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our thoughts, nor his ways as our ways. Abraham's other sons abound in children, while he in whom his seed is to be as the stars of heaven for multitude, lives childless. In this manner God had tried his father Abraham; and if he be heir to his blessings, he must expect to inherit a portion of his trials. God bestows his mercies upon wicked men without waiting for their prayers: but his conduct is somewhat different with them that fear him. Isaac had received Rebekah in answer to prayer; and let him not expect to receive seed by her in any other way. Well, the good man is led to pray: Isaac entreated the Lord for his wife, because she was barren; and the Lord was entreated of him, and Rebekah conceived. During the time of her pregnancy, she was the subject of some extraordinary sensations, which filling her mind with perplexity, she inquired of the Lord. Both the entreaty of Isaac, and the inquiry of Rebekah, might be improper in ordinary cases; but as it was not the natural desire of children that prompted him, so neither was it an idle curiosity that excited her they each kept in view the promise of all nations being blessed in their posterity, and therefore were not only solicitous for children, but anxious concerning every thing which seemed indicative of their future character. And as Isaac had received an answer to prayer, so it is revealed to Rebekah that the sensations which she felt were signs of other things that she was pregnant of twins-that they should become two nations—and not only so, but two manner of nationslastly that the elder should serve the younger. The struggle between these children, which was expressive of the struggles that should in after ages take place between their posterity, furnished another in stance of the opposition between the seed of the woman and the seed of the serpent, both which are commonly found in most religious families. Paul introduces this case as an instance of the sovereignty of God in the dispensation of his grace. The rejection of a great part of the Jewish nation was to some a stumbling-block. It seemed to them as if the word of promise to the fathers had taken none effect. The Apostle, in answer, maintains that it was not the original design of God in the promise to save all Abraham's posterity; but on the contrary, that from the beginning he drew a

line of distinction between Isaac and Ishmael, Jacob and Esau, though each were alike descended from him according to the flesh. To a farther supposed objection, that such a distinction between children, while they were yet unborn, reflected on the righteousness of God, he contents himself with denying the consequence, and asserting the absolute right of God to have mercy on whom he will have mercy.

Ver. 24-28. As there were extraordinary sensations during the pregnancy of the mother, so in the birth of the children there was a certain circumstance which betokened that the one should prevail over the other; and that not only in his person, but in his posterity. Hence the prophet Hosea, reproaching the degenerate sons of Jacob, says of him, He took his brother by the heel in the womb-and by his strength had power with God. But, as if he should say, Are you worthy of being called his children ?* From the circumstances attending the birth of a child, it was common, in those ages, to derive their names; and thus it was in the present instance. The first-born, from his colour, was called Esau, i. e. red: the younger from the circumstance of his taking hold of his brother's heel, was called Jacob, a supplanter. Both these names were prophetic. Esau was of a sanguinary disposition, and his posterity, the Edomites, always cherished a most cruel and bloody antipathy against Israel. In allusion to this, when the enemies of the church are punished, they are not only represented as Edomites, but God is described as giving them as it were blood for blood. Who is this that cometh from Edom, with dyed garments from Bozrah ?-Wherefore art thou RED in thine apparel, and thy garments like him that treadeth in the wine-fat? I have trodden the wine-press alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury, and their BLOOD shall be sprinkled upon my garments, and I will stain all my raiment. Jacob, on the other hand, supplanted his brother in the affair of the birth-right, as we shall see presently. As his having hold of his brother's heel seemed as if he would have drawn him back from birth, and have

Hos. xii. 3.

been before him, so his mind in after life appeared to aspire after the blessing of the first-born, and never to have rested till he had obtained it.

As they grew up, they discovered a different turn of mind. Esau was the expert huntsman, quite a man of the field; but Jacob was simple-hearted, preferring the more gentle employment of rearing and tending cattle. The partiality of Isaac towards Esau, on account of his venison, seems to have been a weakness rather unworthy of him: that of Rebekah towards Jacob appears to have been better founded: her preference was more directed by the prophecies which had gone before him, choosing him whom the Lord had chosen.

Ver. 29-34. In process of time, a circumstance arose in the family, which in its consequences was very serious. Jacob was one day boiling some pottage, perhaps for his dinner; for he lived mostly upon herbs. Just then came in Esau from hunting, very faint and hungry, and had a great mind to Jacob's pottage. Its very colour, corresponding with his sanguinary disposition, seemed to take his fancy; on which account he was called Edom, a name commonly applied to his posterity, and of similar import with that which was first given to him. There seems, at first sight, to be something ungenerous in Jacob's availing himself of his brother's hunger in the manner he did; but if there were, however it may reflect dishonour upon him, it reflects none upon the event. God often brings his purposes to pass by means which on man's part are far from justifiable. The reformation was a great and good work, and we may wish to vindicate every measure which contributed to it; but that is more than we can do. God's thoughts are not as our thoughts, nor his ways as our It will be found that he is righteous in all his ways, and holy in all his works; but this is more than can be said of his best servants, in any age of the world. A close inspection of this affair, however, will convince us that whether Jacob was right as to the means he used, or not, his motives were good, and those of Esau were evil. Observe, particularly, (1.) The birthright attached to seniority. (2.) It ordinarily consisted in the excelVOL. V.

ways.

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lency of dignity, the excellency of power, and a double portion.* (3.) These privileges of the first-born were in several instances forfeited by the misconduct of the parties; as in the case of Cain, Reuben, &c. (4.) There was in the family of Abraham a peculiar blessing, which was supposed to be attached to the birthright, though God in several instances put it into another direction. This blessing was principally spiritual and distant, having respect to the setting up of God's kingdom, to the birth of the Messiah, or in other words, to all those great things included in the covenant with Abraham. This was well understood by the family: both Esau and Jacob must have often heard their parents converse about it. If the birthright that was bought at this time had consisted of any temporal advantages of dignity, authority, or property to be enjoyed in the lifetime of the parties, Esau would not have made so light of it as he did, calling it this birthright, and intimating that he should soon die, and then it would be of no use to him. It is a fact too that Jacob had none of the ordinary advantages of the birthright during his life-time. Instead of a double portion he was sent out of the family with only a staff in his hand, leaving Esau to possess the whole of his father's substance. And when, more than twenty years afterwards, he returned to Canaan, he made no scruple to ascribe to his brother the excellency of dignity, and the excellency of power, calling him My lord Esau, and acknowledging himself as his servant. The truth is, the question between them was, which should be heir to the blessings promised in the covenant with Abraham. This Jacob desired, and Esau despised; and in despising blessings of so sacred a nature, and that for a morsel of meat, he was guilty of profaneness. The spirit of his language was, 'I cannot live upon promises: give me something to eat and drink, for to-morrow I die.' Such is the spirit of unbelief in every age; and thus it is

* Gen. xlix. 3. Deut. xxi. 17.

+He could not mean surely that he should then die of hunger, unless he ate of the pottage; for that is scarcely conceivable, while he had full access to all the provisions in Isaac's house: but that in a little time he should be dead; and then of what account would these fine promises be to him?

that poor deluded souls continue to despise things distant and heavenly, and prefer to them the momentary gratifications of flesh and sense.

From the whole, we may perceive in this case a doctrine which runs through the scriptures; namely, that while the salvation of those that are saved is altogether of grace, the destruction of those that are lost will be found to be of themselves. From what is recorded of Jacob, he certainly had nothing to boast of; neither had Esau any thing to complain of. He lost the blessing, but not without having first despised it. Thus when the Apostle had asserted the doctrine of election, and grounded it upon God's absolute right to have mercy on whom he would have mercy, he nevertheless proceeds to ascribe the cause of the overthrow of them that perish merely to themselves. But Israel which followed after the law of righteousness, hath not attained to the law of right, eousness. Wherefore? Wherefore? Because they sought it not by faith; but as it were by the works of the law : for they stumbled at the stumbling-stone. I am aware that when we preach in this manner, many are ready to accuse us of inconsistency. You preach the doctrine of election,' say they; but before you have done you destroy your own work, by telling the unconverted that if they perish, the fault will lie at their own door.' We answer, it is enough for us to teach what the scriptures teach. If we cannot conceive how the purposes of God are to be reconciled with the agency and accountableness of man, let us be content to be ignorant of it. The scriptures teach both; and true wisdom will not aspire to be wise above what is written.

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