Genesis 25

My Notes Authors Jamieson, Fausset, and Brown - Commentary Critical and Explanatory on the Whole Bible 27. the boys grew—from the first, opposite to each other in character, manners, and habits. John Calvin - Commentaries **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?

My Notes Authors Jamieson, Fausset, and Brown - Commentary Critical and Explanatory on the Whole Bible 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. John Calvin - Commentaries **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.3333 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.

My Notes Authors Jamieson, Fausset, and Brown - Commentary Critical and Explanatory on the Whole Bible 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.

My Notes Authors Jamieson, Fausset, and Brown - Commentary Critical and Explanatory on the Whole Bible 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 (Exodus 4:22 ) and had a double portion of the inheritance (Deuteronomy 21:17 ).

My Notes Authors Jamieson, Fausset, and Brown - Commentary Critical and Explanatory on the Whole Bible 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” (Hebrews 12:16 ; also Job 31:7 , 16; 6:13; Philippians 3:19 ). “There was never any meat, except the forbidden fruit, so dear bought, as this broth of Jacob” [Bishop Hall].

My Notes Authors John Calvin - Commentaries **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.

My Notes Authors

My Notes Authors Jamieson, Fausset, and Brown - Commentary Critical and Explanatory on the Whole Bible 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.

My Notes Authors Jamieson, Fausset, and Brown - Commentary Critical and Explanatory on the Whole Bible 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. John Calvin - Commentaries **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.