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28 - Commentary on The Book of Genesis · Commentary on The Book of Genesis

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Chapter twenty five of Commentary on the Book of Genesis. This is a LibriVox
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recording. All LibriVox recordings are in the public domain. For more information or
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to volunteer, please visit LibriVox dot org. Recording by Melvin Lee. Commentary
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on the Book of Genesis by Matthew Henry, Chapter twenty five Genesis, Chapter
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twenty five. The Sacred Historian in this chapter numeral one takes his leave of
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Abraham with an account one of his children by another wife Verses one through four,
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number two of his last will and testament, Verses five and six,
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number three of his age, death and burial Verses seven through ten. Numeral
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two. He takes his leave of Ishmael with a short account one of his
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children Verse twelve through sixteen, two of his age and death Verses seventeen and
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eighteen. Numeral three. He enters upon the history of Isaac one his prosperity
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verse eleven two, the conception and birth of his two sons, with the
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oracle of God concerning them Verses nineteen through twenty six three their different characters Verses
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twenty seven and twenty eight four Esau's selling his birthright to Jacob verses twenty nine
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through thirty four Abraham's death b. C. Eighteen twenty two Verse one.
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Then again Abraham took a wife, and her name was Katurah verse two.
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And she bare him Zimran and Jakhshan and Midan and Midian and Ishbak and Shuah
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verse three. And Jakshan Begakshiba and Didan. And the sons of Dedan were
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Asherim and Lethushim and Lemm verse four. And the sons of Midian Ephah and
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Ephir and Hannok and Abaidah and el Dah. All these were the children of
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Katurah verse five. And Abraham gave all that he had unto Isaac verse six,
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but unto the sons of the concubines which Abraham had. Abraham gave gifts
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and sent them away from Isaac, his son, while he yet lived eastward
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into the east country verse seven. And these are the days of the years
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of Abraham's life which he lived, and one hundred three score and fifteen years
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verse eight. Then Abraham gave up the ghost and died in a good old
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age, an old man and full of years, and was gathered to his
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people verse nine. And his sons Isaac and Ishmael buried him in the cave
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at Mechphela, in the field of Ephram, the son of Zohar the Hittite,
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which is before Mamray verse ten, the field which Abraham purchased of the
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sons of Heath. There was Abraham buried, and Sarah his wife. Abraham
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lived after the marriage of Isaac thirty five years, and all that is recorded
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concerning him during the time lies here. In the very few verses. We
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hear no more of God's extraordinary appearances to him or trials of him. For
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all the days, even of the best and greatest saints, are not eminent.
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Days. Some slide on silently, and neither come nor go with observation.
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Such were these last days of Abraham. We have here Numeral Wafy,
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an account of his children by Katura, another wife, whom he married after
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the death of Sarah. He had buried Sarah and married Isaac, the two
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dear companions of his life, and was now solitary. He wanted a nurse,
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his family wanted a governess, and it was not good for him to
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be thus alone. He therefore marries Katura, probably the chief of his maid
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servants born in his house or bought with money. Marriage is not forbidden to
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the old age. By her he had six sons in whom the promise made
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to Abraham concerning the great increase of his posterity was in part fulfilled, which
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it is likely he had an eye to this marriage. The strength he received
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by the promise still remained in him, to show how much the virtue of
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the promise exceeds the power of nature. Numeral two. The disposition which Abraham
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made of his estate Verses five and six. After the birth of these sons,
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he set his house in order with prudence and justice. Number one.
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He made Isaac his heir, as he was bound to do in justice to
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Sarah, his first and principal wife, and to Rebecca, who married Isaac
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upon the assurance of it. Chapter twenty four, Verse thirty six. In
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this all which he settled upon Isaac are perhaps included the promise of the land
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of Canaan and the entail of the covenant. Or God having already made him
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the heir of the promise, Abraham therefore made him heir of his estate.
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Our affection and gifts should attend God's Number two. He gave portions to the
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rest of his children, both to Ishmael, though at first he was sent
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empty away, and to his sons by Katura. It was justice to provide
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for them parents that do not imitate him in this are worse than infidels.
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It was prudence to settle them in places distant from Isaac, that they might
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not pretend to defy the inheritance with him, nor be in any way a
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care or expense to him. Observed, he did this while he yet lived,
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lest it should not be done or not so well done afterwards. Note
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in many cases it is wisdom for men to make their own hands their executors,
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and what they find to do, to do it while they live as
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far as they can. These sons of the Concubines were sent into the country
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that lay east from Canaan, and their posterity were called the children of the
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East, famous for their numbers Judges, Chapter six, Verses five, and
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thirty three. Their great increase was the fruit of the promise made to Abraham
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that God would multiply his seed. God, in dispensing his blessings, does
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as Abraham did common blessings He gives to the children of this world as to
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the sons of the bondwoman, but covenant blessings he reserves for the heirs of
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promise. All that he has is theirs, for they are Isaacs, from
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whom the rest shall be forever separated. Numeral three. The Age and Death
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of Abraham, Verse seven and eight. He lived one hundred and seventy five
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years, just one hundred years after he came to Canaan. So long he
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was a sojourner in a strange country. Though he lived long and lived well,
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though he did good, and could ill be spared. Yet he died
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at last. Observe how his death is here described. Number One, he
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gave up the ghost. His life was not extorted from him, but he
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cheerfully resigned it into the hands of the father of spirits. He committed his
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spirit. Number two. He died in a good old age, an old
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man, so God had promised him. His death was his discharge from the
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burdens of his age. An old man would not so live always. It
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was also the crown of the glory of his old age. Three. He
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was full of years, or full of life, as it might be supplied,
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including all the conveniences and comforts of life. He did not live till
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the world was weary of him, but till he was weary of the world
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world, he had had enough of it and desired no more. Vixi quantum
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saetus est i have lived long enough. A good man, though he should
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not die old, dies full of days, satisfied with living here and longing
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to live in a better place. Four He was gathered to his people.
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His body was gathered to the congregation of the dead, and his soul to
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the congregation of the blessed. Note death gathers us to our people, those
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that are our people while we live. Whether the people of God or the
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children of this world are the people to whom death will gather us. Numeral
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four is burial, Verse nine ten. Here is nothing recorded of the pomp
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or ceremony of his funeral. Only we are told Number one who buried him,
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his sons, Isaac and Ishmael. It was the life last office of
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respect they had to pay to their good father. Some distance there had formerly
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been between Isaac and Ishmael. But it seems either that Abraham had himself brought
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them together while he lived, or at least that his death reconciled them.
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Number two, where they buried him in his own burying place, which he
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had purchased and which he had buried Sarah. Note, those that in life
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have been very dear to each other may not only innocently but laudably desire to
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be buried together, that in their deaths they may not be divided, and
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in token of their hopes of rising together. Genealogy of Ishmael b c.
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Eighteen twenty two, verse eleven. And it came to pass after the death
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of Abraham that God blessed his son Isaac, and Isaac dwelt by the well
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leahy el Roy verse twelve. Now these are the generations of Ishmael, Abraham's
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son, whom Hagar, the Egyptian Sarah's handmaid baroned Abraham verse thirteen. And
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these are the names of the sons of Ishmael by their names according to their
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generations. The first born of Ishmael Nibajoth and Kedar and Abbiel and Mibsham verse
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fourteen, and Mishmah and Dumah and Massa verse fifteen. Hadar and Tima Jetour,
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Naphish and Kedamah verse sixteen. These are the sons of Ishmael. And
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these are their names, by their towns, and by their castles, twelve
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princes according to their nations Verse seventeen. And these are the years of the
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life of Ishmael an one hundred and thirty seven years. And he gave up
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the ghost and died, and was gathered unto his people Verse eighteen. And
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they dwelt from Habilah unto sure that is before Egypt, as thou goest toward
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Assyria. And he died in the presence of his brethren. Immediately after the
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account of Abraham's death, Moses begins the story of Isaac Versey eleven and tells
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us where he dwelt and how remarkably God blessed him. Note the blessing of
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Abraham did not die with him, but survived to all the children of the
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promise. But he presently digresses from the story of Isaac to give a short
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account of Ishmael, forasmuch as he also was a son of Abraham, and
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God had made some promises concerning him, which it was requisite we should you
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the accomplishment of observe here what is said number one Concerning his children, He
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had twelve sons, twelve princes. They are called Verse sixteen. Heads of
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families, which in process of time became nations, distinct, tribes, numerous,
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and very considerable. They peopled a very large continent that lay between Egypt
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and Assyria called Arabia. The names of his twelve sons are recorded, Midian
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and Kadar are often read in scripture, and some very good expositors have taken
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notice of the signification of those three names, which are put together verse fourteen,
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as containing good advice to us. All mishmah Duma, and Massa that
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is here, keep silence and bear. We have them together in the same
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order. James, Chapter one, nineteen. Be swift to hear, slow
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to speak, slow to wrath. The posterity of Ishmael had not only tents
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in the fields, wherein they grew rich in times of peace, but they
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had towns and castles verse sixteen, wherein they fortified themselves in time of war.
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Now the number and strength of this family where the fruit of the promise
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made to Hagar concerning Ishmael chapter sixteen, verse ten, and to Abraham chapter
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seventeen, verse twenty and chapter twenty one, verse thirteen. Note, many
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that are strangers to the covenants of promise are yet blessed with outward prosperity.
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For the sake of their godly ancestors, wealth and riches shall be in their
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house. Number two. Concerning himself, here is an account of his aids.
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He lived one hundred thirty seven years verse seventeen, which is recorded to
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show the efficacy of Abraham's prayer for him. Chapter seventeen, verse eighteen,
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oh that Ishmael might live before thee. Here is also an account of his
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death. He too is gathered to his people, but it is not said
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that he was full of days. Though he lived to so great an age,
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he was not so weary of the world, nor so willing to leave
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it, as his good father was. Those words he fell in the presence
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of all his brethren, whether they mean as we take them he died,
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or as others his lot fell, are designed to show the fulfilling of that
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word to Hagar. Chapter sixteen, verse twelve. He shall dwell in the
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presence of all his brethren, that is, he shall flourish and be eminent
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among them, and shall hold his own to the last. Or he died
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with his friends about him, which is comfortable. Birth of Esau and Jacob
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b. C. Eighteen thirty seven verse nineteen. And these are the generations
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of Isaac, Abraham's son Abraham Begat Isaac verse twenty. And Isaac was forty
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years old when he took Rebecca to wife, the daughter of Bethuel, the
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Syrian of Padanoram, the sister too Laban the Syrian verse twenty one. And
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Isaac entreated the Lord for his wife because she was barren, and the Lord
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was entreated of him and Rebecca, his wife, conceived verse twenty two.
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And the children struggled together within her, and she said, if it be
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so, why am i thus? And she went to inquire of the lord
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verse twenty five, and the lords had unto her. Two nations are in
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thy womb, and two manner of people shall be separated from thy bowels,
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and the one people shall be stronger than the other people, and the elder
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shall serve the younger verse twenty four. And when her days to be delivered
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were fulfilled, behold there were twins in her womb verse twenty five. And
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the first came out red all over like a hairy garment, and they called
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his name Esau verse twenty six. And after that came his brother out and
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his hand took cold on Esau's heel, And his name was called Jacob.
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And Isaac was threescore years old when she bare them verse twenty seven. And
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the boys grew. And Esau was a cunning hunter, a man of the
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field, and Jacob was a plain man, dwelling in tents twenty eight.
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And Isaac loved Esau because he did eat of his venison, but Rebecca loved
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Jacob. We have here an account of the birth of Jacob and Esau,
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the twin sons of Isaac and Rebeccah. Their entrance into the world was,
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which is not usual, one of the most considerable parts of their story.
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Nor is much related concerning Isaac. But what had reference to his father while
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he lived and to his sons afterwards. For Isaac seems not to have been
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a man of action, nor much tried, but to have spent his days
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in quietness and silence. Now concerning Jacob and Esau, we are told numeral
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one that they were prayed for their parents after they have been long childless,
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obtained them by prayer Verse twenty and twenty one. Isaac was forty years old
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when he was married, though he was in only son, and the person
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from whom the promise seed was to come. Yet he made no haste to
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marry. He was sixty years old when his sons were born, verse twenty
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six, so that after he was married he had no child for twenty years.
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Note though the accomplishment of God's promises are always sure, yet it is
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often slow and seems to be crossed and contradicted by providence, that the faith
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of believers might be tried, their patients exercised, and mercies long waited for
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may be the more welcome when they come. While this mercy was delayed,
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Isaac did not approach to his handmaid's bed, as Abraham had done and Jacob
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afterwards, for he loved Rebecca. Chapter twenty four, verse sixty seven.
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But number one he prayed. He entreated the Lord for his wife. Though
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God had promised to multiply his family, he prayed for its increase, for
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God's promises must not supersede, but encourage our prayers and be improved as the
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ground of our faith. Though he had prayed for this mercy very often and
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had continued his supplication many years, and it was not granted, yet he
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did not leave off praying for it for men ought always to pray and not
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to faint. Luke chapter eighteen, verse one, to pray without ceasing,
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and knock till the door be opened. He prayed for his wife. Some
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read it with his wife. Note husbands and wives should pray together, which
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is intimated by the apostle's caution that their prayers be not hindered. First Peter
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chapter three, verse seven. The Jews habitred addition that Isaac at length took
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his wife with him to Mount Moriah, where God had promised that he would
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multiply Abraham's seed chapter twenty two, verse seventeen, and there, in his
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prayer with her and for her, pleaded the promise made in that very place
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number two. God heard his prayer and was entreated of him. Note children
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are the gift of God. Those that continue instant in prayer, as Isaac
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did, shall find at last that they did not seek in vain Isaiah forty
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five, verse nineteen, numeral two. That they were prophesied of before they
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were born, and great mysteries were wrapped up in the prophecies which went before
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of them Verse twenty two and twenty three. Long had Isaac prayed for a
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son and now his wife is with child off of two to recompense him for
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his long waiting. Thus, God often outdoes our prayers and gives more than
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we are able to ask or think. Now, Rebecca, being with child
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of those two sons, observe here one how she was perplexed in her mind
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concerning her present case. The children struggled together within her. The commotion she
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felt was altogether extraordinary and made her very uneasy. Whether she was apprehensive that
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the birth would be her death, or whether she was weary of the intestine
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tumult, or whether she suspected it to be an ill omen it seems she
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was ready to wish that either she had not been with child, or that
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she might die immediately and not bring forth such a struggling brood. If it
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be so, or since it is so, why am I thus before the
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war? If children was her trouble? Now the struggle of the children is
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no less. So note subscript one. The comforts we are most desirous of
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are sometimes found to bring along with them more occasion of trouble and uneasiness that
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we thought of. Vanity being written upon all things under the sun. God
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thus teaches us to read it. Subscript two. We are too apt to
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be discontented with our comforts because of the uneasiness that attends them. We know
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not when we are pleased. We know neither how to want nor how to
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abound. This struggle between Jacob and Esau in the womb represents the struggle that
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is maintained between the Kingdom of God and the kingdom of Satan. Sub point
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one. In the world, the seed of the woman and the seed of
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the serpent have been contending ever since the enmity was put between them chapter three,
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verse fifteen. And this had occasioned a constant uneasiness among men. Christ
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himself came to send fire on earth, and this division Luke twelve, Verses
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forty nine and fifty one. Now let not this be offense to us.
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A holy war is better than the peace of the devil's palace. Sub point
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two. In the hearts of believers, no sooner is Christ formed in the
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soul than immediately there begins a conflict between the flesh and spirit. Galatians Chapter
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five, verse seventeen. The stream is not turned without a mighty struggle,
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which yet ought not to discourage us. It is better to have a conflict
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with sin, than tamely to submit to it. Number two, What course
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she took for her relief? She went to inquire of the Lord. Some
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think Melchzedic was now consulted as an oracle, or perhaps some urim or teraphim
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were now used to inquire of God by as afterwards in the breastplate of judgment.
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Note the word and prayer, by both which we now inquire of the
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Lord. Give great relief to those that are, upon any account perplexed.
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It is a great relief to the mind to spread our case before the Lord
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and ask counsel at his mouth, go into the sanctuary. Psalms, chapter
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seventy three, Verse seventeen, Number three the information given her upon her inquiry,
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which expounded the mystery two nations are in thy womb Verse twenty three.
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She was now pregnant not only with two children, but with two nations,
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which should not only in their manners and dispositions greatly differ from each other,
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but in their interests clash and contend with each other. And the issue of
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the contest should be that the elder should serve the younger, which was fulfilled
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in the subjection of the Edomites. For many ages to the house of David
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till they revolted. Second Chronicles, Chapter twenty one, Verse eight. Observe
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here subscript one. God is a free agent in dispensing his grace. It
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is his prerogative to make a difference between those who have not as yet themselves
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done either good or evil. This the apostle infers. Hence Romans chapter nine,
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verse twelve gripped two in the struggle between grace and corruption in the soul,
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grace the younger shall certainly get the upper hand. At last, numeral
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three that when they were born there was a great difference between them, which
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served to confirm what had been foretold. Verse twenty three was presage of the
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accomplishment of it, and served greatly to illustrate the type number one. There
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was a great difference of their bodies Verse twenty five. Esaw, when he
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was born, was rough and hairy, as if he had been already a
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grown man. Whence he had his name Esau made reared already. This was
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an indication of a very strong constitution, and gave cause to expect that he
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would be a very robust, daring, active man. But Jacob was smooth
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and tender as other children. Note Subscript one. The difference of men's capacities,
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and consequently of their condition in the world, arises very much from the
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difference of their natural constitution. Some are plainly designed by nature for activity and
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honor, others as manifestly marked for obscurity. This instance of the divine sovereignty
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in the Kingdom of Providence may perhaps help to reconcile us to the doctrine of
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the divine sovereignty in the Kingdom of Grace. Subscript two. It is God's
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usual way to choose the weak things of the world and to pass by the
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mighty First Corinthians, Chapter one, verse twenty six, and twenty seven,
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number two. There was a manifest contest in their births. Esaw the stronger,
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came fourth first, but Jacob's and took hold at Esau's heel verse twenty
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six. This signified subscript one, Jacob's pursuit of the birthright and blessing from
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the first he reached forth, catch hold of it, and, if possible
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to prevent his brother subscript II, his prevailing for it at last, that
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in process of time he should undermine his brother and gain his point. This
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passage is referred to Hosia Chapter twelve, verse eight, and hence he had
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his name Jacob, a supplanter number three. They were very unlike in the
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temper of their minds and the way of living they chose verse twenty seven.
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They soon appeared to be of very different dispositions. Subscript one. Esau was
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a man of this world. He was a man addicted to his sports,
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for he was a hunter, and a man who knew how to live by
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his wits. For he was a cunning hunter. Recreation was his business.
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He studied the art of it and spent all his time in it. He
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never loved the book, nor cared for being within doors. But he was
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a man of the field, like Nimrod in Ishmael, all for the game
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and never well, but when he was upon the stretch in pursuit of it.
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In short, he set up for a gentleman and a soldier. Subscript
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too, Jacob was a man of the other world. He was not cut
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out for a statesman, nor did he affect to look great. But he
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was a plain man, dwelling in tents, an honest man that always meant
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well and dealt fairly, that preferred the true delights of solitude and retirement to
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all the pretended pleasure of busy, noisy sports, he dwelt intents sub point
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one. As a shepherd, he was attached to that safe and silent employment
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of keeping sheep, to which also he bred up his children Chapter forty six,
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verse thirty four, or sub point two. As a student, he
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frequented the tents of Melkezedic or Hebre, as some understood it to be taught
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by them divine things. And this was that son of Isaac, on whom
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the covenant was entailed Number four. Their interest in the affections of their parents
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was likewise different. They had but these two children, and it seems one
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was the father's darling, and the other the mother's Verse twenty eight. Subscript
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one. Isaac, though he was not a stirring man himself, for when
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he went into the fields, he went to meditate and pray, not to
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hunt, yet loved to have his son active. Esau knew how to please
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him, and showed a great respect for him by treating him often with venison,
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which gained him the affections of the good old man, and one upon
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him more than one would have thought. Subscript two. Rebecca was mindful of
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the oracle of God, which had given the preference to Jacob, and therefore
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she preferred him in her love. And if it be lawful for parents to
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make a difference between their children upon any account, doubtless Rebecca was in the
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right that loved him whom God loved. Esau sells his birthright b. C.
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Eighteen o five, Verse twenty nine. And Jacob sawd pottage, and
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Esau came from the field, and he was faint verse thirty. And Esau
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said to Jacob feed me, I pray thee with that same red pottage,
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for I am faint. Therefore was his name called Edom verse thirty one.
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And Jacob said, sell me this day thy birthright verse thirty two. And
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Esau said, behold, I am at the point to die, and what
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profit shall this birthright do to me? Verse thirty three. And Jacob said,
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swear to me this day, and he swear unto him, and he
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sold his birthright unto Jacob verse thirty four. Then Jacob gave Esau bread and
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pottage of lentils, and he did eat and drink, and rose up and
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went his way. Thus Esau despised his birthright. We have here a bargain
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made between Jacob and Esau about the birthright, which was Esau's by providence,
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but Jacob's by promise. It was a spiritual privilege, including the excellency of
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dignity and the excellency of power, as well as the double portion Chapter forty
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nine, verse three. It seemed to be such a birthright, as had
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then the blessing annexed to it and the entail of the promise now see Numeral
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one. Jacob's pious desire of the birthright, which yet he sought to obtain
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by indirect courses not agreeable to his character as a plain man. It was
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not out of pride or ambition that he coveted that birthright, but with an
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eye to spiritual blessings, which he had got well acquainted with in his tents,
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while Esau had lost the scent of them in the field. For this
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he is to be commended that he coveted earnestly the best gifts. Yet in
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this he cannot be justified that he took advantage of his brother's necessity to make
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him a very hard bargain Verse thirty one. Sell me this day thy birthright.
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Probably there had formerly been some communication between them about this matter, and
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then it was not so great a surprise upon Esau, as here it seems
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to be, and may be. Esau had sometimes spoken slightly of the birthright
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and of its impertinences, which encourage Jacob to make this proposal to him,
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And if so, Jacob is in some measure excusable in what he did to
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gain his point. Note plain, men that have their conversation in simplicity and
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godly sincerity, and without worldly wisdom, are often found wisest of all for
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their souls and eternity. Those are wise, indeed, that are wise for
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another world. Jacob's wisdom appeared in two things. One, he chose the
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fittest time, took the opportunity when it offered itself, and did not let
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it slip. Two, having made the bargain, he made it sure and
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got it confirmed by Esau's oath, swear to me this day, Verse thirty
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three. He took Esau when he was in the mind, and would not
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leave him a power of revocation. In a case of this nature, it
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is good to be sure. Numeral two. Esau's profane contempt of the birthright
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and the foolish sale he made of it. He is called profane Esau for
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it Hebrews Chapter twelve, verse sixteen, because for one morsel of meat he
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sold his birthright as dear ammorsel as ever was eaten since the forbidden fruit,
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and he lived to regret it when it was too late. Never was there
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such a foolish bargain as this was Esau now made. And yet he valued
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himself upon his policy, and had the reputation of a cunning man, and
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perhaps had often banded his brother Jacob as a weak and simple man. Note
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there are those that are penny wise and pound foolish, cunning hunters that can
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outwit others and draw them into their snares. And yet there are themselves imposed
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upon by Satan's wiles and led captive by him at his will. Again,
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God often chooses the foolish things of the world, by them to confound the
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wise. Plain Jacob makes a fool of cunning Esau A birve the instances of
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Esau's folly. One his appetite was very strong Verses twenty nine and thirty.
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Poor Jacob had got some red and pottage for his dinner, and was sitting
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down to it contentedly. Enough without venison. When Esau came from hunting hungry
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and weary, and perhaps had caught nothing, And now Jacob's pottage pleased his
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eye better than ever his game had done. Give me, says he some
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of that read that red as it is in the original, it suited his
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own color verse twenty five. And in reproach to him for this he was
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ever afterwards called edom read Nay, it should seem he was so faint that
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he could not feed himself, nor had he a servant at hand to help
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him, but entreats his brother to feed him. Note subscript ie. Those
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that addict themselves to sport weary themselves for very vanity Habakuk, Chapter two,
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verse thirteen. They might do the most needful business and gain the greatest advantages,
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with half the pains they take and half the perils they run into in
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pursuit of their foolish pleasures. Subscript two. Those that work with quietness are
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more constantly and comfortably provided for than those that hunt with noise. Bread is
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not always to be wise, but those that trust in the Lord and do
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good, verily they shall be fed fed with daily bread, not as Esau,
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sometimes feasting and sometimes fainting thubscript three. The gratifying of the sensual appetite
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is that which ruins thousands of precious souls. Surely, if Esau is hungry
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and faint, he might have got a meal's meat cheaper than at the expense
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of his birthright. But he was unaccountably fond of the color of this pottage,
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and could not deny himself the satisfaction of the mess of it, whatever
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it cost him. Never better can come of it when men's hearts walk after
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their eyes Job chapter thirty one, verse seven, and when they serve their
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own bellies. Therefore, look not thou upon the wine, or as Esau
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upon the pottage when it is read, when it gives that color in the
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cup in the dish, which is most inviting Proverbs Chapter twenty three, verse
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thirty one. If we use ourselves to deny ourselves, we break the forces
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of most temptations. Number two. His reasoning was very weak Verse thirty two.
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Behold, I am at the point to die, and if I were,
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would nothing serve me to keep him alive? But this pottage if the
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famine were now in the land. Chapter twenty six, verse one. As
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doctor Lightfoot conjectures. We cannot suppose Isaac so poor or Rebecca so bad a
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housekeeper, but that he might have been supplied with food convenient other ways,
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and might have saved his birthright. But his appetite was the mastery of him.
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He is in a longing condition. Nothing will please him but this read
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this red pottage. And to palliate his desire, he pretends he is at
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the point to die. If it had been so, was it not better
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for him to die in honor than to live in disgrace, to die under
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a blessing than to live under a curse. The birthright was typical of spiritual
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privileges, those of the Church of the first Born. Esau was now tried
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how he would value them, and he shows himself sensible only of present grievances.
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May he but get relief against them? He cares not for his birthright.
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Better principled was Naboth, who would lose his life rather than sell his
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vineyard, because his part of the earthly Canaan signified his part in the heavenly
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first Kings. Chapter twenty one, verse three, abscript one. If we
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look on Esau's birthright as only a temporal advantage, what he said had something
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of truth in it, namely that our worldly enjoyments, even those we are
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most fond of, will stand us in no stead in a dying hour Psalms,
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Chapter forty nine, Verses six through eight. They will not put by
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the stroke of death, nor ease the pangs, nor remove the sting.
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Yet Esau, who set up for a gentleman, should have had a great
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and more noble spirit than to sell even such an honor so cheaply tub Script
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two. But being of spiritual nature, his unvaluing it was the greatest profaness
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imaginable. Note it is egregious folly to part with our interest in God and
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Christ in Heaven for riches, honors, and pleasures of this world, as
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a bad bargain as his that sold a birthright or a dash of bra Tubscript
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three. Three. Repentance was hidden from his eyes Verse thirty four. He
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did eat and drink, pleased his palate, satisfied his cravings, congratulated himself
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on the good meal's meat he had had, and then carelessly rose up and
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went his way, without any serious reflections upon the bad bargain he had made,
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or any show of regret. Thus, Esau despised his birthright. He
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had used no means at all to get the bargain revoked, made no appeal
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to his father about it, nor proposed to his brother to compound the matter.
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But the bargain which his necessity had made, Supposing it were so,
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his profaneness confirmed expos facto. After the deed, and by his subsequent neglect
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and contempt, he did, as it were, acknowledge a fine, and
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by justifying himself and what he had done, he put the bargain past.
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Recall, note people are ruined not so much by doing what is amiss,
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but by doing it and not repenting of it, doing it and standing to
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it. End of Chapter twenty five