A Help for the Understanding of the Holy Scriptures, Genesis · Chapter 25 – Chapter 26
CHAP. XXV.
Verſ. 1. THen again Abraham took a wif…, and her name was Keturah.]
That is, after Sarah was dead, and that weighty buſineſſe of his ſonnes marriage diſpatcht. But how then doth the Apoſtle ſay, that Abrahams body was dead, in the hundredth year of his age, for matter of begetting children, if now by another he have ſo many children fourty years after? I anſwer, 1. By the deadneſſe of his body is meant his unlikelyhood to have children in regard of great age, not that it was abſolutely impoſſible by the ordinary courſe of nature; 2. That grace of God that ſtrengthened him for the generation of Iſaac did continue unto him this vigour of nature, for many years after, for farther procreation of children. Indeed conſidering, 1. that there is no mention neither of Keturah nor of her children, in all the foregoing ſtory; 2. that Sarah cauſed Hagar and Iſhmael to be caſt out, and therefore much leſſe would have endured another; 3. that when Iſaac was to be ſacrificed he is called Abrahams onelyonly ſ…nne, I ſee not how we can hold that Abraham married Keturah, in Sarahs life-time.
Verſ. 6. But unto the ſonnes of the concubines, which Abraham had, Abraham gave gifts, &c.]
That is, unto the ſonnes of Hagar and K…turah. The Hebrew word ſignifieth a half-wife or a divided and ſecondary wife; and it ſeems by this place, that not onelyonly they were called concubines, who (as Hagar) were taken after a man was married, to be, as it were, partner-wives for the right of the bed, though not for honour and government of the family, but alſo ſecond wives married after the firſt was dead, becauſe their children alſo had no right of inheritance.
And ſent them away from Iſaac.]
Thus teſtifying his faith, that Iſaac and his ſeed ſhould onelyonly enjoy the land of Canaan.
Ʋnto the Eaſt-countrey.]
A part of Arabia; and hence is mention made of the ſonnes of the Eaſt. Job 1. 3. it is ſaid of Job, that he was the greateſt of the ſonnes of the Eaſt.
Verſ. 8. An old man, and full of years.]
Hereby is meant a willingneſſe to die, without deſiring longer life on the earth.
And was gathered …nto his people.]
This phraſe ſignifieth the immortality of the ſoul, and that men, when they die, die not like beaſts, but that their ſouls paſſe to an everlaſting eſtate and condition.
Verſ. 16. Theſe are the ſonnes of Iſhmael, and theſe are their names, by their towns, and by their caſtles.]
That is, after theſe names were their ſeverall caſtles and towns called.
Verſ. 18. And he died in the preſence of all his brethren.]
Some reade, and he dwelt: however, ſee chap. 16. 12. He ſhall dwell in the preſence of all his brethren: for certainly the ſame is intended here as accompliſht, that was there foretold.
Verſ. 20. The daughter of Bethuel the Syrian of Padan-aram.]
By Padan-aram, is meant a part of Syria, the ſame that is called, Gen. 24. 10. Aram-naharaim in the Hebrew; for the Greek turneth them both, Meſopotamia of Syria. Padan, in the Syrian tongue ſignifieth a pair or couple; and it ſeems therefore that this part of Aram or Syria vvas ſo called, becauſe it lay betvvixt tvvo rivers. vvhence alſo the Greek vvord Meſopotamia, as it vvere, in the midſt of the rivers.
Verſ. 21. And Iſaac intreated the Lord for his wife.]
That is, he prayed many years together, and at length God heard his prayers.
Verſ. 22. And ſhe ſaid, If it be ſo, why am I thus?]
Theſe vvords I conceive to be ſpoken out of an admiration, and fear; If it be ſo, why am I thus? that is, if I be vvith child, as I have hitherto believed, vvhat is the reaſon of this ſtrange and extraordinary ſtruggling in my vvomb, this is not like the motion that other vvomen feel at their quickning, and what ſhould I think is the reaſon of it? And therefore is it, that ſhe preſently went to enquire of the Lord, that is, ſhe went into ſome ſecret place to pray, and received the following anſwer by ſome revelation from God.
Verſ. 23. Two nations are in thy womb, &c.]
This anſwer God returned Rebekah to ſatisfie her concerning that ſtrange and ſupernaturall ſtruggling of the children that were in her womb: wherein ſhe is informed, 1. that ſhe had two ſonnes in her womb that ſhould be the heads of two ſeverall nations, the Edomites, and the Iſraelites, the one the poſterity of Eſau, the other the poſterity of Jacob; 2. that theſe two nations ſhould differ much the one from the other, and not agree together, but be croſſe and contrary, one to the other: the which is implyed in theſe words, two manner of nations ſhall be ſeparated from thy bowels: as they ſhould be divided in regard of their habitation, ſeated in two ſeverall countreys; ſo they ſhould differ much in their laws, Religion, and manners, and be ſo farre from living at unity, as brethren that deſcended from the ſame loyns, that they ſhould be almoſt alwayes at variance one with the other; and indeed to ſignifie this it was that theſe two Twinnes did now ſo ſtruggle together in her womb; 3. that the one people ſhould be ſtronger then the other, that is, the Edomites, the poſterity of Eſau the elder brother, ſhould be ſtronger then the Iſraelites, the poſterity of Jacob; the truth whereof the ſtory of theſe two Nations doth ſufficiently manifeſt. As Eſau was ſtronger then Jacob, and therefore Jacob was forced to fly from his fury, Gen. 27. and at his return From Meſopotamia to crouch to him, and by preſents to ſeek his favour, Gen. 32. and Gen. 33. 3. He paſſed over before them, and bowed himſelf to the ground ſeven times, untill he came near unto his brother; ſo the Edomites were a long time a Nation farre more potent then the Iſraelites, as may be ſeen by their churliſh anſwer to the Iſraelites, Num. 20. 18. And Edom ſaid unto him, thou ſhalt not paſſe by me, leſt I come out against thee with the ſword; and 4. that notwithſtanding the elder ſhould be the ſtronger, yet in the concluſion the younger ſhould prevail, and get the better of the elder, and ſo the elder ſhould ſerve the younger. How this was accompliſht carnally, to wit, in the Iſraelites ſubduing of the Edomites, is evident in ſeverall places of ſacred ſtory, 2. Sam. 8. 14. He put garriſons in Edom, throughout all Edom put he garriſons, and all they of Edom became Davids ſervants. 1. Kings 22. 47. There was then no King in Edom a Deputy was King. Obadiah. 17. 18. And the houſe of Jacob ſhall poſſeſſe their poſſeſſions: And the houſe of Jacob ſhall be a fire, and the houſe of Joſeph a flame, and the houſe of Eſau for ſtubble, and they ſhall kindle in them, and devour them, and there ſhall not b… any remaining of the houſe of Eſau, &c. But withall we muſt know that under this expreſſion (which moſt evidently hath reſpect to fleſhly prerogatives) there is alſo covertly foretold the preheminence and ſuperiority of the younger brother and his poſterity above the elder, in regard of ſpirituall priviledges, as, 1. that his ſhould be the birthright; 2. that the inheritance of the land promiſed to Abraham ſhould be ſettled upon him; 3. that out of his loyns the Meſſiah ſhould ſpring; and 4. that the bleſſing of the Adoption and Covenant, &c. ſhould be conferred upon him and his poſterity: To theſe ſpirituall priviledges S. Paul applies theſe words, Rom. 9. 11, 12. For the children being not yet born, neither having done any good or evil, that the purpoſe of God according to election might ſtand, not of works but of him that calleth, it was ſaid unto h…r, The elder ſhall ſerve the younger. And though it is evident that …ſaac did not thus underſtand this Oracle, becauſe he ſought to conferre the bleſſing upon Eſau, chap. 27. and it were unreaſonable to think that Rebekah did not acquaint her husband with this which God had revealed to her concerning her children, or that he would wittingly ſeek to croſſe that which God had made known to them; yet it may be moſt p…obably conceived that Rebekah did thus underſtand this prediction concerning the preheminence of the younger, and upon that very ground, becauſe ſhe knew it was ſo decreed of God, did ſo confidently afterward plot to have the bleſſing conferred upon the younger, againſt Iſaacs intention.
Verſ. 25. And the firſt came out red all over like an hairy garment; and they called his name Eſau.]
Which ſignifieth made or perfected; becauſe he was born hairy, more like a man then a child.
Verſ. 26. And his hand took hold on Eſau's heel; and his name was called Jacob.]
That is, one that held by the heel, or ſupplanted; becauſe when he was born he came out of his Mothers womb immediately after his brother that was born before him, holding him by the heel, as if he would have pulled him back, that he might be born before him: which doubtleſſe was purpoſely ſo diſpoſed by the providence of God, as a ſigne preſaging what ſhould afterward come to paſſe, to wit, that he ſhould by cunning ſupplant his brother, and get the preheminence of the birthright and bleſſing from him.
Verſ. 27. And Eſau was a cunning hunter, &c.]
Their different conditions are herein expreſſed: Eſau was a man that followed his pleaſure, a cunning man and valourous; Jacob, a plain man, that is, a man of little note in compariſon of his brother, there was not that ſhew of outward ſtrength and valour in him; he was a good plain man dwelling in tents, that is he lived a plain ſhepherds life, and was not ſo conſpicuous for outward glory. It is true indeed that the word in the Originall, here tranſlated plain, ſignifies upright, ſincere, and without gulle; neither do I deny but that this alſo may be intended in this place, to wit, that Jacob was a candid, plain-hearted man: for ſuch Jacob was doubtleſſe in his whole converſation, though in that particular of getting away the bleſſing from his brother, being carried away with his mothers counſel, and his deſire of the birthright, he failed through infirmity, and uſed more diſſe…bling and fraud then upright and plainhearted men can in any buſineſſe well endure to uſe. But yet I ſay, that expoſition concerning the plainneſſe of his courſe and condition of life doth beſt ſuit vvith the drift of this place, as is evident by the oppoſition vve may note betvvixt that which is ſaid of Eſau and that vvhichwhich is ſaid of Jacob, Eſau was a cunning hunter, a man of the field, and Jacob was a plain man, dwelling in tents.
Verſ. 28. And Iſaac loved Eſau becauſe he did eat of his veniſon.]
That is, he loved him beſt, his affection vvas moſt to him, as Rebekahs vvas moſt to Jacob, though ſhe loved Eſau too. Novv becauſe it may vvell be thought, that it did not beſeem ſo great and ſo good a man as Iſaac vvas, to preferre Eſau in his affection npon ſo ſlight a ground, and ſo po…re a reaſon as this was, becauſe his veniſon pleaſed his palate; it is conceived by ſome Expoſitours, that it was not merely for the veniſon ſake that he loved him ſo dearly, but becauſe his ſonne Eſaus care and diligence in providing for him the meat which he ſaw he delighted in, was in his apprehenſion a ſigne that he did greatly reverence, reſpect, and love his father, and that he would prove the moſt able and active, the fitteſt for great imployments, and the beſt and ſtouteſt ſtay and ſupport of their family.
Verſ. 30. And Eſau ſaid to Jacob, Feed me I pray thee with that ſame red pottage.]
The word Pottage is not in the Hebrew, but onelyonly the word red is doubled, with that red red; and the cauſe of this, was either that not knowing what to call it, he onelyonly deſcribes it by the colour, and that doubtleſſe, becauſe it was very red; or elſe, becauſe coming home weary and ready to faint, verſ. 29. he ſpeaketh as one in haſte and greedily longing for it: undoubtedly he might have had other food in his fathers houſe, and therefore this ſo ſudden and earneſt deſire of that food, which his brother had provided for himſelf, muſt needs proceed, 1. from the extremity he was in, being ready to faint; 2. from the eager deſire of his appetite towards that meat which in this extremitie his eye firſt pitched upon.
Therefore was his name called Edom.]
That is, Red. When, and by whom this name was given him, it is uncertain, happely it was in proceſſe of time when he had loſt his birthright, which might make this paſſage the more ſeriouſly thought on: but however this was the occaſion, becauſe of this his immoderate deſire of this red broth he was called Edom; and ſo this name was a kind of brand ſet upon him for his greedineſſe and profaneneſſe.
Verſ. 31. Sell me this day thy brithright.]
The birthright made them firſt in honour under their parents, Gen. 49. 3. Reuben, thou art my firſt-born, my might, and the beginning of my ſtrength, the excellency of dignitie, and the excellencie of power; 2. it gave them a double portion of their fathers goods, Deut. 21. 17. He ſhall acknowledge the ſonne of the hated for the firſt-born by giving him a double portion of all that he hath; 3. it advanced them to the government of the family, Gen. 4. 7. Ʋnto thee ſhall be his deſire, and thou ſhalt rule over him; and, as ſome think, to the Prieſthood too; and withall, it was an outward ſigne and pledge of being one of thoſe firſt-born, Heb. 12. 23. which are written in heaven, fellow-heirs together with Chriſt of the heavenly kingdome, the heavenly Canaan. Jacob therefore upon this advantage of Eſaus deſiring his pottage bargains with him for the birthright, and gets it from Eſau; in the managing whereof to free him from ſinne is a needleſ…e labour, ſince we know that God is often wont to bring good out of evil.
Verſ. 34. And he did eat and drink, and roſe up, &c.]
Never troubled at all for that which he had done.
CHAP. XXVI.
Verſ. 1. ANd Iſaac went unto Abimelech, &c.]
See the note upon … chap. 20. verſ. 2.
Verſ. 2. Go not down into Egypt, &c.]
God would not allow him to remove into Egypt, wh…ther it ſeems he was purpoſed to have gone, but limits him to Paleſtina; both becauſe he would thereby ſhew him how his affections ſhould cleave to the land promiſed to him and to his ſeed, and alſo that he might try his faith, with bringing him to reſt upon his promiſes whilſt he lived in a land where the famine did perhaps in part prevail.
Verſ. 3. And I will perform the oath which I ſware, &c.]
To wit, the oath which I ſware to thy father Abraham whilſt thou wert by. For immediately after Iſaac ſhould have been offered as a ſacrifice did the Lord ſwear this to Abraham, chap. 22. 15, 16, 17, 18.
Verſ. 9. And Abimelech called Iſaac, and ſaid, Behold, of a ſurety ſhe is thy wife.]
This he had ſaid becauſe, verſ. 8. he ſaw Iſaac ſporting with Rebekah: ſo holy and unblamable was Iſaacs life, that worſe then this he never ſuſpected.
Verſ. 15. All the wells which his fathers ſervants had digged, &c. the Phi…iſtines had ſtopped them, &c.]
This injury was great, becauſe of the ſcarcitie of waters, and againſt their covenant and oath, Gen. 21. 30. For theſe ſeven ew-lambs ſhalt thou take of my hand, that they may be a witneſſe unto me that I have digged this well, &c.
Verſ. 24. And the Lord appeared unto him the ſame night.]
As it ſeems, to comfort him in regard of the envious proceedings of the Philiſtines againſt him.
Verſ. 29. Thou art now the bleſſed of the Lord.]
This alſo is ſpoken to further the peace deſired: as if he had ſaid, Thou haſt here proſpered amongſt us, we ſent thee away in peace, and ſo now through the bleſſing of the Lord thou art grown great, and therefore let there be a Covenant betwixt us.
Verſ. 33. And he called it Sheba, &c.]
To wit, the well which his ſervants had found: This well was formerly ſo called by Abraham, Gen. 21. 31. He called that place Beerſheba, becauſe there they ſware both of them, to wit Abraham and Abimelech▪ but having been ſtopped by the Philiſtines, and now opened again by Iſaacs ſervants, the old name is again impoſed upon the ſame occaſion.