Bible
Commentary
Genesis 25
The
sacred historian, in this chapter, I. Takes his leave of Abraham, with an
account, 1. Of his children by another wife, ver. 1-4. 2. Of his last will and
testament, ver. 5, 6. 3. Of his age, death, and burial, ver. 7-10. II. He takes
his leave of Ishmael, with a short account, 1. Of his children, ver. 12-16. 2.
Of his age and death, ver. 17, 18. III. He enters upon the history of Isaac. 1.
His prosperity, ver. 11. 2. The conception and birth of his two sons, with the
oracle of God concerning them, ver. 19-26. 3. Their different characters, ver.
27, 28. 4. Esau's selling his birthright to Jacob, ver. 29-34.
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.