An Exposition of Genesis, Genesis · Chapter 27
CHAP. XXVII.
AFter a short mention of Esaus impiety in marrying to the grief and heart-breaking of his Parents, Moses proceedeth to declare the fruit of such his impieties in the translating of the blessing from him to Jacob, according to the Oracle first given of him, The elder shall serve the yonger. In the execution of which decree, though it were given when neither had done good or evil, it is to be observed wickednes p…ecedes both in despising his birth-right, and giving up himself to all profanenes of Spirit, before he was actually rejected from the blessing which he desired.
The history of which event being 37. years after his marriage, is here reco…ded by Moses who passeth over other particular occurrences of that time, and falleth upon the relation of Gods dealing with Esau. In the whole Chapter three generals may be observed.
1. The translation of the blessing from Esau to Iacob. Ver. 1.29.
2. The accesse and attempt of Esau to regain it, with his demeanour. Ver. 30.41.
3. The care taken for securing Iacob against Esaus threats. Ver. 42.46.
In the former general are concurring these particulars.
1. Isaacs purpose and call to blesse Esau. Ver. 1.2.3.4.
2. Rebekahs diversion of it from him to Iacob. Ver. 5.29.
To the first. In Isaacs indeavoring to blesse Esau these special things are considerable.
Ver. 1.1. The time and occasion of it. And it was when Isaac was old and his eyes were dark from seeing. — Were dul to see, Sept. — And he could not see. Cald.
1. This event as was noted, was 37 years after his marriage. So that Esau and Jacob were 77 years of age at this time, which will appear by computing the age of Jacob, when he went down to Egypt, together with his time of service to Laban, and Josephs time of birth and age when his father came into Egypt. Compare these texts, and it will appear he served Laban 20 years. Gen. 31.38. Joseph was born in the 14th. year of his service. Gen. 30.25.26. In the 40th. year of Joseph came Jacob into Egypt. Gen. 41.46. with. Gen. 45.6. And then Jacob was 130 year old. Gen. 47.9.
2. The Age of Isaac which at this time was 137 years, hereupon it seems he was moved to setle his house.
3. The blindnes upon him which we read not befell others, of as great and greater age; yet here providence so orders it upon him for his own glory, that by his sight the blessing might not be turned instrumentally from him, unto whom God had designed it.
2. The attempt of Isaac to bestow the blessing upon Esau as may appear.
1. In his calling for him. And he called Esau his elder son, and said to him, my son. Sep. and Cald. same. This calling and sending for him was in order to blessing. Two things are considerable in this.
1. The fathers call which was
1. Special, to Esau his eldest or first born.
2. Kind and loving. My son.
2. The sons ready reply. And he said unto him, behold me, Sept. and Cald. same. Here I am. He answered his fathers call; so farre it proceeds. Ver. 1.
2. In his charge unto him, wherein note.
1. The rehearsall of the occasion of his calling him, made up.
1. Of the knowledge of his age. And he said behold now I am old. Sept. and Cald. same. Good Isaac here numbers his years and perceiveth himself decay whereupon he determin's, as he thought to provide for his son.
2. Of the ignorance of his death. I know not the day of my death. Ver. 2.— Sept. same. — When I shall dye. Cald. It seemeth he had apprehension of it to be nearer than it was, for he lived above 40. years after this. Yet being uncertain he deferred to make use of present time. v. 1.
2. The command which he giveth him.
1. To arm himself.Ver. 3. And now take I pray thee thy weapons, thy quiver and bow. Sept. same. — Thy sword and thy bow. Cald. All this was but in preparation for some other work.
2. To hunt for him. And go forth into the field, and hunt for me an hunting. Which was venison, Sept. and Cald. same. Thus Isaac puts him in his own delightsome course to run and hunt for a blessing. ver. 3.
3. To provide him some refreshing.Ver. 4. And make for me savory meat according to what I love. Sept. and Cald. to same. With such food Isaac was delighted before; and that with chearfulnes of Spirit he might blesse his son, he desireth to eat and drink thus at his hand, however God frustrated all. This is the plain sense of the history; and allegories here are beside the matter, but onelyonly such as the Spirit of God maketh.
3. In his end proposed, And bring it to me and I will eat that my soul may blesse thee before I die. That I may eat. Sept. and Cald. His end is made up.
1. Of his sonnes collation, he must bring it.
2. Of his own repast, Isaac should eat of it.
3. Of his fathers return, which was the blessing. Wherein.
1. The matter intended, was the blessing which God instrumentally did convey by the Patriarchs to the promised seed, which was the confluence of all spiritual and temporal good, under types at this time held out.
2. The manner of desposing it, in that expression my soul may blesse, which though it signify a mans self, yet in acting, it notes the intimacy and cordialnes with which the blessing was intended to be bestowed.
3. The time, presently, this was intended before his death, which he knew not how soon it might fall out. At this Isaac aimeth, to fasten the blessing on Esau surely before his death. Thus farre his attempt.
Quest. 1. What was this blessing so much desired?
Answer. Blessing falleth under various considerations.
1. It is taken for any good generally, which is either wished or done to any.
2. It is taken specially for that blessing which God gave to Abraham, and by him to Isaac, and by him to Jacob. Which was that Covenant whereby God severed them to be his Church, on whom all blessings in Christ should be compleated.
Quest. 2. Could the Patriarchs blesse what children they would?
Answer. 1. With common good they might, as Abraham to Ismael, &c.
2. With this speciall blessing of the Church they could not, because it was intailed upon Isaac & upon Jacob by God. But afterward all the sons of Jacob were blessed. God making his Church of them.
Quest. 3. Did Isaac desire to part with the blessing for venison?
Answer. No, but blessing being an action of cheerfulnes, for age to be refreshed to the discharge of this duty, cannot argue sensuality, nor the undervaluing of such a blessing. He had a mind to bestow it on Esau; but not for his venison.
Quest. 3. Did Isaac well in aiming the blessing to Esau?
Answer. Surely herein he cannot be excused.
1. He was not to give that blessing at pleasure but as God had appointed it.
2. God had revealed by his orracle, that the elder should serve the yonger.
3. He could not be ignorant of the meaning of this Oracle, that God intended the blessing to Jacob.
4. He knew Esau despised the birth-right, and that Jacob had it by Covenant, therefore to alter Gods mind or frustrate God Covenant must needs be evill.
Learn from it.
D. 1. The sad events of wicked marriages come to passe soon enough though they seem to linger. This from the connection.
D. 2. Old age and the infirmities of it incident to the best, put them in mind of setling affaires for posterity after them.
D. 3. God ordereth and useth the blindnes or infirmities of his Saints, to keep them somtimes from crossing his own counsailes.
D. 4. Isaac may call Esau to blesse him and yet cannot, and Esau may come readily for a blessing, and not reach it. So it may be between good Fathers and bad children Ver. 1.
D. 5. It becommeth saints to mind the certainty of their age, and the uncertainty of their death.
D. 6. The minding of these should put them upon present duty to God and man. So Isaac thought to do. Ver. 2.
D. 7. Good fathers from their own mistakes may guide their children the worst way to a blessing. So Isaac to Esau. The blessing was not by running and hunting. Rom. 9.16. Ver. 3.
D. 8. Bodily repast may not be unsutable for saints in doing great duties of God, even blessing. Yet it may be a snare to them.
D. 9. Sensuall delights in eating may sometimes turn away the saints hearts from following Gods counsails. Therefore Christ cautions his. Luk. 21.34.
D. 10. Holiest men may purpose to bestow the choisest blessing upon such as God hath rejected, and labour it to the death. But yet all in vain as will appear. Ver. 4.
2. The diversion which Rebekah maketh, now followeth. Wherein.
1. The occasion of her stirring. Ver. 5.
2. Her call and advise to Jacob. Ver. 6.10.
3. Jacobs exception made to her. Ver. 11.12.
4. Her reply for satisfaction. Ver. 13.
5. His obedience and preparation. Ver. 14.15.16.17.
6. Jacobs addresse to Isaac and carriage. Ver. 18.29.
1. The occasion of Rebekahs stirring in this matter at this time, is noted. Ver. 5.Ver. 5. Wherein we have.
1. Rebekahs presence or acqaintance with Isaacs purpose. And Rebekah was hearing or heard Isaac in speaking to Esau his son — Heard him speaking. Sept. — when he spake. Cald. It is likely she was present, or neer at hand where providence ordered her then to be, to prevent Isaacs designe; and hearing his resolution to crosse the Oracle of God, this stirres her up now to cast about for directing the blessing where God had appointed it.
2. Esaus absence after this, And Esau went into the field to hunt venison and to bring it. — To hunt a hunting for his Father. Sept. Cald. as Hebr. This he did in order to the blessing intended by Isaac. And this opportunity she taketh to dispatch the matter before his return.
Learn hence.
D. 1. Providence orders the timely cognisance of designes against his counsailes to such as shall prevent them.
D. 2. Men may moove out of the way, but God ordereth their absence, when they would hinder his work of blessing.
D. 3. Hunting and running after mens own enterprises, may put them out of the way of blessing. Ver. 5.
2. Rebekahs work upon this occasion in her bespeaking Jacob. Ver. 6.10. Wherein are obvious.
1. Her relation of what she heard from his Father Isaac.Ver. 6. And Rebekah spake, &c. — To Jacob her yonger son. Sept. Cald. as Hebr. So she beginneth to impart the matter to her son Jacob whom it concerned, and related what she heard.
1. Isaacs call & speech to Esau. I heard, &c. Ver. 5.
2. Isaacs command to him
1. Br ing me venison.
2. Make me savory meat:Ver. 7.
3. Isaacs purpose.foreign I will eate and blesse thee in the presence, name & power of Jehovah, before my death, that is, testamentally that it may not be reversed when I am dead. Ver. 7.
2. Her advise or injunction upon Jacob. Where.
1. She required obedience.Ver. 8. And now my son obey my voice according to that I do co…mand thee. — Hear me as I do command. Sept. — Acquiesce in my word, &c. Cald. Wherein she bindeth him peremptorily to be obedient to her command whatsoever it should be.
Quest. But can any mother so absolutely command obedience whether it be right or wrong?
Answer. Surely she supposeth her command to be according to Gods Oracle, and therefore she so presseth it; for otherwise no parents can command children against God. And now was Jacob 77 years of age when under this command. Ver. 8.
2. She giveth him her charge what she would have done.
1. To get meat for his Father before Esau. Wherefore.
1. She sends him to the flock.Ver. 9. Go now I pray thee to the flock, and take for me from thence, two good kids of the goats. — Tender and good. Sept. Cald. as Hebr. she directs.
1. To a shorter way, onelyonly go to the flock of sheep and goats.
2. To an easy work, bring me two good kids of the goats.
2. Her incouragement thereunto. And I will make savory meats for thy Father, such as he loveth. Sept. and Cald, the same. So farre she helps to speed before Esaus return from hunting, whose journy was longer, and labour greater, and yet in the issue to little purpose. Ver. 9.
2. To carry it to him. Wherein she proposeth.
1. The work,Ver. 10. And bring thou to thy Father, that is, the savory meats provided. — Thou shalt bring it in, &c. Sept. and Cald. This was the way directed to Esau, and this way she directs Jacob.
2. The end proposed.
1. His Fathers repast. And he shall eat. Sept. and Cald. same. He shall take pleasure in thy meat and eat it.
2. His own blessing. That he may blesse thee before his death. — Before he dye. Sept. Cald. as Hebr. In this she aimeth to frustrate the counsail of Isaac, and his purpose to conferre the blessing on Esau and to transferre it upon Jacob, according to the Oracle of God revealed; and incourageth Jacob thereby to do what she commanded. Some queries here would be answeared. Ver 10.
Quest. 1. Was it fit for such a wife to crosse such an husband in blessing their seed?
Answer. 1. Had the matter concerned no more but husband and wife in economicall affairs, it was not just but sinfull.
2. But this having relation to God and his Oracle, it was no evill for the wife to crosse her husband, that she might please God, God is neerer then Isaac to her.
Quest. 2. Was it just to attempt this by deceit and deluding her husband?
Answer. 1. Gods promises need not the deceit of creatures to bring them about.
2. So farre as the counsail of the flesh was used it was surely evill, yet God beares with the infirmities of his, when their rise and end are good. Faith may principally move, though sence do warp.
Quest. 3. Why doth she command two kids to be brought?
Answer. 1. It might be to take choise of the best of them.
Quest. 4. It is askt, why God would suffer things to goe on after this manner?
Answer. Truly, God may doe & suffer what he will. It is conjectured, that the corruption of one may crosse another who would crosse Gods Oracle and purpose. So is Isaac crost here by Rebeckah.
2. It might be to take some of the choisest parts from both.
3. It might be for the family as well as this particular.
Learn thence.
D. 1. God useth the affections of his creatures somtimes to the right disposing of his blessing. Rebekahs love for Jacob.
D. 2. God makes timely discovery by his instruments of all the devises of men to keep his from a blessing.
D. 3. A testamentall conveiance of blessing under Gods testament would good fathers make where God intends not. Ver. 6.7.
D. 4. The mothers command is soveraign when concurring with Gods law. Ver. 8.
D. 5. God ordereth one creatures guilt to evacuate anothers designe, which would work the frustration of Gods counsail.
D. 6. Beleeving soules may somtimes bring kids for venison, use fleshly wayes to get the blessing.
D. 7. The counsail of the saints somtimes may be good for the end, and yet evill for the way.
D. 8. Such counsailes under Gods ordering may get the blessing from man by whom God conveyeth it. V. 9.10.
3. The next thing considerable in the translation of the blessing is Jacobs e…ception unto his mothers commands, which is made Ver. 11.12. Wherein are considerable.
1. His pause upon it in bespeaking his mother, And Jacob said unto Rebeckah his mother, Sept and Cald. same. He doth not presently yeeld to his mothers advise, but first as becommeth a man, he replyeth to her something, that might be a reasonable stop in the way; prudence taught him at that time, to consider upon what grounds to obey his mother.
2. His objection proposed, which consists in two parts.
1. The sensible description of this brother, Behold Esau my brother is an hairy man, Sept. and Cald. same. The very outward form of him was like an hide, as may be safely conjectured by the kids skinnes which Rebekah put upon Jacob to deceive Isaac.
2. The description of himself, And I a smooth man, Sept. and Cald. same. His outward frame was soft and smooth, like the flesh of a man. Now these were very different; and discernable by one who had his feeling, though he had lost his sight. Ver. 11.Ver. 11.
3. His supposition, Perhaps my father will feel me. — Lest haply therefore my father feel me, Sept. Cald. as Hebr. This was no more than rationally was to be supposed, considering many circumstances els which might bewray him; and he supposed not this in vain, for his father did feel him, being put to doubt by his voice.
4. His conclusion which is twofold.
1. And I shall be in his eyes as one that maketh to erre, — As one despising him, Sept, — As one mocking, Cald. This of necessity would have fallen out, if he had gon in his own garb; his father would have judged him as a deceiver upon such defrauding practises.
2. And I shall make a curse to come upon me, but not a blessing, Sept. same. — Cursings and not blessings, Cald. This was not causelesly feared, for a curse was pronounced upon him that should make the blind to erre, Deu. 27.18. In plain terms he was suspicious of this way, and therefore pauseth, Ver. 12.Ver. 12. His judgement concerning a curse due to deceivers and not a blessing, maketh him put this stop to his mothers motion. Thus farre Jacob dealeth uprightly.
Learn thence.
D. 1. Gods children in prudence may make a pause upon the doubtful command of parents.
D. 2. Real objections are justly to be made unto questionable commands of superiors. Ver. 11.
D. 3. Discoveries of sin either by man or God, are to be considered by such as fear God.
D. 4. Some deceits and guileful dealings of men are palpable, and may be felt out.
D. 5. It concerns all plain-hearted men to abhorre such deceivings.
D. 6. A curse and not a blessing ordinarily attends such guileful wayes of men, which Saints fear. Ver. 12.
4. In this diverting of the blessing Rebekahs reply to this objection of Jacob followeth for his satisfaction, which carrieth in it these two things.
1. A resolute securing him from any curse, by interposing her-self, notwithstanding all the difficulties that might seem to be in the way, and this in a kind of an imprecation.Ver. 13. And his mother said unto him upon me be thy curse my son, Sept. same. — It is told me by prophesie that curses shall not come upon thee but blessings. Cald.
1. The replier is his mother, full bent at this time to disappoint the counsailes of the flesh.
2. Her reply is considerable.
1. In the matter of it, which is an assurance to him, that no curse shall come upon him, that is the scope of the expression, as the Caldee paraphraseth.
2. In the form of it, which is a kind of imprecation, if any curse be, let it be upon me, I will bear it, thou shalt be free.
Quest. What maketh Rebekah so peremptory and confident as to wish evil upon her self?
Answ. 1. The rise of it doubtles was from faith on the oracle of God, which she knew must and would stand.
2. The manner of her acting in it seemeth to be from her passion & hastines of Spirit to set Jacob about the busines. Wherein some sin might not be wanting.
2. An instant command upon him for obedience. OnelyOnly obey my voice and go and take for me. — Go and bring unto me, Sep. — Only rest on me. Cald.
1. The forme of her command is instant and restrictive.
2. The matter, is harkning to her voice and dispatch of the busines, as if she had said, trouble not your self with such fond feares, go and do what I would have you, I will stand between you and danger, if any curse be, let it be upon me; some reflection on the promise though mixt with corruption, must be conceived here to act her. Ver. 13.
Learn thence.
D. 1. Faith pursueth Gods oracle through the worst of difficulties and fears.
D. 2. Fleshly passion may mixe with faith in its strongest operations.
D. 3. Affection may make mothers adventure to bear a curse for their sons.
D. 4. Natural affection may be instant to have things done irregularly upon a ground of faith. Ver. 13.
5. The next thing in this diversion of the blessing observable is the preparation made for procuring it to Jacob. Wherein we have to note.
1. Jacobs work in his obedience, And he went and took and brought to his mother, Sept and Cald. same. That is, he fetched two kids unto her, as she had appointed him, so farre is his obedience expressed.
2. Rebekahs work for her purpose intended, which is taken up in 4 actions here recorded.
1. She made the meat. And his mother made savory meat, such as his Father loved, Sept. and Cald. same. That is, some dainty dish that might please Isaacs palat, to cause him to mistake it for venison. Ver. 14.Ver. 14.
2. She attired him in Esaus habit. Wherein note.
1. The taking of them being in her keeping.Ver. 15. And Rebekah took the desireable raiment of Esau her eldest son. — The beautiful robe or stole of Esau her eldest son, &c. Sept. — Garments which were fair, &c. Cald. what kind of garments these were is questioned, as whether they were Priestly robes, which is conceived did belong to the elder, or princely garments; or common wearing apparrel of the best sort. Unto all which the text is silent in determining; we have here mentioned nothing but desireable garments, which doubtles were choice, and kept up in some sweet chests, or otherwise probably perfumed; because Isaac speaketh of the smell of them afterward.
2. The putting of them on. And she put them upon Jacob her yonger son, Sept. and Cald. same. So Jacob is translated into Esaus cloathes, so farre to gain the blessing. Ver. 15.
3. She takes care at least to assimilate him unto Esaus skin, if his Father should feell him. And the skins of the kids of the goats she put, or made him put upon his hand, and upon the smooth of his neck. — Upon his arms and the bare of his necke, Sept. Cald. as Hebr. Thus she provides against his fear of his Fathers feeling of him, because his brother was rough and hairy it seemes, even like a beasts hide. Ver. 16.Ver. 16.
Ver. 17.4. She dispatcheth the meat into his hand to carry to his Father, & now act his part. And she gave the savory meat & the bread which she had made into the hand of Jacob her son, Sept. and Cald. to the same. Thus now all things are ready by Rebekahs contrivance, that Jacob should prevent his brother, & carry his Father the refreshing appointed and get the blessing. Other difficulty in words there is none.
Quest. Was not all this contrivance fraudulent, and so sinful against God, against Isaac, against Esau, against Iacob, and against herself in imprecating a curse? &c,
Answ. 1. Were all these transactions nakedly between creatures and from themselves wholly, doubtles all is to be condemned, God hates guileful dealing, and was offended, Isaac had bin abused, Esau injured, Jacob seduced, and herself voluntarily laid under the curse.
2. The ground of all this her acting was the Oracle of God, though flesh might worke irregularly the…eupon. Therefore her infirmities are not to be excused, onelyonly God had the ordering of all this, and crosseth Isaac because he walketh contrary to him; and sets Esau beside the blessing, for it was none of his; and suffers Jacob to go the way which his mother sheweth, and spareth all Rebekahs rashnes in the flesh.
3. This whole was of extraordinary concernment, therefore not to be judged by the ordinary command, nor to be exemplary unto ordinary practise.
Learn thence.
D. 1. Fearful soules upon incouragement from God by creatures set unto the worke commanded.
D. 2. Mothers affections are great incentives unto children to go and come and do their pleasure.
D. 3. The mothers witt somtimes God ordereth to prevent the Fathers sin.
D. 4 Savory meat may deceive those sometimes who are given to it. Ver. 14.
D. 5. Esaus goodly raiment may fit Jacob under providence to procure the blessing from man.
D. 6. The yonger may be put into place of elder when God hath given the right to him. Ver. 15.
D. 7. The skins of beasts may be used under providence to get the blessing from a beastly man
D. 8. Fleshly coverings may be added unto faith, to conceal that from fleshly instruments. which they would not blesse without it. This is not an ordinary case. Ver. 16.
D. 9. Jacobs hand under Gods over-ruling providence must serve Rebekahs head to get the blessing.
D. 10. God suffers and orders in extraordinary wayes the sensual preparations of creatures, to take away the blessing from sensual men. Ver. 17.
6. The last particular noted in the diverting of the blessing is Jacobs addresse to his Father with his provision, wherein several things are observable.
1. The discourse between Jacob and his Father. Ver. 18.24.
2. The yeelding of Isaac to eat and drinke. Ver. 25.
3. The collation of the blessing on Jacob. Ver. 26.29.
To the first. The discourse containeth 5 interchanges.
1. Jacob bespeaking his Father with his return, And he came to his Father and said my Father. And he said behold me, Sept. and Cald. same. Herein.
1. Jacobs entrance and speech, my Father, as became a son honoring his Father,
2. Isaacs reply in love, sutable to a a sons honour, behold me, here see me my son, I am ready for thee.
2. Isaacs question and Jacobs answear, Who art thou my son? Sept. and Cald. same.
1. This is the Fathers question, which notes his doubting by reason of his blindnes, therefore inquireth of him who bespeakes him as a Father, perhaps also fearing some attempt to prevent Esau. V. 18.Ver. 18.
2. Jacobs answear, where,
1. He pretends his relation and personats Esau,Ver. 19. And Jacob said to his Father I am Esau thy first born. Where his words are expresse, and justified by some to be as true as Iohn baptist was Elias. Matth. 11.14. But sure this being spoken to deceive, will hardly admit of such an evasion.
2. He declares his expedition pretended to be at his Fathers command, I have done according as thou spakest to me, Sept. and Cald. same. Herein also was there a dissimulation.
1. Of person, as if he had bin Esau to whom Isaac spake.
2. Of work, as if he had brought venison hunted, when it was none, yet so he personates his brother.
3. He petition's his blessing. Arise I pray thee, sit and eat of my hunting or venison that thy soul may blesse me, Sept. and Cald. same. Here he mentions what he commeth for, and desires.
1. His Fathers acceptance. Arise, sit, eat.
2. His Fathers blessing which is intended to Esau. Ver. 19.
3. Isaacs question and his reply about the suddennes of his provision, wherein are delivered.
1. Isaacs querie, And Isaac said to his son, how this, that thou hast hastened to find it, my son. — What this that thou hast found it so quickly. Sept. Cald. to the same as Hebr. In this he discovers some jealousy, seeing more quicke dispatch than usual in getting venison, and by the question, he puts Jacob to it for an answear to bewray himself.
2. Yet Jacob hath an answear at hand, And he said because Jehovah thy God made it meet before me. Or brought it before me. — For the Lord thy God gave it before me, Sept. — Prepared it before me. Cald. This was a quicke and full reply, yet not without dissembling, that he had it from the flocke. Wherein is.
1. A fallacious return to his Father, who supposed it to be venison caught by hunting, and might be perswaded God could bring it to hand.
2. A profanation of Gods name, in making use of it to cover his dissimulations; yet thus farre God suffers it. Ver. 20.Ver. 20.
4. Isaacs demand for further fatisfaction. Wherein we have.
1. The Fathers desire, And Isaac said unto Jacob, come neer I pray thee, and I will handle thee my son whether thou he my son Esau, or not, Sept. and Cald. same. Here he discovered his suspition notwithstanding his fair pretence, and now puts Jacob to the trial which he feared, he will feel him before he trust him, as much as a blind man could do for his satisfaction Ver. 21.Ver. 21.
2. The sons readines to satisfy his Father, And Jacob came neer to Isaac his Father, Sept. and Cald. same. Herein he doth nothing but right to answear his Fathers demand, yet with hope to deceive him.
3. The Fathers satisfaction discovered.
1. In his action, And he handled, or felt him, Sept. and Cald. same. Doubtles with what care he could, he laboured by feeling to discover him.
2. In his speech, And he said the voice is the voice of Jacob, but the hands are the hands of Esau, Sept. and Cald. same. Here he inclineth to judge his feeling better than his hearing, by the hands though borrowed, than by the voice though natural. Just was this from God. Ver. 22.Ver. 22.
4. The event, which was twofold.
1. Isaacs mistake, And he discerned him not because his hands were as the hands of Esau his brother hatry. — He knew him not, Sept. and Cald. Herein is declared.
1. His ignorance that he did not discover him to be Jacob.
2. The reason of his mistake, because his hands were rough like Esaus, hereby God suffered him to be deceived, that he might not crosse his Oracle.
2. His concession to Jacob, And he blessed him. Sept. and Cald. same. In short, he yeelded to give him that for which he came. The fuller discovery of which followeth. Ver. 27. &c. So farre. Ver. 23.Ver. 23.
5. The last parly between them, wherein the Father puts himself upon the truth of his son. Herein.
1. Isaacs question. And he said, Ver. 24.art thou he my son Esau? Sept. and Cald. same. Here he presseth his credit, as if he should say, tell me in truth art thou my very son Esau?
2. Jacobs answear I. or I am he. foreign Ego, I am. Sept. and Cald. same. Herein, he at last confirms his former falshood, and in plain terms replieth, I am that Esau, and so deludes his father.
Quest. Here it is inquired whether Jacob did not grievously sin in all this carriage?
Answ. Some deny that he sinned at all in lying, either because it was an officious lye, or els from Gods special command indulging him: But neither of these grounds can clear it; officious lyes are sins, neither is God to be accounted the author of them, it is abominable.
2. It must therefore be granted that Jacob spake against his own knowledge, and therefore sinned.
3. Figurative speeches none can be found in this passage.
4. The case was extraordinary in the whole, God may order the sins of men to his own glory, but they are no whit the more excusable in themselves. Jacob doubtles did sin in all these dissimulations, yet God pardoned it and ordered the blessing to him.
Learn from it.
D. 1. Good soules may adventure upon temptations in the pursuit of blessings. So Jacob in comming.
D. 2. Childlike compellations of parents are fit in seeking blessing by them.
D. 3. Tempting questions may justly meet which deceiving clyents. Ver. 18.
D. 4. Good soules are overcome somtimes by tempting interrogations to dissemble themselves and actions. So Jacob.
D. 5. These evils are adventured on in hope of some good, to get a blessing. Ver. 19.
D. 6. Somtimes mens atchievements may seeme to be too speedy to be good. So Jacob; so rich men. He in his venison, They in their wealth.
D. 7. Good men in such temptations may charge their faults on God. So Jacob. Ver. 20.
D. 8. Pretences and personating of those men which we are not, may meet with stricter inquisition. So it was here. He feels, &c.
D. 9. Hands may be used to help somtimes for eyes, though very badly. Ver. 21.
D. 10. It is but meet that persons suspected of deceiving should yeeld to all sorts of trial, which are just.
D. 11. Where hands are insteed of eyes it is no hard matter to be mistaken.
D. 12. Esaus hands and Jacobs voice may deceive an Isaac in blessing. Ver. 22.
D. 13. Sense may deceive in judging persons and states of men by Outward signes.
D. 14. Instruments may blesse in the dark, under Gods direction, better than in the light. Ver. 23. Isaac designed Esau but it is Jacob.
D. 15. Naturall affection is very jealous and suspicious of being misplaced. So was Isaac.
D. 16. Entrance into sin doth so intangle, that it drawes on good soules somtimes to greater evil. Ver. 24. So Jacob. Here is lie upon lie.
2. Isaacs acceptance of Jacobs provision is here recorded. Wherein are to be noted.
1. His call for it. And he said, Ver. 25.bring neer to me. Sept. same. — Come before me, Cald. Here onelyonly he calleth for the meat prepared.
2. His grant to eat it, And I will eat of my sons venison, Sept. and Cald. as Hebr. Here he accepts his provision.
3. His promise to blesse, That my soull may blesse thee, Sept. and Cald. same. Here
1. The good intended, the blessing which followes.
2. The form of bestowing it, with his soul.
4. The participation of all. Wherein.
1, Jacobs ministring, both meat and drink, And he made it approach, and he brought him wine, Sept. and Cald. same.
2. Isaacs reception, And he eat and drank, Septuag. and Cald. same. These were but signal actions preparatory to the cheerful conveyance of the blessing on his son. In all we find him brought to do that by wiles, against which he was resolved in himself.
It teacheth us.
D. 1. Providence sometimes orders misguided Spirits to be won unto the right way by wiles.
D. 2. Person and gift shall be accepted at last which God appointed for the blessing.
D. 3. God ordereth him to be blessed with the soul, who was not by the man intended to be blessed with the mouth.
D. 4. It is equal for such as expect a blessing to minister to them whom God appoints to convey it. So did Abraham to Melchizedek.
D. 5. Eating and drinking are sutable preparatives to praise God and blesse man. Spirits revived more chearefully discharge their duty. Ver. 25.
3. The last thing noted in the diversion of the blessing, is the actual conferring of it upon Jacob. Whereabout we have to observe.
2. Isaacs invitation of him and that unto two things.
1. To accesse, Come neer I pray thee, Ver. 26.or now, Sept. and Cald. to the same. Approach is the first step unto blessing. He giveth him now boldnes to come.
2. To sweetest acceptance, And kisse me, my son, Sept. and Cald. same. This was a signal of the sweetest indearment, and the best subjection of the soul to be blessed unto him that blessed it. This draweth neerer the blessing still. Ver. 26.
2. Jacobs obedience, And he came neer, and kissed him, Sep. and Cald. same. All this was but due from the blessed to the blesser.
3. The collation of the blessing itself. Wherein note.
1. The occasion taken, And he smelt the smell of his garments, Sep. & Cal. same. It is likely this rich apparrel of Esau was perfumed, and gave a fragrant savour unto Isaac; whereupon he takes occasion to give his blessing.
2. The act of blessing itself, of which are observable.
1. The form, it is prophetical and promissory, given out in the truth & strength of God; therefore it is said, by faith Isaac blessed, &c. Hebr. 11.20.
2. The matter of it, which stands in several good things here prophesied and bequeathed to him.
1. He makes him so blessed that he becomes the cause of blessing to others. In that passage, And he blessed him, and said, see, The smell of my son is as the smell of a field which Jehovah hath blessed. The relative is doubled to set out that field emphatically. The field which the Lord hath blessed even that. — A full field. Sep. Cald. as Hebr. It is evident to be a part of the blessing, wherein he maketh Jacob a fountain of blessing to others; even as a field is blessed when ful of corn, not for itself but for others, so was Jacob filled with good to blesse many, Ver. 27.Ver. 27.
2. He blesseth him with plenty, Now the mighty God shall give thee of the dew of heaven and of the fatnes of the earth, & plenty of corn & new wine, Sept. same. —Of good of the earth, Cald. Heavens influence, earths fruitfulnes or fatnes, multitude of corn and wine are the full paraphrase of a rich estate. This Isaac from God giveth unto Jacob, Ver. 28.Ver. 28.
3. He blessed him with victory over Nations,Ver. 29. People shall serve thee, and Nations shall bow down unto thee. — Princes shall adore thee, Sept. Kingdoms shall be subject to thee, Cald. In this Isaac as a Prophet of the Lord foretelleth not onelyonly the subjection of all nations to the Church in him, but their adoption also. As to Jacobs person little or nothing of this appeared; but to the Church his seed; and to Christ the head; this was eminently performed and will be more.
4. He blesseth him with dignity over his brethren, Be thou a lord to thy brethren, and the sons of thy mother shall bow unto thee, Cald. same.— Lord of thy brother, and thy fathers sonnes shall adore thee, Sept. This as to Jacobs person was not in outward power, he feared Esau, as to his posterity, they brought down the Edomits somtimes. The eminent performance of it therefore must be in Church priviledges.
5. He sets him above every curse and fills him with blessing, Cursed be thy cursers, and blessed he that blesseth thee. Both singular in Sept. Both plural in Cald. It is that which God himself gave to Abraham, I will blesse them that blesse thee, &c. Which was an evident exalting of Abraham above all curse, and setting him even with all blessing. This Isaac from God conveyeth to Jacob as the heir of promise with himself; and herein pronounceth himself blessed in blessing Jacob. Cursing from man is wishing evil to any out of hatred. Cursing from God returned, is the speaking of all evil to them with effect. So blessing from man is wishing good out of love, but blessing from God is speaking good to make it rest upon soules. So Isaac hath blessed Jacob.
Quest. Was all this blessing onelyonly in earthly things?
A. 1. Surely no, then it had bin no better than Esaus.
2. It is the same which God gave to Abraham and Isaac before, which took in all spiritual good things in Christ.
3. The Saints themselves contented not their hearts with the outward things but sought heaven in them, Heb. 11.13. Al good things therefore in Christ are carried here.
Quest. 2. Whether Jacob could take that blessing with a good conscience, and keep it which was gotten by guile!
Answ. To answear. 1. His evil doubtles was to be lamented.
2. …nder these infirmities of his, faith did work from Gods Oracle.
3. God himself had given him the blessing, therefore any failing of his could not make it invalid, or give him ground to relinquish it.
Quest. 3. Whether the blessing given against the intent of his father could be confirmed to Jacob?
Answ. 1. Isaac himself saith, I have blessed and he shall be blessed. Ver. 33.
2. God had given it, therefore it could not be reversed; so he comforts him with it in his way. Gen. 28.14.
3. The act was extraordinary which God ordered in pardoning all the evil, & so confirmed the blessing as it was given. And what God confirm's none can disanull. V. 29
Learn thence.
D. 1. Instruments of blessing must call and act below in bestowing it as God orders it.
D. 2. Gods vicegerent for blessing may demand accesse and homage of love in giving it. Ver. 26.
D. 3. Soules seeking after blessing owe obedience and homage of love to such as convey it,
D. 4. Accidental refreshings from creatures may be occasions of gaining greater blessing.
D. 5. Gods blessing maketh the best savour upon bodies and soules.
D. 6. Jacobs blessing in all good things, was as the field to bring blessing to others. Ver. 27.
D. 7. All plenty in spirituals and temporals, is Jacobs blessing for the Church. Ver. 28.
D. 8. The blessing of the Church in Jacob, is adoption or subjection of nations to it.
D. 9. Gods blessing hath made Jacob Esaus Lord, and the Church in Christ to rule over its utter enemies. Hypocrites as others.
D. 10. Jacob, and Christ signified in him, and the Church in Christ, is set above all curse and in all blessing. Ver. 29.
The second general of the chapter now followeth which is Esaus return from hunting, and attempt either to regain the blessing, or get one as good as that. The transaction of this busines is taken up from Ver. 30. to 41. Herein occurre to observation.
1. Esaus addresse to his father. V. 30.31.
2. Isaacs passionat entertainment of him. Ver. 32.33.
3. Esaus resentment of his fathers answear. Ver. 34.
4. Isaacs crimination upon Jacob in this, Ver. 35.
5. Esaus censure of his brother and suing to his father. Ver. 36.
6. Isaacs straight what he should do for him. Ver. 37.
7. Esaus importunity for blessing still. Ver. 38.
8. Isaacs return to him at last. Ver. 39.40.
9. Esaus revengefull resolution on Jacob. Ver. 41.
In the first of these Ver. 30.31. we have to note.
1. The instant of time which providence ordered for Esaus return and addresse to his father, expressed two wayes.
1. As to his Fathers action, And it was even as Isaac had finished to blesse Jacob. — After Isaac had ceased blessing Jacob his son, Sept. Cald. as Hebr. In that very point of time that the blessing was finished.
2. As to the sons departure, And it was one in going Jacob was gon out of the presence of Isaac his Father, Sept. and Cald. to the same. Which noteth also the season of dispatch, that Jacob was newly departed, enough to escape discovery by Esau. So providence ordered the blessing past, & Jacob gon, before he that ran to hunt returned.
2. Esaus part acted in several things.
1. In his return, And Esau his brother came from hunting, Sept. and Cald. same. He had bestirred himself and hunted and taken, and returned with good hopes. Ver. 30.Ver. 30.
2. In his preparation of meat, And he also made savoury meats, Sept. and Cald. meate, This was according to his Fathers command, thus he doth also in order to blessing.
3. In his accesse unto his Father, And brought it to his Father, Sept. and Cald. same. This was also in obedience to his Father, and in pursuance of the blessing, and no way yet dashed in his hopes.
4. In his petition, which is threefold.
1. Let my Father arise, Sep. and Cald. same. The phrase is a little more peremptory and confident then that of Jacob. Ver. 19. Yet petitionary.
2. And let him eat of his sons venison or hunting, Sept. and Cald. same. This he desireth as it was promised him before he went out to hunt. Ver. 4. Yet not availing.
3. That thy soul may blesse me, Sept. & Cald. same. This also his father had offered him, when he sent him out to hunt, and this now confidently he demands. Ver. 31.Ver. 31.
Learn thence.
D. 1. Providence is before hand with them that falsely seek Gods blessing, to passe it where it should be.
D. 2. God ordereth the seasons reaching home to, and comming short of blessing. So he did here.
D. 3. God prevents moments among cratures, which may hinder from his blessing.
D. 4. The wickeds haste commeth all to late for blessing though they run for it. Ver. 30.
D. 5. Outward meanes may Esaus use unto men for blessing, and yet not be blessed by God.
D. 6. Confidence may sinful men have in outward preparations for blessing, and yet may come short of it.
D. 7. Esaus may have more boldnes in demands for blessing than Jacobs.
D. 8. Presumption maketh no question to have the blessing, though it be gon. Ver. 31.
In the second, which is Isaacs passionat ente…tainment of Esau we have to consider.
1. Isaacs question of him, And Isaac his Father said unto him who art thou? He was startled at another voice and now doubtles begins to question with some zeal, having blessed one before, Sept. and Cald. same. This expostulation carrieth some of that passion which followeth.
2. Esaus answear, And he said I am thy son, thy first born Esau, Sep. and Cald. same. This answear doubtles startles him more, having blessed one already under that name, and now hearing of another Esau more like the man he aimed at. This the son replieth, yet ignorant of with was done. Ver. 32.Ver. 32.
3. Isaac's passionat reply, wherein we have to note.
1. His posture, And Isaac trembled a great trembling unto vehemency. Ver. 33.— Astonished, or was in an extasy vehemently Sept. — Isaac wondred excessively. Here nature work's, when man seeth he is crossed.
1. The affection expressed, fear, extasy, admiration.
2. The measure of it is above, superlative, set out by many aggravating terms. So poor Isaac is transported when disappointed of his aim's & seeth his errour.
2. His exclamation or calling out upon him that had deceived him, Who, where he that hunted an hunting & brought to me; and I have eaten of all before thou camest & have blessed him, S. & C. to the same. This is like the speech of a trembling astonished man, complaining of his mis-hap, crying out against him that had prevented him, and taken away the blessing; in such confusion was his Spirit upon this discovery of his mistake.
3. His ratification of what he had done, He also shall be blessed, Sept. and Cald. same. Here eminently God over-ruleth man in passion. By his temper one would conjecture, he would have called for Jacob and reproved him, and have reversed the blessing again; but we hear of no such thing, onelyonly he doth peremptorily ratify what he had done. He shall be blessed, and none can undo it. This can be no other but the over-ruling hand of God, who can make man do his work, and not reverse it. Eminent is this work of God.
Quest 1. Was his trembling onelyonly natural?
Answ. It is probable that it was not only so, but however his disappointment might occasion it, yet the remembrance of his errour against God in attempting to cast the blessing from Gods Oracle, may now make him tremble to repentance.
Quest. 2. But how doth he ratify the blessing when he saw his own mistake?
Answ. 1. He…ein he testifieth his repentance of being the occasion of so much evil in transmitting Gods blessing.
2. He did blesse in faith from God, and so confirmed it, as the Apostle speaketh. Hebr. 11.20.
It teacheth us.
D. 1. Gods providence may make ministers of blessing question them on whom they had resolved to cast it.
D. 2. Men may answear to the right name to which blessing was intended, and yet go without it. Ver. 32.
D. 3. Passion may make disappointed men tremble, but grace turneth it onelyonly to repentance.
D. 4. Providence may well astonish men at their actings, when they heed not Gods oracle.
D. 5. Good men admire somtimes that they are carried out to do these workes of God, which they intend not.
D. 6. God makes his instruments at his pleasure to confi…m his blessing, and they cannot gainsay. Ver. 33.
3. Esaus resentment of his Fathers first answear, wherein.
1. His hearing of it,Ver. 34. which was the ground of all, As Esau heard the words of his Father. — And it came to passe when Esau heard, &c. Sept. Cald. as Hebr. The first effect of his Fathers reply was by way of impression. He heard all the words of the translation and confirmation of the blessing, which tidings doubtles made deep impression upon his Spirit.
2. His crying out and complaint, And he cried with a great cry & bitter to vehemency, Sept. and Cald. same. This is his first expression by way of complaint. He cryes, he howle's; in bitter passion, vehemently, he complaine's that the blessing should be so irrecoverably gone, so as the Apostle note's he seeks now the blessing with tea…es. Heb. 12.17.
3. His praying and intreaty, And he said to his Father blesse me also, me my Father or, also I my Father. Elliptically, that is, I also am thy son my Father. Blesse me also my Father, Sept. and Cald. same. Here is exprest an earnest desire, such as he had in the flesh after this blessing; he cryed & prayeth to his father the instrument, but not a whit mourning after God, nor seeking his face.
1. His hope in his Father.
2. His care is for the blessing.
3. His aim is himself. This is the summe of his resenting his Fathers reply. Ver. 34.
Learn thence.
D 1. Hearing of disappointments of good expected cannot but make deep impression on carnal men.
D. 2. Great and terrible out-cries doth the flesh make upon disappointments of desired blessing.
D. 3. Creatures are onelyonly the hopes, and self the end of wicked men in all desires after disappointed blessing. Not a sigh to God by repentance. Ver. 34.
4. Isaacs crimination of Iacob to excuse himself in this matter, And he said thy brother came by guile and hath taken thy blessing, Sept. to the same. Thy brother came wisely, &c. Cald. Or in wisdom, &c. Wherein he seemeth to charge Iacob.
1. For his wile, he came with deceit.
2. For his stealth, he took thy blessing.
As to his wiles, all are not excusable; but to steal from Esau he did not, for it was his own, given him of God. However Isaac saith thy blessing. So indeed he intended, as by fleshly birth-right. But God did shew his mind to the contrary: and his the blessing must be by right, unto whom God giveth it. Ver. 35.Ver. 35.
Learn hence.
D. 1. Good men when bound up from working by God, are apt to charge the evil or fault on others.
D. 2. Good men may slip in overcharging evil on others, which they do not deserve.
D. 3. Instruments of blessing may complain that the blessing falleth not where they would have it. But no help for that. God so disposeth it. Ver. 35.
5. The next thing is Esaus censure of his brother hereupon, which carrieth in it these particulars.
1. A branding of him by name, And he said, did he not truly call his name Jacob? — Iustly was his name, Sept. and Cald. Here his carnal witt beginneth revenge, to play upon his brothers name, and so to gier him, was he not truly, called Jacob? He is Jacob indeed. Sarcastical is this expostulation.
2. A pleading of it by pretended reason, And, or for, he hath supplanted me at two turns, he took my birth-right, and behold now he hath taken my blessing, Sept. and Cald. same. Wherein he discovers his wickednes in false accusing.
1 That he took his birth-right by supplantation, when as, his profane heart despised it, and sold it for a morsel of meal.
2. That he took his blessing, when it was his own, given to Jacob by God. So sinners vent themselves against Gods righteous ones.
3. An appeal hence again to his Father for a blessing. And he said hast thou not reserved a blessing for me? — And Esau said to his Father, is there not a blessing left for me Father? Sept. Cald. as Hebr. q. d. Father thou hast seen his supplantations and couzenage, and hast thou not kept a blessing for me? Ver. 36.Ver. 36.
Learn here.
D. 1. Profane hearts sticke not to brand the blessed in their names, to be revenged on them.
D 2. Slips in Gods servants are by the wicked falsely charged and aggravated.
D. 3. Carnal souls seek their own blessing by charging the just.
D. 4. Blessing is desireable by the profanest heart even the leavings of the righteous. Ver. 36.
6. Isaacs streight as he makes it out to Esau. Wherein note.
1. He declareth what he had done for Jacob, in two things.
1. In casting upon him the dominion. And Isaac answeared and said to Esau, Ver. 37.lo I have set him a Lord to thee, and all his brethen have I given him for servants. — If I have made him thy Lord, &c. foreign affirmative, Sept. — I have appointed him a prince to thee. Rab. Cald. In this is nothing but a declaration of what he had done for Jacob, and it could not be reversed. That the principality of the kingdome was from God by him setled on Iacob, and the blessing of it could not be had but by being subject unto him: For doubtles of the spiritual and ecclesiastical preeminence is this mainly to be understood, in respect of which Esau in his person and for his time was subjected unto Jacob, because he scornes it, and rather will have no blessing in the Church, than join by submission unto Jacob for it. Otherwise if it be meant of the posterity onelyonly of these two, we see, as to temporal power, it had its vicissitude between them, and more worldly power seemeth to be on Esaus side. But as to Church power and preeminence in spiritual things, unto which Gods oracle seemeth most to look eminently was Jacob Lord over Esau, both in his person and seed; and none of his brethren were further blessed than as they were subjected to him. As Japhet also in the tents of Schem.
2. In filling him with all temporal blessing, And with corn and new wine I have supported him. or corn and new wine have I added to him. — I have established him, Sept. and Cald. That is, from God as his minister, by way of his Covenant, have I supported, sustained, or established him, with all good things for this life, according to Gods oracle and promise, and so it must be.
2. He now is at a losse what he should do for Esau, And for thee now what shall I do my son? Sept. and Cald. to the same. This question discovers his streight, that he was at his witts end, and knew not what to do for Esau his son. What shall I do? Surely I know not what to do for thee my son. I am in a great streight.
Learn thence.
D. 1. Good Fathers are willing to answere their worst children with blessing if they could.
D. 2. The true seed of Jacob hath the preeminence or lordship in the kingdome of God, above Hypocrites and Apostates.
D. 3. It is not possible for the carnal seed in Esau to be blessed; But by subjecting unto the blessing in Jacob.
D. 4. Gods blessing casteth all outward good things upon the Church, as well as spirituall dominion.
D. 5. Supports of corn and wine are blessings onelyonly upon Jacob; and Gods seed in him.
D. 6. It is an inextricable streight unto gracious Fathers, how to blesse their children out of the church. Ver. 37.
7. Esaus importunity is yet continued. Wherein.
Ver. 38.1. His passionat expostulation, And Esau said unto his Father; is there this one or onelyonly blessing with thee or to thee my Father? Sept. and Cald. same. See here the frame of his spirit to be content with any blessing out of the Church, if he might not have the preeminence there; therefore he expostulat's, Is there no more but this one Oracle-blessing in thy power my father?
2. His importunat petition, Blesse me, also, I, my Father, Cald. as Hebr, blesse me also Father according to the expression, Ver. 34. The second pronown any may be read also in recto, Blesse me I also am thine, my Father or els in apposition, Blesse me, me also, & so noteth his importunity which way soever it be. As if he had said, if I may not have that Oracle-blessing, give me any other out of the Church. Somthing he would have, though but a bare worldly portion.
3. His discontented lamentation, And Esau lift up his voice and wept, Cald. as Hebr. And Esau cried out with his voice Sept. Herein appeares the rottennes of his heart, he howles and weep's out of passion and envy to his Brother, and vexeth himself, but all this while no repenting for his profane spirit Crocodiles tears they be, which would end in revenge.
Learn here.
D. 1. Profane hearts esteem any blessing as good as that which is from Gods oracle. And as much desire it. Any as well as that one.
D. 2. Carnal soules are apt to think their blessing and good depends on creatures.
D. 3. Hypocrites are importunat for blessing from men, that they may vye with the Church of God.
D. 4. Teares of discontent and rage are common with hypocrites, but none of grace or repentance. V. 38.
8. Isaacs last answear unto Esau which is not so much by way of blessing as of prediction of the state of him & his posterity, whereof these particulars occurre.Ver. 39.
1. The manner or form of his answear, And Isaac his Father answeared and said unto him, Sept. and Cald. same. Where note, it is not said, that Isaac blessed him; but gave him the answear that followeth, which was as much as he could do, but a blessing properly it was not, because it came not by commission from the love of God.
2. The matter of his answear, which was prediction of three things concerning Esau.
1. His outward estate and lively-hood, Behold of the fatnes of the earth shall be thy habitation, and of the dew of the heavens from above, Sept. same. Of the best of the earth, &c. Cald. The particle demonstrative doth but shew his portion without wonder. His Father telleth him, God will allow him in his providence a portion in the earth of the fat and sweet. He shall have enough of the creature, which he acknowledgeth afterward. Gen. 33.9. So God makes his sun to shine and his rain to fall upon the wicked as upon the righteous. Ver. 39.
2. His course of life, And by thy sword shalt thou live, and thy brother thou shalt serve, Sept. and Cald. same.
1. The phrase of living by the sword noteth contention, disquietnes, and trouble, though with self defence.
2. The phrase of serving is according to the word of Gods Oracle, which fore told spiritual inferiority of the elder to the yonger, in Gods account; to serve him is to come behind him, short of the grace which he obtaineth of God: yet as an embleme of this outward subjection of his seed to the posterity of Jacob, is declared in the Prophets. So the Edomites were brought under by David. 2. Sam. 8.14. Ps. 6.8. But this was the last of his servitude.
3. His escape out of this servitude mainly in respect of the outward state of subjection wherein his children were unto the seed of Jacob. And, it shall be when thou shalt get dominion, then thou shalt break his yoake from off thy neck. — And it shall be wh…n thou shalt put off and draw his yoke from thy necke. Septuag. And it shall be when his sonnes shall transgresse the word of the law, thou shalt take away his yoke from off thy neck, Cald. This escape as it concerned Esau in his seed, from serving Jacobs seed in the house of David was under Jehoram the son of Jehosophat. 150. years after their captivity; then they revoulted from under the hand of Judah, &c. 2. Kings. 8.20.22. But if this respect spiritual servitude, it must be meant.
1. That Esau should get from subjection to persecute the Church.
2. Of some of Edom, whom grace might convert as the promise of grace opens a way to all nations to the liberty of children, and so their bondage should be taken away by conversion. Ver. 40.Ver. 40.
Some queries would be satisfied to clear all.
Quest. 1. Wherein differed Esaus blessing from Iacobs?
Answer. 1. That spoken to Esau was no blessing but a prediction.
2. What he had was from common providence, not from promise.
3. The very head of Iacobs blessing was in spiritual things, tending to the kingdom of God, which Esau prized not.
Quest. 2. How doth the Apostle say that he found no place for repentance when he wept so much? Heb. 12.17.
Answer. 1. It is certain Esau did not repent or weep for any sin, but was under his losse of birth-right and blessing.
2. Repentance, with the Apostle, respects his Father, not Esau. He could not make his Father repent of his bestowing the blessing on Iacob, so as to reverse it.
Qu. Did not Esau obtain a blessing at last?
Answ. 1. He had not that blessing of the Oracle which was given to Iacob.
Answ. 2. In propriety he had no blessing at all, for the love of God was not in it, neither was it a fruit of his promise, but a prediction of the various events which under providence should befal him and his.
Learn thence.
D. 1. Importunity to wicked children may obtain an answear of well-wishing, though not the blessing from their parents.
D. 2. Portions in the world and plentiful habitations, God may in his providence allow to Esaus; Ver. 39.
D. 3. A contentious and quarrelsome life profane soules usually lead in the world, and that against the Church.
D. 4. Providence orders somtimes such as are hypocritically subject to the Church, to break of its yoak.
D. 5. External dominion is allotted to the wicked, in providence, as well as to the Church.
D. 6. God can of slaves and servants, make free children to the Church. This followes, if the sense of breaking the yoak, be by conversion to the Church in Jacob. Ver. 40.
9. Esaus revengefull resolution to help himself, wherein the character of his wicked heart is fully given.
1. Of his inward disposition and affection toward his brother,Ver. 41. And Esau hated Iacob for the blessing where with his Father blessed him. — foreign. Esau was angry, &c. Sept.
1. His affection, deadly, inward hatred, or boiling of choler to extremity of indignation. Ps. 55.4.
2. The object, poor Jacob beloved of God, he is hated of Esau.
3. The reason working up this hatred, it was the blessing which his Father gave him of principality in the Church and kingdom of God, he hated him because he was blessed; and his Father falleth under it in measure, in that he should offer to blesse Jacob; this is purely divelish to hate a man because God blessed him: so did his predecessour Cain. 1. John. 3.12.
2. In his heart and tongue resolution, And Esau said in his heart the dayes of mourning for my Father draw nigh, and I will kill Iacob my brother. Cald. same. And he said in his mind, or with his mind, let the dayes of mourning for my Father come neer, that I may kill my brother Jacob, Sept.
1. The manner of his resolution is observable, it is said he spake in his heart, that is, not onelyonly in his secret soliloquies, for then Rebekah could not have known it, but he spake this with his heart and mind, as well as secretly resolved it within.
2. The matter of his resolution. Wherein note.
1. The opportunity desired, viz. the death of his father, which according to the Greck is by way of wish, so the Hebr. may also be read. Let the dayes, &c. o… O that the time of my fathers death were come. A desperate patricide. See what kind of teares he wept; wish death of parents and all relations in his revenge.
2. The main resolution. And or then, will I slay Iacob my brother. Here his repentance ends in blood; q. d. The old man Isaac stands in my way, but his time will not be long, we shall make a short mourning for him; and then I shall talk with that blessed man Iacob, I will make him sure enough from his blessing: I will kill him, and then let his blessing follow him. Note this combination of sins.
1. Sacrilegious contumacy against God, that though God and his father had blessed Jacob, yet he would make him fall short of it.
2. Desperat hypocrisy in pretending to cry for a blessing, and mourn for his father, and yet bent to seek blood, and desiring to shorten his fathers dayes.
3. Bloody cruelty against the blessed of the Lord. He is resolved to be the death of him that should attain the blessing before himself. Yet this expectation failed, for Isaac lived 40 years after.
It learneth us.
D. 1. Esaus, wicked hypocrites, hate alwayes bitterly such whom God loveth dearly.
D. 2. Gods blessing on his own is the cause why the wicked do so much hate and curse them.
D. 3. The hearts of the wicked are meditating mischief and their tongues belching it out against the righteous.
D. 4. Pretended mourning for the dead is the hypocrites cloak for the death of the living.
D. 5. Mischievous hypocrites in the Church, stick not to hasten the death of parents, when they hinder from their ends.
D. 6. Resolutions of the wicked are for the slaughter of the righteous and blessed, were it in their hand. So farre of the second general. Ver. 41.
3. The next head is the care for Jacobs security and the issue of it in his deliverance, where-about we have considerable.
1. His mothers care. Ver. 42.46. The end of chap. 27.
2. His fathers dismission. Chap. 28. Ver. 1.5.
3. Esaus use of it. Ver. 6.9.
4. Jacobs depa…ture from Beersheba to Bethel with special occurrences. Ver. 10.22. The end of Chap. 28.
5. Jacobs arrival at Padan-Aram. Ch. 29.1. &c.
1. The first of these finisheth this Chapter, according to our division, wherein we have to consider.
1. The occasions of Rebekahs Sollicitousnes, it was the rumour of Esaus intended revenge, therefore he vented it with his tongue as well as devised it in his heart; by whom Rebekah heard it, it is not expressed, but probably by some of the family which told her, for no need was of revelation here. And there were declared to Rebekah the words of Esau her eldest son, Sept. and Cald. same.Ver. 42. Her ear heard Isaac resolve to blesse Esau and prevents it. And again she heareth Esaus purpose of revenge and diverts it. This tidings could not but sadly affect her, to consider into what streights she had brought Jacob her son: yet she bestirreth herself to deliver him.
2. Rebekahs addresse to Iacob immediatly hereupon, Wherein we have to note.
1. Her mission for him, And she sent and called Jacob her yonger son, Sept. and Cald. same. Immediatly doubtles she maketh meanes to speak with him about this matter.
2. Her declaration of the busines to him, Behold Esau thy brother comforteth himself as to thee to kill thee. — Threatneth thee to kill thee, Sept. — Layeth wait for thee to kill thee. Cald.
1. Her earnestnes and intention in discovery appears, she said, Behold. A note of attention to him that he might look to it, as well as her heart was troubled about it.
2. The matter discovered, that Esaus consolation was to be Jacobs death, so it is to the letter. He comforts himself in it; so revenge is sweeter then hony to the inraged, doubtles so this reprobat quieted his own wicked heart in this hope that he would make his brother fall short of the blessing for all Gods Oracle and his Fathers confirmation. Ver. 42.
3. Her advise to Jacob in this streight, wherein are obvious to view.
1. Her counsail expressed two wayes.
1. Generally, And now my son hear or obey my voice, Sept. same.— Rest upon me. Cald. Here she ingageth his obedience again, in what God makes her instrumentall for his safety.
2. Specially, in two things.
1. For present escape, And rise, fly for thy self to Laban my brother to Charan. — Run into Mesopotamia to Laban, &c. Sept. and Cald. as Hebr. Herein she seemeth to fear that Esaus revenge might fall out sooner, therefore she dispatcheth Jacob with all haste.
1. The speech advised, delay not, away.
2. The place, Charan her brothers city, where providence directed him for other ends than present safety. Ver. 43.Ver. 43.
2. For some future abode, which advise carryeth in it.
Ver. 44.1. His sitting down with him And sit down or dwell with him, Sept. and Cald. to the same. In this she proposeth safety and sufficiency for life there with Laban her brother.
2. The time expressed.
1. In measure or number, a few dayes, dies unos. Some single dayes which notes a little space of time.
Ver. 45.2. In circumstance or adjunct of that time, Untill thy brothers fury turn away, &c. And again untill thy brothers anger turn away from thee. Ver. 44. — Untill the wrath & anger of thy brother shall turn away from thee. Sept. — Untill thy brothers anger be appeased. Untill it return, &c. Cald. Yet further it is added, And he forget what thou hast done unto him, Sept. and Cald. same. Herein the term of time is bounded with two circumstances or adjuncts.
1. cessation of Esaus wrath and quenching his spleen.
2. Oblivion of the pretended injury, which Jacob had done him; which was none, but as it was mistaken. So time is apt to wear out anger and injuries: these being, over she promiseth to send and fetch him thence again home unto her, Then, or And, I will send and take thee from thence, so she comforts him and her self with hopes of his return from his exile.
2. The reason of all this advise, even her fear of the losse of both her sonnes at once, Why should I be deprived of you both in one day? — Least I be made childles of you both. Sept. Cald as Hebr. This she had cause to fear. For if Esau should slay Jacob, either man must shed his blood, or God would, or some other way curse him for a murderer as he did Cain. Therefore she is earnest with him to be gon.
Quest. Was not this solicitousnes in Rebekah from unbeleef? Could not God secure Jacob at home?
Answer 1. Doubtles God could, yet providence doth order to save him other wayes.
2. Avoidance out of Esaus reach, was the present means more rational to secure him, and it destroyeth not faith to make use of meanes lawfull.
3. Probably this way God would chasten both mother and son, for their irregularities in seeking the blessing.
4. Providence had other ends there to match him and to bring forth the tribes of Israel. All which together may excuse Rebekah from unbeleef.
Learn we.
D. 1. Providence ordereth the counsailes of the wicked to be revealed, that they may be prevented.
D. 2. God maketh somtimes the Instruments of their streights to be Instruments of deliverance to his. So Rebekah was to Jacob.
D. 3. It is but meet that such who bring into danger should be solicitous to prevent it.
D. 4. Timely advise for safety should be taken with greatest heed, as given with greatest care.
D. 5. The murder of the Innocent is the comfort of the cruel and wicked man. Revenge comforts the hypocrite, when no harm is done to him. Ver. 22.
D. 6. The mothers voice must be heard when it tends to the good of children.
D. 7. Flight from danger into exile is many times the lot of persecuted Saints.
D. 8. God can make the wickeds habitations somtimes shelters to his people. Ver. 43.
D. 9. Gracious parents and children would part but for a little time, if it might be.
D. 10. Time weares out anger and memory of all pretended injuries in the wicked. Ver. 44.
D. 11. Tender mothers long to preserve the lives of children, evill and good.
D. 12. To be childles, or bereft of all, is an evill deprecated by the saints. Ver. 45. Jer. 31.15.
3. The last expression of her care is in bespeaking Isaac about this matter, and the manner of framing the same. Wherein we have to note.
Ver. 46.1. Her plaint, And, or then, Rebeka said to Isaac, I am straitned in my life by reason of the daughters of Heth. — I am pained in my life for the daughters of the sons of Cheth, Sept. — I am grieved, &c. Cald. Herein her plaint was not unjust nor feigned, for she had long sufferance under that evil complained of.
1. The plaintiffe here, is Rebekah a wife and mother, burdened under many pressures, speaking here onelyonly of one, which she conceived might take best.
2. The judge to whom she appeales, is Isaac, an husband and a father, who also bore part of her burden with her, and was grieved as well as she.
3. The evil complained of, is the streightning or anguish of her life, that is, her life was made a burden to her, she was willing as it were to cast it up, as somthing lying on her stomach so the words in Hebr. and Greek do intimate.
4. The reason of these straigths the daughters of Cheth, which were Esaus wives; their wickednes toward God, and man, did weary out Rebekahs life to abide neer them. Such heavy burdens are rebellious children.
2. Her fear pretended, If Iacob take a wife of the daughters of Cheth, as these of the daughters of the land, Cald. same. — If I shall take to Jacob a wife of the daughters of this land, Sept. Her fear is of an evil contingent, though she might have more confidence in Jacob; and this she supposeth to Isaac might fall out, & therefore insinuat's to him a necessity to go and match in a better place.
3. Her despair of any comfort of her life if such a thing should fall out, What is life to me? or to what purpose should I live? Cald. same. — What then is it for me to live? Sept. It is a passionat expression, declaring her despair of life and comfort therein, if such a thing should come to passe. The vulgar latine reads. I will not live. But this is no true translation. The holy woman is to be supposed, not so to determine against Gods wise providence. Thus farre she labours to worke Isaac to a willingnes for Jacobs departure.
Quest. Was this pretence all that Rebekah aimed at?
Answ. No doubtles, for the fear of Esaus rage put her upon this course to secure Jacob, yet this which she speaketh was one real cause to match Jacob as God had ordained, to bring others under the Church-Covenant with him from the place of his ancestors. Good reason therefore might be of concealing the present instigation by Esaus threatning, in respect of her husband and son, prudence in such cases may conceal matters prejudicial unto safety.
Quest. Was it not passion in Rebekah to be so troubled?
Answ. 1. Infirmity doubtles might appear in not being able to bear somthing.
2. Grace doubtles did set her heart against the Hittites for their wickednes, and her zeal appear's in testifying against them.
3. She served herein the Oracle of God in sending Jacob from those tents of wickednes in Canaan, to marry where he had appointed, for raising of his Church.
Learn from it.
D. 1. Good wives are ready in straights to unbosom themselves to good husbands.
D. 2 Good mothers are in great trouble for the Good and safety of their Chil…ren.
D. 3. Gracious women are burdened with the impieties of rebellious and wicked allies in their families.
D. 4. Wicked matches are burdens to the very life of gracious parents.
D. 5. God somtimes makes gracious mothers more solicitous to stirre up fathers for right disposing of their Children. Ver. 46.