Worthy.Bible » BBE » Genesis » Chapter 25 » Verse 23

Genesis 25:23 Bible in Basic English (BBE)

23 And the Lord said to her, Two nations are in your body, and two peoples will come to birth from you: the one will be stronger than the other, and the older will be the servant of the younger.

Cross Reference

Genesis 27:40 BBE

By your sword will you get your living and you will be your brother's servant; but when your power is increased his yoke will be broken from off your neck.

Genesis 27:29 BBE

Let peoples be your servants, and nations go down before you: be lord over your brothers, and let your mother's sons go down before you: a curse be on everyone by whom you are cursed, and a blessing on those who give you a blessing.

2 Samuel 8:14 BBE

And he put armed forces in Edom; all through Edom he had armed forces stationed, and all the Edomites became servants to David. And the Lord made David overcome wherever he went.

Malachi 1:2-5 BBE

You have been loved by me, says the Lord. But you say, Where was your love for us? Was not Esau Jacob's brother? says the Lord: but Jacob was loved by me, And Esau was hated, and I sent destruction on his mountains, and gave his heritage to the beasts of the waste land. Though Edom says, We are crushed down but we will come back, building up the waste places; this is what the Lord of armies has said: They may put up buildings, but I will have them pulled down; and they will be named The land of evil-doing, and The people against whom the Lord keeps his wrath for ever. And your eyes will see it; and you will say, The Lord is great even outside the limits of Israel.

Numbers 20:14 BBE

Then Moses sent men from Kadesh to the king of Edom to say to him, Your brother Israel says, You have knowledge of all the things we have been through;

Genesis 24:60 BBE

And they gave Rebekah their blessing, saying, O sister, may you be the mother of thousands and ten thousands; and may your seed overcome all those who make war against them.

Genesis 17:16 BBE

And I will give her a blessing so that you will have a son by her: truly my blessing will be on her, and she will be the mother of nations: kings of peoples will be her offspring.

Jeremiah 49:7-22 BBE

About Edom. This is what the Lord of armies has said. Is there no more wisdom in Teman? have wise suggestions come to an end among men of good sense? has their wisdom completely gone? Go in flight, go back, take cover in deep places, you who are living in Dedan; for I will send the fate of Edom on him, even the time of his punishment. If men came to get your grapes, would they not let some be uncut on the vines? if thieves came by night, would they not make waste till they had enough? I have had Esau searched out, uncovering his secret places, so that he may not keep himself covered: his seed is wasted and has come to an end, and there is no help from his neighbours. Put in my care your children who have no father, and I will keep them safe; and let your widows put their faith in me. For the Lord has said, Those for whom the cup was not made ready will certainly be forced to take of it; and are you to go without punishment? you will not be without punishment, but will certainly be forced to take from the cup. For I have taken an oath by myself, says the Lord, that Bozrah will become a cause of wonder, a name of shame, a waste and a curse; and all its towns will be waste places for ever. Word has come to me from the Lord, and a representative has been sent to the nations, to say, Come together and go up against her, and take your places for the fight. For see, I have made you small among the nations, looked down on by men. ... the pride of your heart has been a false hope, O you who are living in the cracks of the rock, keeping your place on the top of the hill: even if you made your living-place as high as the eagle, I would make you come down, says the Lord. And Edom will become a cause of wonder: everyone who goes by will be overcome with wonder, and make sounds of fear at all her punishments. As at the downfall of Sodom and Gomorrah and their neighbouring towns, says the Lord, no man will be living in it, no son of man will have a resting-place there. See, he will come up like a lion from the thick growth of Jordan against the resting-place of Teman: but I will suddenly make him go in flight from her; and I will put over her the man of my selection: for who is like me? and who will put forward his cause against me? and what keeper of sheep will be able to keep his place before me? For this cause give ear to the decision of the Lord which he has made against Edom, and to his purposes designed against the people of Teman: Truly, they will be pulled away by the smallest of the flock; truly, he will make waste their fields with them. The earth is shaking with the noise of their fall; their cry is sounding in the Red Sea. See, he will come up like an eagle in flight, stretching out his wings against Bozrah: and the hearts of Edom's men of war on that day will be like the heart of a woman in birth-pains.

Romans 9:10-13 BBE

And not only so, but Rebecca being about to have a child by our father Isaac-- Before the children had come into existence, or had done anything good or bad, in order that God's purpose and his selection might be effected, not by works, but by him whose purpose it is, It was said to her, The older will be the servant of the younger. Even as it is said, I had love for Jacob, but for Esau I had hate.

Obadiah 1:1-16 BBE

The vision of Obadiah. This is what the Lord has said about Edom: We have had word from the Lord, and a representative has been sent among the nations, saying, Up! and let us make war against her. See, I have made you small among the nations: you are much looked down on. You have been tricked by the pride of your heart, O you whose living-place is in the cracks of the rock, whose house is high up; who has said in his heart, Who will make me come down to earth? Though you go up on high like an eagle, though your house is placed among the stars, I will make you come down from there, says the Lord. If thieves came, attacking you by night, (how are you cut off!) would they not go on taking till they had enough? if men came cutting your grapes would they take them all? How are the things of Esau searched out! how are his secret stores looked for! All the men who were united with you have been false to you, driving you out to the edge of the land: the men who were at peace with you have overcome you; they have taken their heritage in your place. Will I not, in that day, says the Lord, take away the wise men out of Edom, and wisdom out of the mountain of Esau? And your men of war, O Teman, will be overcome with fear, so that every one of them may be cut off from the mountain of Esau. Because you were the cause of violent death and because of your cruel behaviour to your brother Jacob, you will be covered with shame and will be cut off for ever. Because you were there watching when men from other lands took away his goods, and strange men came into his doors, and put the fate of Jerusalem to the decision of chance; you were like one of them. Do not see with pleasure your brother's evil day, the day of his fate, and do not be glad over the children of Judah on the day of their destruction, or make wide your mouth on the day of trouble. Do not go into the doors of my people on the day of their downfall; do not be looking on their trouble with pleasure on the day of their downfall, or put your hands on their goods on the day of their downfall. And do not take your place at the cross-roads, cutting off those of his people who get away; and do not give up to their haters those who are still there in the day of trouble. For the day of the Lord is coming quickly on all nations: as you have done it will be done to you; the reward of your acts will come on your head. For as you have been drinking on my holy mountain, so will all the nations go on drinking without end; they will go on drinking and the wine will go down their throats, and they will be as if they had never been.

Amos 1:11-12 BBE

These are the words of the Lord: For three crimes of Edom, and for four, I will not let its fate be changed; because his sword was turned against his brother, without pity, and his wrath was burning at all times, and he was angry for ever. And I will send a fire on Teman, burning up the great houses of Bozrah.

Ezekiel 35:1-15 BBE

Then the word of the Lord came to me, saying, Son of man, let your face be turned to Mount Seir, and be a prophet against it, And say to it, This is what the Lord has said: See, I am against you, O Mount Seir, and my hand will be stretched out against you, and I will make you a waste and a cause for wonder. I will make your towns unpeopled and you will be a waste; and you will be certain that I am the Lord. Because yours has been a hate without end, and you have given up the children of Israel to the power of the sword in the time of their trouble, in the time of the punishment of the end: For this cause, by my life, says the Lord, because you have been sinning through blood, blood will come after you. And I will make Mount Seir a cause for wonder and a waste, cutting off from it all comings and goings. I will make his mountains full of those who have been put to death; in your valleys and in all your water-streams men will be falling by the sword. I will make you waste for ever, and your towns will be unpeopled: and you will be certain that I am the Lord. Because you have said, The two nations and the two countries are to be mine, and we will take them for our heritage; though the Lord was there: For this cause, by my life, says the Lord, I will do to you as you have done in your wrath and in your envy, which you have made clear in your hate for them; and I will make clear to you who I am when you are judged by me. And you will see that I the Lord have had knowledge of all the bitter things which you have said against the mountains of Israel, saying, They have been made waste, they are given to us to take for our heritage. And you have made yourselves great against me with your mouths, increasing your words against me; and it has come to my ears. This is what the Lord has said: Because you were glad over my land when it was a waste, so will I do to you: You will become a waste, O Mount Seir, and all Edom, even all of it: and you will be certain that I am the Lord.

Ezekiel 25:12-14 BBE

This is what the Lord has said: Because Edom has taken his payment from the people of Judah, and has done great wrong in taking payment from them; The Lord has said, My hand will be stretched out against Edom, cutting off from it man and beast: and I will make it waste, from Teman even as far as Dedan they will be put to the sword. I will take payment from Edom because of my people Israel; and I will take Edom in hand in my wrath and in my passion: and they will have experience of my reward, says the Lord.

Genesis 17:4 BBE

As for me, my agreement is made with you, and you will be the father of nations without end.

Isaiah 63:1-6 BBE

Who is this who comes from Edom, with blood-red robes from Bozrah? he whose clothing is fair, stepping with pride in his great strength? I whose glory is in the right, strong for salvation. Why is your clothing red, and why are your robes like those of one who is crushing the grapes? I have been crushing the grapes by myself, and of the peoples there was no man with me: in my wrath and in my passion, they were crushed under my feet; and my robes are marked with their life-blood, and all my clothing is red. For the day of punishment is in my heart, and the year for the payment of the price for my people has come. And I saw that there was no helper, and I was wondering that no one gave them support: so my arm did the work of salvation, and my wrath was my support. And in my passion the peoples were crushed under my feet, and broken in my wrath, and I put down their strength to the earth.

Isaiah 34:1-17 BBE

Come near, you nations, and give ear; take note, you peoples: let the earth and everything in it give ear; the world and all those living in it. For the Lord is angry with all the nations, and his wrath is burning against all their armies: he has put them to the curse, he has given them to destruction. Their dead bodies will be thick on the face of the earth, and their smell will come up, and the mountains will be flowing with their blood, and all the hills will come to nothing. And the heavens will be rolled together like the roll of a book: and all their army will be gone, like a dead leaf from the vine, or a dry fruit from the fig-tree. For my sword in heaven is full of wrath: see, it is coming down on Edom, in punishment on the people of my curse. The sword of the Lord is full of blood, it is fat with the best of the meat, with the blood of lambs and goats, with the best parts of the sheep: for the Lord has a feast in Bozrah, and much cattle will be put to death in the land of Edom. And the strong oxen will go down to death together with the smaller cattle. For it is the day of the Lord's punishment, when he gives payment for the wrongs done to Zion. And its streams will be turned into boiling oil, and its dust into burning stone, and all the land will be on fire. It will not be put out day or night; its smoke will go up for ever: it will be waste from generation to generation; no one will go through it for ever. But the birds of the waste land will have their place there; it will be a heritage for the bittern and the raven: and it will be measured out with line and weight as a waste land. The jackals will be there, and her great ones will be gone; they will say, There is no longer a kingdom there, and all her chiefs will have come to an end. And thorns will come up in her fair houses, and waste plants in her strong towers: and foxes will make their holes there, and it will be a meeting-place for ostriches. And the beasts of the waste places will come together with the jackals, and the evil spirits will be crying to one another, even the night-spirit will come and make her resting-place there. The arrowsnake will make her hole and put her eggs there, and get her young together under her shade: there the hawks will come together by twos. See what is recorded in the book of the Lord: all these will be there, not one without the other: the mouth of the Lord has given the order, and his spirit has made them come together. And he has given them their heritage, and by his hand it has been measured out to them: it will be theirs for ever, their resting-place from generation to generation.

Psalms 83:5-15 BBE

For they have all come to an agreement; they are all joined together against you: The tents of Edom and the Ishmaelites; Moab and the Hagarites; Gebal and Ammon and Amalek; the Philistines and the people of Tyre; Assur is joined with them; they have become the support of the children of Lot. (Selah.) Do to them what you did to the Midianites; what you did to Sisera and Jabin, at the stream of Kishon: Who came to destruction at En-dor; their bodies became dust and waste. Make their chiefs like Oreb and Zeeb; and all their rulers like Zebah and Zalmunna: Who have said, Let us take for our heritage the resting-place of God. O my God, make them like the rolling dust; like dry stems before the wind. As fire burning a wood, and as a flame causing fire on the mountains, So go after them with your strong wind, and let them be full of fear because of your storm.

Psalms 60:8-9 BBE

Moab is my washpot; over Edom will I put out my shoe; over Philistia will a glad cry be sounded. Who will take me into the strong town? who will be my guide into Edom?

2 Chronicles 25:11-12 BBE

Then Amaziah took heart, and went out at the head of his people and came to the Valley of Salt, where he put to death ten thousand of the children of Seir; And ten thousand more the children of Israel took living, and made them go up to the top of the rock, pushing them down from the top of the rock so that their bodies were broken by the fall.

1 Chronicles 18:13 BBE

David put armed forces in all the towns of Edom; and all the Edomites became servants to David. The Lord made David overcome wherever he went.

1 Kings 22:47 BBE

At that time there was no king in Edom;

Genesis 36:31 BBE

And these are the kings who were ruling in the land of Edom before there was any king over the children of Israel.

Genesis 33:3 BBE

And he himself, going before them, went down on his face to the earth seven times till he came near his brother.

Genesis 32:6 BBE

When the servants came back they said, We have seen your brother Esau and he is coming out to you, and four hundred men with him.

Genesis 25:27 BBE

And the boys came to full growth; and Esau became a man of the open country, an expert bowman; but Jacob was a quiet man, living in tents.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Genesis 25

Commentary on Genesis 25 Matthew Henry Commentary


Chapter 25

The sacred historian, in this chapter,

  • I. Takes his leave of Abraham, with an account,
    • 1. Of his children by another wife (v. 1-4).
    • 2. Of his last will and testament (v. 5, 6).
    • 3. Of his age, death, and burial (v. 7-10).
  • II. He takes his leave of Ishmael, with a short account,
  • III. He enters upon the history of Isaac.
    • 1. His prosperity (v. 11).
    • 2. The conception and birth of his two sons, with the oracle of God concerning them (v. 19-26).
    • 3. Their different characters (v. 27, 28).
    • 4. Esau's selling his birthright to Jacob (v. 29-34).

Gen 25:1-10

Abraham lived, after the marriage of Isaac, thirty-five years, and all that is recorded concerning him during the time lies here in a very few verses. We hear no more of God's extraordinary appearances to him or trials of him; for all the days, even of the best and greatest saints, are not eminent days, some slide on silently, and neither come nor go with observation; such were these last days of Abraham. We have here,

  • I. An account of his children by Keturah, another wife whom he married after the death of Sarah. He had buried Sarah and married Isaac, the two dear companions of his life, and was now solitary. He wanted a nurse, his family wanted a governess, and it was not good for him to be thus alone. He therefore marries Keturah, probably the chief of his maid-servants, born in his house or bought with money. Marriage is not forbidden to old age. By her he had six sons, in whom the promise made to Abraham concerning the great increase of his posterity was in part fulfilled, which, it is likely, he had an eye to this marriage. The strength he received by the promise still remained in him, to show how much the virtue of the promise exceeds the power of nature.
  • II. The disposition which Abraham made of his estate, v. 5, 6. After the birth of these sons, he set his house in order, with prudence and justice.
    • 1. He made Isaac his heir, as he was bound to do, in justice to Sarah his first and principal wife, and to Rebekah who married Isaac upon the assurance of it, ch. 24:36. In this all, which he settled upon Isaac, are perhaps included the promise of the land of Canaan, and the entail of the covenant. Or, God having already made him the heir of the promise, Abraham therefore made him heir of his estate. Our affection and gifts should attend God's.
    • 2. He gave portions to the rest of his children, both to Ishmael, though at first he was sent empty away, and to his sons by Keturah. It was justice to provide for them; parents that do not imitate him in this are worse than infidels. It was prudence to settle them in places distant from Isaac, that they might not pretend to divide the inheritance with him, nor be in any way a care or expense to him. Observe, He did this while he yet lived, lest it should not be done, or not so well done, afterwards. Note, In many cases it is wisdom for men to make their own hands their executors, and what they find to do to do it while they live, as far as they can. These sons of the concubines were sent into the country that lay east from Canaan, and their posterity were called the children of the east, famous for their numbers, Jdg. 6:5, 33. Their great increase was the fruit of the promise made to Abraham, that God would multiply his seed. God, in dispensing his blessings, does as Abraham did; common blessings he gives to the children of this world, as to the sons of the bond-woman, but covenant-blessings he reserves for the heirs of promise. All that he has is theirs, for they are his Isaacs, from whom the rest shall be for ever separated.
  • III. The age and death of Abraham, v. 7, 8. He lived 175 years, just 100 years after he came to Canaan; so long he was a sojourner in a strange country. Though he lived long and lived well, though he did good and could ill be spared, yet he died at last. Observe how his death is here described.
    • 1. He gave up the ghost. His life was not extorted from him, but he cheerfully resigned it; into the hands of the Father of spirits he committed his spirit.
    • 2. He died in a good old age, an old man; so God had promised him. His death was his discharge from the burdens of his age: an old man would not so live always. It was also the crown of the glory of his old age.
    • 3. He was full of years, or full of life (as it might be supplied), including all the conveniences and comforts of life. He did not live till the world was weary of him, but till he was weary of the world; he had had enough of it, and desired no more. Vixi quantum satis est-I have lived long enough. A good man, though he should not die old, dies full of days, satisfied with living here, and longing to live in a better place.
    • 4. He was gathered to his people. His body was gathered to the congregation of the dead, and his soul to the congregation of the blessed. Note, Death gathers us to our people. Those that are our people while we live, whether the people of God or the children of this world, are the people to whom death will gather us.
  • IV. His burial, v. 9, 10. Here is nothing recorded of the pomp or ceremony of his funeral; only we are told,
    • 1. Who buried him: His sons Isaac and Ishmael. It was the last office of respect they had to pay to their good father. Some distance there had formerly been between Isaac and Ishmael; but it seems either that Abraham had himself brought them together while he lived, or at least that his death reconciled them.
    • 2. Where they buried him: in his own burying-place, which he had purchased, and in which he had buried Sarah. Note, Those that in life have been very dear to each other may not only innocently, but laudably, desire to be buried together, that in their deaths they may not be divided, and in token of their hopes of rising together.

Gen 25:11-18

Immediately after the account of Abraham's death, Moses begins the story of Isaac (v. 11), and tells us where he dwelt and how remarkably God blessed him. Note, The blessing of Abraham did not die with him, but survived to all the children of the promise. But he presently digresses from the story of Isaac, to give a short account of Ishmael, forasmuch as he also was a son of Abraham, and God had made some promises concerning him, which it was requisite we should know the accomplishment of. Observe here what is said,

  • 1. Concerning his children. He had twelve sons, twelve princes they are called (v. 16), heads of families, which in process of time became nations, distinct tribes, numerous and very considerable. They peopled a very large continent, that lay between Egypt and Assyria, called Arabia. The names of his twelve sons are recorded. Midian and Kedar we often read of in scripture. And some very good expositors have taken notice of the signification of those three names which are put together (v. 14), as containing good advice to us all, Mishma, Dumah, and Massa, that is, hear, keep silence, and bear; we have them together in the same order, Jam. 1:19, Be swift to hear, slow to speak, slow to wrath. The posterity of Ishmael had not only tents in the fields, wherein they grew rich in times of peace; but they had towns and castles (v. 16), wherein they fortified themselves in time of war. Now the number and strength of this family were the fruit of the promise made to Hagar concerning Ishmael (ch. 16:10), and to Abraham, ch. 17:20 and 21:13. Note, Many that are strangers to the covenants of promise are yet blessed with outward prosperity for the sake of their godly ancestors. Wealth and riches shall be in their house.
  • 2. Concerning himself. Here is an account of his age: He lived 137 years (v. 17) which is recorded to show the efficacy of Abraham's prayer for him (ch. 17:18), O that Ishmael might live before thee! Here is also an account of his death; he too was gathered to his people; but it is not said that he was full of days, though he lived to so great an age: he was not so weary of the world, nor so willing to leave it, as his good father was. Those words, he fell in the presence of all his brethren, whether they mean, as we take them, he died, or, as others, his lot fell, are designed to show the fulfilling of that word to Hagar (ch. 16:12), He shall dwell in the presence of all his brethren, that is, he shall flourish and be eminent among them, and shall hold his own to the last. Or he died with his friends about him, which is comfortable.

Gen 25:19-28

We have here an account of the birth of Jacob and Esau, the twin sons of Isaac and Rebekah: their entrance into the world was (which is not usual) one of the most considerable parts of their story; nor is much related concerning Isaac but what had reference to his father while he lived and to his sons afterwards. For Isaac seems not to have been a man of action, nor much tried, but to have spent his days in quietness and silence. Now concerning Jacob and Esau we are here told,

  • I. That they were prayed for. Their parents, after they had been long childless, obtained them by prayer, v. 20, 21. Isaac was forty years old when he was married; though he was an only son, and the person from whom the promised seed was to come, yet he made no haste to marry. He was sixty years old when his sons were born (v. 26), so that, after he was married, he had no child for twenty years. Note, Though the accomplishment of God's promise is always sure, yet it is often slow, and seems to be crossed and contradicted by Providence, that the faith of believers may be tried, their patience exercised, and mercies long waited for may be the more welcome when they come. While this mercy was delayed, Isaac did not approach to a handmaid's bed, as Abraham had done, and Jacob afterwards; for he loved Rebekah, ch. 24:67. But,
    • 1. He prayed: he entreated the Lord for his wife. Though God had promised to multiply his family, he prayed for its increase; for God's promises must not supersede, but encourage, our prayers, and be improved as the ground of our faith. Though he had prayed for this mercy very often, and had continued his supplication many years, and it was not granted, yet he did not leave off praying for it; for men ought always to pray, and not to faint (Lu. 18:1), to pray without ceasing, and knock till the door be opened, He prayed for his wife; some read it with his wife. Note, Husbands and wives should pray together, which is intimated in the apostle's caution, that their prayers be not hindered, 1 Pt. 3:7. The Jews have a tradition that Isaac, at length, took his wife with him to mount Moriah, where God had promised that he would multiply Abraham's seed (ch. 22:17), and there, in his prayer with her and for her, pleaded the promise made in that very place.
    • 2. God heard his prayer, and was entreated of him. Note, Children are the gift of God. Those that continue instant in prayer, as Isaac did, shall find, at last, that they did not seek in vain, Isa. 45:19.
  • II. That they were prophesied of before they were born, and great mysteries were wrapped up in the prophecies which went before of them, v. 22, 23. Long had Isaac prayed for a son; and now his wife is with child of two, to recompense him for his long waiting. Thus God often outdoes our prayers, and gives more than we are able to ask or think. Now Rebekah being with child of these two sons, observe here,
    • 1. How she was perplexed in her mind concerning her present case: The children struggled together within her. The commotion she felt was altogether extraordinary and made her very uneasy. Whether she was apprehensive that the birth would be her death, or whether she was weary of the intestine tumult, or whether she suspected it to be an ill omen, it seems she was ready to wish that either she had not been with child or that she might die immediately, and not bring forth such a struggling brood: If it be so, or, since it is so, Why am I thus? Before, the want of children was her trouble, now, the struggle of the children is no loss so. Note,
      • (1.) The comforts we are most desirous of are sometimes found to bring along with them more occasion of trouble and uneasiness that we thought of; vanity being written upon all things under the sun, God thus teaches us to read it.
      • (2.) We are too apt to be discontented with our comforts, because of the uneasiness that attends them. We know not when we are pleased; we know neither how to want nor how to abound. This struggle between the kingdom of God and the kingdom of Satan,
        • [1.] In the world. The seed of the woman and the seed of the serpent have been contending ever since the enmity was put between them (ch. 3:15), and this has occasioned a constant uneasiness among men. Christ himself came to send fire on earth, and this division, Lu. 12:49, 51. But let not this be offence to us. A holy war is better than the peace of the devil's palace.
        • [2.] In the hearts of believers. No sooner is Christ formed in the soul than immediately there begins a conflict between the flesh and spirit, Gal. 5:17. The stream is not turned without a mighty struggle, which yet ought not to discourage us. It is better to have a conflict with sin than tamely to submit to it.
    • 2. What course she took for her relief: She went to enquire of the Lord. Some think Melchizedek was now consulted as an oracle, or perhaps some Urim or Teraphim were now used to enquire of God by, as afterwards in the breast-plate of judgment. Note, The word and prayer, by both which we now enquire of the Lord, give great relief to those that are upon any account perplexed. It is a great relief to the mind to spread our case before the Lord, and ask counsel at his mouth. Go into the sanctuary, Ps. 73:17.
    • 3. The information given her, upon her enquiry, which expounded the mystery: Two nations are in thy womb, v. 23. She was now pregnant, not only with two children, but two nations, which should not only in their manners and dispositions greatly differ from each other, but in their interests clash and contend with each other; and the issue of the contest should be that the elder should serve the younger, which was fulfilled in the subjection of the Edomites, for many ages, to the house of David, till they revolted, 2 Chr. 21:8. Observe here,
      • (1.) God is a free agent in dispensing his grace; it is his prerogative to make a difference between those who have not as yet themselves done either good or evil. This the apostle infers hence, Rom. 9:12
      • (2.) In the struggle between grace and corruption in the soul, grace, the younger, shall certainly get the upper hand at last.
  • III. That when they were born there was a great difference between them, which served to confirm what had been foretold (v. 23), was presage of the accomplishment of it, and served greatly to illustrate the type.
    • 1. There was a great difference in their bodies, v. 25. Esau, when he was born, was rough and hairy, as if he had been already a grown man, whence he had his name Esau, made, reared already. This was an indication of a very strong constitution, and gave cause to expect that he would be a very robust, daring, active man. But Jacob was smooth and tender as other children. Note,
      • (1.) The difference of men's capacities, and consequently of their condition in the world, arises very much from the difference of their natural constitution; some are plainly designed by nature for activity and honour, others as manifestly marked for obscurity. This instance of the divine sovereignty in the kingdom of providence may perhaps help to reconcile us to the doctrine of the divine sovereignty in the kingdom of grace.
      • (2.) It is God's usual way to choose the weak things of the world, and to pass by the mighty, 1 Co. 1:26, 27.
    • 2. There was a manifest contest in their births. Esau, the stronger, came forth first; but Jacob's hand took hold of his heel, v. 26. This signified,
      • (1.) Jacob's pursuit of the birthright and blessing; from the first, he reached forth to catch hold of it, and, if possible, to prevent his brother.
      • (2.) His prevailing for it at last, that, in process of time, he should undermine his brother, and gain his point. This passage is referred to (Hos. 12:3)[1], and hence he had his name, Jacob, a supplanter.
    • 3. They were very unlike in the temper of their minds, and the way of living they chose, v. 27. They soon appeared to be of very different dispositions.
      • (1.) Esau was a man for this world. He was a man addicted to his sports, for he was a hunter; and a man who knew how to live by his wits, for he was a cunning hunter. Recreation was his business; he studied the art of it, and spent all his time in it. He never loved a book, nor cared for being within doors; but he was a man of the field, like Nimrod and Ishmael, all for the game, and never well but when he was upon the stretch in pursuit of it: in short, he set up for a gentleman and a soldier.
      • (2.) Jacob was a man for the other world. He was not cut out for a statesman, nor did he affect to look great, but he was a plain man, dwelling in tents, an honest man that always meant well, and dealt fairly, that preferred the true delights of solitude and retirement to all the pretended pleasure of busy noisy sports: he dwelt in tents,
        • [1.] As a shepherd. he was attached to that safe and silent employment of keeping sheep, to which also he bred up his children, ch. 46:34. Or,
        • [2.] As a student. He frequented the tents of Melchizedek, or Heber, as some understand it, to be taught by them divine things. And this was that son of Isaac on whom the covenant was entailed.
    • 4. Their interest in the affections of their parents was likewise different. They had but these two children, and, it seems, one was the father's darling and the other the mother's, v. 28.
      • (1.) Isaac, though he was not a stirring man himself (for when he went into the fields he went to meditate and pray, not to hunt), yet loved to have his son active. Esau knew how to please him, and showed a great respect for him, by treating him often with venison, which gained him the affections of the good old man, and won upon him more than one would have thought.
      • (2.) Rebekah was mindful of the oracle of God, which had given the preference to Jacob, and therefore she preferred him in her love. And, if it be lawful for parents to make a difference between their children upon any account, doubtless Rebekah was in the right, that loved him whom God loved.

Gen 25:29-34

We have here a bargain made between Jacob and Esau about the birthright, which was Esau's by providence but Jacob's by promise. It was a spiritual privilege, including the excellency of dignity and the excellency of power, as well as the double portion, ch. 49:3. It seemed to be such a birthright as had then the blessing annexed to it, and the entail of the promise. Now see,

  • I. Jacob's pious desire of the birthright, which yet he sought to obtain by indirect courses, not agreeable to his character as a plain man. It was not out of pride or ambition that he coveted the birthright, but with an eye to spiritual blessings, which he had got well acquainted with in his tents, while Esau had lost the scent of them in the field. For this he is to be commended, that he coveted earnestly the best gifts; yet in this he cannot be justified, that he took advantage of his brother's necessity to make him a very hard bargain (v. 31): Sell me this day thy birthright. Probably there had formerly been some communication between them about this matter, and then it was not so great a surprise upon Esau as here it seems to be; and, it may be, Esau had sometimes spoken slightly of the birthright and its appurtenances, which encouraged Jacob to make this proposal to him. And, if so, Jacob is, in some measure, excusable in what he did to gain his point. Note, Plain men that have their conversation in simplicity and godly sincerity, and without worldly wisdom, are often found wisest of all for their souls and eternity. Those are wise indeed that are wise for another world. Jacob's wisdom appeared in two things:-
    • 1. He chose the fittest time, took the opportunity when it offered itself, and did not let it slip.
    • 2. Having made the bargain, he made it sure, and got it confirmed by Esau's oath: Swear to me this day, v. 33. He took Esau when he was in the mind, and would not leave him a power of revocation. In a case of this nature, it is good to be sure.
  • II. Esau's profane contempt of the birthright, and the foolish sale he made of it. He is called profane Esau for it (Heb. 12:16), because for one morsel of meat he sold his birthright, as dear a morsel as ever was eaten since the forbidden fruit; and he lived to regret it when it was too late. Never was there such a foolish bargain as this which Esau now made; and yet he valued himself upon his policy, and had the reputation of a cunning man, and perhaps had often bantered his brother Jacob as a weak and simple man. Note, There are those that are penny-wise and pound-foolish, cunning hunters that can out-wit others and draw them into their snares, and yet are themselves imposed upon by Satan's wiles and led captive by him at his will. Again, God often chooses the foolish things of the world, by them to confound the wise. Plain Jacob makes a fool of cunning Esau. Observe the instances of Esau's folly.
    • 1. His appetite was very strong, v. 29, 30. Poor Jacob had got some bread and pottage (v. 29) for his dinner, and was sitting down to it contentedly enough, without venison, when Esau came from hunting, hungry and weary, and perhaps had caught nothing. And now Jacob's pottage pleased his eye better than ever his game had done. Give me (says he) some of that red, that red, as it is in the original; it suited his own colour (v. 25), and, in reproach to him for this, he was ever afterwards called Edom, red. Nay, it should seem, he was so faint that he could not feed himself, nor had he a servant at hand to help him, but entreats his brother to feed him. Note,
      • (1.) Those that addict themselves to sport weary themselves for very vanity, Hab. 2:13. They might do the most needful business, and gain the greatest advantages, with half the pains they take, and half the perils they run into, in pursuit of their foolish pleasures.
      • (2.) Those that work with quietness are more constantly and comfortably provided for than those that hunt with noise: bread is not always to the wise, but those that trust in the Lord and do good verily they shall be fed, fed with daily bread; not as Esau, sometimes feasting and sometimes fainting.
      • (3.) The gratifying of the sensual appetite is that which ruins thousands of precious souls: surely, if Esau was hungry and faint, he might have got a meal's meat cheaper than at the expense of his birthright; but he was unaccountably fond of the colour of this pottage, and could not deny himself the satisfaction of a mess of it, whatever it cost him. Never better can come of it, when men's hearts walk after their eyes (Job 31:7), and when they serve their own bellies: therefore look not thou upon the wine, or, as Esau, upon the pottage, when it is red, when it gives that colour in the cup, in the dish, which is most inviting, Prov. 23:31. If we use ourselves to deny ourselves, we break the forces of most temptations.
    • 2. His reasoning was very weak (v. 32): Behold, I am at the point to die; and, if he were, would nothing serve to keep him alive but this pottage? If the famine were now in the land (ch. 26:1), as Dr. Lightfoot conjectures, we cannot suppose Isaac so poor, or Rebekah so bad a house-keeper, but that he might have been supplied with food convenient, other ways, and might have saved his birthright: but his appetite has the mastery of him; he is in a longing condition, nothing will please him but this red this red pottage, and, to palliate his desire, he pretends he is at the point to die. If it had been so, was it not better for him to die in honour than to live in disgrace, to die under a blessing than to live under a curse? The birthright was typical of spiritual privileges, those of the church of the first-born. Esau was now tried how he would value them, and he shows himself sensible only of present grievances; may he but get relief against them, he cares not for his birthright. Better principled was Naboth, who would lose his life rather than sell his vineyard, because his part in the earthly Canaan signified is part in the heavenly, 1 Ki. 21:3.
      • (1.) If we look on Esau's birthright as only a temporal advantage, what he said had something of truth in it, namely, that our worldly enjoyments, even those we are most fond of, will stand us in no stead in a dying hour (Ps. 49:6-8); they will not put by the stroke of death, nor ease the pangs nor remove the sting: yet Esau, who set up for a gentleman, should have had a greater and more noble spirit than to sell even such an honour so cheaply.
      • (2.) But, being of a spiritual nature, his undervaluing it was the greatest profaneness imaginable. Note, It is egregious folly to part with our interest in God, and Christ, and heaven, for the riches, honours, and pleasures, of this world, as bad a bargain as his that sold a birthright for a dish of broth.
    • 3. Repentance was hidden from his eyes (v. 34): He did eat and drink, pleased his palate, satisfied his cravings, congratulated himself on the good meal's meat he had had, and then carelessly rose up and went his way, without any serious reflections upon the bad bargain he had made, or any show of regret. Thus Esau despised his birthright; he used no means at all to get the bargain revoked, made no appeal to his father about it, nor proposed to his brother to compound the matter; but the bargain which his necessity had made (supposing it were so) his profaneness confirmed ex post facto-after the deed; and by his subsequent neglect and contempt he did, as it were, acknowledge a fine, and by justifying himself in what he had done he put the bargain past recall. Note, People are ruined, not so much by doing what is amiss, as by doing it and not repenting of it, doing it and standing to it.

1. Edited by BLB [An error was made in the original document incorrectly quoting Hos 12:8]