keturah. — And Abraham adding tooke, &c. Chetoura. Sept. Cald as Heb. Herein occurre to note.
1. The burden of this history in the connective particle, And, or then which in the present place sets all that which followeth, to come to passe after Isaacs marriage, and so it seemeth in order of words to follow after, that Abrahams second marriage succeded Isaacs first. It is indeed conceived by some, that this wife was taken while Sarah was yet alive and that the order of the history is inverted, that reported last which is supposed to be done first; but what convincing ground is of this conjecture I find not, but more probability that this second marriage of Abraham is reported in its due place and time, the Sept. here relating it in consequence to what went before.
2. The subject here undertaking this second marriage, Abraham now aged 140 years. It is questioned why he at so great an age should have thoughts of marrying, and it seemeth to some uncomely for such an age, therefore they would imagine it to be done in his yonger time, while Sarah was living, and here onelyonly reserved to be spoken of for the issues sake which afterward is related; but this were strange, if it were so that after the death of Sarah no mention should be made of this but onelyonly here, after Isaac was bestowed in marriage, to answer that unseemlines of marrying at such an age, it seems to be more than ordinary providence not imitable, and to be intended of God for the multiplying the seed of Abraham which God had promised.
3. The act. He added and took a wife. So the Hebr. phrase is about repeated things, that is, again Abraham took him a wife in marriage, after Sarah was buried; And as probable is it that Abraham might mourn as long for his wife, as Isaac for his mother, before he took another.
4. The name of the woman taken to wife, Keturah, no more but her name is here related, neither line nor kindred, probably she was brought up in Abrahams family, and in the faith of God with whom Abraham should join himself. It is conceived by some to be Hagar, onelyonly under another name; but altogether unlikely, both in respect of her years, seeing that this woman was so fruitfull, and in that Hagar is expressely mentioned under another relation in that Chap.
Learn hence.
D. 1. God in providence somtimes hath changed the conditions of his Saints more than ordinarily, for his own ends.
D. 2. Second marriages are neither unlawfull nor unclean, but allowed by God, and prastised by his Saints.
D. 3. God hath distinguished by name the mother and Children of the Church, from others that were estranged.
To the second, the issue of Abraham by Keturah is here recorded, where we read.
1. The mother mentioned. She viz. Keturah.
2. The father, him viz Abraham.
3. The act of bearing and bringing forth, and she brought forth to him, having conceived by him who was her husband.
4. The issue, which were.
1. Sixe sonnes Zimram, &c. V. 2.Ver. 2.
2. Two grand children from the second son, Jokshan Sheba and Dedan.
3. Three great grand children from Dedam, Ashrim, Let us him and Leumim. V. 3.Ver. 3.
Ver. 44 Five grand children from his 4th son Midian Yephah, Yepher, Chanoc, Alidah Eldaah, 16 in all are numbred, as being doubtles most eminent in the families, all which are conceived to plant Arabia and S…ria which were east from Canaan, of whom are severall conjectures, but little of certainty of their speciall places and situations. It is added. All these were the sons of Keturah that is, of Abraham by her, yet are they reckoned by their mothers name, because they were not the eminent seed of Abraham.
Quest. How could Abraham beget these seeing at 100 years old his body was noted to be dead as to generation as wel as Sarahs womb. Rom. 4?
Answ. To omit vain disputes. It appears that God gave him new strength then by miracle for begetting Isaac; which was either continued or renewed to multiply others seed, v hich God would give hm. This is enough to satisfy.
Learn from it.
D. 1. God giveth common seed as well as children of promise unto Abraham.
D. 2. The common seed may be more, and more inlarged in the world than that special seed of the Church.
D. 3. Gods providence is remarkable in multiplying the seed of the flesh, as well as that of promise. Ver. 4.
To the third the disposition of Abrahams estate, two wayes.
Ver. 5.1. To Isaac. And Abraham gave to Isaac all that was to him, even all that he had. — All his goods &c. Sept, That is, the bulk of his estate, and that which was to be the inheritance of the Church, which the Lord himself intailed on him, therefore Abraham neither could, not would alter it. So farre and no farther is that universall to be understood, for somthing was reserved for his other Children.
2. To the sons which he had by others, where-about note.
1. His donation, and to the sons of the concubines which Abraham had, Abraham gave gifts — The concubines. Cald.
1. The legates are all the fleshly children of Abraham which he had by Hagar and Ketura, both called here concubines although Keturah were taken to wife upon better terms, yet she was not indowed as Sarah was. She is so stiled also, 1 Chr. 1.22.
2. The testatour Abraham.
3. The legacies, he gave them gifts, doubtles honorable enough, yet not comparable to the portion of Isaac.
2. His amandation of them, wherein.
1. His Emission And he sent them from Isaac his son, doubtles to prevent future quarrels and divisions which might arise about their possessions.
2. The time of this emission, yet he himself living, so wisely in his time orders he his family.
3. The place whither he sends them Eastward unto to the east country, which were Arabia and part of Syria, there to sit down, and plant, and raise new colonies, yet not to leave them to a wandring desolat condition. V. 6.Ver. 6.
Learn here.
D. 1. Piety as well as nature teacheth men to dispose of their estates which God hath given them unto their seed.
D. 2. Abraham may not, will not alter the portion of the child of promise which God ordained. The best portion is the children of promise. They have all. Ver. 5.
D. 3. Some portions below, the children of the flesh do carry away as theirs.
D. 4. It is wisdom for good fathers to settle their families, while they are alive and stirring.
D. 5. Some difference between the portion of the children of the flesh and of the promise God makes here below.
D. 6. Transplantation into places not inhabited, to people, is a designe allowed by God. Ver. 6.
To the 4th wherein we have related to us.
1. The term of Abrahams life. And these are the dayes of the year of the lifes of Abraham which he lived, an hundred years and seventy years and five years — 175 years. Sept. and Cald. So that he was a sojourner in Canaan 100 years with patience, and in faith expecting Gods promise; as it is computed, he lived 25 yeers after shem, 100 years after his Father Terah, 38 after the death of Sarah, 35 years after Isaacs marriage, and saw his twins. He finished his course in the years of creation 2183. after the flood 527. V. 7.Ver. 7.
2. Abrahams death is related. Whereabout we have.
1. The manner of it. And he expired sweetly, not in anguish as one drag'd to death against his will, he gave up the ghost or Spirit into the hand of God who made it — Fainted. Sept. and Cald.
2. The event itself, and he died, that is body and soul parted, and he ceased to be among the living.
3. The condition wherein he died, set out in these expressions.
1. In a good old age, in a good hoary age, or gray head; that is, with a crown of righteousnes upon his hoary head; Good it was morally, and not onelyonly naturally.
2. An old man. This notes his naturall term, which was longer than most which followeth him.
3. And full, we adde full of dayes or years, but this seems to be the same with that before, it sounds rather, he was full and satified with living here, desiring now to depart unto God in peace, he was full with life below, and now makes unto life above — Full of dayes Sept.
4. The consequent of all. And he was gathered to his people — He was added. Sept.
This cannot be meant of his body laid by Sarahs, but of his soul now taken to the spirits of just men made perfect, which properly were his people, somtime called his Fathers, Gen. 15.15. So Ishmael is said to be gathered to his people, but not to Abrahams. The just are gathered to the just, and the wicked to the wicked at their dying. V. 8.Ver. 8.
Ver. 9.3. Abrahams buriall, about which are also reported here.
1. The parties interring him. Isaac and Ishmael.
2. The place of his interment.
1. Set out by the individuall name. The cave, &c.
2. By the continent. The field bought Gen. 23 16. There was Abraham buried and Sarah his wife. These saints were joined in grave as well as life. V. 10.Ver. 10.
It teacheth us.
D. 1. God records the time of his Saints lives to set out the continuance of their faith and patient waiting for God and his promise. Ver. 7.
D. 2. Saints give up spirits to God, they are not snatcht away.
D. 3. It is good dying in an age full of goodnes. So Abraham did.
D. 4. Saints, as Abraham, depart full and satisfied with life below.
D. 5. Saints are gathered to their own people in their death. Ver. 8.
D. 6. Honorable burial is due to Saints deceased by their surviving seed, or friends.
D. 7. God was as good as his word to Abraham in his death. Ver. 9.
2. The history of Abraham being ended Moses proceeds in describing the lines of his sons whom he left behind, but especially of Isaac the seed of promise, in whom the history of the Church and Gods providences toward the same is continued. He beginneth with Gods respect to Isaac. V. 11. But breaketh of unto V. 19. And first dispatcheth shortly the history of Ismael. V. 12. 18. That so he might go on without furher interruption in recording the matters of the Church. To keep the order of the Scripture I shall open the eleventh verse & referre it to the history of Isaac where unto it doth belong, which followeth. V. 19.
In the eleventh verse we have reported concerning Isaac.
1. His benediction from God; whereabout are touched.
1.Ver. 11. The time And it was after the death of Abraham, or it come to passe after Abraham died. Sept and Cald. Gods faithfulnes did not forget his promise upon Abrahams death, but remembers it to his Son, he dieth not though Abraham be gone.
2. The Author of blessing, Elchim the almighty God.
3. The object of it Isaac, Abrahams son, the seed of promise.
4. The blessing itself, he blessed, doubtles by renewing the discoveries of his love, applying, & confirming the promises made to Abraham. Gen. 12.2. Gen. 14.19. Gen. 17.19. Gen. 22.17. So by degrees bringing about all that spirituall good promised, with all other comforts belonging to the promise of righteousnes. All this is in the blessing.
2. His habitation And Isaac sat down by the well Lahai-roi, — By the well of vision Sept. — By the well whereat the Angel of life appeared. Cald.
1. The place is that where Hagar found water to refresh Ismael, spoken of Gen. 16, 14. Gen. 24, 6.
2. His residence, there he sat down with his family to sojourn so long as God did vouchsafe him peace, and continued him in that place, it is conceived not to be farre from Beersheba where Abraham had dwelt, Other things that may fall in about this blessing to be considered, will offer themselves in the following history of Isaac.
Learn here.
D. 1. Gods promises and goodnes survive to Children of promise, though Fathers dye. Abrahams death ends not Gods promise, his goodnes is to thousands of Generations extended.
D. 2. The almighty is faithfull to blesse them whom he hath promised to blesse. none can curse them
D. 3. God sets the habitation of his people here below where he will appear to blesse them.
D. 4. Gods life and providence makes up the habitation of the promised seed (From Lachai-roi) to be sweet and comfortable unto them. Ver. 11.
Now followes the History of Ismael which was noted the second generall of the Chapter, wherein are.
1. The title of the record which is here made of him. V. 12.Ver. 12. And these are the generations, &c.
1. The scope is noted which is a record of the line of Ismael; why the spirit inserts this in the holy register is guessed by some to be upon civill accounts in respect of genealogies, for clearing some doubts; but I conceive to clear up the faithfulnes of God to Abraham in performing his word to Ismael is the main reason of it.
2. The Head of this line is set forth by his name Ismael, by his relation, son of Abraham, by the kind of this relation, it was collateral and not regular, it was by Hagar an Egyptian, Sarahs maid, so he was a bond son. V. 12.
2. The record itself, wherein are reported.
Ver. 13.1. The Children of this line recorded by their names, And these are the names of the sons of Ismael, in the names of their generations — The names of the sons of Ismael, and the names of his generations. Sep. — By their names in their generations. Cal. The first born of Ismael Nebaioth &c. Twelve Princes God promised to arise from him. Gen. 17.20. And here God makes it good fully, these twelve were principle heads of families, whose names are therefore recorded to prove the same. Much stirre there is about some of the names, and people issuing from them: but of such controversies there is no need, seeing tyme and succession of ages have both changed places, names, and people. It is enough here to note, That these son's are registred.
1. By their names. V. 13. 14. 15.
2. By their places, villages, castles.
3. By their dignity, 12 Princes, according to their families, nations, or people. V. 16.Ver. 16.
2. The term of Ismaels life, And these are the years &c. Wherein are reported.
1. His age. 100 years and 30 years and 7 years, — 137 years Sept.
2. His expiration and death, he gave up the Ghost and died.
3. His state for his spirit afterward, He was gathered to his people. Even to the spirits of bondmen, of which kind he was. He died in the year of the world 2231. after the flood 573. after the death of Abraham. 48. years. Now Isaac being about 123 years of age. — He was added to his generation. Sep. V. 17.Ver. 17.
3.Ver. 18. The borders of their habitations And they dwelt from Havilah unto Shur which is before Egypt, as thou goest to Assyria.
1. The compasse it was the region about Euphrates toward Egypt. Josephus writeth that these sons of Ismael possessed all the region from Euphrates unto the red Sea; and gave names to many of the people of Arabia, it wad doubtles a great continent as it was a numerous issue. So God made good his word to Abraham for a temporall portion unto Ismael.
2. The lot of it which doubtles fell upon him from God, so it is read. Before the faces of his brethren did he fall. So our translatours well read it in the margin. — He dwelt before his brother. Sept. and Cald. So that falling here is more properly of his lot for his seed, than of his life, that being expressed in the former verse, and in this mention is onelyonly made of his habitation. So he dwelt before his brethren Isaac and the sons of Keturah. The word somtimes notes a fall by death; if this be striven for, then it speakes no more than was said before, he died, onelyonly his brethren surviving and seeing his fall.
Learn here.
D. 1. The genealogies of the wicked, God somtimes recorded for his own glory and the sake of the Church. Ver. 12.
D. 2. God doth by name punctually perform his promise unto his servants, though it be concerning the wicked.
D. 3. God doth vouchsafe a more abundant seed sometimes to the children of the flesh than to the children of the promise. Ismael hath many sons, it is long till Isaac hath any.
D 4. Great dignities, commands, & powers below God doth cast upon bond men in the Church. Ver. 16. One drachm of grace is above Monarchies.
D. 5. Along age may betide an Ismael, but not a good one.
D. 6. A like death may seem to be both to the righteous and the wicked. But it is not so in truth.
D. 7 The wicked in death are gathered to their people as well as the righteous unto theirs. Ver. 17.
D. 8. God giveth the lot of habitation, motion, and cessation unto the worst of men on earth. Ver. 18.
3. Now followeth the third generall head noted in this Chapter: where, with the Jewes beginneth the 6th Section of the Law, called the generations of Isaac. The history whereof in this Chapter is continued to the mature growth of Esau and Jacob. In that portion of it contained in this Chapter, we have to note.
1. The title of the history. These are the generations of Isaac the son of Abraham. The title is figuratively expressed. Generations, for the history of the line of Israel both in his predecessours and posterity; which carrieth also in it all those providences which befell them in their severall times.
2. The matter declared, the generation of Isaac, which as here reported, is twofold, whence the plurall expression may arise, generations.
1. As passively taken in respect of Isaac, that is shortly touched Abraham begat Isaac. So his generation is mentioned as begotten, Ver. 19.Ver. 19.
2. As actively taken, so it notes those whom Isaac did beget, with their respective conditions. In the recording whereof these particulars are obvious.
1. The age of Isaac at his marriage. And Isaac was the son of 40 years in taking, &c. The use of mentioning his age may be both historical, to give a better aim at times, or moral, to let men see that he came not as others in the heat of youth into that condition, but prudently and maturely under taketh such an estate.
2. The wife by whom his line was drawn out, set out.
1. By her name Rebekah.
2. By her Father, daughter to Bethuel.
3. By her brother, sister to Laban.
4. By her country, they were Syrians, Padan-Aram was the region, not the city of Bethuel. It is the same in signification with Aram Naharaim. All that country between the two rivers Tigris and Euprates is intended by it. Ver. 20.Ver. 20.
Learn here.
D. 1. God hath a special care to commend unto posterity the line of his Church, and his providences toward it.
D. 2. The eminent line of the Church visible begins from Abraham. Ver. 19.
D 3. The holy seed run not foolishly nor hastily into the marriage Covenant, but in maturity and prudence.
D. 4. God separats the mother of his Church from all superstitious relations. In calling any to his Church God separats them from corrupt relations. Ver. 20.
3. The means which Isaac used to obtain the generations which were to issue from him, in summe it was prayer, of which we have to consider.
1. The petitioner Isaac, of whom the promise was formerly revealed to Abraham, that in Isaac the seed should be called.
2. The object of the prayer Jehovah, He that had promised and was able to perform it.
3. The work. And he intreated, Ver. 21.the word noteth the abundant, multiplied, and continued desire of the soul to God. Doubtles Isaac in the compasse of 20 years wherein he expected this blessing, was very often and earnest with God for it.
4. The matter where about he prayeth, over against his wife because she was barren. The 70 read, he prayed for Rebecca his wife or concerning her.
1. The party prayed for.foreign The word may note either that he praied in her presence, with her as well as for her, or against her, i. e. Against her barrennes, not against her person; this way Isaac bends his prayer directly: Luther reads it, he prayed directly, his heart wen up without distraction; but the word seemes to intimate the praying for his wife, and that he must do by setting his desires more earnest against her barrennes.
2. The reason of such desire is given, because she was barren, as if the power of conceiving were rooted out of her, and there was no hope. Sept. and Cald. are the same. So that it was against that sad temptation that now Isaac prayeth.
5. The successe of the prayer set out in two expressions.
1. And Jehovah was exorable or intreated by him — God heard him. Sept. — And God received his prayer Cald. The great Lord to whom he betakes himself in his best time, and after multiplied praying, accept's the petitioner and yeelds to his desire.
2. And Rebekah his wife conceived — In the womb. Sept. That is, God gave her power by faith and prayer to conceive the seed at last by which the Church might be continued. V. 21.
Learn from it.
D. 1. Multiplied, instant, and faithfull prayer is the way wherein Gods children must wait for his promise.
D. 2. Gracious husbands desire to be in prayer often for and with their wives.
D. 3. Barrennes of womb hath bin a temptation incident unto the holiest women.
D. 4. Jehovah alone open's and shut's the womb.
D. 5. God yeelds himself exorable to the multiplied prayers of his people.
D. 6. Barrennes flieth away and fruitfulnes cometh in, when God hears the prayers of his humble Saints. V. 21.
4. The seed spoken of
1. In the womb.
2. In the birth.
3. In education.
4. In conversation.
1. The state of the seed, or issue obtained by prayer, while it was in the womb, wherein are three remarkable events.
1. Rebekahs suffering by her new conception, And the sonnes s…rugling or clashing together within her. — The children leaped in her. Sept. — Smote one against another in the womb.
1. The combatants, the two lately conceived sonnes, for which Isaac and she had prayed.
2. The strife with which they affect Rebekah, not an ordinary stirring but a boisterous, turbulent clashing together, even to the afflicting of the mother exceedingly, twins usually may make more motion in the wombe than single children, specially toward the birth, but this was extraordinary, such as women in these cases usually feel not, therefore was it signal of the strange events, which were to be manifested in the generations of them who now strove in the womb.
3. The place of this combat, it was within her. even in the womb, the place of the first formation of them. The Apostle paraphraseth, while they were not yet born, neither had done good or evill, yet here by sp…cial instinct from God they clash, and put the mother a little besides herself.
2. Rebekahs acting, which is twofold here observable.
1. Toward the present event, and that way she expresseth a little discontent, And she said &c a quarrelling expostulation she gives to God, wherein.
1. The condition promised if so, — If so it must be to me? Sept. Cald as Hebr. That is, if I must indure these broiles and shakings in my body.
2. The discontent consequent, why am I thus? — why is this to me? Sept. Why have I conceived? Cald. It seemes to be a question of discontent concerning her present conception, why am I with child? better it had bin to be barren, than to suffer such turmoiles. The speeches are imperfect, which some supply thus; it were better I were dead than be in this case. However it be supplied, it is certain it was an irregular motion of her spirit under this temptation.
2. Toward God, And she went to seek Jehovah — And she went to aske of the Lord Sept. — That she might seek an oracle before the Lord Cald Herein the Spirit prevaileth over the flesh, though she seem to repine under the temptation. Some question is.
1. About her motion, whither she went.
2. About her inquisition, how she sought after God, various conjectures men make. Some false, that she went to Shem who was dead ten years before, others that she went to Abraham, or Heber, the patriarchs then surviving, but this is onelyonly conjectured. It seemes most likely that she went secretly immediatly to God. And by prayer desired Jehovah to satisfy her about this great trouble within her; and thereby the events to befall the generations that were now breeding in her womb. Ver. 22.Ver. 22.
Learn here.
D. 1. In Gods answear of prayer the greatest mercies may be given in, with the greatest temptation.
D. 2. Hard temptations may somtimes cause gracious souls to be discontented with their mercies.
D. 3. In such temptations gracious hearts make their recourse to God to know his mind and do it. Ver. 22.
3. Gods answear to Rebekah concerning the children now strugling in her womb. Ver. 23.Ver. 23. Wherein occurre.
1. The author of the reply, And Jehovah said unto her. It is the eternal truth which maketh reply unto her. He was, and is, and is to come, he who had formed the children in the womb, and determined of them to their special ends, and therefore could well satisfy her concerning the present trouble, and commotion within her.
2. The reply itself which God maketh. It is his oracle wherein Rebekah doth acquiesce. Four things he declareth unto her concerning the seed conceived.
1. The dignity of them. Two nations in thy womb. — Are in thy womb. Sept. — Two peoples in thy bowels. Cald. The oracle herein declareth that it was no ordinary burden she carried, but nations, figuratively so called, because they were the two heads of those nations, Esau of the Edomites, Jacob of the Israelites, Hereby staying her heart, that she should not be dismayed with her unusual troubles in bearing, for she was to bring forth an extraordinary seed above other women, even two great nations. Where Israel is expressed by Gojim as well as Edom.
2. The division or contention of these two, and the nations arising from them, And two peoples shall be separated from thy bowels, — Two peoples shall be divided from thy belly. Sept. — And two kingdoms shall be divided from thy womb. Cald. This giveth her satisfaction concerning the strugling in her womb, the meaning was the future condition between the heads themselves, & the nations issuing from them. Which came to passe, for Esau meditated Jacobs death, and Jacob contended with him about the birth-right & blessing; and afterward what enmity was between Edom & Israel all the Prophets speak abundantly thereof. Their denial of the Israelits passage thorough their country, and their rejoicing in Jerusalems downfal, declare this sufficiently. Thus God tels her that the present contention in her womb presaged great divisions to come between the nations that should issue from her.
3. The strength of one above the other And a people shall be strong above a people. — And a people shall overcome or bring under a people, Sept. And a Kingdom shall be stronger than a Kingdom. Cald. The people stronger here were Esau & the Edomites his ofspring, the people weaker were Jacob & the Israelites, so they were in outward shew a long time; Jacob was therefore afraid of Esau at his return, and Israel much oppressed with Edomites.
4. The victory upon one side. And the great shall serve the little, or the elder: who is called great in age shall serve the yonger which is lesse in age. Sept. and Cald. same. that is, Esau who was the first born and strong people, after all contentions shall be brought into subjection to Jacob the yonger and the weaker, & so the Edomites unto the Israelites. 2 Sam. 8.14. This oracle is variously unfolded, as the parties concerned the variously understood.
1. The elder and the yonger, note the persons of Esau and Jacob, for they were now strugling, and of them it must needs be true, that Esau must serve, that is, be subject unto Jacob. How could that be when Jacob was afraied of him and calleth him Lord? It was not then, in respect of any earthly power, which Jacob had over him, for Esau was at this time stronger, but in better respects.
1. Jacob was above him in the priviledge of birth-right, which was much in the spiritual intent of it.
2. Jacob was above him in respect of blessing, wherein Isaac made Esau his servant. Gen. 27.29.
3. Jacob was above him in respect of Church Covenant, which from Abraham and Isaac were continued unto him, but Esau was excommunicat, or rather an Apostat from it. God maketh him a servant to Jacob in his person, sending him to the mountain.
2. Esau and Jacob are considered as heads of their issues, noting the distinct people arising from them, and so the Edomites though they were strong and malicious against Israel, yet were subdued by David and brought in subjection to Israel. 2. Sam. 8.14. It is true they broke their yoke afterward, as Isaac prophesied, but never became Lords over Israel. This is aimed at in that expression, Was not Esau Iacobs brother? yet I loved Jacob & hated Esau, and laid his mountains & his heritage waste. Mal. 1.2.3.
3. Esau and Jacob under these titles of elder & yonger are made patterns of Gods election & reprobation in respect of eternal life. Which the Apostle eminently declareth, Rom. 9.10.11 12.13. Which however the adversaries of Gods decrees labour to elude by making them onelyonly typical to several wayes which men take to righteousnes, yet the Apostle speaketh expressely of these parsons as by the oracle of God they were disposed of, before they were born, or had done good or evil, to their several ends as to eternity. Against such a sense of this oracle much is objected, not to be punctually dealt withall in a way of explication, onelyonly two main objections I shall touch.
Object. 1. It is unjust with God to passe by one, or to hate one in the same condition wherein he loveth and chooseth another, therefore this not competent to him; onelyonly in earthly cases?
Answ. The answear whereunto is.
1. That it is onelyonly presumed, and not proved that the oracle concerned their temporal conditions alone.
2. Suppose it did, no lesse injustice were in God, about unequal disposition of temporals than eternals. If the birth-right temporal and blessing belonged to the eldest, how can it be transferred to the yonger (by the objectors rule) but by injustice? For by the law it belonged to the elder, if God be bound to his own law. Now if these men can grant that God may dispose of mens bodies and states after his own will and not be unjust, sure it will follow that he hath as much power over souls, and the spiritual conditions of men.
Object. If such should be the meaning of the oracle as to the spiritual condition, then it would follow that all the seed of Esau would perish, and all the seed of Jacob be saved, which the Apostle denies. ergo, &c.
Answ. But this is not so, for somthing doth concern their persons; and not the seed, as losse and gaining of birth-right, &c. So also the eternal disposition of them as to their spiritual estates. Therefore it followeth not, that though Jacob be loved, all his seed should in the like sense be loved also. The Sept. hath shewed us that many of Jacobs seed perish, and yet Gods word is not broken.
Learn hence.
D. 1. Jehovah vouchsafes answears to his troubled petitioners sutable to their desires.
D. 2. God hath by natural symptoms in some declared the two great parties of the world and of the Church.
D. 3. Gods oracle hath foretold heavy divisions between them.
D. 4. God hath so ordered that the people of the world, may be outwardly stronger than the Church.
D. 5. It is Gods oracle that the greatest in the world shall serve the least in the Church.
D. 6. The preferring or undervaluing of creatures either for ourward or inward, temporal or eternal good, depends wholly upon Gods will. Ver. 23.
2. The seed issuing from Isaac is described here in the birth of it. Ver. 24. 25. 26 Wherein we have reported.
Ver. 34.1. The time of bearing. Then were accomplished her dayes to bring forth. Sept. and Cald. same. The providence of God was to her for good in carrying her safe to her full time, a mercy not to be neglected; a miscarrying womb were no lesse evil to her and others then that which is barren.
2. The number of the seed conceived, which was according to what God had told her. And behold twins in her womb. Sep. and Cald. same. So the Oracle had said, two nations were in her, that is the two heads of them, which at this time were twins in the womb together. The number is of Gods making as well as the matter of the seed. Ver. 24.
3. The birth of the first, concerning whom we have here to note.
1. His egresse.Ver. 25. And there came forth the first. — The first born. Sept. A safe deliverance thus farre was to mother and child.
2. His portraiture, Red wholly he as a garment of haire. — Fiery totall and hairy as an hide. Sept. — As an hairy cloak or garment. Cald. Herein note.
1. His colour being so excessively red did presage the cruelty of the man as it proved.
2. His habit being all hairy, as if born a man, noted strength. and subtilty. Such was this first born. Gen. 27.40. Ezek. 25.12. Obad. 12.
3. His name, And they called his name Esau. The name imposed signifieth made or perfected, because he came out hairy as a man, in much strength. The imposers were doubtles his Father and mother, not without the guidance of God in so naming him. V. 25. — He named. Sept. and Cald.
4. The birth of the second son, wherein are recorded.
1. The order of his birth.Ver. 29 And afterward came forth his brother. Sept. and Cald. same. Herein the order of nature was seen appointed by God, he was the yongest son in birth though conceived together.
2. His posture, And his hand holding on the heel of Esau. — Holding the heel of Esau. Sept. This was the posture before the birth, but doubtles changed by the midwife, otherwise could he hardly have bin born with the safety of his mother, this presaged his turning up Esaus heel & getting the birth-right and blessing from him. God seemeth to make it something propheticall. However this was a good providence unto Jacob for the present. Hos. 12.3.
3. His name here-upon given him. And he called his name Jacob. Sept and Cald. same. The name imposed notes a supplanter; not given to him as an ill cognisance, however Esau applied so, but as good from God, who had appointed him to birth-right and blessing. The imposer was surely Isaac directed by God.
5. The time of these births set out by the age of Isaac, And Isaac was the son of sixty years in the bearing of them. — When. Rebeccab rought them forth. Sept. Cald. as Hebr. This is here noted.
1. For a spirituall use, to shew how long Isaac waited in beleeving for a seed before it came, even 20 years.
2. For a civil use to clear the Chronologie, and carry us on to understand the succession of times. At this time was Abraham 160 years of age, and therefore must needs see these grand children, untill the 15th year of their age, Ismael also was now about 74. Therefore the history of both their deaths in the beginning of the Chapter was by way of prolepsis or anticipation. ver. 26.
Learn from it.
D. 1. There is providence not to be disregarded in carrying women to the fulnes of their time in bearing.
D. 2. God effects in his time what in his Oracle he fore-telleth unto his servants.
D. 3. The number as well as nature of seed in the womb, is Gods wise framing. He giveth twins. Ver. 24.
D. 4. God maketh the last in grace to be first in nature; he that must serve the Church is the first born.
D. 5. Complexions and constitutions are somtimes made by God, signals of mens violence and enmities against himself and his.
D. 6. Names of men are ordered somtimes by providence to note their state. So was that of Esau. Ver 25.
D. 7. The first and fore-runner in grace is made of God to be second and follower of the last in nature.
D. 8. Eminent postures in the womb may be types of great atchievements by souls through God.
D. 9. Bad names may be ordered sometimes to good men and for good ends. Saints wait long for promises to be performed, which by faith they have received. V. 26.
3. The seed of Isaac is here further described by their education and several dispositions of life, wherein these particulars are observable.
1. A general proposition of their growth. — And the lads grew great. — Increased were the yong men. Sept. This onelyonly giveth an account equally that both these births did thrive towards the outward man, grew in stature to be youths, and toward mens estate. This was common to both.
2. A special description of their inclinations is two fold.
1. Of Esau. And Esau was a man knowing hunting, a man of the field. — A wild man skilful to lead doggs, or to hunt. Sept. — A hunts man, a man going out into the field. Cald. This description of Esaus disposition and course whereunto he betook himself, when he was a little grown up, sutes with his natural temper, wherein he was born.
1. He is said to be a cunning hunts man, whose work is to catch and to destroy, so he was described to be red and bloody; like Nimrod and the former generation of persecutors,
2. He is called a man of the field, a wild man, rather choosing to converse with beasts than men; to such wild courses he addicts himself. This is Esau.
2. Of Jacob. And Jacob a man perfect inhabiting tents. — A simple man inhabiting a house. Sept. — A minister of the house of doctrine. Cald. Two characters are given of this son.
1. Intrinsecal, concerning himself. He was a perfect man, so the Hebr. and Cald. read; he was a man unmixed, simple, sincere and plain, so the 70. and our translators render; this concerneth not onelyonly his natural constitution, that might be of a milder and better temper than Esaus, but his moral disposition, and that by grace spiritualized and bettered. He was made perfect, simple, like unto God, through grace.
2. Extrinsecal toward others, he inhabited tents, which noteth his relative disposition, to those who were in relation to him; his bent was to deal with men, and to be doing good to all family relations, unto which he was bound, not spending himself in hunting and hawking, &c. but submitting himself to righteous and holy discipline in his fathers house, and tents, which were pitched about it. Some emphasis seems to be in that word tents, that he continued in faith, counting himself a stranger on earth as Abraham and Isaac, not affecting strong holds and cities whereunto others fled, but delighting to be kept by the wall of Gods providence.
Quest. It may be inquired how these twins conceived together and born together should be of such contrary dispositions?
Answ. 1. No influence of the starres could make this difference, for they were born as neer as could be in the same time, so that if the aspect of starres did favour one it must do both, or if they crossed one, they must also the other.
2 No power of education could make this difference, for doubtles both had the same, Esau as well taught and natured as Jacob; therefore education aim's them both to good.
3. Nothing then but the hand of God could make this difference, being born of the same parents; he frames constitutions, and he orders hearts even as he pleaseth, he sheweth mercy, and hardeneth justly, whom he will. Ver. 27.
3. Their character with respect to the affection of their parents.
1. Toward Esau it is noted.
1. His Fathers affection. And Isaac loved Esau, that is, he affected and respected him more than Jacob; for doubtles natural affection was to both, but Esau was preferred with Isaac.
2. The reason of this affection, Because the venison, or hunting, was in his mouth. — Because his venison was food to him, 70. — Because he eat of his hunting. Cald. This can intend nothing but a carnal reason, some think his flattery to his Father was his hunting, to insinuat into his favour, but it is not consonant to the letter; the plainer sense is, that he brought the fruits of his hunting to his Father, and this pleased Isaac, and stole away his heart.
2. Toward Jacob. And Rebekah loved Jacob. Sept and Cald. same. Doubtles she could not but have natural affection to Esau also, but Jacob was preferred more with her; and therefore her eminent love is noted to go out to him. Here is no reason added why she loved Jacob best, but it may be safely guessed; the Oracle of God took hold of her, and the disposition and frame of Jacobs heart in his demeanour toward her in obedience, and toward all, did more incline her affection to him.
Quest. Why should Isaac knowing Gods Oracle concerning his sonnes preferre him, whom God had set lower?
Answ. Doubtles this must be reckoned among Isaacs infirmities to ind lge him so in his bad manners, which gave him occasion to become a greater crosse unto him and his mother, as appeareth in his match. Carnal respect carried him aside in this matter.
Quest. Is it fit that parents should love one child before another?
Surely, it is unjust to be partial, and respect persons, for outward carnal considerations, to preferre one before another, but not so, to put a difference upon a gracious account where God himself maketh it, by sanctifying one, and leaving an other to vile affections, and wild carriages. Ver. 28.Ver. 28.
D. 1. Providence appoints natural growth equally and alike to good and bad.
D. 2. Providence alone maketh a difference in the inward dispositions of his creatures.
D. 3. Where God rejects and passes by soules, they grow wild, brutish, cunning at any thing, but good.
D. 4. Where God chooseth, there soules are perfected by grace and made simple and plain-hearted to do good in their places. Ver. 27.
D. 5. Gracious Fathers may have their affections warped toward ungracious children upon carnal grounds.
D. 6. The weaker vessels sometimes shew greater strength of grace, to love where God loves. Ver. 28.
4. The seed or sonnes of Isaac are described by their conversations, and dealings toward God & toward man, from V. 29.Ver. 29. to the end. Wherein are considerable.
1, The occasional events, which provoke them to shew their dispositions. Ver. 29.
2. The transactions hereupon about the birth-right. Ver. 30. 31. 32. 33.
3. The conclusion of all. Ver. 34.
To the first the occasion of this discovery of these two brethren, as to their disposition and conversation, is two fold.
1. Jacobs busines at home. And Jacob boiled a boiling. — Of lentile. Sept. — Boiled pulse. Cald.
1. The subject is Jacob whether by himself in his tent he were doing this, or by his servant, it matters not (for Masters are said to do what servants do at their command) he was in his house providing necessary, though mean food.
2. The work, he boiled a boiling, it seem's of lentiles or pulse, such as our tares or small pease; It was plain homely wholsom food; no great delicat's.
Foolish are the conceits of the Jewes.
1. That Isaac was grown poor and could afford no better, for God blessed him after his Fathers death. Ver. 11.
2. That it was the day of Abrahams funerall, and therefore that they fed on lentiles, which was sorrowfull meat: for at such a time it is not probable Esau would not have bin hunting, nor Jacob so imployed. It was no other but a daily provision of food.
2. Esaus wearines. And Esau came from the field, and he weary. — From the field fainting. Sept.
1. Esaus work is mentioned here. He came from the field from hunting, and ranging up and down, that was his course of life, wild like beasts, unprofitable to any, unles now and then to bring a fruit of his hunting.
2. Esaus wearines, he was tired and faint in following his pleasures, wearing out his life in vain sports, and now seeming to faint for hunger, these passages though they be low, and seemingly childish, yet are they mentioned here, upon weighty considerations, that they should administer occasion of discovery of mens Spirits toward God, and the precious priviledges vouchsafed unto men.
Learn from it.
D. 1. It becometh the faithfull to make need full provision for themselves and theirs.
D. 2. Such imployments may be occasions of greater good under Gods providence to them. So to Jacob. It is good to be found in them.
D. 3. It is the character of a profane worldly soul to be tyring out it self in pleasures & works of the world.
D. 4. Such expense of time may prove occasions of Gods bereaving them of better things. Ver. 29.
To the second. This occasion falling out, these brethren come to discourse about the birth-right, wherein.
1. Esaus entrance. Note herein.
Ver. 30.1. His desire to Jacob And he said, make me taste, feed me, cause me to sup or swallow (the wo…d is used no where but h…re) I pray thee of the red, that red. viz. Boiling or pottage, or I am weary — Make me taste Sept. — Give me of this red boiling to taste. Cald. Herein observe.
1. His request, It is in the form of it hasty, and for the matter but some poor mean refreshing which Jacob had provided for himself.
2. The reason of his desire, for I am weary or faint; he had spent his strength and had n…ed of some refreshing. This puts him on.
2. The consequent of this desire that he acquired a new name hereupon. Therefore his name was called Edom. Sept and Sam. same. That is, Red. Another emblem of his cruelty, as it was pre…ented also at his birth; by whom this name was given him is not expressed, but under Gods providence so it was, that he was made a proverb in his name upon this occasion, he the Red, so set upon red pottage.
Ver. 31.2. Jacobs answear to his request, And Jacob said sell to me as this day thy birth right. Sept. and Cald. same. Herein note.
1. The replier is Jacob the yonger.
2. The reply, not by way of grant, but of conditionall compact, wherein is demanded.
1. The price of his pottage, thy birth-rights, such as God gave him by precedency in nature, though Jacob seemed signally to strive for it by holding his heel.
2. The conveyance of it unto him by sale, sell unto me upon this price.
3. The instancy of his demand, do it as this day, now at present while we have this opportunity. It is conjectured that Esau had made overtures of it before, and now Jacob puts him to it. Some queries may justly be made here about the demeanour of both these brethren thus farre expressed.
Quest. 1. Whether Esau did any evill in asking that red red pottage of Jacob.
Answer. 1. As to the matter desired in it self as answearing his need, it was that which nature may desire without sin.
2. Yet Esau may not be acquitted from evill in his desire.
1. In respect of the rise of it, which was his excessive pleasure and wearying himself in his game.
2. In the enormity of his desire, not looking to God at all, but carryed on to that which satisfied his sence, and pleased his palat, without respect of any rule of desire.
3. In respect of the end. It was the satisfaction of his own carnal appetite not eying Gods glory, and surely all this was sin.
Quest. 2. Whether Jacob did well in demanding such hard conditions from his brother for his passage?
Answer. 1. Consider we the persons in relations, with thing and thing, in this demand of sale ordinarily, it cannot be excused from evill.
2. Yet this being an extraordinary way of fulfilling such a rare oracle given of both in the womb, from the independent will of God; In Gods extraordinary way it may be just but not imitable in ordinary providence.
3. God herein makes Jacob onelyonly an instrument to try the spirit of Esau, at what a rate he would value the birth-right, which at that time was a priviledge of excellent worth and signification, ther…fore such a demand is here by Jacob proposed to him. In this Jacob sinned not. What workings might be in his flesh by it, as they are not known, so they are not excusable.
Learn hence.
D. 1. The first-born under providence may be brought to stand in need of the yonger in the flesh. So Esau.
D. 2. Sinfull, wild, and wasting courses usually bring the greatest to such straits.
D. 3. Sense of outward want in the wicked, leads them no further than to sensuall satisfaction. God is not regarded by them.
D. 4. God somtimes brand's the wicked with the names of their own lusts. Esau, Edom, red from his pottage. Ver. 30.
D. 5. God hath his time to transferre priviledges of grace to the least, unto whom they are promised.
D. 6 Extraordinary wayes, seemingly sinful, may God allow his servants in bringing about his pleasure.
D. 7. God somtimes puts the wicked upon trial whether they will sell him and his gracious priviledges for the trifles of this world.
D. 8. Saints infirmities may be expressed in way of bringing about Gods promises to them. Ver 31.
3. Esaus reply to Jacob about his demand, wherein are obvious to consider.
1. His consultation with himself about it. And Esau said, behold I go to dye. Sept. and Cald. same. This is the reasoning of Esau within himself about the danger wherein he was. He spoke thus in his own heart or perhaps he might expresse it, I am faint and going to death, in respect of the present fit of wearines upon him, or whether in respect of his dangers in hunting he might speak it, is a question. Whether upon one or both occasions, thus he upon present sense of some inconvenience in the flesh reasoneth himself out of faith, and dependance on God. Thus my case is.
2. His determination in a question. And what this birth-right to me? Sept. and Cald. same. In which expostulation he sets light by that great priviledge, as if he had said, the right of first born is worth nothing to me in such a case, take it Iacob if thou wilt give me some of that red. Where may be noted.
1. The thing valued, the right of first born, which according to divine ordinance, was of high price.
1. Literally it carried in it the highest place in the family, the Prince & the Priest were designed by this.
2. Typically it sets forth the highest priviledge in heaven, figuring out Christ the first born, and the Church of the first born united to him. So that the choisest blessing in heaven and earth is here now rated by Esau. Rom. 8.23. Col. 1.15.18.
2. The price at which this is valued, nothing, What this to me?
3. The subject by whom. Profane Esau. It is he that puts this price upon it. Ver. 32.Ver. 32.
Learn thence.
D. 1. Carnal men have nothing but carnal reasonings about the spiritual things of God.
D. 2. Present pressures upon sense drive out all faith or hope in God.
D. 3. Sense of death in carnal men work's only a desire of present ease. The highest spiritual priviledges in grace are worth nothing in the judgment of a carnal heart. V. 32. And what is this? &c.
4. Jacobs acceptance,Ver. 33. and desire of confirmation by oath. And Jacob said sweare unto me as to day. Sept. and Cald. same. He taketh his profer and requireth ratification in the highest way of men.
1. The subject demanding is Jacob.
2. The demand is, confirmation of the sale of the birth-right by Esaus oath, swear unto me. Wherein he requires that the name of the almighty God might be called upon as witnes and judge of this passing a way of the birth-right from Esau to him. So it should be made sure and irrevocable.
3. The instancy of this demand, do it this day, even now out of hand without further delay.
5. Esaus performance of all that was desired. And he sweare to him, and sold his birth-right unto Jacob. — And Esau sold a way his birth-rights. Sept. Cald. as Hebr. Two acts of Esau are here recorded.
1. His swearing away his birth-right, not hastily by word, but resolvedly by oath he confirms the parting with it.
2. His sale accomplished, and he sold his birth-right unto Jacob, that is, upon his former condition of having the red pottage, which he desired; thus he confirm's a sale not to be reversed. In all this Esaus wickednes was eminent.
Quest. But did not Jacob sin in requiring him to swear, he being so profane, and in requiring it for this end.
Answ. 1. It was not sin to require the duty of him, for wicked men are bound to the best duties, though not to do them wickedly.
2. As to the end.
1. This was a case extraordinary, therefore not to be tried by an ordinary rule.
2. This was to discover more the profanenes of Esaus heart, who would so desperatly swear away such a sweet priviledge from himself.
3. Iacobs desire of such a spiritual priviledge, and prizing the same is some ground also of these transactions between them. He would have it secure.
Learn from it.
D. 1. Gracious hearts take up those spritual things which carnal men refuse.
D. 2. Good souls may desire the best security for spiritual priviledges, even in the way of having them from men. Swear to me, &c.
D 3. Soules spiritual are instantly desirous of spiritual things. This day.
D. 4. The just desires of good men may be an occasion of sin to the wicked.
D. 5. It is proper for wicked hearts to swear and sell away all the tokens of spiritual advantages.
D. 6. Gods providence order's wicked hearts in putting away from themselves, mercy & good natural, which was otherwise bequeathed by grace to them. Ver 33.
3. The conclusion of all this transaction followeth between these brethren, wherein are reported.
1 Jacobs closing action in paying the price demanded, And Jacob gave to Esau bread and boiling …f Lentils. Sept. and Cald. same. Here it is declared that Jacob gave to Esau his desire; satisfaction to his appetite, bread and pottage are but for all other things present; for it is said he did drink as well as eat. Therefore doubtles Iacob gave him a full meal, though it were but one; a carnall feast for a spiritual; However mean it were, yet it was satisfaction to his fleshly lust.
2. Esaus closing work set forth.
1. In several acts.
1. And he did eat. Sept and Cald. same, he satisfied his sensual appetite in the meal.
2. And he drank. Sept and Cald. so. i. e. Satisfied his thirst as well as his hunger, which was importunat.
3. And he rose up. Sept. and Cald. to the same, that is, after he had satisfied his glut, he moved from his place.
4. And he walked away. He departed Sept. He left Jacob with his birth-right and went to his place.
2. In the end, and scope, and interpretation of all the actions, which is the last expression. And, or thus, Esau despised the birth-right. — foreign He made vile, &c. Sep. — Lightly esteemed his birth-right, Cald. This is the account of the whole action, it was wholy a contempt and despising of that priviledge, unto which God had ordered him by precedency in nature, the Apostle hence giveth him his name, profane Esau that for one meals meat, or one morsell of meat, sold his birth-right. Heb. 12.16. The summe is, it was E…aus contempt of God and his gracious priviledge, which was the cause of all his wicked swearing, and bargaining, and selling away such a dignity which the Saints prize highly. V. 34.
Learn from it.
D. 1. Heavenly souls easily part with earthly for heavenly things, lentils for a birth right.
D. 2. Carnall soules go away very well contented with sensuall portions.
D. 3. Sensuall men despise and count vile the choisest of spirituall priviledges.
The Spirit of God brands all such as Esau to be beastly and profane wretches. Ver. 34.Ver. 34.