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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.t

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 Funto 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.

• with that red, with that red pottage. ti. e. red. going to die. y Job

21. 15.

V. 29-34. We have here a bargain made between Jacob and Esau about the birthright, which was Esau's by providence, but Jacob's by promise. It was a spiritual privilege, including the excellency of dignity, and the excellency of power, as well as the double portion, ch. 49. 3. It seemed to be such a birthright as had then the blessing annexed to it, and the entail of the promise. Now see,

I. Jacob's pious desire of the birthright, which yet he sought to obtain by indirect courses, not agreeable to his character as a plain man. It was not out of pride or ambition that he coveted the birthright, but with an eye to spiritual blessings, which he had got well acquainted with in his tents, while Esau had lost the scent of them in the field. For this, he is to be commended, that he coveted earnestly the best gifts; yet in this he cannot be justified, that he took advantage of his brother's necessity, to make him a very hard bargain, v. 31, Sell me this day thy birthright. Probably, there had formerly been some communication between them about this matter, and then it was not so great a surprise upon Esau as here it seems to be; and, it may be, Esau had sometimes spoken slightly of the birthright and its appurtenances, which encouraged Jacob to make this proposal to him. And if so, Jacob is in some measure excusable in what he did to gain his point. Note, Plain men, that have their conversation in simplicity and godly sincerity, and without worldly wisdom, are often found wisest of all for their souls and eternity. Those are wise indeed, that are wise for another world. Jacob's wisdom appeared in two things. 1. That he chose the exact time; took the opportunity when it offered itself, and did not let it slip. 2. That 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. case of this nature, it is good to be sure.

In a

II. Esau's profane contempt of the birthright, and the foolish sale he made of it. He is called profane Esau for it, Heb. 12. 16, because, for one morsel of meat, he sold his birthright; as dear a morsel as ever was eaten since the forbidden fruit; and he lived to regret it, when it was too late. Never was there such a foolish bargain as that 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, 1. There are those that are penny-wise and pound-foolish, cunning hunters that can outwit 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. 2. 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. 34) 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 afterward called Edom, Red. Nay, it should seem, he was so faint, that he could not feed himself, nor had he a servant at hand to help him, but entreats his brother to feed him. Note, [1] Those that addict themselves to sport, weary themselves for very vanity, Hab. 2. 13. They might do the most needful business, and gain the greatest advantages, with half the pains they take, and half the perils they run, 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 they 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 como of it, when men's hearts walk after their eyes, Job 31.

CHAPTER XXVI.

In this chapter, we have, I. Isaac in adversity, by reason of a famine in the land, which, 1. Obliges him to change his quarters, v. 1. But, 2. God visits him with direction and comfort, v. 2-5. 3. He foolishly denies his wife, being in distress, and is reproved for it by Abimelech, v.6-11. II. Isaac in prosperity, by the blessing of God upon him, v. 12-14. And, 1. The Philistines were envious at him, v. 14-17. 2. He continued industrious in his business, v. 1823. 3. God appeared to him, and encouraged him, and he devoutly acknowledged God, v. 24, 25, 4. The Philistines, at length, made court to him, and made a covenant with him, v. 26-33. 5. The disagreeable marriage of his son Esau was an allay to the comfort of his prosperity, v. 34, 35.

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.

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

z c. 27. 36. 36. 6. Heb. 12. 16. a Is. 22. 13. 1 Cor. 15. 32. b Ps. 106. 24. Matt. 22.5. Acts 13. 41. a c. 12. 10. b c. 20 2.

7, and when they serve their own bellies: therefore, Look not thou upon the wine, or, as Esau, upon the pottage, when it is red, when it gives that colour in the cup, in the dish, which is most inviting, Prov. 23. 31. If we use ourselves to deny ourselves, we break the force of most temptations.

(2.) His reasoning was very weak, v. 32, Behold I am at the point to die; and if he were, would nothing serve to keep him alive but this pottage? If the famine were now in the land, (ch. 26. 1,) as Dr. Lightfoot conjectures, we cannot suppose Isaac so poor, or Rebekah so bad a housekeeper, 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. Naboth was better principled, 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 21. 3. [1.] If we look on Esau's birthright as only a temporal advantage, what he said, had something of truth in it, namely, that our worldly enjoy. ments, even those that we are most fond of, will stand us in no stead in a dying hour, Ps. 49. 6-8. They will not put by the stroke of death, nor ease the pangs, nor remove the sting; yet Esau, who set up for a gentleman, should have had a greater and more noble spirit, than to sell even such an honour a cheap bargain. [2.] But being of a spiritual nature, his undervaluing of 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 he that sold a birthright for a dish of broth.

(3.) Repentance was hid from his eyes, v. 34, He did eat and drink, pleased his palate, satisfied his cravings, blessed himself when he thought what a good meal's meat he had had, and then carelessly rose up and went his way, without any serious reflection 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.

NOTES TO CHAPTER XXVI.

V. 1-5. Here,

I. God tried Isaac by providence; Isaac had been trained up in a believing dependence upon the divine grant of the land of Canaan to him and his heirs; yet now that there is a famine in the land, v. 1, what shall he think of the promise, when the promised land will not find him bread? Is such a grant worth accepting, upon such terms, and after so long a time? Yes, Isaac will still cleave to the covenant; and the less valuable Canaan in itself seems to be, the better he is taught to value it, 1. As a token of God's everlasting kindness to him; and, 2. As a type of heaven's everlasting blessedness. Note, The intrinsic worth of God's promises cannot be lessened in a believer's eye by any cross providences.

II. He directed him under this trial by his word. Isaac finds himself straitened by the scarcity of provisions; somewhither he must go for supply; it should seem, he intends for Egypt, whither his father went in the like strait, but he takes Gerar in his way, full of thoughts, no doubt, which way he had best steer his course, till God graciously appeared to him, and determined him, abundantly to his satisfaction.

1. God bid him stay where he was, and not go down into Egypt, v. 2, 3. Sojourn in this land: there was a famine in Jacob's days, and God bid him go down into Egypt, ch. 46, 3, 4 ;

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.

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;

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

6 And Isaac dwelt 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.

c Ps. 39. 12. Heb. 11. 9. 13. 16. 22. 16. f P. 105. 9. Mic. 7. 20. a famine in Isaac's days, and God bid him not to go down; a famine in Abraham's days, and God left him to his liberty, directing him neither way; this variety in the divine procedure (considering that Egypt was always a place of trial and exercise to God's people) some ground upon the different characters of these three patriarchs. Abraham was a man of very high attainments, and intimate communion with God; and to him all places and conditions were alike. Isaac was a very good man, but not cut out for hardship; therefore he is forbidden to go to Egypt. Jacob was inured to difficulties, strong, and patient; and therefore he must go down into Egypt, that the trial of his faith might be to praise, and honour, and glory. Thus God proportions his people's trials to their strength. 2. He promised to be with him, and bless him, v. 3. As we may go any-whither with comfort, when God's blessing goes with us; so we may stay any where contentedly, if that blessing rest upon us.

d c. 28. 15. Is. 43. 2, 5. e c. 13. 15. 15. 18.

3. He renewed the covenant with him, which had so often been made with Abraham, repeating and ratifying the promises of the land of Canaan, a numerous issue, and the Messiah, v. 3, 4. Note, Those that must live by faith, have need often to review, and repeat to themselves, the promises they are to live upon, especially when they are called to any instance of suffering or self-denial.

4. He recommended to him the good example of his father's obedience, as that which had preserved the entail of the covenant in his family, v. 5, Abraham obeyed my voice, "Do thou do so too, and the promise shall be sure to thee." Abraham's obedience is here celebrated, to his honour; for by it he obtained a good report both with God and men. A great variety of words is here used to express the divine will, to which Abraham was obedient, my voice, my charge, my commandments, my statutes, and my laws, which may intimate that Abraham's obedience was universal; he obeyed the original laws of nature, the revealed laws of divine worship, particularly that of circumcision, and all the extraordinary precepts God gave him, as that of quitting his country, and that (which some think is more especially referred to) of the offering up of his son, which Isaac himself had reason enough to remember. Note, Those only shall have the benefit and comfort of God's covenant with their godly parents, that tread in the steps of their obedience.

V. 6-11. Isaac had now laid aside all thoughts of going into Egypt, and in obedience to the heavenly vision, sets up his staff in Gerar, the country in which he was born, v. 6, yet there he enters into temptation, the same temptation that his good father had been once and again surprised and overcome by, namely, to deny his wife, and to give out that she was his sister. Observe,

1. How he sinned, v. 7. Because his wife was handsome, he fancied the Philistines would find some way or other to take him off, that some of them might marry her; and therefore she must pass for his sister. It is an unaccountable thing, that both these great and good men should be guilty of so strange a piece of dissimulation, by which they so much exposed both their own and their wives' reputation. But we see, (1.) That very good men have sometimes been guilty of very great faults and follies. Let those therefore that stand, take heed lest they fall, and those that are fallen, not despair of being helped up again. We see, (2.) That there is an aptness in us to imitate even the weaknesses and infirmities of those we have a value for; we have need therefore to keep our foot, lest, while we aim to tread in the steps of good men, we sometimes tread in their by-steps.

2. How he was detected, and the cheat discovered by the king himself. Abimelech (not the same that was in Abraham's days, ch. 20, for this was near 100 years after that) was the common name of the Philistine kings, as Cæsar of the Roman emperors: he saw Isaac more familiar and pleasant with Rebekah than he knew he would be with his sister; (v. 8,) he saw him sporting with her, or laughing; it is the same word with that from which Isaac had his name; he was rejoicing with the wife of his youth, Prov. 5. 18. It becomes those in that relation to be pleasant with one another, as those that VOL. I.-14

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.

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.

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.

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

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

gc. 22. 18. Pa. 72. 17. h c. 22. 16. i c. 20. 2, 13. k Prov. 29. 25. ¿ c. 20. 9. in Ps. 105. 15. Prov. 6. 29. found.

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are pleased with one another. No where, may a man more allow himself to be innocently merry, than with his own wife and children. Abimelech charged him with the fraud, (v. 9,) showed him how frivolous his excuse was, and what might have been the bad consequences of it, (v. 10;) and then, to convince him how groundless and unjust his jealousy of them was, took him and his family under his particular protection, forbidding any injury to be done to him or his wife, upon pain of death, v. 11. Note, (1.) A lying tongue is but for a moment. Truth is the daughter of time; and in time it will out. (2.) One sin is often the inlet to many, and therefore the beginnings of sin ought to be avoided. (3.) The sins of professors shame them before those that are without. (4.) God can make those that are incensed against his people, though there may be some colour of cause for it, to know that it is at their peril, if they do them any hurt. See Ps. 105. 14, 15. V. 12-25. Here we have,

I. The tokens of God's good will to Isaac; he blessed him, and prospered him, and made all that he had, to thrive under his hands. 1. His corn multiplied strangely, v. 12. He had no land of his own, but took land of the Philistines, and sowed it; and (be it observed for the encouragement of poor tenants, that occupy other people's lands, and are honest and industrious) God blessed him with a great increase. He reaped an hundred fold; and there seems to be an emphasis laid upon the time; it was that same year, when there was a famine in the land; while others scarcely reaped at all, he reaped thus plentifully. See Is. 65. 13, My servants shall eat, but ye shall be hungry; Ps. 37 19, In the days of famine, they shall be satisfied. 2. His cattle also increased, v. 14. And then, 3. He had great store of servants, whom he employed and maintained. Note, As goods are increased, they are increased that eat them, Ec. 5. 11.

II. The tokens of the Philistines' ill will to him: they envied him, v. 14. It is an instance, 1. Of the vanity of the world, that the more men have of it, the more they are envied, and exposed to censure and injury. Who can stand before envy? Prov. 27. 4. See Ec. 4. 4. 2. Of the corruption of nature; for that is a bad principle indeed, which makes men grieve at the good of others; as if it must needs be ill with me, because it is well with my neighbour. (1.) They had already showed their ill will to his family, by stopping up the wells which his father had digged, v, 15. This was spitefully done; because they had not flocks of their own to water at these wells, they would not leave them for the use of others; so absurd a thing is malice. And it was perfidiously done; con trary to the covenant of friendship they had made with Abraham, ch. 21. 31, 32. No bonds will hold ill nature. (2.) They expelled him out of their country, v. 16, 17. The king of Gerar began to look upon him with a jealous eye. Isaac's house was like a court, and his riches and retinue eclipsed Abimelech's; and therefore he must go further off: they were weary of his neighbourhood, because they saw that the Lord blessed him; whereas, for that reason, they should the rather have courted his stay, that they also might be blessed for his sake. Isaac does not insist upon the bargain he had made with them for the lands he held, nor upon his occupying and improving of them, nor does he offer to contest with them by force, though he was become very great; but very peaceably departs thence further from the royal city, and perhaps to a part of the country less fruitful. Note, We should deny our selves both in our rights and in our conveniences, rather than quarrel: a wise and a good man will rather retire into obsecurity, like Isaac here into a valley, than sit high, to be the butt of envy and ill will.

III. His constancy and continuance in his business still. 1. He kept up his husbandry, and continued indutrious to find wells of water, and to fit them for his use, v. 18, &c. Though he was grown very rich, yet he was as solicitous as ever about the state of his flocks, and still looked well to his herds; when men grow great, they must take heed of thinking themselves too big and too high for their business. Though he was driven from the conveniences he had had, and could not follow his husbandry with the same ease and advantage as before, yet he set ( 105 )

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

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

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.

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

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

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

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.

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went going. for, husbandry. n Ec. 4. 4. contention. i. e. hatred. 1. e. room.

o Ex. 1. 9. living. §.e. himself to make the best of the country he was come into, which it is every man's prudence to do. Observe, (1.) He opened the wells that his father had digged, (v. 18,) and, out of respect to his father, called them by the same names that he had given them. Note, In our searches after truth, that fountain of living water, it is good to make use of the discoveries of former ages, which have been clouded by the corruptions of later times. Inquire for the old way, the wells which our fathers digged, which the adversaries of truth have stopped up; Ask thine elders, and they shall teach thee. (2.) His servants digged new wells, v. 19. Note, Though we must use the light of former ages, it does not therefore follow that we must rest in it, and make no advances; we must still be building upon their foundation, running to and fro, that knowledge may be increased, Dan. 12. 4.

In digging his wells, [1.] He met with much opposition, v. 20, 21. Those that open the fountains of truth must expect contradiction. The two first wells they digged, were called Esek and Sitnah, Contention and Hatred. See here, First, What is the nature of worldly things; they are makebates, and occasions of strife. Secondly, What is often the lot even of the most quiet and peaceable men in this world; those that avoid striving, yet cannot avoid being striven with, Ps. 120. 7. In this sense, Jeremiah was a man of contention, (Jer. 15. 10,) and Christ himself, though he is the Prince of peace. Thirdly, What a mercy it is to have plenty of water, to have it without striving for it! The more common this mercy is, the more reason we have to be thankful for it. [2.] At length he removed to a quiet settlement, cleaving to his peaceable principle, rather to fly than fight, and unwilling to dwell with them that hated peace, Ps. 120. 6. He preferred quietness to victory. He digged a well, and for that they strove not, v. 22. Note, Those that follow peace, sooner or later shall find peace; those that study to be quiet, seldom fail of being so. How unlike was Isaac to his brother Ishmael, who, right or wrong, would hold what he had, against all the world! ch. 16. 12. And which of these would we be found the followers of? This well they called Rehoboth, Enlargements, room enough in the two former wells we may see what the earth is, straitness and strife; men cannot thrive, for the throng of their neighbours; this well shows us what heaven is; it is enlargement and peace, room enough there, for there are many mansions.

2. He continued firm to his religion, and kept up his communion with God. (1.) God graciously appeared to him, v. 24. When the Philistines expelled him, forced him to remove from place to place, and gave him continual molestation, then God visited him, and gave him fresh assurances of his favour. Note, When men are found false and unkind, we may comfort ourselves that God is faithful and gracious; and his time to show himself so, is when we are most disappointed in our expectations from men. When Isaac was come to Beer-sheba, (v. 23,) it is probable that it troubled him to think of his unsettled condition, and that he could not be suffered to stay long in a place; and, in the multitude of these thoughts within him, that same night that he came weary and uneasy to Beer-sheba, God brought him his comforts to delight his soul. Probably, he was apprehensive that the Philistines would not let him rest there? Fear not, says God to him, I am with thee, and will bless thee. Those may remove with comfort, that are sure of God's presence with them whithersoever they go. (2.) He was not wanting in his returns of duty to God; for there he built an altar, and called upon the name of the Lord, v. 25. Note, [1] Whithersoever we go, we must take our religion along with us. Probably, Isaac's altars and his religious worship gave offence to the Philistines, and provoked them to be the more troublesome to him: yet he kept up his duty, whatever ill will

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

23 And he went up from thence to Beer-sheba. 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.

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.

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

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

28 And they said, **We saw certainly that the LORD was with thee; and we said, Let there be P Ps. 27. 1, 3. Is. 41. 10. 51. 12. g c. 35. 1. r c. 21. 22. * Judg. 11. 7. 16. Seeing we saw.

t ver.

he might be exposed to by it. [2.] The comforts and encouragements God gives us by his word, should excite and quicken us to all instances of devotion, by which God may be honoured, and our intercourse with heaven maintained.

V. 26-33. We have here the contests that had been between Isaac and the Philistines issuing in a happy peace and reconciliation.

1. Abimelech makes a friendly visit to Isaac, in token of the respect he had for him, v. 26. Note, When a man's ways please the Lord, he makes even his enemies to be at peace with him, Prov. 16. 7. Kings' hearts are in his hands, and when he pleases, he can turn them to favour his people.

2. Isaac prudently and cautiously questions his sincerity in this visit, v. 27. Note, In settling friendships and correspondences, there is need of the wisdom of the serpent, as well as the innocency of the dove. Nor is it any transgression of the law of meekness and love, fairly to signify our strong perception of injuries received, and to stand upon our guard in dealing with those that have acted unfairly.

3. Abimelech professes his sincerity, in this address to Isaac, and earnestly courts his friendship, v. 28, 29. Some suggest that Abimelech pressed for this league with him, because he feared lest Isaac growing rich, should some time or other, avenge himself upon them for the injuries he had received. However, he professes to do it from a principle of love rather. (1.) He makes the best of their behaviour toward him. Isaac complained that they had hated him and sent him away; No, said Abimelech, we sent thee away in peace. They turned him off from the land he held of them; but they suffered him to take away his stock, and all his effects with him. Note, The lessening of injuries is necessary to the preserving of friendship; for the aggravating of them exasperates and widens breaches. The unkindness done to us might have been worse. (2.) He acknowledges the tokens of God's favour to him, and makes that the ground of their desire to be in league with him. The Lord is with thee, and thou art the blessed of the Lord, as if he had said, "Be persuaded to overlook and pass by the injuries offered thee; for God has abundantly made up to thee the damage thou receivedst." Note, Those whom God blesses and favours, have reason enough to forgive those who hate them, since the worst enemy they have, cannot do them any real hurt. Or, "For this reason, we desire thy friendship, because God is with thee." Note, It is good to be in covenant and communion with those who are in covenant and communion with God, 1 John 1. 3. Zech. 8. 23. (3.) He assures him that their present address to him was the result of mature deliberation. We said, let there be an oath betwixt us; whatever some of his peevish envious subjects might mean otherwise, he, and his prime-ministers of state whom he had now brought with him, designed no other than a cordial friendship. Perhaps Abimelech had received by tradition, the warning God gave to his predecessor not to hurt Abraham, (ch. 20. 7,) and that made him stand in such awe of Isaac, who appeared to be as much the favourite of Heaven as Abraham was.

4. Isaac entertains him and his company, and enters into a league of friendship with him, v. 30, 31. Here see how generous the good man was, (1.) In giving; he made them a feast, and bid them welcome; (2.) In forgiving; he did not insist upon the unkindnesses they had done him, but freely entered into a covenant of friendship with them, and bound himself never to do them any injury. Note, Religion teaches us to be neighbourly, and, as much as in us lies, to live peaceably with all men.

5. Providence smiled upon what Isaac did; for the same day that he made this covenant with Abimelech, his servants brought him the tidings of a well of water they had found,

now an oath "betwixt us, even betwixt us and thee, and let us make a covenant with thee;

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.

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

31 And they arose up betimes in the morning,

and sware one to another: and Isaac sent them away, and they departed from him in peace.

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.

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

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

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

CHAPTER XXVII.

In this chapter, we return to the typical story of the struggle between Esau and

Jacob. Esan had profanely sold the birthright to Jacob; but Esau hopes he shall be never the poorer, nor Jacob the richer, for that bargain; while he pre

serves his interest in his father's affections, and so secures the blessing. Here

c. 21. 23. ti. e. an oath.

if thou shalt, &c. c. 21. 31. P. 115, 15. to c. 19. 3. 31. 54. I i. e. the well of the oath. c. 36. 2. § bitterness of spirit.

v. 32, 33. He had not insisted upon the restitution of the wells which the Philistines had unjustly taken from him, lest that should have broken off the treaty, but sat down silent under the injury; and, to recompense him for that, immediately he is enriched with a new well, which, because it suited so well to the occurence of the day, he called by an old name, Beersheba, The well of the oath.

V. 34, 35. Here is, 1. Esau's foolish marriage; foolish, some think, in marrying two wives together, for which perhaps he is called a fornicator, Heb. 12. 16, or rather in marrying Canaanites, who were strangers to the blessing of Abraham, and subject to the curse of Noah, for which he is called profane; for hereby he intimated that he neither desired the blessing, nor dreaded the curse of God. 2. The grief and trouble it created to his tender parents. (1.) It grieved them, that he married without asking, or at least, without taking, their advice and consent: see whose steps those children tread in, who either contemn or contradict their parents in disposing of themselves. (2.) It grieved them, that he married among those who had no religion among them; for Esau knew what were his father's care and mind concerning him, that he should by no means marry a Canaanite. (3.) It should seem, the wives he married, were provoking in their conduct towards Isaac and Rebekah: those children have little reason to expect the blessing of God, who do that which is a grief of mind to their good parents.

NOTES TO CHAPTER XXVII.

V. 1-5. Here is,

1. Isaac's design to make his will, and to declare Esau his heir. The promise of the Messiah and the land of Canaan, was a great trust, first committed to Abraham, inclusive and typical of spiritual and eternal blessings; this, by divine direction, he transmitted to Isaac. Isaac, being now old, and either not knowing, or not understanding, or not duly considering, the divine oracle concerning his two sons, that the elder should serve the younger, resolves to entail all the honour and power that were wrapped up in the promise, upon Esau his eldest son. In this, he was governed more by natural affection, and the common method of settlements, than he ought to have been, if he knew (as it is probable he did) the intimations God had given of his mind in this matter. Note, We are very apt to take our measures rather from our own reason than from divine revelation, and thereby often miss our way; we think the wise and learned, the mighty and noble, should inherit the promise; but God sees not as man sees. See 1 Sam. 16. 6,7.

2. The directions he gave to Esau, pursuant to this design: he calls him to him, v. 1. For Esau, though married, was not yet removed; and though he had greatly grieved his parents by his marriage, yet they had not expelled him, but, it seems, were pretty well reconciled to him, and made the best of it. Note, Parents that are justly offended at their children, yet must not be implacable towards them. (1.) He tells him upon what considerations he resolved to do this now, v. 2, "I am old, and therefore must die shortly, yet I know not the day of my death, nor when I must die; I will therefore do that at this time, which must be done some time." Note, [1.] Old people should be reminded by the growing infirmities of age, to do quickly, and with all the little might they have, what their hand finds to do. See Josh. 13. 1. [2.] The consideration of the uncertainty of the time of our departure out of the world, (which God has wisely kept us in the dark about,) should quicken us to do the

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therefore we find how he was justly punished for his contempt of the birthright, (which he foolishly deprived himself of,) with the loss of the blessing, which Jacob fraudulently deprives him of. Thus this story is explained, Heb. 12. 16, 17. Because he sold the birthright, when he would have inherited the blessing, he was rejected. For they that make light of the name and profession of religion, and throw it away for a trifle, thereby forfeit the powers and privileges of it. We have here, I. Isaac's purpose to entail the blessing upon Esau, v. 1-4. II. Rebekah's plot to procure it for Jacob, v. G-17. III. Jacob's successful management of the plot, and his obtaining of the blessing, v. 18-29. IV. Esau's resentment of this: in which, 1. His great importunity with his father to obtain a blessing, v. 30-40. 2. His great enmity to his brother for defrauding him of the first blessing, v. 41-46.

AND it came to pass, that when Isaac was old, and his eyes were dim," so that he could not see, he called Esau his eldest son, and said unto him, My son: And he said unto him, Behold, here am I.

2 And he said, Behold now, I am old, I know not the day of my death:

3 Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison;

4 And make me savoury meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die.

5 And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt

for venison, and to bring it.

6 And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,

a c. 48. 10. 1 Sam. 3. 2. Ec. 12. 3. b Prov. 27. 1. Luke 12. 10. Jam. 4. 14. hunt. c ver. 25. c. 48. 9, 28. Deut. 33. 1.

work of the day in its day. The heart and the house should both be set, and kept in order, because at such an hour as we think not, the Son of man comes; because we know not the day of our death, we are concerned to mind the business of life. (2.) He bids him to get the things ready for the solemnity of executing his last will and testament, by which he designed to make him his heir, v. 3, 4. Esau must go a hunting, and bring some venison, which his father will eat of, and then bless him. In this, he designed, not so much the refreshment of his own spirits, that he might give the blessing in a lively manner, as it is commonly taken, but rather the receiving of a fresh instance of his son's filial duty and affection to him, before he bestowed this favour upon him; perhaps Esau, since he was married, had brought his venison to his wives, and seldom to his father, as formerly, (ch. 25. 28,) and therefore Isaac, before he would bless him, would have him show this piece of respect to him. Note, It is fit, if the less be blessed of the greater, that the greater should be served and honoured by the less. Observe, he says, That my soul may bless thee before I die. Note, [1.] Prayer is the work of the soul, and not of the lips only; as the soul must be employed in blessing God, (Ps. 103. 1,) so it must be in blessing ourselves and others: the blessing will not come to the heart, if it do not come from the heart. [2] The work of life must be done before we die, for it cannot be done afterward, (Ec. 9. 10;) and it is very desirable, when we come to die, to have nothing else to do but to die. Isaac lived about forty years after this; let none therefore think that they shall die the sooner, for making their wills, and getting ready for death.

V. 6-17. Rebekah is here contriving to procure for Jacob the blessing which was designed for Esau. And here,

I. The end was good, for she was directed in this intention by the oracle of God, by which she had been governed in dispensing her affections. God had said it should be so, that the elder shall serve the younger; and therefore Rebekah resolves it shall be so, and cannot bear to see her husband designing to thwart the oracle of God. But,

II. The means were bad, and no way justifiable. If it were not a wrong to Esau, to deprive him of the blessing, (he himself having forfeited it by selling the birthright,) yet it was a wrong to Isaac, taking advantage of his infirmity, to impose upon him; it was a wrong to Jacob too, whom she taught to deceive, by putting a lie into his mouth, or, at least, by putting one into his right hand. It would likewise expose him to endless scruples about the blessing, if he should obtain it thus fraudulently, whether it would stand him or his in any stead, especially if his father should revoke it, upon the discovery of the cheat, and plead, as he might, that it was nulled by an Error persona-A mistake of the person. He himself also was aware of the danger, lest, (v. 12,) if he should miss of the blessing, as he might, probably, have done, he should bring upon himself his father's curse, which he dreaded above any thing; besides, he laid himself open to that divine curse which is pronounced upon him that causeth the blind to wander out of the way, Deut. 27. 18. If Rebekah, when she heard Isaac promise the blessing to Esau, had gone, at his return from hunting, to Isaac, and, with humility and seriousness, put him in remembrance of that which God had said concerning their sons; if she further had showed him how Esau had forfeited the blessing, by selling his birthright, and by marrying strange wives; is probable that Isaac would have been prevailed with knowingly and wittingly to have conferred the blessing upon Jacob, and needed not thus to have been cheated into it. This had been honourable and laudable, and would have looked well in the history: but God

7 Bring me venison, and make me savoury meat, | that I may eat, and bless thee before the LORD before my death.

8 Now therefore, my son, obey my voice, according to that which I command thee.

9 Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth: 10 And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death. 11 And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy ƒ man, and I am a smooth man:

12 My father peradventure will feel me, and I shall seem to him as a deceiver, and I shall bring a 'curse upon me, and not a blessing.

13 And his mother said unto him, Upon me be thy curse, my son: only obey my voice, and go fetch me them.

14 And he went, and fetched, and brought them to his mother: and his mother made savoury meat,* such as his father loved.

15 And Rebekah took *goodly raiment of her

d ver. 13. e ver. 4. fc. 25. 25. g ver. 22. h c. 9. 25. Deut. 27. 18. i 1 Sam. 23. 24. 2 Sam. 14. 9. Matt. 27. 25.

left her to herself, to take this indirect course, that he might have the glory of bringing good out of evil, and of serving his own purposes by the sins and follies of men, and that we might have the satisfaction of knowing that though there is so much wickedness and deceit in the world, God governs it according to his will, to his own praise. See Job 12. 16, With him are strength and wisdom, the deceived and the deceiver are his. Isaac had lost the sense of seeing, which, in this case, could not have been imposed upon, Providence having so admirably well ordered the difference of features, that no two faces are exactly glike: conversation and commerce could scarcely be maintained, if there were not such a variety, Therefore she endeavours to deceive,

1. His sense of tasting, by dressing some choice pieces of kid, seasoning it, serving it up, so as to make him believe it was venison; which was no hard matter to do. See the folly of those that are nice and curious in their appetite, and take a pride in humouring it. It is easy to impose upon them with that which they pretend to despise and dislike, so little perhaps does it differ from that to which they give a decided preference. Solomon tells us that dainties are deceitful meat; for it is possible for us to be deceived by them, more ways than one, Prov. 23.3.

2. His sense of feeling and smelling: she put Esau's clothes upon Jacob, his best clothes, which it might be supposed Esau would put on, in token of joy and respect to his father, when he was to receive the blessing. Isaac knew these, by the stuff, shape, and smell, to be Esau's. If we would obtain a blessing of our heavenly Father, we must come for it in the garments of our elder Brother, clothed with his righteousness, who is the First-born among many brethren. Lest the smoothness and softness of Jacob's hands and neck should betray him, she covered them, and, probably part of his face, with the skins of the kids that were newly killed, v. 16. Esau was rough indeed, when nothing less than these would serve to make Jacob like him. Those that affect to seem rough and rugged in their carriage, put the beast upon the man, and really shame themselves, by thus disguising themselves.

And lastly, it was a very rash word which Rebekah spake, when Jacob objected the danger of a curse, Upon me be thy curse, my son, v. 13. Christ indeed, who is mighty to save, because mighty to bear, has said, Upon me be the curse, only abey my voice; he has borne the burden of the curse, the curse of the law, for all those that will take upon them the yoke of the command, the command of the Gospel. But it is too daring for any creature to say, Upon me be the curse, unless it be that curse causeless, which we are sure shall not come, Prov. 26. 2. V. 18-29. Observe here,

I. The art and assurance with which Jacob managed this intrigue who would have thought that this plain man could have played his part so well in a design of this nature? His mother having put him in the way of it, and encouraged him in it, he dexterously applies himself to those methods, which he had never accustomed himself to, but had always conceived an abhorrence of. Note, Lying is soon learned. The Psalmist speaks of those, who, as soon as they are born, speak lies, Ps. 58. 3. Jer. 9. 5. I wonder how honest Jacob could so readily turn his tongue to say, (v. 19,) I am Esau, thy first-harn; nor do I see how the endeavour of some to bring him off, with that equivo cation, I am made thy first-born, namely by purchase, does him any service; for when his father asked him, (v. 24,) Art thou my very son Esau? he said, I am. How could he say, I have done as thou badest me, when he had received no command from his father, but was doing as his mother bade him? How could he say, Eat of my venison, when he knew it came not from the field, but from the fold? But especially I wonder how he could have the assurance to father it upon God, and to use his name in the cheat, (r. 20,) The Lord thy God brought it to me. Is

eldest son Esau, which were with her in the house. and put them upon Jacob her younger son: 16 And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck: 17 And she gave the savoury meat, and the bread, which she had prepared, into the hand of her son Jacob.

18 And he came unto his father, and said, My father: And he said, Here am I; who art thou, my son?

19 And Jacob said unto his father, I am Esau thy first-born; 'I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me.

20 And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because the LORD thy God brought it to me.

21 And Isaac said unto Jacob, Come.near, I pray thee, that I may feel "thee, my son, whether thou be my very son Esau, or not.

22 And Jacob went near unto Isaac his father; and he felt him, and said, The voice is Jacob's voice, but the hands are the hands of Esau.

k c. 25. 28. Prov. 23. 3. Luke 21. 34. • desirable. 11 Kings 13. 18. 14. 2. Is. 28. 15. Zech. 13. 4. m Ex. 20. 7. Job 13. 7. 1 before me. n ver. 12. this Jacob? Is this Israel indeed without guile? It is certainly written, not for our imitation, but for our admonition. Let him that thinks he stands, take heed lest he fall. Good men have sometimes failed in the exercise of those graces for which they have been most eminent.

II. The success of this management: Jacob with some difficulty, gained his point, and got the blessing.

1. Isaac was, at first, dissatisfied, and would have discovered the fraud, if he could have trusted his own ears; for the voice was Jacob's voice, v. 22. Providence has ordered a strange variety of voices as well as faces, which is also of use to prevent our being imposed upon; and the voice is a thing not easily disguised or counterfeited. This may be alluded to, to illustrate the character of a hypocrite; his voice is Jacob's voice, but his hands are Esau's; he speaks the language of a saint, but does the works of a sinner; but the judgment will be (as here) by the hands.

2. At length he yielded to the power of the cheat, because the hands were hairy, (v. 23,) not considering how easy it was to counterfeit that circumstance; and now Jacob carries it on dexterously, sets his venison before his father, and waits at table very officiously, till dinner is done, and the blessing comes to be pronounced in the close of this solemn feast. That which in some small degree extenuates the crime of Rebekah and Jacob, is, that the fraud was intended, not so much to hasten the fulfilling, as to prevent the thwarting, of the oracle of God: the blessing was just going to be put upon the wrong head, and they thought it was time to bestir themselves.

Now let us see how Isaac gave Jacob his blessing.

(1.) He kissed him, (v. 26,) in token of a particular affection to him. Those that are blessed of God, are kissed with the kisses of his mouth, and they do, by love and loyalty, kiss the son, Ps. 2. 12.

(2.) He praised him, v. 27, He smelled the smell of his raiment, and said, See, the smell of my son is as the smell of a field which the Lord hath blessed, that is, like that of the most fragrant flowers and spices. It appeared that God had blessed him, and therefore Isaac will bless him; compare v. 28.

3. He prayed for him, and therein prophesied concerning him. It is the duty of parents to pray for their children, and to bless them in the name of the Lord. And thus, as well as by their baptism, to do what they can, to preserve and perpetuate the entail of the covenant in their families. But this was an extraordinary blessing; and Providence so ordered it, that Isaac should bestow it upon Jacob ignorantly and by mistake, that it might appear he was beholden to God for it, and not to Isaac. Three things Jacob is here blessed with, [1] Plenty, (v. 28 ;) heaven and earth concurring to make him rich. [2] Power, (v. 29;) particularly dominion over his brethren, namely Esau and his posterity. [3.] Prevalency with God, and a great interest in Heaven; "Cursed be every one that curseth thee. Let God be a friend to all thy friends, and an enemy to all thine enemies." More is certainly comprised in this blessing than appears, prima facie-at first sight; it must amount to an entail of the promise of the Messiah, and the church: that was, in the patriarchal dialect, the blessing; something spiritual, doubtless, is included in it. First, That from him should come the Messiah, who should have a sovereign dominion on earth. It was that top-branch of his family, which people should serve, and nations bow down to. See Num. 24. 19, Out of Jacob shall come he that shall have dominion, the Star, and Sceptre, v. 17. Jacob's dominion over Esau was to be only typical of this, ch. 49. 10. Secondly, That from him should come the church that should be particularly owned and favoured by Heaven. It was part of the blessing of Abraham, when he was first called to be the father of the faithful, ch. 12. 3, I will bless them that bless thee; therefore when Isaac afterward confirmed the blessing to Jacob, he called it the blessing of Abraham, ch. 28. 4.

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