Genesis 25 commentary

All the days, even of the best and greatest saints, are not remarkable days; some slide on silently; such were these last days of Abraham. Here is an account of Abraham's children by Keturah, and the disposition which he made of his estate. After the birth of these sons, he set his house in order, with prudence and justice. He did this while he yet lived. It is wisdom for men to do what they find to do while they live, as far as they can. Abraham lived 175 years; just one hundred years after he came to Canaan; so long he was a sojourner in a strange country. Whether our stay in this life be long or short, it matters but little, provided we leave behind us a testimony to the faithfulness and goodness of the Lord, and a good example to our families. We are told that his sons Isaac and Ishmael buried him. It seems that Abraham had himself brought them together while he lived. Let us not close the history of the life of Abraham without blessing God for such a testimony of the triumph of faith.

Ishmael had twelve sons, whose families became distinct tribes. They peopled a very large country that lay between Egypt and Assyria, called Arabia. The number and strength of this family were the fruit of the promise, made to Hagar and to Abraham, concerning Ishmael.

Isaac seems not to have been much tried, but to have spent his days in quietness. Jacob and Esau were prayed for; their parents, after being long childless, obtained them by prayer. The fulfilment of God's promise is always sure, yet it is often slow. The faith of believers is tried, their patience exercised, and mercies long waited for are more welcome when they come. Isaac and Rebekah kept in view the promise of all nations being blessed in their posterity, therefore were not only desirous of children, but anxious concerning every thing which seemed to mark their future character. In all our doubts we should inquire of the Lord by prayer. In many of our conflicts with sin and temptation, we may adopt Rebekah's words, “If it be so, why am I thus?” If a child of God, why so careless or carnal? If not a child of God, why so afraid of, or so burdened with sin?

Esau hunted the beasts of the field with dexterity and success, till he became a conqueror, ruling over his neighbours. Jacob was a plain man, one that liked the true delights of retirement, better than all pretended pleasures. He was a stranger and a pilgrim in his spirit, and a shepherd all his days. Isaac and Rebekah had but these two children, one was the father's darling, and the other the mother's. And though godly parents must feel their affections most drawn over towards a godly child, yet they will not show partiality. Let their affections lead them to do what is just and equal to every child, or evils will arise.

We have here the bargain made between Jacob and Esau about the right, which was Esau's by birth, but Jacob's by promise. It was for a spiritual privilege; and we see Jacob's desire of the birth-right, but he sought to obtain it by crooked courses, not like his character as a plain man. He was right, that he coveted earnestly the best gifts; he was wrong, that he took advantage of his brother's need. The inheritance of their father's worldly goods did not descend to Jacob, and was not meant in this proposal. But it includeth the future possession of the land of Canaan by his children's children, and the covenant made with Abraham as to Christ the promised Seed. Believing Jacob valued these above all things; unbelieving Esau despised them. Yet although we must be of Jacob's judgment in seeking the birth-right, we ought carefully to avoid all guile, in seeking to obtain even the greatest advantages. Jacob's pottage pleased Esau's eye. “Give me some of that red;” for this he was called Edom, or Red. Gratifying the sensual appetite ruins thousands of precious souls. When men's hearts walk after their own eyes, Job 31:7, and when they serve their own bellies, they are sure to be punished. If we use ourselves to deny ourselves, we break the force of most temptations. It cannot be supposed that Esau was dying of hunger in Isaac's house. The words signify, I am going towards death; he seems to mean, I shall never live to inherit Canaan, or any of those future supposed blessings; and what signifies it who has them when I am dead and gone. This would be the language of profaneness, with which the apostle brands him, Heb 12:16; and this contempt of the birth-right is blamed, verse 34. It is the greatest folly to part with our interest in God, and Christ, and heaven, for the riches, honours, and pleasures of this world; it is as bad a bargain as his who sold a birth-right for a dish of pottage. Esau ate and drank, pleased his palate, satisfied his appetite, and then carelessly rose up and went his way, without any serious thought, or any regret, about the bad bargain he had made. Thus Esau despised his birth-right. By his neglect and contempt afterwards, and by justifying himself in what he had done, he put the bargain past recall. People are ruined, not so much by doing what is amiss, as by doing it and not repenting of it.

1. Then again Abraham took a wife “Et addidit Abraham et accepit uxorem.” The Geneva version of our own Bible has it: “Nov Abraham had taken him another wife called Keturah;” and adds in the margin, “while Sarah was yet alive,” which agrees, as will appear in what follows, with the opinion of Calvin, expressed in this Commentary. — Ed. It seems very absurd that Abraham, who is said to have been dead in his own body thirty-eight years before the decease of Sarah, should, after her death, marry another wife. such an act was, certainly, unworthy of his gravity. Besides, when Paul commends his faith, (Romans 4:19,) he not only asserts that the womb of Sarah was dead, when Isaac was about to be born, but also that the body of the father himself was dead. Therefore Abraham acted most foolishly, if, after the loss of his wife, he, in the decrepitude of old age, contracted another marriage. Further, it is at variance with the language of Paul, that he, who in his hundredth year was cold and impotent, “Frigidus, et ad generandum impotens.” should, forty years afterwards, have many sons. Many commentators, to avoid this absurdity, suppose Keturah to have been the same person as Hagar. But their conjecture is immediately refuted in the context; where Moses says, Abraham gave gifts to the sons of his concubines. The same point is clearly established from 1 Chronicles 1:32. Others conjecture that, while Sarah was yet living, he took another wife. This, although worthy of grave censure, is however not altogether incredible. We know it to be not uncommon for men to be rendered bold by excessive license. Thus Abraham having once transgressed the law of marriage, perhaps, after the dispute respecting Hagar, did not desist from the practice of polygamy. It is also probable that his mind had been wounded, by the divorce which Sarah had compelled him to make with Hagar. Such conduct indeed was disgraceful, or, at least, unbecoming in the holy patriarch. Nevertheless no other, of all the conjectures which have been made, seems to me more probable. If it be admitted, the narrative belongs to another place; but Moses is frequently accustomed to place those things which have precedence in time, in a different order. And though this reason should not be deemed conclusive, yet the fact itself shows an inverted order in the history. “Atque ut haec ratio non urgeat, res tamen ipsa ostendit esse in hac historia, “ὕστερον προτερον.” “Et encore que ceste raison ne presse point, toutefois le faict monstre, qu’en ceste histoire il y a des choses mises devant derriere.” — French Tr The old English translator has it: “And though this reason serve not; yet nevertheless the matter itself declareth, that there is in this history a Hysteron proteron, that is, a setting of the cart before the horse.” — Ed Sarah had passed her ninetieth year, when she brought forth her son Isaac; she died in the hundred and twenty-seventh year of her age; and Isaac married when he was forty years old. Therefore, nearly four years intervened between the death of his mother and his nuptials. If Abraham took a wife after this, what was he thinking of, seeing that he had been during so many years accustomed to a single life? It is therefore lawful to conjecture that Moses, in writing the life of Abraham, when he approached the closing scene, inserted what he had before omitted. The difficulty, however, is not yet solved. For whence proceeded Abraham’s renovated vigor, “Unde enim novus illi ad muliebrem concubitum vigor.” since Paul testifies that his body had long ago been withered by age? Augustine supposes not only that strength was imparted to him for a short space of time, which might suffice for Isaac’s birth; but that by a divine restoration, it flourished again during the remaining term of his life. Which opinion, both because it amplifies the glory of the miracle, and for other reasons, I willingly embrace. On the question, whether Abraham married Keturah during Sarah’s life, or not till after her death, authorities are much divided. Whichever side is taken the difficulties are great, yet perhaps on neither side insuperable. So far as merely human probabilities are concerned, the evidence would turn in favor of Calvin’s hypothesis, which is supported by Dr. A. Clarke and Professor Bush; the arguments of the latter writer, which seem to be mainly drawn from Calvin, are very forcibly put. On the other hand, great consideration is due to the authority of such men as Patrick, Le Clerc, Kidder, and Scott, who would preserve the present order of the sacred narrative; and would account for the events related on the ground of a miraculous renewal and continuance of strength, which Calvin himself allows to have taken place. It is in favor of this latter mode of interpretation, that it certainly better accords with the general character of Abraham, and is more consistent with the testimony which the Scriptures bear to his faith, than the other hypothesis; besides which the order of the narrative remains undisturbed. See this question treated at length in Exercitationes Andreae Riveti in Genesin, p 548. Lugd. 1633. — Ed. And what I have before said, namely, that Isaac was miraculously born, as being a spiritual seed, is not opposed to this view; for it was especially on his account that the failing body of Abraham was restored to vigor. That others were afterwards born was, so to speak, adventitious. Thus the blessing of God pronounced in the words, “Increase and multiply,” which was annexed expressly to marriage, is also extended to unlawful connexions. Certainly, if Abraham married a wife while Sarah was yet alive, (as I think most probable,) his adulterous connection was unworthy of the divine benediction. But although we know not why this addition was made to the just measure of favor granted to Abraham, yet the wonderful providence of God appears in this, that while many nations of considerable importance descended from his other sons, the spiritual covenant, of which the rest also bore the sign in their flesh, remained in the exclusive possession of Isaac.

6. But unto the sons of the concubines. Moses relates, that when Abraham was about to die, he formed the design of removing all cause of strife among his sons after his death, by constituting Isaac his sole heir, and dismissing the rest with suitable gifts. This dismissal was, indeed, apparently harsh and cruel; but it was agreeable to the appointment and decree of God, in order that the entire possession of the land might remain for the posterity of Isaac. For it was not lawful for Abraham to divide, at his own pleasure, that inheritance which had been granted entire to Isaac. Wherefore, no course was left to him but to provide for the rest of his sons in the manner here described. If any person should now select one of his sons as his heir, to the exclusion of the others, he would do them an injury; and, by applying the torch of injustice, in disinheriting a part of his children, he would light up the flame of pernicious strifes in his family. Wherefore, we must note the special reason by which Abraham was not only induced, but compelled, to deprive his sons of the inheritance, and to remove them to a distance; namely, lest by their intervention, the grant which had been divinely made to Isaac should, of necessity, be disturbed. We have elsewhere said that, among the Hebrews, she who is a partaker of the bed, but not of all the goods, is styled a concubine. The same distinction has been adopted into the customs, and sanctioned by the laws of all nations. So, we shall afterwards see, that Leah and Rachel were principal wives, but that Bilhah and Zilpah were in the second rank; so that their condition remained servile, although they were admitted to the conjugal bed. Since Abraham had made Hagar and Keturah his wives on this condition, it seems that he might lawfully bestow on their sons, only a small portion of his goods; to have transferred, however, from his only heir to them, equal portions of his property, would have been neither just nor right. It is probable that no subsequent strife or contention took place respecting the succession; but by sending the sons of the concubines far away, he provides against the danger of which I have spoken, lest they should occupy a part of the land which God had assigned to the posterity of Isaac alone.

7. And these are the days. Moses now brings us down to the death of Abraham; and the first thing to be noticed concerning his age is the number of years during which he lived as a pilgrim; for he deserves the praise of wonderful and incomparable patience, for having wandered through the space of a hundred years, while God led him about in various directions, contented, both in life and death, with the bare promise of God. Let those be ashamed who find it difficult to bear the disquietude of one, or of a few years, since Abraham, the father of the faithful, was not merely a stranger during a hundred years, but was also often cast forth into exile. Meanwhile, however, Moses expressly shows that the Lord had fulfilled his promise, Thou shalt die in a good old age: for although he fought a hard and severe battle, yet his consolation was neither light nor small; because he knew that, amidst so many sufferings, his life was the object of Divine care. But if this sole looking unto God sustained him through his whole life, amidst the most boisterous waves, amidst many bitter griefs, amidst tormenting cares, and in short an accumulated mass of evils; let us also learn — that we may not become weary in our course — to rely on this support, that the Lord has promised us a happy issue of life, and one truly far more glorious than that of our father Abraham.

8. Then Abraham gave up the ghost “Et obiit Abraham.” And Abraham died. The expression “gave up the ghost” is not a literal rendering of the original. — Ed. They are mistaken who suppose that this expression denotes sudden death, as intimating that he had not been worn out by long disease, but expired without pain. Moses rather means to say that the father of the faithful was not exempt from the common lot of men, in order that our minds may not languish when the outward man is perishing; but that, by meditating on that renovation which is laid up as the object of our hope, we may, with tranquil minds, suffer this frail tabernacle to be dissolved. There is therefore no reason why a feeble, emaciated body, failing eyes, tremulous hands, and the lost use of all our members, should so dishearten us, that we should not hasten, after the example of our father, with joy and alacrity to our death. But although Abraham had this in common with the human race, that he grew old and died; yet Moses, shortly afterwards, puts a difference between him and the promiscuous multitude of men as to manner of dying; namely, that he should die in a good old age, and satisfied with life. Unbelievers, indeed, often seem to participate in the same blessing; yea, David complains that they excelled in this kind of privilege; and a similar complaint occurs in the book of Job, namely, that they fill up their time happily, till in a moment they descend into the grave. See Psalm 73:4. “There are no bands in their death; but their strength is firm;” and Job 21:13, “They spend their days in wealth, and in a moment go down to the grave.” — Ed. But what I said before must be remembered, that the chief part of a good old age consists in a good conscience and in a serene and tranquil mind. Whence it follows, that what God promises to Abraham, can only apply to those who truly cultivate righteousness: for Plato says, with equal truth and wisdom, that a good hope is the nutriment of old age; and therefore old men who have a guilty conscience are miserably tormented, and are inwardly racked as by a perpetual torture. But to this we must add, what Plato knew not, that it is godliness which causes a good old age to attend us even to the grave, because faith is the preserver of a tranquil mind. To the same point belongs what is immediately added, he was full of days, so that he did not desire a prolongation of life. We see how many are in bondage to the desire of life; yea, nearly the whole world languishes between a weariness of the present life and an inexplicable desire for its continuance. That satiety of life, therefore, which shall cause us to be ready to leave it, is a singular favor from God.

And was gathered to his people. I gladly embrace the opinion of those who believe the state of our future life to be pointed out in this form of expression; provided we do not restrict it, as these expositors do, to the faithful only; but understand by it that mankind are associated together in death as well as in life. Rivetus speaks in similar language on this clause. “This is never said concerning beasts when they die; and, therefore, from this form of speech, it is to be observed, that men by death are not reduced to nothing, nor does the whole of man die.... The Scripture, in speaking thus, points out some other state; so that departure out of the world is not the destruction of the whole man.” — Exercitatio cxiii. p. 553. It may seem absurd to profane men, for David to say, that the reprobate are gathered together like sheep into the grave; but if we examine the expression more closely, this gathering together will have no existence if their souls are annihilated. See Psalm 49. The mention of Abraham’s burial will presently follow. Now he is said to be gathered to his fathers, which would be inconsistent with fact if human life vanished, and men were reduced to annihilation: wherefore the Scripture, in speaking thus, shows that another state of life remains after death, so that a departure out of the world is not the destruction of the whole man.

9. And his sons Isaac and Ishmael buried him. Hence it appears, that although Ishmael had long ago been dismissed, he was not utterly alienated from his father, because he performed the office of a son in celebrating the obsequies of his deceased parent. Ishmael, rather than the other sons did this, as being nearer.

12. Now these are the generations of Ishmael. This narration is not superfluous. In the commencement of the chapter, Moses alludes to what was done for the sons of Keturah. Here he speaks designedly more at large, for the purpose of showing that the promise of God, given in the seventeenth chapter (Genesis 17:1-22,) was confirmed by its manifest accomplishment. In the first place, it was no common gift of God that Ishmael should have twelve sons who should possess rank and authority over as many tribes; but inasmuch as the event corresponded with the promise, we must chiefly consider the veracity of God, as well as the singular benevolence and honor which he manifested towards his servant Abraham, when, even in those benefits which were merely adventitious, he dealt so kindly and liberally with him; for that may rightly be regarded as adventitious which was superadded to the spiritual covenant: therefore Moses, after he has enumerated the towns in which the posterity of Ishmael was distributed, buries that whole race in oblivion, that substantial perpetuity may remain only in the Church, according to the declaration in Psalm 102:28, “the sons of sons shall inhabit.” “Filii filiorum habitabunt.” In the English it is, “The children of thy servants shall continue.” — Ed. Further, Moses, as with his finger, shows the wonderful counsel of God, because, in assigning a region distinct from the land of Canaan to the sons of Ishmael, he has both provided for them in future, and kept the inheritance vacant for the sons of Isaac.

18. He died in the presence of all his brethren “Coram omnibus fratribus suis habitavit.” He dwelt in the presence of all his brethren. The major part of commentators understand this of his death; as if Moses had said that the life of Ishmael was shorter than that of his brethren, who long survived him: but because the word נפל (naphal) is applied to a violent death, and Moses testifies that Ishmael died a natural death, this exposition cannot be approved. The Chaldean Paraphrast supposes the word “lot” to be understood, and elicits this sense, that the lot fell to him, so as to assign him a habitation not far from his brethren. Although I do not greatly differ in this matter, I yet think that the words are not to be thus distorted. This is the interpretation of Vatablus, favored by Professor Bush, who says, “As Ishmael’s death has already been mentioned, and as the term ‘fall’ is seldom used in the Scriptures in reference to ‘dying,’ except in cases of sudden and violent death, as when one ‘falls’ in battle, the probability is, that it here signifies that his territory or possessions ‘fell’ to him in the presence of his brethren, or immediately contiguous to their borders.” — Bush. The word נפל (naphal) sometimes signifies to lie down, or to rest, and also to dwell. The simple assertion therefore of Moses is, that a habitation was given to Ishmael opposite his brethren, so that he should indeed be a neighbor to them, and yet should have his distinct boundaries: Calvin’s interpretation, though opposed to the Vulgate and to our own version, is supported by the Septuagint, the Targum Onkelos, the Syriac, and Arabic versions. See Walton’s Polyglott. — Ed. for I do not doubt that he referred to the oracle contained in the sixteenth chapter (Genesis 16:1) where, among other things, the angel said to his mother Hagar, He shall remain, or pitch his tents in the presence of his brethren. Why does he rather speak thus of Ishmael than of the others, except for this reason, that whereas they migrated towards the eastern region, Ishmael, although the head of a nation, separated from the sons of Abraham, yet retained his dwelling in their neighborhood? Meanwhile the intention of God is also to be observed, namely, that Ishmael, though living near his brethren, was yet placed apart in an abode of his own, that he might not become mingled with them, but might dwell in their presence, or opposite to them. Moreover, it is sufficiently obvious that the prediction is not to be restricted personally to Ishmael.

19. These are the generations of Isaac. Because what Moses has said concerning the Ishmaelites was incidental, he now returns to the principal subject of the history, for the purpose of describing the progress of the Church. And in the first place, he repeats that Isaac’s wife was taken from Mesopotamia. He expressly calls her the sister of Laban the Syrian, who was hereafter to become the father-in-law of Jacob, and concerning whom he had many things to relate. But it is chiefly worthy of observation that he declares Rebekah to have been barren during the early years of her marriage. And we shall afterwards see that her barrenness continued, not for three or four, but for twenty years, in order that her very despair of offspring might give greater lustre to the sudden granting of the blessing. But nothing seems less accordant with reason, than that the propagation of the Church should be thus small and slow. Abraham, in his extreme old age, received (as it seems) a slender solace for his long privation of offspring, in having all his hope centred in one individual. Isaac also, already advanced in years, and bordering on old age, was not yet a father. Where, then, was the seed which should equal the stars of heaven in number? Who would not suppose that God was dealing deceitfully in leaving those houses empty and solitary, which, according to his own word, ought to be replenished with teeming population? But that which is recorded in the psalm must be accomplished in reference to the Church, that

“he maketh her who had been barren to keep house, and to be a joyful mother of many children.” (Psalm 113:9.)

For this small and contemptible origin, these slow and feeble advances, render more illustrious that increase, which afterwards follows, beyond all hope and expectation, to teach us that the Church was produced and increased by divine power and grace, and not by merely natural means. It is indeed possible, that God designed to correct or moderate any excess of attachment in Isaac. But this is to be observed as the chief reason for God’s conduct, that as the holy seed was given from heaven, it must not be produced according to the common order of nature, to the end, that we learn that the Church did not originate in the industry of man, but flowed from the grace of God alone.

21. And Isaac entreated the Lord for his wife. Some translate the passage, Isaac entreated the Lord in the presence of his wife; and understand this to have been done, that she also might add her prayers, and they might jointly supplicate God. But the version here given is more simple. Moreover, this resort to prayer testifies that Isaac knew that he was deprived of children, because God had not blessed him. He also knew that fruitfulness was a special gift of God. For although the favor of obtaining offspring was widely diffused over the whole human race, when God uttered the words “increase and multiply;” yet to show that men are not born fortuitously, he distributes this power of production in various degrees. Isaac, therefore, acknowledges, that the blessing, which was not at man’s disposal, must be sought for by prayer from God. It now truly appears, that he was endued with no ordinary constancy of faith. Forasmuch as the covenant of God was known to him, he earnestly (if ever any did) desired seed. It, therefore, had not now, for the first time, entered into his mind to pray, seeing that for more than twenty years he had been disappointed of his hope. Hence, although Moses, only in a single word, says that he had obtained offspring by his prayers to God; yet reason dictates that these prayers had continued through many years. The patience of the holy man is herein conspicuous, that while he seems in vain to pour forth his wishes into the air, he still does not remit the ardor of his devotion. And as Isaac teaches us, by his example, to persevere in prayer; so God also shows that he never turns a deaf ear to the wishes of his faithful people, although he may long defer the answer.

22. And the children struggled together. Here a new temptation suddenly arises, namely, that the infants struggle together in their mother’s womb. This conflict occasions the mother such grief that she wishes for death. And no wonder; for she thinks that it would be a hundred times better for her to die, than that she have within her the horrible prodigy of twin — brothers, shut up in her womb, carrying on intestine war. They, therefore, are mistaken, who attribute this complaint to female impatience, since it was not so much extorted by pain or torture, as by abhorrence of the prodigy. For she doubtless perceived that this conflict did not arise from natural causes, but was a prodigy portending some dreadful and tragic end. She also necessarily felt some fear of the divine anger stealing over her: as it is usual with the faithful not to confine their thoughts to the evil immediately present with them, but to trace it to its cause; and hence they tremble through the apprehension of divine judgment. But though in the beginning she was more grievously disturbed than she ought to have been, and, breaking out into murmurings, preserved neither moderation nor temper; yet she soon afterwards receives a remedy and solace to her grief. We are thus taught by her example to take care that we do not give excessive indulgence to sorrow in affairs of perplexity, nor inflame our minds by inwardly cherishing secret causes of distress. It is, indeed, difficult to restrain the first emotions of our minds; but before they become ungovernable, we must bridle them, and bring them into subjection. And chiefly we must pray to the Lord for moderation; as Moses here relates that Rebekah went to ask counsel from the Lord; because, indeed, she perceived that nothing would be more effectual in tranquilizing her mind, than to aim at obedience to the will of God, under the conviction that she was directed by him. For although the response given might be adverse, or, at least, not such as she would desire, she yet hoped for some alleviation from a gracious God, with which she might be satisfied. A question here arises respecting the way in which Rebekah asked counsel of God. It is the commonly received opinion that she inquired of some prophet what was the nature of this prodigy: and Moses seems to intimate that she had gone to some place to hear the oracle. But since that conjecture has no probability, I rather incline to a different interpretation; namely, that she, having sought retirement, prayed more earnestly that she might receive a revelation from heaven. For, at that time, what prophets, except her husband and her father-in-law, would she have found in the world, still less in that neighborhood? Moreover, I perceive that God then commonly made known his will by oracles. Once more, if we consider the magnitude of the affair, it was more fitting that the secret should be revealed by the mouth of God, than manifested by the testimony of man. In our times a different method prevails. For God does not, at this day, reveal things future by such miracles; and the teaching of the Law, the Prophets, and the Gospel, which comprises the perfection of wisdom, is abundantly sufficient for the regulation of our course of life.

23. Two nations. In the first place, God answers that the contention between the twin-brothers had reference to something far beyond their own persons; for in this way he shows that there would be discord between their posterities. When he says, there are two nations, the expression is emphatical; for since they were brothers and twins, and therefore of one blood, the mother did not suppose that they would be so far disjoined as to become the heads of distinct nations; yet God declares that dissension should take place between those who were by nature joined together. Secondly, he describes their different conditions, namely, that victory would belong to one of these nations, forasmuch as this was the cause of the contest, that they could not be equal, but one was chosen and the other rejected. For since the reprobate give way reluctantly, it follows of necessity that the children of God have to undergo many troubles and contests on account of their adoption. Thirdly, the Lord affirms that the order of nature being inverted, the younger, who was inferior, should be the victor.

We must now see what this victory implies. They who restrict it to earthly riches and wealth coldly trifle. Undoubtedly by this oracle Isaac and Rebekah were taught that the covenant of salvation would not be common to the two people, but would be reserved only for the posterity of Jacob. In the beginning, the promise was apparently general, as comprehending the whole seed: now, it is restricted to one part of the seed. This is the reason of the conflict, that God divides the seed of Jacob (of which the condition appeared to be one and the same) in such a manner that he adopts one part and rejects the other: that one part obtains the name and privilege of the Church, the rest are reckoned strangers; with one part resides the blessing of which the other is deprived; as it afterwards actually occurred: for we know that the Idumaeans were cut off from the body of the Church; but the covenant of grace was deposited in the family of Jacob. If we seek the cause of this distinction, it will not be found in nature; for the origin of both nations was the same. It will not be found in merit; because the heads of both nations were yet enclosed in their mother’s womb when the contention began. Moreover God, in order to humble the pride of the flesh, determined to take away from men all occasion of confidence and of boasting. He might have brought forth Jacob first from the womb; but he made the other the firstborn, who, at length, was to become the inferior. Why does he thus, designedly, invert the order appointed by himself, except to teach us that, without regard to dignity, Jacob, who was to be the heir of the promised benediction, was gratuitously elected? The sum of the whole, then, is, that the preference which God gave to Jacob over his brother Esau, by making him the father of the Church, was not granted as a reward for his merits, neither was obtained by his own industry, but proceeded from the mere grace of God himself. But when an entire people is the subject of discourse, reference is made not to the secret election, which is confirmed to few, but the common adoption, which spreads as widely as the external preaching of the word. Since this subject, thus briefly stated, may be somewhat obscure, the readers may recall to memory what I have said above in expounding the seventeenth chapter (Genesis 17:1) namely, that God embraced, by the grace of his adoption, all the sons of Abraham, because he made a covenant with all; and that it was not in vain that he appointed the promise of salvation to be offered promiscuously to all, and to be attested by the sign of circumcision in their flesh; but that there was a special chosen seed from the whole people, and these should at length be accounted the legitimate sons of Abraham, who by the secret counsel of God are ordained unto salvation. Faith, indeed, is that which distinguishes the spiritual from the carnal seed; but the question now under consideration is the principle on which the distinction is made, not the symbol or mark by which it is attested. God, therefore, chose the whole seed of Jacob without exception, as the Scripture in many places testifies; because he has conferred on all alike the same testimonies of his grace, namely, in the word and sacraments. But another and peculiar election has always flourished, which comprehended a certain definite number of men, in order that, in the common destruction, God might save those whom he would.

A question is here suggested for our consideration. Whereas Moses here treats of the former kind of election, Namely, that which is general or national. — Ed. Paul turns his words to the latter. Namely, that which is particular or individual. — Ed. For while he attempts to prove, that not all who are Jews by natural descent are heirs of life; and not all who are descended from Jacob according to the flesh are to be accounted true Israelites; but that God chooses whom he will, according to his own good pleasure, he adduces this testimony, the elder shall serve the younger. (Romans 9:7,8,12.) They who endeavor to extinguish the doctrine of gratuitous election, desire to persuade their readers that the words of Paul also are to be understood only of external vocation; but his whole discourse is manifestly repugnant to their interpretation; and they prove themselves to be not only infatuated, but impudent in their attempt to bring darkness or smoke over this light which shines so clearly. They allege that the dignity of Esau is transferred to his younger brother, lest he should glory in the flesh; inasmuch as a new promise is here given to the latter. I confess there is some force in what they say; but I contend that they omit the principal point in the case, by explaining the difference here stated, of the external vocation. But unless they intend to make the covenant of God of none effect, they must concede that Esau and Jacob were alike partakers of the external calling; whence it appears, that they to whom a common vocation had been granted, were separated by the secret counsel of God. The nature and object of Paul’s argument is well known. For when the Jews, inflated with the title of the Church, rejected the Gospel, the faith of the simple was shaken, by the consideration that it was improbable that Christ, and the salvation promised through him, could possibly be rejected by an elect people, a holy nation, and the genuine sons of God. Here, therefore, Paul contends that not all who descend from Jacob, according to the flesh, are true Israelites, because God, of his own good pleasure, may choose whom he will, as heirs of eternal salvation. Who does not see that Paul descends from a general to a particular adoption, in order to teach us, that not all who occupy a place in the Church are to be accounted as true members of the Church? It is certain that he openly excludes from the rank of children those to whom (he elsewhere says) pertaineth the adoption; whence it is assuredly gathered, that in proof of this position, he adduces the testimony of Moses, who declares that God chose certain from among the sons of Abraham to himself, in whom he might render the grace of adoption firm and efficacious. How, therefore, shall we reconcile Paul with Moses? I answer, although the Lord separates the whole seed of Jacob from the race of Esau, it was done with a view to the Church, which was included in the posterity of Jacob. And, doubtless, the general election of the people had reference to this end, that God might have a Church separated from the rest of the world. What absurdity, then, is there in supposing that Paul applies to special election the words of Moses, by which it is predicted that the Church shall spring from the seed of Jacob? And an instance in point was exhibited in the condition of the heads themselves of these two nations. For Jacob was not only called by the external voice of the Lord, but, while his brother was passed by, he was chosen an heir of life. That good pleasure of God, which Moses commends in the person of Jacob alone, Paul properly extends further: and lest any one should suppose, that after the two nations had been rendered distinct by this oracle, the election should pertain indiscriminately to all the sons of Jacob, Paul brings, on the opposite side, another oracle, I will have mercy on whom I will have mercy; where we see a certain number severed from the promiscuous race of Jacob’s sons, in the salvation of whom the special election of God might triumph. Whence it appears that Paul wisely considered the counsel of God, which was, in truth, that he had transferred the honor of primogeniture from the elder to the younger, in order that he might choose to himself a Church, according to his own will, out of the seed of Jacob; not on account of the merits of men, but as a matter of meres grace. And although God designed that the means by which the Church was to be collected should be common to the whole people, yet the end which Paul had in view is chiefly to be regarded; namely, that there might always be a body of men in the world which should call upon God with a pure faith, and should be kept even to the end. Let it therefore remain as a settled point of doctrine, that among men some perish, some obtain salvation; but the cause of this depends on the secret will of God. For whence does it arise that they who are born of Abraham are not all possessed of the same privilege? The disparity of condition certainly cannot be ascribed either to the virtue of the one, or to the vice of the other, seeing they were not yet born. Since the common feeling of mankind rejects this doctrine, there have been found, in all ages, acute men, who have fiercely disputed against the election of God. It is not my present purpose to refute or to weaken their calumnies: let it suffice us to hold fast what we gather from Paul’s interpretation; that whereas the whole human race deserves the same destruction, and is bound under the same sentence of condemnation, some are delivered by gratuitous mercy, others are justly left in their own destruction: and that those whom God has chosen are not preferred to others, because God foresaw they would be holy, but in order that they might be holy. But if the first origin of holiness is the election of God, we seek in vain for that difference in men, which rests solely in the will of God. If any one desires a mystical interpretation of the subject, Si quis anagogen desideret. we may give the following: Nous pourrons dire. — French Tr. The original has no corresponding expression; but one to the same effect is obviously understood. — Ed. whereas many hypocrites, who are for a time enclosed in the womb of the Church, pride themselves upon an empty title, and, with insolent boastings, exult over the true sons of God; internal conflicts will hence arise, which will grievously torment the mother herself.

24. And when her days to be delivered were fulfilled. Moses shows that the intestine strife in her womb continued to the time of bringing forth; for it was not by mere accident that Jacob seized his brother by the heel and attempted to get out before him. The Lord testified by this sign that the effect of his election does not immediately appear; but rather that the intervening path was strewed with troubles and conflicts. Therefore Esau’s name was allotted to him on account of his asperity; which even from earliest infancy assumed a manly form; but the name Jacob signifies that this giant, vainly striving in his boasted strength, had still been vanquished. The names of the two brothers was significant of their character. Esau is called Edom, which signifies red, because he was of sanguinary temperament. He is said to have been hairy or shaggy, “שער,” from which word the mountainous country he inhabited was called Seir. The name Jacob, “יעקב,” means to supplant, or trip up the heels. — Ed

27. And the boys grew. Moses now briefly describes the manners of them both. He does not, indeed, commend Jacob on account of those rare and excellent qualities, which are especially worthy of praise and of remembrance, but only says that he was simple. The word תם (tam,) although generally taken for upright and sincere, is here put antithetically. After the sacred writer has stated that Esau was robust, and addicted to hunting, he places on the opposite side the mild disposition of Jacob, who loved the quiet of home so much, that he might seem to be indolent; just as the Greeks call those persons οἰκόσιτους oikositous, who, dwelling at home, give no evidence of their industry. In short, the comparison implies that Moses praises Esau on account of his vigor, but speaks of Jacob as being addicted to domestic leisure; and that he describes the disposition of the former as giving promise that he would be a courageous man, while the disposition of the latter had nothing worthy of commendation. Seeing that, by a decree of heaven, the honor of primogeniture would be transferred to Jacob, why did God suffer him to lie down in his tent, and to slumber among ashes; unless it be, that he sometimes intends his election to be concealed for a time, lest men should attribute something to their own preparatory acts?

28. And Isaac loved Esau. That God might more clearly show his own election to be sufficiently firm, to need no assistance elsewhere, and even powerful enough to overcome any obstacle whatever, he permitted Esau to be so preferred to his brother, in the affection and good opinion of his father, that Jacob appeared in the light of a rejected person. Since, therefore, Moses clearly demonstrates, by so many circumstances, that the adoption of Jacob was founded on the sole good pleasure of God, it is an intolerable presumption to suppose it to depend upon the will of man; or to ascribe it, in part, to means, (as they are called,) and to human preparations. Cest une outrecuidance insupportable de la vouloir faire dependre de la volonte de l’homme, ou transporter une partie d’icelle aux moyens et preparatifs humain. — French Tr. But how was it possible for the father, who was not ignorant of the oracle, to be thus predisposed in favor of the firstborn, whom he knew to be divinely rejected?. It would rather have been the part of piety and of modesty to subdue his own private affection, that he might yield obedience to God. The firstborn prefers a natural claim to the chief place in the parent’s affection; but the father was not at liberty to exalt him above his brother, who had been placed in subjection by the oracle of God. That also is still more shameful and more unworthy of the holy patriarch, which Moses adds; namely, that he had been induced to give this preference to Esau, by the taste of his venison. Was he so enslaved to the indulgence of the palate, that, forgetting the oracle, he despised the grace of God in Jacob, while he preposterously set his affection on him whom God had rejected? Let the Jews now go and glory in the flesh; since Isaac, preferring food to the inheritance destined for his son, would pervert (as far as he had the power) the gratuitous covenant of God! For there is no room here for excuse; since with a blind, or, at least, a most inconsiderate love to his firstborn, he undervalued the younger. It is uncertain whether the mother was chargeable with a fault of the opposite kind. For we commonly find the affections of parents so divided, that if the wife sees any one of the sons preferred by her husband, she inclines, by a contrary spirit of emulation, more towards another. Rebekah loved her son Jacob more than Esau. If, in so doing, she was obeying the oracle, she acted rightly; but it is possible that her love was ill regulated. And on this point the corruption of nature too much betrays itself. There is no bond of mutual concord more sacred than that of marriage: children form still further links of connection; and yet they often prove the occasion of dissension. But since we soon after see Rebekah chiefly in earnest respecting the blessing of God, the conjecture is probable, that she had been induced, by divine authority, to prefer the younger to the firstborn. Meanwhile, the foolish affection of the father only the more fully illustrates the grace of the divine adoption.

29. And Jacob sod pottage. This narration differs little from the sport of children. Jacob is cooking pottage; his brother returns from hunting weary and famishing, and barters his birthright for food. What kind of bargain, I pray, was this? Jacob ought of his own accord to have satisfied the hunger of his brother. When being asked, he refuses to do so: who would not condemn him for his inhumanity? In compelling Esau to surrender his right of primogeniture, he seems to make an illicit and frivolous compact. God, however, put the disposition of Esau to the proof in a matter of small moment; and still farther, designed to present an instance of Jacob’s piety, or, (to speak more properly,) he brought to light what lay hid in both. Many indeed are mistaken in suspending the cause of Jacob’s election on the fact, that God foresaw some worthiness in him; and in thinking that Esau was reprobated, because his future impiety had rendered him unworthy of the divine adoption before he was born. Paul, however, having declared election to be gratuitous, denies that the distinction is to be looked for in the persons of men; and, indeed, first assumes it as an axiom, that since mankind is ruined from its origin, and devoted to destruction, whosoever are saved are in no other way freed from destruction than by the mere grace of God. And, therefore, that some are preferred to others, is not on account of their own merits; but seeing that all are alike unworthy of grace, they are saved whom God, of his own good pleasure, has chosen. He then ascends still higher, and reasons thus: Since God is the Creator of the world, he is, by his own right, in such a sense, the arbiter of life and death, that he cannot be called to account; but his own will is (so to speak) the cause of causes. And yet Paul does not, by thus reasoning, impute tyranny to God, as the sophists triflingly allege in speaking of his absolute power. But whereas He dwells in inaccessible light, and his judgments are deeper than the lowest abyss, Paul prudently enjoins acquiescence in God’s sole purpose; lest, if men seek to be too inquisitive, this immense chaos should absorb all their senses. It is therefore foolishly inferred by some, from this place, that whereas God chose one of the two brothers, and passed by the other, the merits of both had been foreseen. For it was necessary that God should have decreed that Jacob should differ from Esau, otherwise he would not have been unlike his brother. And we must always remember the doctrine of Paul, that no one excels another by means of his own industry or virtue, but by the grace of God alone. Although, however, both the brothers were by nature equal, yet Moses represents to us, in the person of Esau, as in a mirror, what kind of men all the reprobate are, who, being left to their own disposition, are not governed by the spirit of God. While, in the person of Jacob, he shows that the grace of adoption is not idle in the elect, because the Lord effectually attests it by his vocation. Whence then does it arise that Esau sets his birthright to sale, but from this cause, that he, being deprived of the Spirit of God, relishes only the things of the earth? And whence does it happen that his brother Jacob, denying himself his own food, patiently endures hunger, except that under the guidance of the Holy Spirit, he raises himself above the world and aspires to a heavenly life? Hence, let us learn, that they to whom God does not vouchsafe the grace of his Spirit, are carnal and brutal; and are so addicted to this fading life, that they think not of the spiritual kingdom of God; but them whom God has undertaken to govern, are not so far entangled in the snares of the flesh as to prevent them from being intent upon their high vocation. Whence it follows, that all the reprobate remain immersed in the corruptions of the flesh; but that the elect are renewed by the Holy Spirit, that they may be the workmanship of God, created unto good works. If any one should raise the objection, that part of the blame may be ascribed to God, because he does not correct the stupor and the depraved desires inherent in the reprobate, the solution is ready, that God is exonerated by the testimony of their own conscience, which compels them to condemn themselves. Wherefore, nothing remains but that all flesh should keep silence before God, and that the whole world, confessing itself to be obnoxious to his judgment, should rather be humbled than proudly contend.

30. Feed me, I pray thee, with that same red pottage Literally the passage would run, “Feed me, I pray thee, with that red, that read,” the word pottage being understood. “the repetition of the epithet, and the omission of the substantive, indicated the extreme haste and eagerness of the asker. His eye was caught by the color of the dish; and being faint with hunger and fatigue, he gave way to the solicitations of appetite, regardless of consequences.” — Bush. Although Esau declares in these words that he by no means desires delicacies, but is content with food of any kind, (seeing that he contemptuously designates the pottage from its color only, without regard to its taste,) we may yet lawfully conjecture that the affair was viewed in a serious light by his parents; for his own name had not been given him on account of any ludicrous matter. In desiring and asking food he commits nothing worthy of reprehension; but when he says, Behold I am at the point to die, and what profit shall this birthright do to me? he betrays a profane desire entirely addicted to the earth and to the flesh. It is not, indeed, to be doubted that he spake sincerely, when he declared that he was impelled by a sense of the approach of death. For they are under a misapprehension who understand him to use the words, “Behold I die,” as if he meant merely to say, that his life would not be long, because, by hunting daily among wild beasts, his life was in constant danger. Therefore, in order to escape immediate death, he exchanges his birthright for food; notwithstanding, he grievously sins in so doing, because he regards his birthright as of no value, unless it may be made profitable in the present life. For, hence it happens, that he barters a spiritual for an earthly and fading good. On this account the Apostle calls him a “profane person,” (Hebrews 12:16,) as one who settles in the present life, and will not aspire higher. But it would have been his true wisdom rather to undergo a thousand deaths than to renounce his birthright; which, so far from being confined within the narrow limits of one age alone, was capable of transmitting the perpetuity of a heavenly life to his posterity also. It is to be remembered that the birthright included not merely earthly advantages, but those also which were spiritual. Till the tribe of Levi was accepted by God, in lieu of all the first-born of Israel, the eldest son was the priest of the family as well as its natural head. And this was probably the part of the birthright which Esau treated with peculiar contempt, and for which the Apostle Paul styles him a “profane person.” — Ed. Now, let each of us look well to himself; for since the disposition of us all is earthly, if we follow nature as our leader, we shall easily renounce the celestial inheritance. Therefore, we should frequently recall to mind the Apostle’s exhortation, “Let us not be profane persons as Esau was.”

33. And Jacob said, Swear to me. Jacob did not act cruelly towards his brother, for he took nothing from him, but only desired a confirmation of that right which had been divinely granted to him; and he does this with a pious intention, that he may hereby the more fully establish the certainty of his own election. Meanwhile the infatuation of Esau is to be observed, who, in the name and presence of God, does not hesitate to set his birthright to sale. Although he had before rushed inconsiderately upon the food under the maddening impulse of hunger; now, at least, when an oath is exacted from him, some sense of religion should have stolen over him to correct his brutal cupidity. But he is so addicted to gluttony that he makes God himself a witness of his ingratitude.

34. Then Jacob gave. Although, at first sight, this statement seems to be cold and superfluous, it is nevertheless of great weight. For, in the first place, Moses commends the piety of holy Jacob, who in aspiring to a heavenly life, was able to bridle the appetite for food. Certainly he was not a log of wood; in preparing the food for the satisfying of his hunger, he would the more sharpen his appetite. Wherefore he must of necessity do violence to himself in order to bear his hunger. But he would never have been able in this manner to subdue his flesh, unless a spiritual desire of a better life had flourished within him. On the other side, the remarkable indifference of his brother Esau is emphatically described in few words, he did eat and drink, and rose up and went his way. For what reason are these four things stated? Truly, that we may know what is declared immediately after, that he accounted the incomparable benefit of which he was deprived as nothing. The complaint of the Lacedemonian captive is celebrated by the historians. The army, which had long sustained a siege, surrendered to the enemy for want of water. After they had drunk out of the river, O comrades, (he exclaimed,) for what a little pleasure have we lost an incomparable good! He, miserable man, having quenched his thirst, returned to his senses, and mourned over his lost liberty. But Esau having satisfied his appetite, did not consider that he had sacrificed a blessing far more valuable than a hundred lives, to purchase a repast which would be ended in half an hour. Thus are all profane persons accustomed to act: alienated from the celestial life, they do not perceive that they have lost anything, till God thunders upon them out of heaven. As long as they enjoy their carnal wishes, they cast the anger of God behind them; and hence it happens that they go stupidly forward to their own destruction. Wherefore let us learn, if, at any time, we, being deceived by the allurements of the world, swerve from the right way, quickly to rouse ourselves from our slumber.

CHAPTER 26.

Genesis 26:1-35

1. And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.

1. Deinde fuit fames in terra praeter famem superiorem, quae fuerat in diebus Abraham: et profectus est Ishac ad Abimelech regem Pelisthim in Gerar

2. And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of:

2. Nam visus est ei Iehova, et dixit, Ne descendas in AEgyptum: habita in terra quam dicam tibi.

3. Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father;

3. Inhabita terram hanc, et ero tecum, et benedicam tibi: quia tibi et semini tuo dabo omnes terras istas: et statuam juramentum quod juravi ad Abraham patrem tuum.

4. And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed;

4. Et multiplicare faciam semen tuum sicut stellas coeli, et dabo semini tuo omnes terras istas: benedicenturque in semine tuo omnes gentes terrae:

5. Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.

5. Eo quod obedierit Abraham voci meae, et custodierit custodiam meam, praecepta mea, statuta mea, et leges meas.

6. And Isaac dwelt in Gerar:

6. Et habitavit Ishac in Gerar.

7. And the men of the place asked him of his wife; and he said, She is my sister: for he feared to say, She is my wife; lest, said he, the men of the place should kill me for Rebekah; because she was fair to look upon.

7. Et interrogaverunt incolae regionis de uxore ejus; et dixit, Soror mea est: quia timuit dicere, uxor mea est: ne forte occiderent me incolae regionis propter Ribcam, quia pulchra aspectu erat.

8. And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife.

8. Verum fuit, quum protracti essent ei ibi dies, aspexit Abimelech rex Pelisthim per fenestram, et vidit, et ecce Ishac ludebat cum Ribca uxore sua.

9. And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her.

9. Tunc vocavit Abimelech Ishac, et dixit, Vere ecce uxor tua est; et quomodo dixisti, Soror mea est? Et dixit ad eum Ishac, Quia dixi, Ne forte moriar propter eam.

10. And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought guiltiness upon us.

10. Et dixit Abimelech, Quid hoc fecisti nobis? paulum abfuit quin dormierit unus e populo cum uxore tua, et venire fecisses super nos delictum.

11. And Abimelech charged all his people, saying, He that toucheth this man or his wife shall surely be put to death.

11. Praecepit itaque Abimelech omni populo, dicendo, Qui tetigerit virum hunc, et uxorem ejus, noriendo morietur.

12. Then Isaac sowed in that land, and received in the same year an hundredfold: and the LORD blessed him.

12. Et sevit Ishac in terra ipsa, et reperit in anno ipso centum modios: et benedixit ei Iehova.

13. And the man waxed great, and went forward, and grew until he became very great:

13. Et crevit vir, et perrexit pergendo et crescendo, donec cresceret valde.

14. For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him.

14. Et fuit ei possessio pecudum, et possessio boum, et proventus multus: et inviderunt ei Pelisthim.

15. For all the wells which his father’s servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth.

15. Itaque omnes puteos, quos foderant servi patris sui in diebus Abraham patris sui, obturaverunt Pelisthim, et impleverunt eos terra.

16. And Abimelech said unto Isaac, Go from us; for thou art much mightier than we.

16. Et dixit Abimelech ad Ishac, Abi a nobis: quia longe fortior es nobis.

17. And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelt there.

17. Abiit ergo inde Ishac, et mansit in valle Gerar, et habitavit ibi.

18. And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: and he called their names after the names by which his father had called them.

18. Postquam reversus est Ishac, fodit puteos aquae, quos foderant in diebus Abraham patris sui: quia obturaverant eos Pelisthim mortuo Abraham: et vocavit eos nominibus secundum nomina, quibus vocaverat eos pater suus.

19. And Isaac’s servants digged in the valley, and found there a well of springing water.

19. Et foderunt servi Ishac in valle, et invenerunt ibi puteum aquae vivae.

20. And the herdmen of Gerar did strive with Isaac’s herdmen, saying, The water is ours: and he called the name of the well Esek; because they strove with him.

20. Sed litigaverunt pastores Gerar cum pastoribus Ishac, dicendo, Nostra est aqua: et vocavit nomen putei Hesech, quia litigaverunt cum eo.

21. And they digged another well, and strove for that also: and he called the name of it Sitnah.

21. Et foderunt puteum alium, et litigaverunt etiam super eo: et vocavit nomen ejus Sitnah.

22. And he removed from thence, and digged another well; and for that they strove not: and he called the name of it Rehoboth; and he said, For now the LORD hath made room for us, and we shall be fruitful in the land.

22. Et transtulit se inde, et fodit puteum alium, et non litigaverunt super eo: ideo vocavit nomen ejus Rehoboth: et dixit, Quia nunc dilatationem fecit Iehova nobis, et crevimus in terra.

23. And he went up from thence to Beersheba.

23. Et ascendit inde in Beer-sebah.

24. And the LORD appeared unto him the same night, and said, I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham’s sake.

24. Et visus est ei Iehova necte ipsa, et dixit, Ego sum Deus Abraham patris tui: ne timeas, quia tecum sum, et benedicam tibi, et multiplicare faciam semen tuum propter Abraham servum meum.

25. And he builded an altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac’s servants digged a well.

25. Tunc aedificavit ibi altare, et invocavit nomen Iehovae, et tetendit ibi tabernaculum suum: et foderunt ibi servi Ishac puteum.

26. Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, and Phichol the chief captain of his army.

26. Porro Abimelech profectus est ad eum ex Gerar, et Ahuzath qui erat ex amicis ejus, et Phichol princeps exercitus ejus.

27. And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you?

27. Et dixit ad eos Ishac, Cur venistis ad me, et vos odio habuistis me, et emisistis me ne essem vobiscum?

28. And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, even betwixt us and thee, and let us make a covenant with thee;

28. Et dixerunt, Videndo vidimus quod esset Iehova tecum, et diximus, Sit nunc juramentum inter nos, inter nos et inter to, et percutiamus foedus tecum.

29. That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou art now the blessed of the LORD.

29. Si feceris nobiscum malum: quemadmodum non tetigimus to, et quemadmodum fecimus tecum duntaxat bonum, et dimisimus to in pace: tu nunc es benedictus Iehovae.

30. And he made them a feast, and they did eat and drink.

30. Instruxit autem eis convivium, et ederunt, atque biberunt.

31. And they rose up betimes in the morning, and sware one to another: and Isaac sent them away, and they departed from him in peace.

31. Et surrexerunt mane: et juraverunt alter alteri: et deduxit eos Ishac, et abierunt ab eo in pace.

32. And it came to pass the same day, that Isaac’s servants came, and told him concerning the well which they had digged, and said unto him, We have found water.

32. Adhaec fuit, in die ipsa venerunt servi Ishac, et nuntiaverunt ei de puteo quem foderant, et dixerunt ei, Invenimus aquam.

33. And he called it Shebah: therefore the name of the city is Beersheba unto this day.

33. Et vocavit eum Sibhah: idcirco nomen urbis est Beer-sebah usque ad diem hanc.

34. And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite:

34. Erat autem Esau quadragenarius, et accepit uxorem Iehudith filiam Beeri Hittaei, et Bosmath filiam Elon Hittaei.

35. Which were a grief of mind unto Isaac and to Rebekah.

35. Et irritabant spiritum Ishac et Ribcae.

CHAPTER 25

Ge 25:1-6. Sons of Abraham.

1. Abraham took a wife--rather, "had taken"; for Keturah is called Abraham's concubine, or secondary wife (1Ch 1:32); and as, from her bearing six sons to him, it is improbable that he married after Sarah's death; and also as he sent them all out to seek their own independence, during his lifetime, it is clear that this marriage is related here out of its chronological order, merely to form a proper winding up of the patriarch's history.

5-6. Abraham gave all that he had unto Isaac ... unto the sons of the concubines ... Abraham gave gifts--While the chief part of the inheritance went to Isaac; the other sons (Ishmael included) migrated to "the East country," that is, Arabia, but received each a portion of the patrimony, perhaps in cattle and other things; and this settlement of Abraham's must have given satisfaction, since it is still the rule followed among the pastoral tribes.

Ge 25:7-11. Death of Abraham.

7. these are the days of ... Abraham--His death is here related, though he lived till Jacob and Esau were fifteen years, just one hundred years after coming to Canaan; "the father of the faithful," "the friend of God" [Jas 2:23], died; and even in his death, the promises were fulfilled (compare Ge 15:15). We might have wished some memorials of his deathbed experience; but the Spirit of God has withheld them--nor was it necessary; for (see Mt 7:16) from earth he passed into heaven (Lu 16:22). Though dead he yet liveth (Mt 22:32).

9-10. his sons ... buried him--Death often puts an end to strife, reconciles those who have been alienated, and brings rival relations, as in this instance, to mingle tears over a father's grave.

Ge 25:12-18. Descendants of Ishmael. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Ge 17:20); and, secondly, in their independence.

18. he died--rather, "it [their lot] fell" in the presence of his brethren (compare Ge 16:12).

Ge 25:19-34. History of Isaac.

19. these are the generations--account of the leading events in his life.

21. Isaac entreated the Lord for his wife--Though tried in a similar way to his father, he did not follow the same crooked policy. Twenty years he continued unblessed with offspring, whose seed was to be "as the stars" [Ge 26:4]. But in answer to their mutual prayers (1Pe 3:7), Rebekah was divinely informed that she was to be the mother of twins, who should be the progenitors of two independent nations; that the descendants of the younger should be the more powerful and subdue those of the other (Ro 9:12; 2Ch 21:8).

27. the boys grew--from the first, opposite to each other in character, manners, and habits.

28. The parents were divided in their affection; and while the grounds, at least of the father's partiality, were weak, the distinction made between the children led, as such conduct always does, to unhappy consequences.

29. Jacob sod pottage--made of lentils or small beans, which are common in Egypt and Syria. It is probable that it was made of Egyptian beans, which Jacob had procured as a dainty; for Esau was a stranger to it. It is very palatable; and to the weary hunter, faint with hunger, its odor must have been irresistibly tempting.

31. Jacob said, Sell me ... thy birthright--that is, the rights and privileges of the first-born, which were very important, the chief being that they were the family priests (Ex 4:22) and had a double portion of the inheritance (De 21:17).

32. Esau said ... I am at the point to die--that is, I am running daily risk of my life; and of what use will the birthright be to me: so he despised or cared little about it, in comparison with gratifying his appetite--he threw away his religious privileges for a trifle; and thence he is styled "a profane person" (He 12:16; also Job 31:7, 16; 6:13; Php 3:19). "There was never any meat, except the forbidden fruit, so dear bought, as this broth of Jacob" [Bishop Hall].

Then again Abraham took a wife - When Abraham took Keturah we are not informed; it might have been in the lifetime of Sarah; and the original ויסף vaiyoseph, and he added, etc., seems to give some countenance to this opinion. Indeed it is not very likely that he had the children mentioned here after the death of Sarah; and from the circumstances of his age, feebleness, etc., at the birth of Isaac, it is still more improbable. Even at that age, forty years before the marriage of Isaac, the birth of his son is considered as not less miraculous on his part than on the part of Sarah; for the apostle expressly says, Rom 4:19, that Abraham considered not his own body Now Dead, when he was about a hundred years old, nor the Deadness of Sarah's womb; hence we learn that they were both past the procreation of children, insomuch that the birth of Isaac is ever represented as supernatural. It is therefore very improbable that he had any child after the birth of Isaac; and therefore we may well suppose that Moses had related this transaction out of its chronological order, which is not infrequent in the sacred writings, when a variety of important facts relative to the accomplishment of some grand design are thought necessary to be produced in a connected series. On this account intervening matters of a different complexion are referred to a future time. Perhaps we may be justified in reading the verse: "And Abraham had added, and had taken a wife (besides Hagar) whose name was Keturah," etc. The chronology in the margin dates this marriage with Keturah A. M. 2154, nine years after the death of Sarah, A. M. 2145. Jonathan ben Uzziel and the Jerusalem Targum both assert that Keturah was the same as Hagar. Some rabbins, and with them Dr. Hammond, are of the same opinion; but both Hagar and Keturah are so distinguished in the Scriptures, that the opinion seems destitute of probability.

Zimran - Stephanus Byzantinus mentions a city in Arabia Felix called Zadram, which some suppose to have been named from this son of Keturah; but it is more likely, as Calmet observes, that all these sons of Abraham resided in Arabia Deserta; and Pliny, Hist. Nat., lib. vi., c. 28, mentions a people in that country called Zamarenians, who were probably the descendants of this person.

Jokshan - Several learned men have been of opinion that this Jokshan was the same as Kachtan, the father of the Arabs. The testimonies in favor of this opinion see in Dr. Hunt's Oration, De Antiquitate, etc., Linguae Arabicae, p. 4. Calmet supposes that the Cataneans, who inhabited a part of Arabia Deserta, sprang from this Jokshan.

Medan, and Midian - Probably those who peopled that part of Arabia Petraea contiguous to the land of Moab eastward of the Dead Sea. St. Jerome terms the people of this country Madinaeans; and Ptolemy mentions a people called Madianites, who dwelt in the same place.

Ishbak - From this person Calmet supposes the brook Jabbok, which has its source in the mountains of Gilead, and falls into the sea of Tiberias, took its name.

Shuah - Or Shuach. From this man the Sacceans, near to Batanla, at the extremity of Arabia Deserta, towards Syria, are supposed to have sprung. Bildad the Shuhite, one of Job's friends, is supposed to have descended from this son of Abraham.

Sheba - From whom sprang the Sabeans, who robbed Job of his cattle. See Bochart and Calmet.

Asshurim, and Letushim, and Leummim - We know not who these were, but as each name is plural they must have been tribes or families, and not individuals. Onkelos interprets these words of persons dwelling in camps, tents, and islands; and Jonathan ben Uzziel calls them merchants, artificers, and heads or chiefs of people.

Ephah, and Epher, etc. - Of these we know no more than of the preceding; an abundance of conjectures is already furnished by the commentators.

Gave all that he had unto Isaac - His principal flocks, and especially his right to the land of Canaan, including a confirmation to him and his posterity of whatever was contained in the promises of God.

Unto the sons of the concubines - Viz., Hagar and Keturah, Abraham gave gifts. Cattle for breed, seed to sow the land, and implements for husbandry, may be what is here intended.

And sent them away - while he yet lived - Lest after his death they should dispute a settlement in the Land of Promise with Isaac; therefore he very prudently sent them to procure settlements during his lifetime, that they might be under no temptation to dispute the settlement with Isaac in Canaan. From this circumstance arose that law which has prevailed in almost all countries, of giving the estates to the eldest son by a lawful wife; for though concubines, or wives of the second rank, were perfectly legitimate in those ancient times, yet their children did not inherit, except in case of the failure of legal issue, and with the consent of the lawful wife; and it is very properly observed by Calmet, that it was in consequence of the consent of Leah and Rachel that the children of their slaves by Jacob had a common and equal lot with the rest. By a law of Solon all natural children were excluded from the paternal inheritance, but their fathers were permitted to give them any sum not beyond a thousand drachma by way of present. Eastward, unto the east country - Arabia Deserta, which was eastward of Beer-sheba, where Abraham lived.

The days of the years, etc. - There is a beauty in this expression which is not sufficiently regarded. Good men do not live by centuries, though many such have lived several hundred years, nor do they count their lives even by years, but by days, living as if they were the creatures only of A Day; having no more time than they can with any propriety call their own, and living that day in reference to eternity.

Then Abraham gave up the ghost - Highly as I value our translation for general accuracy, fidelity, and elegance, I must beg leave to dissent from this version. The original word יגוע yigva, from the root גוע gava, signifies to pant for breath, to expire, to cease from breathing, or to breathe one's last; and here, and wherever the original word is used, the simple term expired would be the proper expression. In our translation this expression occurs Gen 25:8, Gen 25:17; Gen 35:29; Gen 44:33; Job 3:11; Job 10:18; Job 11:20; Job 13:19; Job 14:10; Lam 1:19; in all of which places the original is גוע gava. It occurs also in our translation, Jer 15:9, but there the original is נפחה נפשה naphecah naphshah, she breathed out her soul; the verb גוע gava not being used. Now as our English word ghost, from the Anglo-Saxon gast, an inmate, inhabitant, guest, (a casual visitant), also a spirit, is now restricted among us to the latter meaning, always signifying the immortal spirit or soul of man, the guest of the body; and as giving up the spirit, ghost, or soul, is an act not proper to man, though commending it to God, in our last moments, is both an act of faith and piety; and as giving up the ghost, i.e., dismissing his spirit from his body, is attributed to Jesus Christ, to whom alone it is proper, I therefore object against its use in every other case.

Every man since the fall has not only been liable to death, but has deserved it, as all have forfeited their lives because of sin. Jesus Christ, as born immaculate, and having never sinned, had not forfeited his life, and therefore may be considered as naturally and properly immortal. No man, says he, taketh it - my life, from me, but I lay it down of myself; I have power to lay it down, and I have power to take it again: therefore doth the Father love me, because I lay down my life that I might take it again, Joh 10:17, Joh 10:18. Hence we rightly translate Mat 27:50, αφηκε το πνευμα, he gave up the ghost; i.e., he dismissed his spirit that he might die for the sin of the world. The Evangelist St. Joh 19:30, makes use of an expression to the same import, which we translate in the same way, παρεδωκε το πνευμα, he delivered up his spirit. We translate Mar 15:37, and Luk 23:46, he gave up the ghost, but not correctly, because the word in both these places is very different, εξεπνευσε, he breathed his last, or expired, though in the latter place (Luk 23:46) there is an equivalent expression, O Father, into thy hands παρατιθεμαι το πνευμα μου, I commit my spirit, i.e., I place my soul in thy hand; proving that the act was his own, that no man could take his life away from him, that he did not die by the perfidy of his disciple, or the malice of the Jews, but by his own free act. Thus He Laid Down his life for the sheep. Of Ananias and Sapphira, Act 5:5, Act 5:10, and of Herod, Act 12:23, our translation says they gave up the ghost; but the word in both places is εξεψυξε, which simply means to breathe out, to expire, or die; but in no case, either by the Septuagint in the Old or any of the sacred writers in the New Testament, is αφηκε το μνευμα or παρεδωκε το πνευμα, he dismissed his spirit or delivered up his spirit, spoken of any person but Christ. Abraham, Isaac, Ishmael, Jacob, etc., breathed their last; Ananias, Sapphira, and Herod expired; but none, Jesus Christ excepted, gave up the ghost, dismissed, or delivered up his own spirit, and was consequently free among the dead. Of the patriarchs, etc., the Septuagint uses the word εκλειπων, failing, or κατεπαυσε, he ceased or rested.

An old man - Viz., one hundred and seventy-five, the youngest of all the patriarchs; and full of years. The word years is not in the text; but as our translators saw that some word was necessary to fill up the text, they added this in italics. It is probable that the true word is ימים yamim, days, as in Gen 35:29; and this reading is found in several of Kennicott's and De Rossi's MSS., in the Samaritan text, Septuagint, Vulgate, Syriac, Arabic, Persic, and Chaldee. On these authorities it might be safely admitted into the text.

Being full of days, or full of years - To be satiated with days or life, has been in use among different nations to express the termination of life, and especially life ended without reluctance. It seems to be a metaphor taken from a guest regaled by a plentiful banquet, and is thus used by the Roman poets. Lucretius, lib. iii., ver. 947, ridiculing those who were unreasonably attached to life, and grievously afflicted at the prospect of death, addresses them in the following manner: -

Quid mortem congemis, ac fies?

Nam si grata fuit tibi vita anteacta, priorque,

Et non omnia pertusum congesta quasi in vas

Commoda perfluxere, atque ingrata interiere:

Cur non, ut Plenus Vitae Conviva, Recedis?

Fond mortal, what's the matter, thou dost sigh?

Why all these fears because thou once must die?

For if the race thou hast already run

Was pleasant, if with joy thou saw'st the sun,

If all thy pleasures did not pass thy mind

As through a sieve, but left some sweets behind,

Why dost thou not then, like a Thankful Guest,

Rise cheerfully from life's Abundant Feast?

Creech.

Et nec opinanti mors ad caput astitit ante,

Quam Satur, ac Plenus possis discedere rerum

Ib. ver. 972.

And unexpected hasty death destroys,

Before thy greedy mind is Full of Joys. Idem.

Horace makes use of the same figure: -

Inde fit, ut raro, qui se vixisse beatum

Dicat, et exacto Contentus tempore vitae

Cedat, ut Conviva Satur, reperire queamus.

Sat. l. i. Sat. i. ver. 117.

From hence how few, like Sated Guests, depart From life's Full Banquet with a cheerful heart?

Francis.

The same image is expressed with strong ridicule in his last Epistle -

Lusisti satis, edisti satis, atque bibisti;

Tempus Abire tibi est.

Epist. l. ii., ver. 216.

Thou hast eaten, drunk, and play'd Enough; then why So stark reluctant to leave off, and Die?

The poet Statius uses abire paratum Plenum vita, "prepared to depart, being Full of Life," in exactly the same sense: -

Dubio quem non in turbine rerum

Deprendet suprema dies; sed abire paratum,

Acts Plenum Vita. Sylv. l. ii., Villa Surrentina, ver. 128.

The man whose mighty soul is not immersed in dubious whirl of secular concerns, His final hour ne'er takes him by surprise, But, Full of Life, he stands Prepared to Die.

It was the opinion of Aristotle that a man should depart from life as he should rise from a banquet. Thus Abraham died Full of days, and Satisfied with life, but in a widely different spirit from that recommended by the above writers - He left life with a hope full of immortality, which they could never boast; for He saw the day of Christ, and was glad; and his hope was crowned, for here it is expressly said, He was gathered to his fathers; surely not to the bodies of his sleeping ancestors, who were buried in Chaldea and not in Canaan, nor with his fathers in any sense, for he was deposited in the cave where his Wife alone slept; but he was gathered to the spirits of just men made perfect, and to the Church of the first-born, whose names are written in heaven; Heb 12:23.

His sons Isaac and Ishmael buried him - Though Ishmael and his mother had been expelled from Abraham's family on the account of Isaac, yet, as he was under the same obligation to a most loving affectionate father as his brother Isaac, if any personal feuds remained, they agreed to bury them on this occasion, that both might dutifully join in doing the last offices to a parent who was an honor to them and to human nature: and, considering the rejection of Ishmael from the inheritance, this transaction shows his character in an amiable point of view; for though he was a wild man, (see Gen 16:12), yet this appellation appears to be more characteristic of his habits of life than of his disposition.

For the character of Abraham see the conclusion of this chapter, Gen 25:34 (note).

God blessed his son Isaac - The peculiar blessings and influences by which Abraham had been distinguished now rested upon Isaac; but how little do we hear in him of the work of faith, the patience of hope, and the labor of love! Only one Abraham and one Christ ever appeared among men; there have been some successful imitators, there should have been many.

These are the generations of Ishmael - The object of the inspired writer seems to be to show how the promises of God were fulfilled to both the branches of Abraham's family. Isaac has been already referred to; God blessed him according to the promise. He had also promised to multiply Ishmael, and an account of his generation is introduced to show how exactly the promise had also been fulfilled to him.

Nebajoth - From whom came the Nabatheans, whose capital was Petra, or, according to Strabo, Nabathea. They dwelt in Arabia Petraea, and extended themselves on the east towards Arabia Deserta.

Kedar - The founder of the Cedreans, who dwelt near to the Nabatheans. The descendants of Kedar form a part of the Saracens.

Adbeel, and Mibsam - Where these were situated is not known.

Mishma, and Dumah, and Massa - Where the first and last of these settled is not known; but it is probable that Dumah gave his name to a place called Dumah in Arabia. See a prophecy concerning this place, Isa 21:11 (note), from which we find that it was in the vicinity of Mount Seir.

These three names have passed into a proverb among the Hebrews, because of their signification. משמע mishma signifies Hearing; דומה dumah, Silence; and משא massa, Patience. Hence, "Hear much, say little, and bear much," tantamount to the famous maxim of the Stoics, Ανεχου και απεχου, "Sustain and abstain," is supposed to be the spirit of the original words.

Hadar - This name should be read Hadad as in 1Chr 1:30. This reading is supported by more than three hundred MSS., versions, and printed editions. See Clarke at Gen 25:18 (note).

Tema - Supposed to be a place in Arabia Deserta, the same of which Job speaks, Job 6:19.

Jetur - From whom came the Itureans, who occupied a small tract of country beyond Jordan, which was afterwards possessed by the half-tribe of Manasseh.

Naphish - These are evidently the same people mentioned 1Chr 5:19, who, with the Itureans and the people of Nadab, assisted the Hagarenes against the Israelites, but were overcome by the two tribes of Reuben and Gad, and the half-tribe of Manasseh.

Kedemah - Probably the descendants of this person dwelt at Kedemoth, a place mentioned Deu 2:26. I wish the reader to observe, that concerning those ancient tribes mentioned here or elsewhere in the Pentateuch little is known; nor of their places of settlement have we more certain information. On this subject many learned men have toiled hard with but little fruit of their labor. Those who wish to enter into discussions of this nature must consult Bochart's Geographia Sacra, Calmet, etc.

These are their names - By which their descendants were called. Their towns - places of encampment in the wilderness, such as have been used by the Arabs from the remotest times. Their castles, טירתם tirotham, their towers, probably mountain tops, fortified rocks, and fastnesses of various kinds in woods and hilly countries.

They dwelt from Havilah unto Shur - The descendants of Ishmael possessed all that country which extends from east to west, from Havilah on the Euphrates, near its junction with the Tigris, to the desert of Shur eastward of Egypt; and which extends along the isthmus of Suez, which separates the Red Sea from the Mediterranean.

As thou goest toward Assyria - "These words," says Calmet, "may refer either to Egypt, to Shur, or to Havilah. The desert of Shur is on the road from Egypt to Assyria in traversing Arabia Petraea, and in passing by the country of Havilah. I know not," adds he, "whether Ashshurah in the text may not mark out rather the Asshurim descended from Keturah, than the Assyrians, who were the descendants of Asshur the son of Shem."

He died in the presence of all his brethren - The original will not well bear this translation. In Gen 25:17 it is said, He gave up the ghost and died, and was gathered to his people. Then follows the account of the district occupied by the Ishmaelites, at the conclusion of which it is added על פני כל אחיו נפל al peney col echaiv naphal, "It (the lot or district) Fell (or was divided to him) in the presence of all his brethren:" and this was exactly agreeable to the promise of God, Gen 16:12, He shall dwell in the presence of all his brethren; and to show that this promise had been strictly fulfilled, it is here remarked that his lot or inheritance was assigned him by Divine Providence, contiguous to that of the other branches of the family. The same word, נפל naphal, is used Jos 23:4, for to divide by lot.

On the subject of writing the same proper name variously in our common Bibles, the following observations and tables will not be unacceptable to the reader. "Men who have read their Bible with care," says Dr. Kennicott, "must have remarked that the name of the same person is often expressed differently in different places. Indeed the variation is sometimes so great that we can scarcely persuade ourselves that one and the same person is really meant. A uniform expression of proper names is diligently attended to in other books: perhaps in every other book, except the Old Testament. But here we find strange variety in the expression, and consequently great confusion: and indeed there is scarcely any one general source of error which calls for more careful correction than the same proper names now wrongly expressed. I shall add here, from the Pentateuch, some proper names which are strangely varied: first, twenty-three names expressed differently in the Hebrew text itself, and seventeen of them in our English translation; and then thirty-one names expressed uniformly in the Hebrew yet differently in the English. "Nothing can be more clear than that these fifty-four proper names (at least the far greater part of them) should be expressed with the very same letters, in the places where they are now different. In the second list, instances 6, 10, and 13, have been corrected and expressed uniformly in the English Bible printed at Oxford in 1769. And surely the same justice in the translation should be done to the rest of these proper names, and to all others through the Bible; at least, where the original words are now properly the same. Who would not wonder at seeing the same persons named both Simon and Shimon, Richard and Ricard? And can we then admit here both Seth and Sheth, Rachel and Rahel? Again: whoever could admit (as above) both Gaza and Azzak, with Rameses and Raamses, should not object to London and Ondon, with Amsterdam and Amstradam. In short, in a history far more interesting than any other, the names of persons and places should be distinguished accurately, and defined with exact uniformity. And no true critic will think lightly of this advice of Origen, Contemnenda non est accurata circa Nomina diligentia ei, qui volurit probe intelligere sanctas literas? No person who desires thoroughly to understand the sacred writings, should undervalue a scrupulous attention to the proper names." - Kennicott's Remarks.

These are the generations of Isaac - This is the history of Isaac and his family. Here the sixth section of the law begins, called תולדת יעחק toledoth yitschak; as the fifth, called חיי שרה chaiye Sarah, which begins with Genesis 23, ends at the preceding verse.

Isaac entreated the Lord for his wife - Isaac and Rebekah had now lived nineteen years together without having a child; for he was forty years old when he married Rebekah, Gen 25:20, and he was threescore years of age when Jacob and Esau were born, Gen 25:26. Hence it is evident they had lived nineteen years together without having a child.

The form of the original in this place is worthy of notice: Isaac entreated Jehovah, לנכח אשתו lenochach ishto, directly, purposely, especially, for his wife. Ainsworth thinks the words imply their praying together for this thing; and the rabbins say that "Isaac and Rebekah went on purpose to Mount Moriah, where he had been bound, and prayed together there that they might have a son." God was pleased to exercise the faith of Isaac previous to the birth of Jacob, as he had exercised that of Abraham previous to his own birth.

The children struggled together - יתרצצו yithrotsatsu, they dashed against or bruised each other, there was a violent agitation, so that the mother was apprehensive both of her own and her children's safety; and, supposing this was an uncommon case, she went to inquire of the Lord, as the good women in the present day would go to consult a surgeon or physician; for intercourse with God is not so common now, as it was in those times of great primitive simplicity. There are different opinions concerning the manner in which Rebekah inquired of the Lord. Some think it was by faith and prayer simply; others, that she went to Shem or Melchizedek; but Shem is supposed to have been dead ten years before this time; but as Abraham was yet alive, she might have gone to him, and consulted the Lord through his means. It is most likely that a prophet or priest was applied to on this occasion. It appears she was in considerable perplexity, hence that imperfect speech, If so, why am I thus? the simple meaning of which is probably this; if I must suffer such things, why did I ever wish to have a child? A speech not uncommon to mothers in their first pregnancy.

Two nations are in thy womb - "We have," says Bishop Newton, "in the prophecies delivered respecting the sons of Isaac, ample proof that these prophecies were not meant so much of single persons as of whole nations descended from them; for what was predicted concerning Esau and Jacob was not verified in themselves, but in their posterity. The Edomites were the offspring of Esau, the Israelites were of Jacob; and who but the Author and Giver of life could foresee that two children in the womb would multiply into two nations? Jacob had twelve sons, and their descendants were all united and incorporated into one nation; and what an overruling providence was it that two nations should arise from the two sons only of Isaac! and that they should be two such different nations! The Edomites and Israelites have been from the beginning two such different people in their manners, customs, and religion, as to be at perpetual variance among themselves. The children struggled together in the womb, which was an omen of their future disagreement; and when they grew up to manhood, they manifested very different inclinations. Esau was a cunning hunter, and delighted in the sports of the field; Jacob was a plain man, dwelling in tents - minding his sheep and his cattle. The religion of the Jews is well known; but whatever the Edomites were at first, in process of time they became idolaters. When Amaziah king of Judah overthrew them, he brought their gods, and set them up to be his gods. The king of Edom having refused a passage to the Israelites through his territories on their return from Egypt, the history of the Edomites afterwards is little more than the history of their wars with the Jews."

The one people shall be stronger than the other people - The same author continues to observe, that "for some time the family of Esau was the more powerful of the two, there having been dukes and kings in Edom before there was any king in Israel; but David and his captains made an entire conquest of the Edomites, slew several thousands of them, and compelled the rest to become tributaries, and planted garrisons among them to secure their obedience. In this state of servitude they continued about one hundred and fifty years, without a king of their own, being governed by deputies or viceroys appointed by the kings of Judah; but in the days of Jehoram they revolted, recovered their liberties, and set up a king of their own. Afterwards Amaziah, king of Judah, gave them a total overthrow in the valley of Salt; and Azariah took Elath, a commodious harbor on the Red Sea, from them. Judas Maccabeus also attacked and defeated them with a loss of more than twenty thousand at two different times, and took their chief city Hebron. At last Hyrcanus his nephew took other cities from them, and reduced them to the necessity of leaving their country or embracing the Jewish religion; on which they submitted to be circumcised, and become proselytes to the Jewish religion, and were ever afterwards incorporated into the Jewish Church and nation."

The elder shall serve the younger - "This passage," says Dr. Dodd, "serves for a key to explain the ninth chapter of the Epistle to the Romans, where the words are quoted; for it proves to a demonstration that this cannot be meant of God's arbitrary predestination of particular persons to eternal happiness or misery, without any regard to their merit or demerit - a doctrine which some have most impiously fathered on God, who is the best of beings, and who cannot possibly hate, far less absolutely doom to misery, any creature that he has made: but that it means only his bestowing greater external favors, or, if you please, higher opportunities for knowing and doing their duty, upon some men, than he does upon others; and that merely according to his own wise purpose, without any regard to their merits or demerits, as having a right to confer greater or smaller degrees or perfection on whom he pleases."

The doctrine of unconditional predestination to eternal life and eternal death cannot be supported by the example of God's dealings with Esau and Jacob, or with the Edomites and Israelites. After long reprobation the Edomites were incorporated among the Jews, and have ever since been undistinguishable members in the Jewish Church. The Jews, on the contrary, the elect of God, have been cut off and reprobated, and continue so to this day. If a time should ever come when the Jews shall all believe in Christ Jesus, which is a general opinion, then the Edomites, which are now absorbed among them, shall also become the elect. And even now Isaac finds both his children within the pale of the Jewish Church, equally entitled to the promises of salvation by Christ Jesus, of whom he was the most expressive and the most illustrious type. See the account of Abraham's offering, Genesis 22 (note).

There were twins - תומם thomim, from which comes Thomas, properly interpreted by the word Διδυμος, Didymus, which signifies a twin; so the first person who was called Thomas or Didymus, we may take for granted, had this name from the circumstance of his being a twin.

Red, all over like a hairy garment - This simply means that he was covered all over with red hair or down; and that this must be intended here is sufficiently evident from another part of his history, where Rebekah, in order to make her favourite son Jacob pass for his brother Esau, was obliged to take the skins of kids, and put them upon his hands and on the smooth part of his neck.

They called his name Esau - It is difficult to assign the proper meaning of the original עשו esau or esav; if we derive it from עשה asah it must signify made, performed, and, according to some, perfected; esa in Arabic signifies to make firm or hard, and also to come to man's estate, to grow old. Probably he had this name from his appearing to be more perfect, robust, etc., than his brother.

His name was called Jacob - יעקב Yaccob, from עקב akab, to defraud, deceive, to supplant, i.e., to overthrow a person by tripping up his heels. Hence this name was given to Jacob, because it was found he had laid hold on his brother's heel, which was emblematical of his supplanting Esau, and defrauding him of his birthright.

A man of the field - איש שדה ish sadeh, one who supported himself and family by hunting and by agriculture.

Jacob was a plain man - איש תם ish tam, a perfect or upright man; dwelling in tents - subsisting by breeding and tending cattle, which was considered in those early times the most perfect employment; and in this sense the word תם tam, should be here understood, as in its moral meaning it certainly could not be applied to Jacob till after his name was changed, after which time only his character stands fair and unblemished. See Gen 32:26-30.

Isaac loved Esau - but Rebekah loved Jacob - This is an early proof of unwarrantable parental attachment to one child in preference to another. Isaac loved Esau, and Rebekah loved Jacob; and in consequence of this the interests of the family were divided, and the house set in opposition to itself. The fruits of this unreasonable and foolish attachment were afterwards seen in a long catalogue of both natural and moral evils among the descendants of both families.

Sod pottage - יזד נזיד yazed nazid, he boiled a boiling; and this we are informed, Gen 25:34, was of עדשים adashim, what the Septuagint render φακος, and we, following them and the Vulgate lens, translate lentils, a sort of pulse. Dr. Shaw casts some light on this passage, speaking of the inhabitants of Barbary. "Beans, lentils, kidney beans, and garvancos," says he, "are the chiefest of their pulse kind; beans, when boiled and stewed with oil and garlic, are the principal food of persons of all distinctions; lentils are dressed in the same manner with beans, dissolving easily into a mass, and making a pottage of a chocolate color. This we find was the red pottage which Esau, from thence called Edom, exchanged for his birthright." Shaw's Travels, p. 140, 4th. edit.

I am faint - It appears from the whole of this transaction, that Esau was so completely exhausted by fatigue that he must have perished had he not obtained some immediate refreshment. He had been either hunting or laboring in the field, and was now returning for the purpose of getting some food, but had been so exhausted that his strength utterly failed before he had time to make the necessary preparations.

Sell me this day thy birthright - What the בחרה bechorah or birthright was, has greatly divided both ancient and modern commentators. It is generally supposed that the following rights were attached to the primogeniture:

1. Authority and superiority over the rest of the family.

2. A double portion of the paternal inheritance.

3. The peculiar benediction of the father.

4. The priesthood, previous to its establishment in the family of Aaron.

Calmet controverts most of these rights, and with apparent reason, and seems to think that the double portion of the paternal inheritance was the only incontestable right which the first-born possessed; the others were such as were rather conceded to the first-born, than fixed by any law in the family. However this may be, it appears,

1. That the first-born were peculiarly consecrated to God, Exo 22:29.

2. Were next in honor to their parents, Gen 49:3.

3. Had a double portion of their father's goods, Deu 21:17.

4. Succeeded him in the government of the family or kingdom, 2Chr 21:3.

5. Had the sole right of conducting the service of God, both at the tabernacle and temple; and hence the tribe of Levi, which was taken in lieu of the first-born, had the sole right of administration in the service of God, Num 8:14-18; and hence we may presume, had originally a right to the priesthood previous to the giving of the law; but however this might have been, afterwards the priesthood is never reckoned among the privileges of the first-born.

That the birthright was a matter of very great importance, there can be no room to doubt; and that it was a transferable property, the transaction here sufficiently proves.

Pottage of lentils - See note Gen 25:29.

Thus Esau despised his birthright - On this account the apostle, Heb 12:16, calls Esau a profane person, because he had, by this act, alienated from himself and family those spiritual offices connected with the rights of primogeniture. While we condemn Esau for this bad action, (for he should rather have perished than have alienated this right), and while we consider it as a proof that his mind was little affected with Divine or spiritual things, what shall we say of his most unnatural brother Jacob, who refused to let him have a morsel of food to preserve him from death, unless he gave him up his birthright? Surely he who bought it, in such circumstances, was as bad as he who sold it. Thus Jacob verified his right to the name of supplanter, a name which in its first imposition appears to have had no other object in view than the circumstance of his catching his brother by the heel; but all his subsequent conduct proved that it was truly descriptive of the qualities of his mind, as his whole life, till the time his name was changed, (and then he had a change of nature), was a tissue of cunning and deception, the principles of which had been very early instilled into him by a mother whose regard for truth and righteousness appears to have been very superficial. See on Genesis 27 (note).

The death of Abraham, recorded in this chapter, naturally calls to mind the virtues and excellences of this extraordinary man. His obedience to the call of God, and faith in his promises, stand supereminent. No wonders, signs, or miraculous displays of the great and terrible God, as Israel required in Egypt, were used or were necessary to cause Abraham to believe and obey. He left his own land, not knowing where he was going, or for what purpose God had called him to remove. Exposed to various hardships, in danger of losing his life, and of witnessing the violation of his wife, he still obeyed and went on; courageous, humane, and disinterested, he cheerfully risked his life for the welfare of others; and, contented with having rescued the captives and avenged the oppressed, he refused to accept even the spoils he had taken from the enemy whom his skill and valor had vanquished. At the same time he considers the excellency of the power to be of God, and acknowledges this by giving to him the tenth of those spoils of which he would reserve nothing for his private use. His obedience to God, in offering up his son Isaac, we have already seen and admired; together with the generosity of his temper, and that respectful decency of conduct towards superiors and inferiors for which he was so peculiarly remarkable; see on Genesis 23 (note). Without disputing with his Maker, or doubting in his heart, he credited every thing that God had spoken; hence he always walked in a plain way. The authority of God was always sufficient for Abraham; he did not weary himself to find reasons for any line of conduct which he knew God had prescribed; it was his duty to obey; the success and the event he left with God. His obedience was as prompt as it was complete. As soon as he hears the voice of God, he girds himself to his work! Not a moment is lost! How rare is such conduct! But should not we do likewise? The present moment and its duties are ours; every past moment was once present; every future will be present; and, while we are thinking on the subject, the present is past, for life is made up of the past and the present. Are our past moments the cause of deep regret and humiliation? Then let us use the present so as not to increase this lamentable cause of our distresses. In other words, let us now believe-love-obey. Regardless of all consequences, let us, like Abraham, follow the directions of God's word, and the openings of his providence, and leave all events to Him who doth all things well.

See to what a state of moral excellence the grace of God can exalt a character, when there is simple, implicit faith, and prompt obedience! Abraham walked before God, and Abraham was perfect. Perhaps no human being ever exhibited a fairer, fuller portrait of the perfect man than Abraham. The more I consider the character of this most amiable patriarch, the more I think the saying of Calmet justifiable: "In the life of Abraham," says he, "we find an epitome of the whole law of nature, of the written law, and of the Gospel of Christ. He has manifested in his own person those virtues, for which reason and philosophy could scarcely find out names, when striving to sketch the character of their sophist - wise or perfect man. St. Ambrose very properly observes that 'philosophy itself could not equal, in its descriptions and wishes, what was exemplified by this great man in the whole of his conduct.' Magnus plane vir, quem votis suis philosophia non potuit aequare; denique minus est quod illa finxit quam quod ille gessit. The Law which God gave to Moses, and in which he has proposed the great duties of the law of nature, seems to be a copy of the life of Abraham. This patriarch, without being under the law, has performed the most essential duties it requires; and as to the Gospel, its grand object was that on which he had fixed his eye - that Jesus Whose day he rejoiced to see; and as to its spirit and design, they were wondrously exemplified in that faith which was imputed to him for righteousness, receiving that grace which conformed his whole heart and life to the will of his Maker, and enabled him to persevere unto death. 'Abraham,' says the writer of Ecclesiasticus, 44:20, etc., 'was a great father of many people: in glory was there none like unto him, who kept the law of the Most high, and was in covenant with him. He established the covenant in his flesh, and when he was tried he was found faithful.'" See Calmet.

As a son, as a husband, as a father, as a neighbor, as a sovereign, and above all as a man of God, he stands unrivalled; so that under the most exalted and perfect of all dispensations, the Gospel of Jesus Christ, he is proposed and recommended as the model and pattern according to which the faith, obedience, and perseverance of the followers of the Messiah are to be formed. Reader, while you admire the man, do not forget the God that made him so great, so good, and so useful. Even Abraham had nothing but what he had received; from the free unmerited mercy of God proceeded all his excellences; but he was a worker together with God, and therefore did not receive the grace of God in vain. Go thou, believe, love, obey, and persevere in like manner.

Five and thirty years Abraham lived after the marriage of Isaac, and all that is recorded concerning him during that 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 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 an account of his children by Keturah, another wife, which be married after the death of Sarah. He had buried Sarah, and married Isaac, the two dear companions of his life, and was now solitary; his family wanted a governess and it was not good for him to he thus alone; he therefore marries Keturah, probably the chief of his maid servants, born in his house, or bought with money. By her he had six sons, in whom the promise made to Abraham concerning the great increase of his posterity was in part fulfilled. The strength he received by the promise still remained in him, to shew how much the virtue of the promise exceeds the power of nature.

And Abraham gave all that he had to Isaac - As he was bound to do in justice to Sarah his first wife, and to Rebekah who married Isaac upon the assurance of it.

He gave gifts - Or 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 that, 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. He did this while he yet lived, lest it should not have been done, or not so well done afterwards. 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. 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. Their great increase was the fruit of the promise made to Abraham, that God would multiply his seed.

And these are the days of Abraham - He lived one hundred and seventy - five years; just a hundred years after he came to Canaan; so long he was a sojourner in a strange country.

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: it was also the crown of the glory of his old age. He was full of years - 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. And was gathered to his people - His body was gathered to the congregation of the dead, and his soul to the congregation of the blessed. 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, to them death will gather us.

Here is nothing recorded of the pomp or ceremony of his funeral; only we are told, his sons Isaac and Ishmael buried him - 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 Abraham had himself brought them together while he lived, or at least his death reconciled them. They buried him, in his own burying - place which he had purchased and in which he had buried Sarah. 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.

And God blessed Isaac - The blessing of Abraham did not die with him, but survived to all the children of the promise. But Moses presently digresseth from the story of Isaac, to give a short account of Ishmael, for as much 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. He had twelve sons, twelve princes they are called, Ge 25:16, heads of families, which, in process of time, became nations, 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 oft read of in scripture. And his posterity had not only tents in the fields wherein they grew rich in times of peace, but they had towns and castles, Ge 25:16, where in they fortified themselves in time of war. Their number and strength was the fruit of the promise made to Hagar concerning Ishmael, Ge 16:10. and to Abraham, Ge 17:20 21:13.

He lived an hundred and thirty and seven years - Which is recorded to shew the efficacy of Abraham's prayer for him, Ge 17:18. O that Ishmael might live before thee! Then he also was gathered to his people. And he died in the presence of all his brethren - With his friends about him. Who would not wish so to do?

And Isaac was forty years old - Not much is related concerning Isaac, but what had reference to his father, while he lived, and to his sons afterward; for Isaac seems not to have been a man of action, nor much tried, but to have spent his day, in quietness and silence.

And Isaac intreated the Lord for his wife - Though God had promised to multiply his family, he prayed for it; 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 many years, and it was not granted, yet he did not leave off praying for it.

The children struggled within her - The commotion was altogether extra - ordinary, and made her very uneasy: 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 less so. And 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. The word and prayer, by which we now enquire of the Lord, give great relief to those that are upon any account perplexed: it is a mighty ease to spread our case before the Lord, and ask council at his mouth.

Two nations are in thy womb - She was now big not only with two children, but two nations, which should not only in their manners greatly differ from each other, but in their interest 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.

Esau when he was born was red 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.

His hand took hold on Esau's heel - This signified, Jacob's pursuit of the birth - right and blessing; from the first he reached forth to have catched hold of it, and if possible to have prevented his brother. His prevailing for it at last: that in process of time he should gain his point. This passage is referred to Hos 12:3, and from hence he had his name Jacob, a supplanter.

Esau was an hunter - And a man that knew how to live by his wits, for he was a cunning hunter. A man of the field - All for the game, and never so well but as when he was in pursuit of it. And Jacob was a plain man - An honest man, that dealt fairly. And dwelt in tents - Either, As a shepherd, loving that safe and silent employment of keeping sheep, to which also he bred up his children, Gen 46:34. Or, As a student, he frequented the tents of Melchizedek or Heber, as some understand it, to be taught by them divine things.

And Isaac loved Esau - Isaac though he was not a stirring man himself, yet he loved to have his son active. Esau knew how to please him, and shewed a great respect for him, by treating him often with venison, which won upon him more than one would have thought. But Rebekah loved him whom God loved.

Sod - That is, boiled.

Edom - That is, red.

Sell me this day thy birth - right - He cannot be excused in taking advantage of Esau's necessity, yet neither can Esau be excused who is profane, Heb 12:16, because for one morsel of meat he sold his birth - right. The birth - right was typical of spiritual privileges, those of the church of the first - born: Esau was now tried how he would value those, and he shews himself sensible only of present grievances: may he but get relief against them, he cares not for his birth - right. If we look on Esau's birth - right as only a temporal advantage, what he said had something of truth in it, that our worldly enjoyments, even those we are most fond of, will stand us in no stead in a dying hour. They will not put by the stroke of death, nor ease the pangs, nor remove the sting. But being of a spiritual nature, his undervaluing it, was the greatest profaneness imaginable. It is egregious folly to part with our interest in God, and Christ, and heaven, for the riches, honours, and pleasures of this world.

He did eat and drink, and rise up and went his way - Without any serious reflections upon the ill bargain he had made, or any shew of regret. Thus Esau despised his birth - right - He used no means to get the bargain revoked, made no appeal to his father about it but the bargain which his necessity had made, (supposing it were so) his profaneness confirmed, and by his subsequent neglect and contempt, he put the bargain past recall.

1 THen again Abraham took a wife, and her name was Keturah.

After Sarahs death and Isaacs Marriage.

Not from any inordinate lust, which his age and eminent grace may sufficiently evince, but from a desire of more Children and of accomplishing Gods promise concerning the great multiplication of his seed.

A secondary Wife, or a Concubine, as she is called, ver. 6. and 1 Chron. 1. 32.

A distinct person from Hagar, as appears from ver. 6. and 12. and as it seems, of better quality, and younger, for Hagar was now eighty years old, and not likely to be a mother of six Children.

2 And she bare him Zimran, and Jokshan and Medan, and Midian, and Ishbak, and Shuah.

Quest. How could Abraham, being now about one hundred years old, have so many Children, when his body was dead in his hundredth year? Answ. Because that renewed strength which was miraculously conferred upon him did still in a great measure remain in him, being not a temporary action, but a durable habit or power.

These persons were the heads of several people dwelling in Arabia and Syria, where we shall find evident footsteps of their names amongst antient Geographers, onely a little changed, which could not be avoided in their translation into another Language.

The Father of those Midianites, of whom we read, Gen. 36. 35. Iudg. 6. 2. Isa. 10. 26.

From whom Bildad seems to be descended, Iob 2. 11.

4 And the sons of Midian, Ephah, and Epher, and Hanoch, and Abidah, and Eldaah: all these were the Children of Keturah.

Of whom see Isa. 60. 6.

From whom some think Africa received its name.

5 And Abraham gave all that he had unto Isaac.

Which before he purposed and promised to give, Gen. 24. 36. And now actually gave.

Except that which is excepted in the following verse, and except the use and enjoyment of his estate during his own life.

6 But unto the sons of the concubines which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, (while he yet lived) east-ward unto the east-countrey.

Hagar and Keturah. Concubines are sometimes called Wives, as Gen. 16. 3. Iudg. 19. 1, 2, 3. 29. but their Children had no right to the inheritance. For though the Children of Iacobs Concubines did equally partake of the inheritance with the other Children, that was done by divine appointment and Iacobs voluntary act, and upon special reason, because of the vast inheritance promised and afterwards given to them, which made it no loss, but a great convenience and advantage to the Children of the chief Wives to have their half-brethren, the Sons of the Concubines, seated so near to them.

Partly that the intire possession of that Land might be reserved to the Children of Isaac; and partly lest nearness of relation joyned with cohabitation or neighbourhood should beget a great familiarity between them, whereby Isaacs seed were likely to be infected by their brethren, whose degeneration and Apostacy Abraham might easily foresee from the evil inclinations of their own hearts, and Gods exclusion of them from that Covenant of grace and life, which was the onely effectual remedy against that powerful and universal corruption

Into Arabia and other parts of Asia the greater, which were scituate east-ward from the Southern part of Canaan where Abraham now was, whence these people are oft called the Children of the East, as Iudg. 6. 3. and 7. 12. Iob 1. 3.

8 Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years , and was gathered to his people.

His soul was not required of him, as it was of that fool, Luk. 12. 20. not forced from him by sharp and violent diseases, but was quietly, easily, and chearfully yielded up by him into the hands of his merciful God and Father, as the word intimates.

Good both graciously, his hoary head being found in the way of righteousness, and naturally, free from the manifold infirmities and calamities of old age. Of which see Eccles. 12. 1. &c.

In the Hebrew it is onely, full, or satisfied; but you must understand with days or years, as the phrase is fully expressed Gen. 35. 29. 1 Chron. 23. 1. and 29. 28. Iob 42. 17. Ier. 6. 11. When he had lived as long as he desired, being in some sort weary of life and desirous to be dissolved: or full of all good, as the Chaldee renders it, satisfied, as it is said of Naphtali, Deut. 33. 23. with favour, and full with the blessing of the Lord, upon himself, and upon his Children.

To his godly Progenitours, the former Patriarchs, to the Congregation of the just in heaven, Heb. 12. 23. in regard of his soul: For it cannot be meant of his body, which was not joyned with them in the place of burial, as the phrase is Isa. 14. 20. but buried in a strange Land, where onely Sarahs body lay. And it is observed, that this phrase is used of none but good men, of which the Jews were so fully perswaded, that from this very expression used concerning Ishmael here below, ver. 17. they infer his Repentance and Salvation. See this phrase Gen. 15. 15. and 49. 29. Numb. 20. 24. and 27. 13. Iudg. 2. 10.

Marginal references: Or, days. See Chap. 35. 29.

9 And his sons, Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron, the son of Zohar the Hittite, which is before Mamre.

For Ishmael though banished from his Fathers house lived in a place not very far from him, and as no doubt he received many favours from his Father after his departure, which is implied here, ver. 6. though it be not mentioned elsewhere, so it is probable that he had a true respect and affection to his Father, which he here expresseth.

12 Now these are▪ the generations of Ishmael Abrahams son, whom Hagar the Egyptian, Sarahs handmaid, bare unto Abraham.

Here recorded as an evidence of Gods faithfulness in fulfilling his promises made to Abraham, Gen. 16. 10. and 17. 20.

13 And these are the names of the sons of Ishmael by their names, according to their generations, the first-born of Ishmael, Nebajoth, and Kedar, and Adbeel, and Mibsam.

Of whom see Isa. 60. 7. From whom part of Arabia was called Nabathea.

Of whom see Psal. 120. 5. Isa. 21. 16. Ier. 49. 28. the Father of those called Cedraei or Cedareni in Arabia.

Marginal references: 1 Chron. 1. 29.

14 And Mishma, and Dumah, and Massa,

From him Dumah, Isa. 21. 11. or Dumatha a place in Arabia, seems to have received its name. Others make him the Father of the Idumeans.

15 Hadar and Tema, Jetur, Naphish, and Kedemah.

He gave his name to the City and Countrey of Tema or Teman, Iob 2. 11. and 6. 19. Ier. 25. 23.

The Father of the Itureans, as may be gathered from 1 Chron. 5. 19.

Marginal references: Or, Hadad, 1 Chron. 1. 30.

18 And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest towards Assyria: and he died in the presence of all his brethren.

His brethren surviving him and being his Neighbours, and therefore as they had conversation with him in the time of his Life, so now they did him honour at his death. But this translation and interpretation may seem improbable. 1. Because his death was related ver. 17. and would not be so presently repeated. 2. Because the foregoing words in this verse speak not of his death, but of his dwelling, to which these words do very well agree: For what we translated and he died, is commonly rendred and he fell, or it fell, and is most commonly used concerning a lot whereby mens portions are designed and divided, as Levit. 16. 9, 10. Numb. 33. 54. Ios. 16. 1. and so the sense may be, it fell, i. e. that Countrey fell to him and his, or, he lay, or was stretched out, or posted himself, as the Hebrew word is used, Iudg. 7. 12. i. e. he dwelt, in the presence of all his brethren; and so indeed his Country lay, between the Children of Keturah on the East, and the Children of Isaac and Israel on the West.

Marginal references: (i. e.) On that part or side of Egypt which leads to Assyria.; Heb. fell, 2 Sam. 21. 9.

20 And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padan-aram: the sister to Laban the Syrian.

Either of the Countrey of Syria, as it is called Hos. 12. 12. or rather, Padan of Syria, or, as the Septuagint and Chaldee render it, Mesopotamia of Syria: For that Padan is the proper name of a place may be gathered from Gen. 48. 7. and it is so called from its scituation between two Rivers, for Padan signifies a pair or two.

21 And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived.

He prayed, as the Hebrew word signifies, instantly or fervently, frequently and continually, for near twenty years together, for so long it was between their marriage and the first child: He was so much concerned because not onely his comfort, but the truth of Gods promise, depended upon this mercy: And he knew very well, that Gods purpose and promise did not exclude, but require, the use of all convenient means for their accomplishment.

Or, in the presence of his Wife, signifying, that, besides their more secret devotions, they did ofttimes in a more solemn manner, and with united force pray for this mercy wherein they were both equally concerned. Or, over against his wife, noting that each of them did severally and apart intreat God for this mercy, so that there was a concurrence, if not in place, yet in design and action.

As diverse of those holy women that were progenitours of Christ have long been, that it might appear that that sacred stock was propagated more by the vertue of Gods grace and promise, then by the power of nature.

Marginal references: Rom. 9. 10.

22 And the children struggled together within her: and she said, If it be so, why am I thus? And she went to inquire of the LORD.

In a violent and extraordinary manner, which was likely to cause both pain and fear in her.

The sense may be either 1. If it be thus with me, that there be two Children contending and fighting within me, likely to destroy one the other, and both threatning my death, why did I desire and pray for this as a great mercy! Or, why is it thus with me! Why hath God dealt thus with me, to continue my life till it be a burthen to me, and to give me conception which is so painful and hazardous. Or rather 2. If God hath granted me my desire in the conception of a Child, what means this disturbance and conflict within me, which threatens me with the loss of the mercy before I enjoy it? For she seems not so much to murmur at it as to wonder and to enquire about it, as it here follows.

Either immediately by ardent prayers to God that he would reveal his mind to her herein; or mediately by her Father Abraham, who lived fifteen years after this time, ver. 7. or by some other godly Patriarch yet surviving, by whom God used to manifest his Will and Counsels to others, when he thought fit.

23 And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels: and the one people shall be stronger then the other people: and the elder shall serve the younger.

Either by inward inspiration, in a dream or vision; or by the ministery of an Angel or Prophet.

(i. e.) The Roots, Heads, or Parents of two distinct nations, one opposite to the other, the one blessed, the other accursed, namely the Israelites and Edomites.

Not onely separated from thee, but one separated or greatly differing from the other in their frame of body, temper of mind, course of life, profession and practise of Religion.

Or, the greater, namely Esau, who was, as older, so of a stronger constitution of Body, and of greater power and dignity in the World than Iacob, and Esaus posterity were great Princes for a long time, when Iacobs seed were strangers in Canaan, slaves in Egypt, and poor afflicted wanderers in the Wilderness. But saith he, Esau and his shall not always be stronger and mightier than Iacob and his posterity, the tables shall be turned, and the Children of Israel shall be uppermost and subdue the Edomites, which was literally accomplished in Davids time, 2 Sam. 8. 14. and afterwards 2 Chron. 25. 11, 12. and after that by the Maccabees, but much more eminently in a spiritual sense under the Gospel, when one of Iacobs Children, even Jesus Christ, shall obtain the dominion, and shall rule the Edomites no less then other Heathen nations with his iron rod, and make them serviceable one way or other to his Glory, and to the felicity of his true Israel.

Marginal references: Rom. 9. 12.

25 And the first came out red, all over like an hairy garment: and they called his name Esau.

With red hair upon all the parts of his body. From him the Red Sea is supposed to receive its name, it being so called, as the Heathen writers tell us, from one who reigned in those parts and was called Erythras or Erythrus, which signifies red, the same with Edom or Esau.

(i. e.) Made or perfect, not properly a Child, but rather a man as soon as he was born, having that hair upon him which in others was an evidence of manhood.

Marginal references: Chap. 27. 11. 16. 23.

26 And after that came his brother out, and his hand took hold on Esaus heel, and his name was called Jacob: and Isaac was threescore years old when she bare them.

(i. e.) Supplanter, or one that taketh hold of or trippeth up his brothers heels. See Gen. 27. 36.

Marginal references: Hosea 12. 3.

27 And the boys grew, and Esau was a cunning hunter, a man of the field, and Jacob was a plain man, dwelling in tents.

Of wild beasts, and afterwards an oppressour of men. Compare Gen. 10. 9. This course of Life was most agreeable to his complexion, fierce and violent.

One that delighted more in conversing abroad than at home, whose employment it was to pursue the Beasts through Fields and Woods and Mountains, who therefore chose an habitation fit for his purpose in mount Seir.

A sincere, honest, and plain-hearted man. Or a just and perfect man, as the word is used, Gen▪ 6. 9.

Quietly minding the management of his own domestick affairs, his Lands and Cattle, and giving no disturbance either to wild beasts or men.

Marginal references: Heb. a perfect, or, sincere.

28 And Isaac loved Esau, because he did eat of his venison : but Rebekah loved Jacob .

Not simply nor chiefly because he pleased his palate, but because this was an evidence of his sons great respect and affection to him, that he would take such pains and incurre such hazards to which that course of Life exposed him that he might please and serve his Father.

Upon better grounds, both because of his more pious and meek temper, and because of the oracle and promise of God.

Marginal references: Heb. venison was in his mouth.

30 And Esau said to Jacob, feed me, I pray thee, with that same red pottage, for I am faint: therefore was his name called Edom .

Red by the infusion of Lentiles, or Saffron, or some other things of that colour. The word is doubled in the Hebrew text to shew how vehemently he desired it.

Which signifies red, as he was at first so called from the colour of his hair, so now that name was confirmed and given to him afresh upon this occasion, q. d. He was rightly called Edom or red, not onely historically for his colour, but prophetically for this accident.

Marginal references: Heb. with that red, with that pottage.

31 And Jacob said, sell me this day thy birthright .

(i. e.) Speedily without delay. So this Hebrew word is used 1 Sam. 2. 16. and 9. 13, 27. 2 Chron. 18. 4.

The birth-right then had divers singular priviledges, as 1. Dignity and Authority over his Brethren, Gen. 4. 7. and 27. 29, 37. and 49. 3. 2. A double portion, Deut. 21. 17. 1 Chron. 5. 1. 3. A special blessing from his Father, Gen. 27. 4. 4. The Priesthood and chief Government of the affairs of the Church in his Fathers absence or sickness; and after his death, Numb. 8. 16, 17, &c. 5. The first-born was a special Type both of Christ, who was to be a first-born, and of the Church, which is called Gods first-born, as Exod. 4. 22. and of the great priviledges of the Church, particularly of Adoption and Eternal Life. See Heb. 12. 23. And therefore he is justly called profane, Heb. 12. 16. for slighting so sacred and glorious a priviledge. Quest. 1. Could the birth-right be lost? Answ. Yes. See Gen. 4. 7. and 1 Chron. 5. 1. Quest. 2. Did Iacob well in this matter? Answ. No, because he tempted his brother to an act of profaneness and folly, and so was guilty of his sin. And though God had designed and promised this priviledge to him, yet he should have waited till God had executed his promise in his own way, as David did till God gave him possession of Sauls Kingdom, and not have anticipated God and snatched it by an irregular act of his own, as Ieroboam did the Kingdom from Rehoboam.

32 And Esau said, Behold, I am at the point to die : and what profit shall this birth-right do to me ?

Not with Famine, which could not consist with Isaacs plentiful estate and house, but by the perpetual hazards to which his course of life exposed him in the pursuit of wild Beasts and contending with other men.

By which he plainly sheweth that his Care and Affections reached no further then the present Life.

Marginal references: Heb. going to die.

33 And Jacob said, swear to me this day , and he sware unto him, and he sold his birth-right unto Jacob.

Iacob acted subtilly in this affair, he knew that delays were dangerous, and Esaus consideration or second thoughts might have spoiled his bargain, and therefore herequires haste as in the sale, so in his Oath, wherein he addeth another sin, in hurrying his brother into an Oath by precipitation, which neither his brother should have taken, nor Iacob should have advised him to take, without mature advice.

Marginal references: Heb. 12. 16.

34 Then Jacob gave Esau bread and pottage of Lentiles: and he did eat and drink, and rose up, and went his way : thus Esau despised his birthright l.

Secure and impenitent, without any remorse for his ingratitude to God or the injury which he had done to himself and to all his posterity. Preferring the present and momentany satisfaction of his lust and appetite, before Gods and his Fathers blessing, and all the glorious priviledges of the Birth-right.

Gen 25:1-2

Abraham’s Marriage to Keturah is generally supposed to have taken place after Sarah’s death, and his power to beget six sons at so advanced an age is attributed to the fact, that the Almighty had endowed him with new vital and reproductive energy for begetting the son of the promise. But there is no firm ground for this assumption; as it is not stated anywhere, that Abraham did not take Keturah as his wife till after Sarah’s death. It is merely an inference drawn from the fact, that it is not mentioned till afterwards; and it is taken for granted that the history is written in strictly chronological order. But this supposition is precarious, and is not in harmony with the statement, that Abraham sent away the sons of the concubines with gifts during his own lifetime; for in the case supposed, the youngest of Keturah’s sons would not have been more than twenty-five or thirty years old at Abraham’s death; and in those days, when marriages were not generally contracted before the fortieth year, this seems too young for them to have been sent away from their father’s house. This difficulty, however, is not decisive. Nor does the fact that Keturah is called a concubine in Gen 25:6, and 1Ch 1:32, necessarily show that she was contemporary with Sarah, but may be explained on the ground that Abraham did not place her on the same footing as Sarah, his sole wife, the mother of the promised seed. Of the sons and grandsons of Keturah, who are mentioned in 1Ch 1:32 as well as here, a few of the names may still be found among the Arabian tribes, but in most instances the attempt to trace them is very questionable. This remark applies to the identification of Zimran with Ζαββάμ (Ptol. vi. 7, 5), the royal city of the Κιναιδοκολπῖται to the west of Mecca, on the Red Sea; of Jokshan with the Κασσανῖται, on the Red Sea (Ptol. vi. 7, 6), or with the Himyaritish tribe of Jakish in Southern Arabia; of Ishbak with the name Shobek, a place in the Edomitish country first mentioned by Abulfeda; of Shuah with the tribe Syayhe to the east of Aila, or with Szyhhan in Northern Edom (Burckhardt, Syr. 692, 693, and 945), although the epithet the Shuhite, applied to Bildad, points to a place in Northern Idumaea. There is more plausibility in the comparison of Medan and Midian with Μοδιάνα on the eastern coast of the Elanitic Gulf, and Μαδιάνα, a tract to the north of this (Ptol. vi. 7, 2, 27; called by Arabian geographers Madyan, a city five days’ journey to the south of Aila). The relationship of these two tribes will explain the fact, that the Midianim, Gen 37:28, are called Medanim in Gen 37:36.

Gen 25:3-4

Of the sons of Jokshan, Sheba was probably connected with the Sabaeans, who are associated in Job 6:19 with Tema, are mentioned in Job 1:15 as having stolen Job’s oxen and asses, and, according to Strabo (xvi. 779), were neighbours of the Nabataeans in the vicinity of Syria. Dedan was probably the trading people mentioned in Jer 25:23 along with Tema and Bus (Isa 21:13; Jer 49:8), in the neighbourhood of Edom (Eze 24:15), with whom the tribe of Banu Dudan, in Hejas, has been compared. On their relation to the Cushites of the same name, vid., Gen 10:7 and Gen 10:28, - Of the sons of Dedan, the Asshurim have been associated with the warlike tribe of the Asir to the south of Hejas, the Letushim with the Banu Leits in Hejas, and the Leummim with the tribe of the Banu Lâm, which extended even to Babylon and Mesopotamia. Of the descendants of Midian, Ephah is mentioned in Isa 60:6, in connection with Midian, as a people trading in gold and incense. Epher has been compared with the Banu Gifar in Hejas; Hanoch, with the place called Hanakye, three days’ journey to the north of Medinah; Abidah and el-daah, with the tribes of Abide and Vadaa in the neighbourhood of Asir. But all this is very uncertain.

Gen 25:5-6

Before his death, Abraham made a final disposition of his property. Isaac, the only son of his marriage with Sarah, received all his possessions. The sons of the concubines (Hagar and Keturah) were sent away with presents from their father’s house into the east country, i.e., Arabia in the widest sense, to the east and south-east of Palestine.

Gen 25:7-8

Abraham died at the good old age of 175, and was “gathered to his people.” This expression, which is synonymous with “going to his fathers” (Gen 15:15), or “being gathered to his fathers” (Jdg 2:10), but is constantly distinguished from departing this life and being buried, denotes the reunion in Sheol with friends who have gone before, and therefore presupposes faith in the personal continuance of a man after death, as a presentiment which the promises of God had exalted in the case of the patriarchs into a firm assurance of faith (Heb 11:13).

Gen 25:9-10

The burial of the patriarch in the cave of Machpelah was attended to by Isaac and Ishmael; since the latter, although excluded from the blessings of the covenant, was acknowledged by God as the son of Abraham by a distinct blessing (Gen 17:20), and was thus elevated above the sons of Keturah.

Gen 25:11

After Abraham’s death the blessing was transferred to Isaac, who took up his abode by Hagar’s well, because he had already been there, and had dwelt in the south country (Gen 24:62). The blessing of Isaac is traced to Elohim, not to Jehovah; because it referred neither exclusively nor pre-eminently to the gifts of grace connected with the promises of salvation, but quite generally to the inheritance of earthly possessions, which Isaac had received from his father.

VII. HISTORY OF ISHMAEL. Chap. xxv. 12-18.

(Compare 1Ch 1:28-31)

Gen 25:12-18 To show that the promises of God, which had been made to Ishmael (Gen 16:10. and Gen 17:20), were fulfilled, a short account is given of his descendants; and according to the settled plan of Genesis, this account precedes the history of Isaac. This is evidently the intention of the list which follows of the twelve sons of Ishmael, who are given as princes of the tribes which sprang from them. Nebajoth and Kedar are mentioned in Isa 60:7 as rich possessors of flocks, and, according to the current opinion which Wetzstein disputes, are the Nabataei et Cedrei of Pliny (h. n. 5, 12). The Nabataeans held possession of Arabia Petraea, with Petra as their capital, and subsequently extended toward the south and north-east, probably as far as Babylon; so that the name was afterwards transferred to all the tribes to the east of the Jordan, and in the Nabataean writings became a common name for Chaldeans (ancient Babylonians), Syrians, Canaanites, and others. The Kedarenes are mentioned in Isa 21:17 as good bowmen. They dwelt in the desert between Arabia Petraea and Babylon (Isa 42:11; Psa 120:5). According to Wetzstein, they are to be found in the nomad tribes of Arabia Petraea up to Harra. The name Dumah, Δούμεθα Αουμαίθα (Ptol. v. 19, 7, Steph. Byz.), Domata (Plin. 6, 32), has been retained in the modern Dumat el Jendel in Nejd, the Arabian highland, four days’ journey to the north of Taima. - Tema: a trading people (Job 6:19; Isa 21:14; mentioned in Jer 25:23, between Dedan and Bus) in the land of Taima, on the border of Nejd and the Syrian desert. According to Wetzstein, Dûma and Têma are still two important places in Eastern Hauran, three-quarters of an hour apart. Jetur and Naphish were neighbours of the tribes of Israel to the east of the Jordan (1Ch 5:19), who made war upon them along with the Hagrites, the Αγραῖοι of Ptol. and Strabo. From Jetur sprang the Ituraeans, who lived, according to Strabo, near the Trachonians in an almost inaccessible, mountainous, and cavernous country; according to Wetzstein, in the mountains of the Druses in the centre of the Hauran, possibly the forefathers of the modern Druses. The other names are not yet satisfactorily determined. For Adbeel, Mibsam, and Kedma, the Arabian legends give no corresponding names. Mishma is associated by Knobel with the Μαισαιμανείς of Ptol. vi. 7, 21, to the N.E. of Medina; Massa with the Μασανοί on the N.E. of Duma; Hadad (the proper reading for Hadar, according to 1Ch 1:30, the lxx, Sam., Masor., and most MSS) with the Arabian coast land, Chathth, between Oman and Bahrein, a district renowned for its lancers (Χαττηνία, Polyb.; Attene, Plin.).

Gen 25:19-20

According to the plan of Genesis, the history (tholedoth) of Isaac commences with the birth of his sons. But to give it the character of completeness in itself, Isaac’s birth and marriage are mentioned again in Gen 25:19, Gen 25:20, as well as his age at the time of his marriage. The name given to the country of Rebekah (Gen 25:20) and the abode of Laban in Gen 28:2, Gen 28:6-7; Gen 31:18; Gen 33:18; Gen 35:9, Gen 35:26; Gen 46:15, viz., Padan-Aram, or more concisely Padan (Gen 48:7), “the flat, or flat land of Aram,” for which Hosea uses “the field of Aram” (Hos 12:12), is not a peculiar expression employed by the Elohist, or in the so-called foundation-work, for Aram Naharaim, Mesopotamia (Gen 24:10), but a more exact description of one particular district of Mesopotamia, viz., of the large plain, surrounded by mountains, in which the town of Haran was situated. The name was apparently transferred to the town itself afterwards. The history of Isaac consists of two stages: (1) the period of his active life, from his marriage and the birth of his sons till the departure of Jacob for Mesopotamia (Gen 25:20-28:9); and (2) the time of his suffering endurance in the growing infirmity of age, when the events of Jacob’s life form the leading feature of the still further expanded history of salvation (Gen 28:10-35:29). This suffering condition, which lasted more than 40 years, reflected in a certain way the historical position which Isaac held in the patriarchal triad, as a passive rather than active link between Abraham and Jacob; and even in the active period of his life many of the events of Abraham’s history were repeated in a modified form.

The name Jehovah prevails in the historical development of the tholedoth of Isaac, in the same manner as in that of Terah; although, on closer examination of the two, we find, first, that in this portion of Genesis the references to God are less frequent than in the earlier one; and secondly, that instead of the name Jehovah occurring more frequently than Elohim, the name Elohim predominates in this second stage of the history. The first difference arises from the fact, that the historical matter furnishes less occasion for the introduction of the name of God, just because the revelations of God are more rare, since the appearances of Jehovah to Isaac and Jacob together are not so numerous as those to Abraham alone. The second may be explained partly from the fact, that Isaac and Jacob did not perpetually stand in such close and living faith in Jehovah as Abraham, and partly also from the fact, that the previous revelations of God gave rise to other titles for the covenant God, such as “God of Abraham,” “God of my father,” etc., which could be used in the place of the name Jehovah (cf. Gen 26:24; Gen 31:5, Gen 31:42; Gen 35:1, Gen 35:3, and the remarks on Gen 35:9).

Gen 25:21

Isaac’s marriage, like Abraham’s, was for a long time unfruitful; not to extreme old age, however, but only for 20 years. The seed of the promise was to be prayed for from the Lord, that it might not be regarded merely as a fruit of nature, but be received and recognised as a gift of grace. At the same time Isaac was to be exercised in the patience of faith in the promise of God. After this lengthened test, Jehovah heard his prayer in relation to his wife. לנוכח, Gen 25:21 and Gen 30:38, lit., opposite to, so that the object is before the eyes, has been well explained by Luther thus: quod toto pectore et intentus in calamitatem uxoris oraverit. Sicut quando oro pro aliquo, propono illum mihi in conspectum cordis mei, et nihil aliud video aut cogito; in eum solum animo intueor.

Gen 25:22-23

When Rebekah conceived, the children struggled together in her womb. In this she saw an evil omen, that the pregnancy so long desired and entreated of Jehovah would bring misfortune, and that the fruit of her womb might not after all secure the blessing of the divine promise; so that in intense excitement she cried out, “If it be so, wherefore am I?” i.e., why am I alive? cf. Gen 27:46. But she sought counsel from God: she went to inquire of Jehovah. Where and how she looked for a divine revelation in the matter, is not recorded, and therefore cannot be determined with certainty. Some suppose that it was by prayer and sacrifice at a place dedicated to Jehovah. Others imagine that she applied to a prophet - to Abraham, Melchizedek, or Shem (Luther); a frequent custom in Israel afterwards (1Sa 9:9), but not probable in the patriarchal age. The divine answer, couched in the form of a prophetic oracle, assured her that she carried two nations in her womb, one stronger than the other; and that the greater (elder or first-born) should serve the less (younger). הפּרד ממּעיך: “proceeding from thy womb, are separated.”

Gen 25:24-26

When she was delivered, there were twins; the first-born was reddish, i.e., of a reddish-brown colour (1Sa 16:12; 1Sa 17:42), and “all over like a hairy cloak,” i.e., his whole body as if covered with a fur, with an unusual quantity of hair (hypertrichosis), which is sometimes the case with new-born infants, but was a sign in this instance of excessive sensual vigour and wildness. The second had laid hold of the heel of the first, i.e., he came into the world with his hand projected and holding the heel of the first-born, a sign of his future attitude towards his brother. From these accidental circumstances the children received their names. The elder they called Esau, the hairy one; the younger Jacob, heel-holder: יעקב from עקב (denom. of עקב heel, Hos 12:3), to hold the heel, then to outwit (Gen 27:36), just as in wrestling an attempt may be made to throw the opponent by grasping the heel.

Gen 25:27-28

Esau became “a cunning hunter, a man of the field,” i.e., a man wandering about in the fields. He was his father’s favourite, for “venison was in his mouth,” i.e., he was fond of it. But Jacob was תּם אישׁ, “a pious man” (Luther); תּם, integer, denotes here a disposition that finds pleasure in the quiet life of home. אהלים ישׁב, not dwelling in tents, but sitting in the tents, in contrast with the wild hunter’s life led by his brother; hence he was his mother’s favourite.

Gen 25:29-34

The difference in the characters of the two brothers was soon shown in a singular circumstance, which was the turning-point in their lives. Esau returned home one day from the field quite exhausted, and seeing Jacob with a dish of lentils, still a favourite dish in Syria and Egypt, he asked with passionate eagerness for some to eat: “Let me swallow some of that red, that red there;” אדם, the brown-red lentil pottage. From this he received the name Edom, just as among the ancient Arabians persons received names from quite accidental circumstances, which entirely obscured their proper names. Jacob made us of his brother’s hunger to get him to sell his birthright. The birthright consisted afterwards in a double portion of the father’s inheritance (Deu 21:17); but with the patriarchs it embraced the chieftainship, the rule over the brethren and the entire family (Gen 27:29), and the title to the blessing of the promise (Gen 27:4, Gen 27:27-29), which included the future possession of Canaan and of covenant fellowship with Jehovah (Gen 28:4). Jacob knew this, and it led him to anticipate the purposes of God. Esau also knew it, but attached no value to it. There is proof enough that he knew he was giving away, along with the birthright, blessings which, because they were not of a material but of a spiritual nature, had no particular value in his estimation, in the words he made use of: “Behold I am going to die (to meet death), and what is the birthright to me?” The only thing of value to him was the sensual enjoyment of the present; the spiritual blessings of the future his carnal mind was unable to estimate. In this he showed himself to be βέβηλος (Heb 12:16), a profane man, who cared for nothing but the momentary gratification of sensual desires, who “did eat and drink, and rose up, and went his way, and so despised his birthright” (Gen 25:34). With these words the Scriptures judge and condemn the conduct of Esau. Just as Ishmael was excluded from the promised blessing because he was begotten “according to the flesh,” so Esau lost it because his disposition was according to the flesh. The frivolity with which he sold his birthright to his brother for a dish of lentils, rendered him unfit to be the heir and possessor of the promised grace. But this did not justify Jacob’s conduct in the matter. Though not condemned here, yet in the further course of the history it is shown to have been wrong, by the simple fact that he did not venture to make this transaction the basis of a claim. Isaac’s Joys and Sorrows - Genesis 26

The incidents of Isaac’s life which are collected together in this chapter, from the time of his sojourn in the south country, resemble in many respects certain events in the life of Abraham; but the distinctive peculiarities are such as to form a true picture of the dealings of God, which were in perfect accordance with the character of the patriarch.

Abraham's Death. (b. c. 1822.)

1 Then again Abraham took a wife, and her name was Keturah. 2 And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. 3 And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim. 4 And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah. 5 And Abraham gave all that he had unto Isaac. 6 But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country. 7 And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years. 8 Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people. 9 And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre; 10 The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.

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. xxiv. 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, Judg. vi. 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.

Genealogy of Ishmael. (b. c. 1822.)

11 And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahai-roi. 12 Now these are the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham: 13 And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, 14 And Mishma, and Dumah, and Massa, 15 Hadar, and Tema, Jetur, Naphish, and Kedemah: 16 These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. 17 And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people. 18 And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward Assyria: and he died in the presence of all his brethren.

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. i: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. xvi. 10), and to Abraham, ch. xvii. 20 and xxi. 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. xvii. 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. xvi. 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.

Birth of Esau and Jacob. (b. c. 1837.)

19 And these are the generations of Isaac, Abraham's son: Abraham begat Isaac: 20 And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padan-aram, the sister to Laban the Syrian. 21 And Isaac intreated the Lord for his wife, because she was barren: and the Lord was intreated of him, and Rebekah his wife conceived. 22 And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the Lord . 23 And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger. 24 And when her days to be delivered were fulfilled, behold, there were twins in her womb. 25 And the first came out red, all over like a hairy garment; and they called his name Esau. 26 And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them. 27 And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents. 28 And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.

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. xxiv. 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 (Luke xviii. 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 Pet. iii. 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. xxii. 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. xlv. 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 less 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 Jacob and Esau in the womb represents the struggle that is maintained 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. iii. 15), and this has occasioned a constant uneasiness among men. Christ himself came to send fire on earth, and this division, Luke xii. 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. v. 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. lxxiii. 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 Chron. xxi. 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. ix. 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 Cor. i. 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. xii. 8), 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. xlvi. 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.

Esau Sells His Birthright. (b. c. 1805.)

29 And Jacob sod pottage: and Esau came from the field, and he was faint: 30 And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom. 31 And Jacob said, Sell me this day thy birthright. 32 And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me? 33 And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob. 34 Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.

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. xlix. 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. xii. 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. ii. 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 xxxi. 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. xxiii. 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. xxvi. 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 his part in the heavenly, 1 Kings xxi. 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. xlix. 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.

CHAP. XXV.

ANd Abraham added, and tooke a wife, and her name was Keturah. And she bare to him Zimran, and Iokshan, and Medan, and Midjan: and lishbak, and Shuach. And Iokshan begat Sheba, and Dedan: and the sonnes of Dedan, were Asshurim and Lerushim, and Leummim. And the sonnes of Mid[illegible: 1 letter]an, Ephah and Epher, and Epoch▪ and Abida, and Eld[illegible: 1 span] all these, were the sonnes of Keturah. And Abraham gave all that he had to Isaak. And to the sonnes of the concubines which Abraham had, Abraham gave gifts: and sent them away from [illegible: 1 span]aak his sonne, while hee yet lived; eastward, unto the east country. And these are the dayes of the yeeres of the life of Abraham, which he lived: [hundred yeeres, and seventy yeeres, and five yeeres. And Abraham gave-up the ghost, and dyed, in a good hoary: age, an old-man, and full (of [illegible: 1 span]) and hee was gathered unto his peoples▪ And Isaak and Ismael his sonnes, buried him; in the cave of Macpelah▪ in the field of Ephron the sonne of Zohar the Chethite, which is before Mamree. The field, which Abraham purchased, of the sonnes of Cheth: there was Abraham buried, and Sarah his wife. And it was, after the death of Abraham, that God blessed Isaak his sonne: and Isaak dwelt by Beer-lachai-roi.

And these are the generations of Ismael, Abrahams son: whom Hagar the Aegyptian Sarahs hand maid, bare unto Abraham. And these are the names of the sonnes of Ismael; by their names, according to their generations: the first-borne of Ismael, Nebajoth and Kedar, Adbeel, and Mibsam. And Mishma, and Dumah, and Massa. Hadar and Tema, Ietur, Naphish, and Kedmah. These are the sonnes of Ismael, and these are their names; by their townes; and by their castles: twelve Princes, according to their nations. And these are the yeeres of the life of Ismael; a hundred yeeres, and thirty yeeres, and seven yeeres: and he gave-up the ghost and died; and was gathered unto his peoples. And they dwelt from Havilah unto Shur; which is before Aegypt, as thou goest to Assiria: before the faces of all his brethren, did hee fall. [non-Latin text not transcribed]

And these are the generations of Isaak, the sonne of Abraham: Abraham, begat Isaak. And Isaak was fourtie yeeres old, when hee tooke Rebekah, daughter of Bethuel the Syrian, of Padan Aram: the sister of Laban the Syrian, unto him to wife. And Isaak intreated Iehovah, for his wife; because shee was barren: and Iehovah was intreated of him, and Rebekah his wife conceived. And the sonnes strougled-together, within her; and she said if it be so, why am I thus? And shee went to inquire of Iehovah. And Iehovah said unto her; Two nations, are in thy womb; and two peoples shall be separated from thy bowels: and the one people, shall be stronger then the other people; and the greater shall serve the lesser. And her dayes were fulfilled, to bring-forth: and behold, twins were in her wombe. And the first came-out red, all over like an hairy mantle: and they called his name Esau. And afterward came his brother out; (and his hand holding by the heele of Esau; and he called his name Iakob: and Isaak was sixtie yeeres old, when she bare them. And the boyes grew; and Esau was a cunning huntsman, a man of the field: and Iakob was a perfect man, dwelling in tents. And Isaak loved Esau, because venison was in his mouth: and Rebekah loved Iakob. And Iakob sod pottage: and Esau came from the field, and he was faint. And Esau said to Iakob; Let me taste I pray thee, of that red, that red pottage, for I am faint: therefore he called his name Edom. And Iakob said, Sell to me this day thy first-birthright. And Esau said, Loe I am going to dye: and wherefore (serveth) this first-birthright unto me? And Iakob said, Sweare unto me this day, and he sware unto him: and he sold his first-birthright unto Iakob. And Iakob gave to Esau, bread and pottage of lentiles; and he did eate and drinke, and rose up and went-away: and Esau despised the first-birthright.

Annotations. ADded] that is, did againe take a wife, when hee was an hundred and fourty yeeres old, and had of her sixe sonnes, by the extraordinary blessing of God: whereas fourty yeeres before, his body was even dead, in respect of naturall strength and vigour, as the Apostle noteth, Rom. 4. 19. a wife] called elsewhere a concubine, 1 Chron. 1. 32. what manner of wife that was, see on Gen. 22. 24. Keturah] in Greeke Chettoura. Vers. 2. Zimran] in Greeke Zombran. Iekshan] in Greeke Iezan] Medan] whose posterity are called Medanites, Gen. 37. 36. Midian] in Greeke Madiam and Madian, Act. 7. 29. of him came the people called Madianites; that soone fell from Abrahams faith to idolatry, Num. 25. Shuach] in Greek, Soie: of him came Bildad, Iobs friend, called the Shuchite, Iob 2. 11. Vers. 3. Sheba] in Greek, Saba: his posterity robbed lob of his oxen and asses, Iob 1. 15. Vers. 4. Ephah] or Gepha: in Greeke, Gephar. Epher] or Gepher, in Greek Apheir: of him the country Aphrica is thought to have the name. Enoch] in Heb. Chanoch: as Gen. 5. 18. Vers. 5. to Isaak] as being his onely heyre, and child of promise, Gen. 21. 12. a figure of Christ and Christians, heyres by promise of all things, Heb. 1. 2. Iohn 3. 34. Rev. 21. 7. Gal. 3 29. and 2. 28. Vers. 6. concubines] Hagar, and Keturah: vers. 1. east country] or, land of the East: a part of Arabia: hereupon mention is made of the sonnes of the East, Iob 1. 3. And Iob himselfe was in likelihood the son of one of these sons or nephewes of Abraham by Keturah. Vers. 7. 175 yeeres] This summe of his yeeres sheweth, how Abraham had lived a pilgrim in Canaan a hundred yeeres after he came out of Charran, Gen. 12. 4. That he attained not to the yeeres of his forefathers, who all lived longer then hee, Gen. 11. 11. &c. as did also his son Isaak, Gen. 35. 28. That he left alive behind him, Heber, that great Patriarch and Prophet, of whom hee had the surname to be an Hebrew, Gen. 11. 17. and 14. 13. and from whom he was the seventh generation, as Enoch was from Adam. Vers. 8. hoary age] as was promised, Gen. 15. 15. of dayes] so the Greek and Chaldee explaineth it, and the Hebrew it selfe elsewhere, Gen. 35. 29. Such words are often to be understood, as a full, for a full cup, Psal. 73. 10. see Gen. 4. 20. and 5. 3. and by being full of dayes, is meant a willingnesse to dye, without desiring longer life on earth. his peoples] the Greeke translateth, his people: the like is said of Ismael, vers. 17. of Isaak, Gen. 35. 29. of Iaakob, Gen. 49. 33. of Aaron, Num. 20. 24. of Moses, Deut. 32. 50. and others: sometime it is said, gathered to their fathers, 2 King. 22. 20. Iudg. 2. 10. Act. 13. 36. and by Abrahams peoples, are meant his fathers, Gen. 15. 15. and the phrase signifieth the immortality of soules: for Abrahams body was gathered to the body of Sarah onely, as the next words shew: and by his fathers, are meant the spirits of just men made perfect, Heb. 12. 23. See after, in verse 17. Vers. 10. and Sarah] as is shewed in Gen. 23. 19. Afterwards Isaak and Iakob with their wives, were buried there also, Gen. 49. 29. 31. Vers. 11. blessed Isaak] so applying and confirming to him, the promises made to Abraham, Gen. 12. 2. and 14. 19. and 17. 19. and so Isaak commended to Iakob, the blessing of Abraham, Gen. 28. 3. 4. and by this blessing, the righteousnesse of faith is implyed, to Abrahams seed, Galat. 3. 8. 9. &c. Beer-lachai-roi] in Greeke, the well of vision; in Chaldee, the well at which the Angell of life appeared: this place of Isaaks seating, is not without mystery: see Gen. 16. 14. and 24. 62. Vers. 12. generations] a rehearsall of Ismaels offspring; as Gen. 5. 1. And here, the fulfilling of Gods promise is seene, made in Gen. 16. 10. 12. and 17. 20. and how hee that was borne after the flesh, and cast out of Abrahams house, Gal. 4. 23. 30 was multiplyed before Isaak the child and heyre of the promise. See the like of Esau, Gen. 36. 43. Vers. 13. Nebajoth] he and his brethren seated in Arabia, Esay 20. 13. 14. 16. Ezek. 27. 21. where peoples and places retained the footsteps of their names: they gave themselves to shepherdy, as appeareth, Esay 60. 7. Ier. 49. 29. And here are twelve sons reckned, which were Princes of their tribes, as was promised in Gen. 17. 20. answerable in number to the twelve sonnes of Iakob, heads of the twelve tribes of Israel; but these Ismaelites are a generation before them, as Ismael himselfe was borne before Isaak. For, that is first which is naturall, and afterward that which is spirituall, 1 Corinth. 15. 46. Vers. 16. castles,] or, villages: dwelling houses so named of being faire and high built in a row or order. In Greeke habitations, as in Act. 1. 20. from Psal. 69. Vers. 17. 137 yeeres] So he lived not so long as his father Abraham, or his brother Isaak, or as did Iakob; though he lived till a great old age. And this mention of the terme of his life, and gathering to his fathers, (as was spoken before of Abraham, v. 8.) and the burying of his father with his brother, vers. 9. may be some probability of Ismaels repentance, and dying in the faith of Abraham: for unlesse it be he, no reprobate hath his whole life time recorded in holy Scripture. Or if Ismael dyed wicked; then by his fathers to whom he was gathered, are meant the soules of wicked men before him: which are spirits in prison, 1 Pet. 3. 19. Vers. 18. they] that is, Ismaels sonnes dwelt. In Greeke, he dwelt. Shur] a place in the wildernesse: see Gen. 16. 7. The Chaldee there and here calleth it Chagra. did he fall] meaning either, that his lot did befall him, so to dwell, or that he so dyed, as the word fall sometime signifieth, Psal. 82. 7. Gen. 14. 10. But the Greeke here translateth it, he dwelt: so also doth the Chaldee paraphrast, & so the plaine text was before, in the promise, Gen. 16 12. and to make to fall, is to divide by lot an inheritance to dwell in, Ios. 23. 4. Psal. 78. 55. [non-Latin text not transcribed] Here beginneth the sixt Section of the Law, called The generations of Isaak. See Gen. 6. 9. Vers. 19. the generations] that is, the history of the off-spring of Isaak; and things that befell unto him, as Gen. 2. 1. and 5. 1. and 6. 9. Vers. 20. old] Hebr. son of fourty yeere, so v. 26. see Gen. 5. 32. the Syrian] the Hebrew name is Aramite: which the holy Ghost in Greeke calleth Syrian, Luke 4. 27. See Gen. 10. 22. Padan Aram] the same that Aram Naharajim, Gen. 24. 10 for the Greeke turneth them both, Mesopotamia of Syria. Aram is Syria, Gen. 24. 10. and 10. 22. Padan in the Syrian tongue is a payre or couple, and the country of Aram lying betweene a couple of rivers, is so named Padan Aram: and sometime onely Padan, as Gen. 48. 7. Vers. 21. for] or, directly-for, (as the force of the Hebrew word implyeth) and before his wife: so it seemeth to bee some solemne prayer which they made together directly for this matter: having lived twenty yeeres together without any child, and Isaak wexen old, into the 60 yeere of his life, ver. 26. God exercising his faith hereby, as he had done Abrahams, Gen. 15. 2. The Iewes have a tradition, that Isaak went with his wife to mount Morijah, to the place where he had beene bound, (Gen. 22. 9.) and prayed there: Pirke R. Eliezer, ch. 32. Vers. 22. strugled-together] or, bruised themselves, by strugling: which did presage the contrarietie that should be betweene these two brothers: and so betweene the children of God, & of this world. if so, &c.] an unperfect speech, which in her passion she uttered: the Greeke translateth it, if it shall so be with me, why (is) this unto me? why have I conceived, if I must feele such things? to enquire] or seeke, either by private prayer, or by asking some Prophet. The Ierusalemy Thargum taketh it in this last sense, and saith, she went to the Schoole of Sem the great: Howbeit Sem was dead about ten yeeres before this: but by Abraham, or Heber, the great Patriarch, then living, shee might well inquire of God. Others, (as R. Eliezer, Perek 32.) take it to be meant of her praying unto God. Vers. 23. Two nations] that is, fathers of two nations, and divers peoples: Edomites and Israelites. the greater] to weet, in dignity, which came naturally by the first birthright: or, the elder. The Hebrew Rab, (whereof great men and masters are called Rabbies, Iohn 1. 39. Mat. 23. 8.) signifieth a superiour in dignity. The holy Ghost in Greeke translateth it, the greater, Rom. 9. 12. Hereby Esau and his posteritie are meant. shall serve] as came to passe carnally, when the Aedomites (of Esau) became servants to David, and to the Israelites which were of Iakob, 2 Sam. 8. 14. and spiritually, when Iakob got of Esau the first birthright, and bereaved him of the blessing, Gen. 25. 33. and 27. 29. For servitude came in with a curse, and figureth reprobation, Gen. 9. 25. Iohn 8. 34. 35. Gal. 4. 30. 31. Therefore from hence the Prophet teacheth, that God loved Iakob, and hated Esau, Mal. 1. 2. 3. and the Apostle gathereth the doctrine of Gods election and reprobation, saying, when Rebekka had conceived by one, even by our father Isaak, the children being not yet borne, neither having done any good or evill, that the purpose of God according to election might stand, not of workes, but of him that calleth, it was said unto her, the greater shall serve the lesser, as it is written, Iakob have I loved, but Esau have I hated, Rom. 9. 10. 11. 12. 13. Vers. 25. red] a signe of the cholericke, cruell, and bloody disposition, found in Esau himselfe, and in his posterity, Gen. 27. 40. 41. Obad. 1. 10. Ezek. 25. 12. So the cruell persecuting Dragon was of red colour, Rev. 12. 3. The Hebrew Doctors say, Esau the wicked, was drawne after the workes of judgement, mystically signified in these words, And by thy sword shalt thou live, Gen. 27. 40. and therefore he was red: R. Menachem Rakenat. on Gen. 25. And in Bresith rabbah they note, how hee was red, and his meat was red, Gen. 25. 30. end his land was red, (as in Gen. 32. 3.) &c. And he that takes vengeance on him is red; and in red clothing, Song 5. 10. Esay 63. 1. 2. all over] Hebr. all of him like a mantle of hayre; which the Greek translateth, like a rough hide. This also signified his strong, fierce, and crafty nature: For hayre is a signe of naturall strength; and nature being corrupted, hairinesse denoteth the power of corruption; therefore when Lepers were purified, all their hayre was to be shaven off, Lev. 14. 8. So the Hebrewes say, that his hayrinesse signified the strength of uncleannesse, which came out of him: R. Menachem, on Gen. 25. Esau] by interpretation, Made, or Perfected: as being of a more strong and perfect constitution naturall, then other children: rather like a man then a babe. Vers. 26. the heele] or foot sole; as if he would have pulled backe his brother from the birth, and have beene before him: or at least, for to overthrow him. Which as God by their former strugling in her body, and now by this behaviour did signifie: so the Prophet mentioneth it after to Iakobs children, how he thus strove for the grace of the first birthright, which they by sin suffered themselves to be deprived of, Hos. 12. 2. 3. This manner of birth, that Iakobs hand held his brother by the heele, was also extraordinarily strange, and perillous for the life both of mother and child. See the like after, in Gen. 38. 28. he called] that is, every one called: as in vers. 25. it is written, they called: or, he was called; so vers. 30. See the notes on Gen. 16. 14. Iakob] that signifieth one that should hold by the foot, or overthrow his brother. Vers. 27. a cunning huntsman] Hebr. a man knowing hunting. of the field] ranging the fields for to hunt beasts. Of a disposition much like Ismaels, Gen. 16. 12. or Nimrods, Gen. 10. 9. perfect] of a religious, honest, plaine and simple disposition, without guile or wickednesse: as the Greeke translateth, vnfeighned. See Gen. 6. 9. dwelling] or, sitting in tents: that is, either keeping home, (as Iudg. 5. 24.) or being with the sheepfolds as an heirder: for shepherds kept in tents, Gen. 4. 20. Esa. 38. 12. and such was Iakobs trade and his childrens, Gen. 46. 34. Besides, that dwelling in tents, signified his pilgrimage in the land, Heb. 11. 9. Hereupon Iakobs tents, are used for the state of the commonwealth of Israel, Num. 24. 5. Mal. 2. 12. The Greeke here translateth, dwelling in house: but the Chaldee saith, A minister of the house of doctrine: as giving himselfe to religious study and schollership. So other of the Hebrew Doctors; as in Pirkei R. Eliezer, ch. 32. it is said, After the children were growne, the one walked in the way of life, the other walked in the way of death. Iakob our father walked in the way of life, for he dwelt in tents, and studied the law, all his dayes; but Esau the wicked, walked in the way of death, to kill Iakob, Gen. 27. 41. Vers. 28. in his mouth] or, for his mouth; namely, his meat, as the Greeke explaineth it: that is, because he delighted to eate of Esaus venison. This love for carnall respect continued contrary to the Oracle of God, but it was disappointed, Genes. 27. 4. 33. Vers. 29. pottage] or broth: Hebr. sod a seething. faint] with wearinesse; as the word implyeth. This signified Esaus vaine imployment of his time and strength: whereas they that wait on the Lord spiritually, faint not, Esay 40. 30. 31. but the righteous eateth to the satisfying of his soule: Pro. 13. 25. Vers. 30. Let me cast] or, let me have a draught; the Greeke and Chaldee translate it tast. It is a word not used but in this place. red] which in Hebrew is Adom: whereupon his name was called Aedom. The doubling of the word red, and omitting the word pottage, noteth Esaus hast and greedinesse, increased also by the colour. he called] or, his name was called Aedom, that is, Red: for hee was ruddy when hee was borne, vers. 25. and now longing for red broth, and selling his birthright for it, this name was given him, as a brand-marke of his greedinesse and profanenesse. Vers. 31. this day] or, even now: the Hebr. Cajom, As to day, is often used for hajom, this day, as the Greeke here interpreteth it, and in vers. 23. following. So 1 Sam. 2. 16. and 9. 13. 27. 2 Chron. 18. 4. And the Hebrew word for As, is often a very affirmation: see Gen. 27. 12. firstbirthright] The dignity whereof the Law sheweth to be great, in that all the first-borne were peculiarly consecrated and given unto God, Exod. 22. 29. were next in honour to their parents, Gen. 49. 3. had a double portion of their fathers goods, Deut. 21. 17. succeeded them in the government of the family, or kingdome: 2 Chron. 21. 3. and administration of the priesthood, and service of God, Num. 8. 14.—17. Therefore the first-borne is used for one that is loved, and deare to his father, Ex. 4. 22. and higher then his brethren, Psal. 89. 28. and figured Christ, Rom. 8. 29. and true Christians heyres of the kingdome of heaven, Heb. 12. 23. This honour Iakob strove to have at his birth; but missing then, hee seeketh now, and obtaineth it. The Greeke translateth it plurally, firstbirthrights; and so doth the Apostle in Heb. 12. 16. Vers. 32. going to dye] that is, ready, or in danger to dye: which may bee meant, both in respect of his present hunger, which could not (as he prophanely thought) bee satisfied with the title of his birth-right: and of his daily danger to bee killed by the wild beasts, in the field where hee hunted. wherefore serveth] or, what profiteth? as if he should say, nothing at all. Vers. 33. Sweare] to confirme the bargain, (Heb. 6. 16.) and to make it irrevocable, (Psalm. 110. 4. and 15. 4.) So by oath he renounced his birthright before God, whose name is therfore used in othes; Deut. 6. 13. he sold] It is recorded in the Iewes canon lawes, that the first-borne who selloth the portion of his birthright, even before it be parted; his sale standeth in force: because the firstborne hath part in the birthright, before the parting thereof: Maimony, Treat. of Inheritances, ch. 3. S. 6. Vers. 34. of lentiles] a kind of pulse much like to vetches, or small pease; and but course food, so vile an exchange did Esau make of his heavenly dignity: that not without cause doth the holy Ghost call him a profane person; who for one meales meat, sold his first birthrights, Heb. 12. 16. It is a tradition of the Hebrew Doctors, that Lentiles were wont to be eaten of men, in their sorrow and mourning: and that Iakob did feed upon Lentiles, in mourning and sorrow, for that the kingdome, and dominion, and first-birthright was Esaus. Whereupon they also gather, that the sonnes of Esau should not fall, untill the Remainder of Iakob come, and give to the sonnes of Esau, food of lentiles, with mourning and sorrow, and take from them the dominion, kingdome, and firstbirthright, which Iakob bought of him by oath. Pirkei R. Eliezer, ch. 35. eat and drinke] This seemeth to intimate not onely a satisfying of his hunger, but a carnall secure despising of his honor now sold: as in 1 Cor. 15. 32. let us eat and drinke, for to morrow wee shall dye. went away] without shewing any remorse or sorrow, for his profane bargaine. despised] unto this the Ierusalemy Paraphrast addeth, that he also despised his portion in the world to come; and denyed the resurrection of the dead. Thus the Iewes esteemed his fact most irreligious and profane: as the Apostle also doth, Heb. 12. 16.