Bible Commentaries
Genesis 25

Verses 5-6

DISCOURSE: 24
ABRAM JUSTIFIED BY FAITH

Genesis 25:5-6. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them. And he said unto him, So shall thy seed be. And he believed in the Lord; and he counted it to him for righteousness.

THE enjoyment of the divine presence is truly satisfying to the soul. In having the light of God’s countenance we have all that we can desire: we are elevated above earthly things; the possession of them cannot add to our happiness; the want of them cannot diminish it. Yet, in another sense, the soul is not satisfied: the more it has of God, the more it desires; nor will it ever be satisfied, till it shall have attained the full, uninterrupted, everlasting fruition of him. Unspeakably blessed was the state of Abram, when God, in return for his active and disinterested zeal in rescuing Lot from captivity, gave him that promise, “I am thy shield, and thy exceeding great reward.” This was sufficient to dissipate all fear with respect to confederacies that might be formed against him, and to confirm that contempt of lucre which he had shewn in refusing to accept even a thread of a shoe-latchet of all the spoil that he had taken. But was Abram contented with this promise? No. God had before promised that he should have a child, from whom in due time the Messiah should spring. He had waited already ten years, and had no child: and as he and his wife were far advanced in years, the prospect of issue became, daily, more dark and discouraging. He therefore could not be completely happy till he could see this great point accomplished. Hence, notwithstanding the declaration which God had just made to him, he expressed his regret at not having an offspring to inherit his substance, and to confirm his expectations of the promised Messiah; “Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? Behold, to me thou hast given no seed: and lo, one born in my house is mine heir.” We cannot suppose that it was merely an anxiety to have an heir to his fortune, that produced this reply to God: that, though natural enough, would have been unworthy of so eminent a saint, and especially at the very moment when he was receiving such communications from God. But, if we suppose his anxiety to have respect chiefly to the Messiah, then was it every way worthy of his high character. Indeed the answer which God gave to him in the text, clearly shews that Abram’s views extended not to an immediate progeny, so much as to a remote posterity, who should “be blessed through him.” And in this view the conduct of Abram strongly exemplifies our introductory observation.

We do not apprehend that he doubted whether the promise formerly given him would be fulfilled; but, that he began to be impatient for its accomplishment. The repetition of the promise, however, with all its attendant circumstances, confirmed his faith; in the exercise of which he obtained renewed testimonies of his acceptance with God.
We shall endeavour to set before you,

I.

The faith he exercised—

The promise which was now given him, was very extensive—
[It being early in the morning before sun-rise, God “brought him forth abroad, and bade him count, if he could, the stars of heaven;” and then told him that “his seed should be, like them,” innumerable. This doubtless respected, in the first instance, his natural seed: and though he waited fifteen years longer for the birth of that child from whence that numerous progeny was to spring, yet it was accomplished, as Moses repeatedly declared, previous to their taking possession of the promised land [Note: Deuteronomy 1:10; Deuteronomy 10:22.]. But the promise, taken as it must be in connexion with that which had been before given him [Note: Genesis 12:2-3.], and that which was afterwards given [Note: Genesis 17:4-7; Genesis 22:17-18.] (for they were all either different parts, or only repetitions of the same promise), had an ulterior, and more important view. It assured to him, that he should have a spiritual seed; that the Messiah himself should spring from his loins; and that multitudes, both of Jews and Gentiles, should, through faith in the Messiah, become his spiritual children.

That the promise had this extensive meaning, we cannot doubt: for we are told, that the seed promised to Abram, was Christ [Note: Galatians 3:16.] ; and that in this promise the Gospel was preached unto him [Note: Galatians 3:8.]. Now the Gospel includes every thing respecting the work and offices of Christ, and the call of the Gentiles to believe in him: and therefore these were the things to which Abram was taught to look forward when this promise was given him.]

The faith which he exercised, had respect to the promise in all its parts—
[He believed that he should have a numerous progeny: yea, fifteen years afterwards, when it was more plainly declared that he should have a child by Sarah, notwithstanding he was about an hundred years old, and Sarah ninety, and both the deadness of his own body and of Sarah’s womb forbade all hope that a child should be born to him in the natural way, “he, against hope, believed in hope:” God had said to him, “so shall thy seed be;” and “he staggered not at the promise through unbelief, but was strong in faith, giving glory to God; being fully persuaded, that what he had promised he was able also to perform [Note: Romans 4:18-21.].” At the same time, in this progeny he beheld the promised seed, the Lord Jesus Christ. Of this we can have no doubt; for our blessed Lord himself said to the Jews, “Your father Abraham rejoiced to see my day; he saw it and was glad [Note: John 8:56.].” What can be the meaning of this? can it mean only that he foresaw that this progeny could continue so many hundred years? In truth, he had no reason to rejoice, if that were all; for the terrible destruction that was speedily to terminate their political existence, had far more in it to make him weep, than the prolongation of it to that period had to make him rejoice. There can be no doubt but that by “the day of Christ” is meant, the whole scheme of Christianity as promulged by the great Founder of it, together with its establishment throughout the world by the ministry of his apostles. In this he might well rejoice, because he himself was to be saved by what Christ should do and suffer; and myriads even to the remotest corners of the earth should be made partakers of the same salvation. That his faith thus terminated on the Lord Jesus, seems intimated even in the very words of our text: for when the promise was given him, it is not said merely that he believed the Lord, but that “he believed in the Lord.” We do not indeed mean to lay any great stress on this; because we are aware that to believe, and to believe in, may be considered as synonymous expressions: but, as agreeing with the universal testimony of Christ and his apostles, it ought not to be overlooked. The faith of our father Abraham is constantly said to be the same with ours [Note: Romans 4:12; Romans 4:16.]: but if his had not respect to Christ, it is essentially different from ours: if it related only to the power of God, it agreed as much with the faith of those who crucified the Lord Jesus, as of those who trusted in him for salvation; and therefore we are sure that, like the faith of all his believing children, his faith terminated upon Christ.]

It is this view alone of Abram’s faith that can account for,

II.

The benefit he obtained—

Every exercise of faith on God’s word insures the accomplishment of that word to the believing soul: “God cannot deny himself.” But as the faith of Abram respected in this instance the whole of God’s promises relating to the work of redemption, it brought not merely one single benefit, but all the blessings of redemption into his soul: “it was counted to him for righteousness.” This expression is the foundation of much and important reasoning in the New Testament: we shall endeavour therefore to state to you what we apprehend to be its precise import.

1.

It does not mean that the act of faith constituted Abram’s righteousness, or that he was in any way justified by it as an act—

[Faith, considered as an act, is the same as any other act of the human mind. As hope, or love, or fear, or any other grace, is a work of man; so faith, considered as an act, is a work of man: and if Abram was justified by it in this view, he was justified by works: but the whole Scripture positively contradicts this, and affirms that he was justified by faith as opposed to works. St. Paul, referring to the words of our text, says, “What saith the Scripture? Abraham believed God; and it was counted unto him for righteousness [Note: Romans 4:3.]:” then explaining himself more fully, he adds, “We say that faith was counted to him for righteousness [Note: Romans 4:9.] ” He afterwards calls it “the righteousness of faith,” as opposed to the works of the law [Note: Romans 4:13.]: and repeats again, respecting his faith, that “it was imputed to him for righteousness [Note: Romans 4:22. See also Galatians 3:6.].”

Moreover if the mere act of faith constituted Abram’s justifying righteousness, he had whereof he might glory before God: he could say, ‘I performed an act which was the true and proper ground of my-salvation; so that my salvation was not altogether a gift of free grace, but, as far at least as respected that act of mine, it was a debt paid to me in consideration of the work which I had performed.’ But this idea also St. Paul expressly controverts; and maintains, in opposition to it, that Abram “had not any thing whereof to glory before God,” but that the reward given him was of grace, and not of debt:” and from thence he deduces this general position, that “to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness [Note: Romans 4:2-5.].”]

2.

The meaning is, that his faith, as laying hold of Christ and of his righteousness, was the mean or instrument whereby he was justified—

[Much has been said on the subject of imputed righteousness; and controversies have been raised about the words, while in substance the same thing has been intended. That we should “contend earnestly for the faith,” is certain; but “strifes of words” we should avoid: and if we hold fast that which we have stated to be the import of the expression, we hold that in which all good men are agreed, without relinquishing one atom of important truth.

We have before shewn, that Christ and his salvation were contained in the promises made to Abram; and that Abram’s faith had respect to them. Now we say that by his faith Abram became interested in all that Christ did and suffered, precisely as we do at this day. The only difference between Abram and us is this: Abram believed in a Saviour that should come; and we believe in a Saviour that is come. As to the efficacy of Christ’s death, there is no difference at all between those who preceded, or those who followed him: he was “the Lamb slain from the foundation of the world.” The righteousness of Christ also availed as much for the justifying of believers under the Old Testament, as of those who were his more immediate followers. The parallel drawn by St. Paul between the sin of the first Adam and the righteousness of the second Adam, is equally just, whether it be referred to Abram or to us: it designates the way in which Abram was justified, as well as the way in which we are justified: “By one man’s offence death reigned by one: much more they which receive the gift of righteousness, shall reign in life by one, Jesus Christ.” “As by the offence of one, judgment came upon all men to condemnation, even so by the righteousness of One the free gift comes upon all men to justification of life.” “As by one man’s disobedience many were made sinners, so by the obedience of One shall many be made. righteous [Note: Romans 5:17-19.].” In a word, “Christ, who had no sin of his own, became a sin-offering for” Abram, just as he did for us: and Abram, by believing in Christ, became, as all other believers do, “the righteousness of God in him [Note: 2 Corinthians 5:21.].”]

Application—

We intreat you, Brethren,

1.

To bear in mind in what way you yourselves are to be saved—

[You have heard how Abram’s faith “was counted to him for righteousness.” But was this only an historical fact; a fact in which you have no personal interest? Far from it: St. Paul assures us, that “it was not recorded for Abram’s sake only, but for ours also, to inform us, in what manner we are to be justified, and to assure us that righteousness shall be imputed to us also, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and raised again for our justification [Note: Rom 4:23-25].” Now in this passage there is an express parallel drawn between the manner of Abram’s justification, and of ours. “While therefore it proves on the one hand that Abram had respect to the death. and resurrection of Christ, it shews us, on the other hand, that we must seek for justification, not by our works, but by faith in Christ Jesus. For if so eminent a man as Abram, who had forsaken his country and kindred, and sojourned willingly in a strange land where he had not the smallest possession, and even offered up his own son, at the command of God, if he was not justified by his works, but by his faith in the promised Messiah, then it must be madness indeed for us to dream of justification by works, or to hope for acceptance in any other way than through the blood and righteousness of the Lord Jesus.

It is worthy of observation also, that as his being justified by his faith before he had performed any of the good works for which he was so eminent, proves that he was justified by faith only; so its being spoken of him after he had performed these acts, proves that he was justified by faith only from first to last. This it is of great importance to notice: for it shews us, that we also must be justified from first to last in the very same way. It is true that God will reward our works; but the reward will be of grace, and not of debt: the only meritorious ground of our acceptance from first to last must be the righteousness of the Lord Jesus. We must exercise the faith of Abram, if we would be numbered amongst his children [Note: Galatians 3:7; Galatians 3:9.].

It may be objected indeed that St. James says, “Abram was justified by works, when he had offered Isaac his son upon the altar [Note: James 2:21.].” But Abram was justified by faith twenty-five years before Isaac was born [Note: See notes b and c.]: which alone is an absolute demonstration that St. James did not speak of the same justification that St. Paul did, since that mentioned by St. Paul had taken place at least fifty years before. The truth is, St. James speaks of Abram’s works as manifesting the truth and excellence of his faith: for the whole scope of his argument is to shew, that we are not saved by a dead faith, but by a living and operative faith: in confirmation of which he observes, that the perfection of Abram’s faith was displayed by that consummate act of his obedience: and that it was this faith, and not a dead faith, that was imputed to him for righteousness. There is therefore no real opposition between the two apostles, nor any argument to be derived from St. James that can in the smallest degree invalidate the foregoing statement.

We recur then to what we have before said, and urge you to believe in Christ for the salvation of your souls [Note: Hebrews 10:39.].]

2.

To be concerned about nothing so much as the manifestation of Christ to your souls—

[Nothing dwelt so much upon the mind of Abram as the promise given to him relating to the Messiah: Nor could any thing that God himself could say to him allay the thirst which he had after that unspeakable gift. His longing after Christ arose, as we should think, even to impatience and ingratitude. But God approved of it; and instantly renewed his promises to him in a more plain and express manner than before. And thus will he do towards us, if we manifest the same holy ardour after the knowledge and enjoyment of Christ. He will permit us to say to him, ‘What are all thy gifts to me, or all thy promises, if I go Christless [Note: See.], or have not assured hopes of an interest in him!’ Yes, he would be pleased with such apparent ingratitude; and would speedily return unto us an answer of peace. Let then every thing which you possess, appear as nothing in your eyes in comparison of Christ: let nothing comfort you while you are destitute of Christ: let it not satisfy you to have embraced the promises which relate to Christ; but endeavour to obtain brighter prospects of their approaching accomplishment. Like the holy Patriarch of old, entreat of God that you may not die till you have embraced Jesus in your arms, and can confidently say, “Mine eyes have seen his salvation [Note: Luke 2:28-30.].” This is the boldness which Jacob exercised when he wrestled with the angel [Note: Genesis 32:26.]: and similar importunity shall surely be crowned with similar success.]

Verse 23

DISCOURSE: 40
JACOB PREFERRED BEFORE ESAU

Genesis 25:23. The elder shall serve the younger.

THE common gifts of Providence are bestowed in such a regular and ordinary way, that the hand of God is scarcely seen or acknowledged in them. They are considered as resulting from a settled order of things, and are placed to the account of an imaginary cause, called Nature. But it pleases God sometimes to mark his dispensations in so plain a manner, that his agency cannot be overlooked. He withheld from Abraham the promised seed, till there was not the most remote hope of a child being born to him of his wife, Sarah, according to the common course of nature; and thus evinced, beyond a possibility of doubt, that the child was a special and miraculous gift from him. In the same manner he kept Isaac also twenty years childless; and then at last condescended to his repeated supplications, and granted him the desire of his heart. On that occasion God further manifested, that, as “children are a fruit and heritage that cometh of the Lord,” so all that relates to them, even to the remotest period of time, is ordered by him. Rebekah, who had been twenty years barren, at last found in herself symptoms of a very extraordinary kind; and being unable to account for them, consulted the Lord. God answered her, that twins were in her womb; that they should be fathers of two distinct nations; that their characters, as also that of their descendants, should be extremely different; that they should contend with each other for the superiority; that the younger should be victorious; and that “the elder should serve the younger.” This was not fulfilled in the children themselves; for Esau was stronger than Jacob; being at the head of a warlike band [Note: Genesis 36:0.] while Jacob was only a poor shepherd, and having many generations of great and powerful men, while Jacob’s posterity were oppressed with the sorest bondage. But in the time of David the prophecy began to be accomplished [Note: 2 Samuel 8:14.] (we may indeed consider Jacob’s obtaining of the birthright as a partial fulfilment of it), and in after ages it was fulfilled in its utmost extent; Edom being made a desolation, while the kingdom of Judah was yet strong and flourishing [Note: Obadiah 1:6-10; Obadiah 1:17-18; Ezekiel 25:12-14.]. We must not however imagine that this is all that is contained in the words of our text. This prophecy is referred to by the inspired writers both of the Old and New Testament; and that too in such a way, as to shew that it is of singular importance. The prophet Malachi adduces it in proof of God’s partiality towards the Jewish nation [Note: Malachi 1:2-3.]: and St. Paul quotes it, to confirm the idea he has suggested of God’s determination to reject the Jews, who were the elder part of his family; and to receive the Gentiles, who were the younger [Note: Romans 9:10-13.]. The whole train of the Apostle’s argumentation in that chapter shews, that he had even an ulterior view, which was, to vindicate the sovereignty of God in the disposal of his favours, whether temporal or spiritual; and to make every one sensible that he was altogether indebted to the free grace of God for his hopes of mercy and salvation.

To confirm the words in this view, we may observe,

I.

That God has a right to dispense his blessings according to his own sovereign will—

God, as the Creator of all things, has an unlimited right over all—
[It was of his own good pleasure that he created the world at all: there was nothing that had any claim upon him to call it into existence. When he had formed the chaos, no part of matter had any claim above the rest: that which was left inert had no reason to complain that it was not endued with vegetative power; nor vegetables, that they were not enriched with animal life; nor animals, that they were not possessed. of reason; nor our first parents, that they were created inferior to angels. Nothing had any claim upon its Maker. He had the same right over all as “the potter has over the clay, to make one vessel to honour, and another to dishonour:” nor could any presume to say, “Why hast thou made me thus [Note: Romans 9:20-21.] ?” If this then be true, what claim can man have upon his Maker now? If he had none when innocent, has he acquired any by his fall? Does a loyal subject acquire new rights by rising in rebellion against his prince?]

As the Lord and Governor of all things too, he may dispose of them as he sees fit—
[An earthly monarch does not consider himself accountable to his subjects for disposing of that which is properly, and in all respects, his own. He obliges those who are the objects of his favour, but does no injury to those who participate his bounty only in a less degree. Indeed every individual thinks himself at liberty to bestow or withhold his gifts, according as his inclination or judgment may dictate. And shall we deny to God what we concede to men? Shall we bind Him by a law from which we ourselves are free? If any one were to blame us for using our own discretion in conferring obligations, we should ask without hesitation, “Is it not lawful for me to do what I will with mine own [Note: Matthew 20:15.] ?” Shall we then presume to negative that question when put to us by the Governor of the Universe?

Let this idea be well fixed in our minds, that God has a right to bestow his blessing on whom he will; and it will root out that arrogance which is the characteristic of fallen man: it will bring us to the footstool of the Deity, and constrain us to say, “Let him do what seemeth him good:” “I was dumb, because thou didst it.”]
We cannot doubt but that God possesses this right, since it is clear,

II.

That he actually exercises it—

We may daily see this,

1.

In the dealings of his providence—

[He consulted not any of his creatures how long a space of time he should occupy in completing the work of creation; or how many orders of creatures he should form. He could as easily have perfected the whole at once, as in six days; or have endued every thing with a rational or angelic nature, as he could diversify their endowments in the marvellous way that he has done. But he acted in all things “according to the counsel of his own will.” When it pleased him to destroy the works of his hands on account of their multiplied iniquities, why did he preserve a wicked Ham, when millions no worse than he were overwhelmed in the mighty waters? But to speak of things that have passed since the deluge—Who has ordered the rise and fall of nations? Who has raised or depressed the families of men? Who has given to individuals their measure of bodily or intellectual strength, or ordered the number of their days on earth? Is not this the Lord? Who is it that gives us fruitful seasons, or causes drought and pestilence and famine to oppress the world? “Is there either good or evil in the city, and the Lord hath not done it?”

If it be thought that these different events are regulated according to the moral state of mankind, and that therefore they exemplify rather the equity than the sovereignty of God; we would ask, What was the foundation of the distinction put between Esau and Jacob, together with their respective families? St. Paul particularly notices, that, when the prophecy in our text was delivered, “they were not yet born, nor had done any species of good or evil;” and that the decree was delivered at that time, in order “that the purpose of God according to election might stand, not of works, but of him that calleth [Note: Romans 9:11.].” It is clear therefore and indisputable that “he doeth according to his will in the armies of heaven, and among the inhabitants of the earth, and that none can stay his hand, or say unto him, What doest thou [Note: Daniel 4:35.] ?”]

2.

In the dispensations of his grace—

[In the call of Abraham, and the separation of his seed for a peculiar people; in distinguishing between his immediate sons, Ishmael and Isaac, as also between Isaac’s sons, Esau and Jacob; in giving to their posterity the revelation of his will, while the whole world were left to walk in their own ways; in making yet further distinctions at this present moment, sending the light of his Gospel to a few of the Gentile nations, while all the rest are permitted to sit in darkness and the shadow of death; in all this, I say, has not God clearly shewn, that “he will have mercy on whom he will have mercy, and that whom he will he hardeneth, or giveth over to the blindness and obduracy of their own hearts [Note: Romans 9:18.] ?” But, as among Abraham’s seed “all were not Israel who were of Israel,” so it is now in the Christian world: there is a great and visible distinction made between the different hearers of the Gospel: some have “their hearts opened,” like Lydia’s of old, to receive and embrace the truth, or, like Saul, are arrested in their mad career of sin, and made distinguished monuments of grace; whilst thousands around them find “the word, not a savour of life unto life, but of death unto death.” “Who is it that makes these persons to differ [Note: 1 Corinthians 4:7.] ?” To whom is it owing that “the deaf hear, the blind see, the lepers are cleansed, the dead are raised?” We answer, It is all of God: “It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy [Note: Romans 9:16.].” The favoured objects “are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God [Note: John 1:13.] ”]

The existence of this right being thus incontrovertibly manifest, we observe,

III.

That all in whose favour it is exercised, are bound to acknowledge it with most ardent gratitude—

Impious indeed would it be to arrogate the glory to ourselves—
[We have not of ourselves a sufficiency for the smallest thing, even for the forming of a good thought: what folly then is it to suppose that we can create ourselves anew, and renovate our souls after the divine image! This is the work of God alone. If then we have any reason to hope that God has wrought this great work within us, what base ingratitude is it to rob him of his glory! Is it for this end that he has shewn to us such unmerited regard? or is it such an use that we ought to make of his distinguishing mercy? Surely, what he has done, he has done “for the praise of the glory of his own grace [Note: Ephesians 1:6.]:” and if we have been made partakers of his grace, we should strive to the uttermost to answer the ends for which he has bestowed it.]

Those who have been the most highly favoured by God, have always been most forward to acknowledge their obligations to him—
[Ask of St. Paul, To whom he owed his eminent attainments? and he will answer, “By the grace of God I am what I am [Note: 1 Corinthians 15:10.].” Ask him, To whom all Christians are indebted for every grace they possess? he will answer, “He that hath wrought us for the self-same thing is God [Note: 2 Corinthians 5:5.].” Ascend to the highest heavens, and inquire of the saints in glory: you will find them all casting their crowns at their Redeemer’s feet, and singing, “Unto Him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and our Father, to him be glory and dominion for ever and ever.” To imitate them is both our duty and happiness. Our daily song therefore should be, “Not unto us, O Lord, not unto us, but unto Thy name be the praise:” “Salvation to our God which sitteth upon the throne, and unto the Lamb for ever.”]

To guard this deep subject against the abuses to which it is liable, and to render it conducive to its proper and legitimate ends, we shall add a word,

1.

Of caution—

[If, as the Apostle says, “there is a remnant according to the election of grace [Note: Romans 11:5.],” we are ready to suppose that those who are not of that number are not accountable for their sins, and that their final ruin is to be imputed rather to God’s decrees than to their own fault. But this is a perversion of the doctrine. It is a consequence which our proud reason is prone to draw from the decrees of God: but it is a consequence which the inspired volume totally disavows. There is not in the whole sacred writings one single word that fairly admits of such a construction. The glory of man’s salvation is invariably ascribed to the free, the sovereign, the efficacious grace of God: but the condemnation of men is invariably charged upon their own wilful sins and obstinate impenitence. If, because we know not how to reconcile these things, men will controvert and deny them, we shall content ourselves with the answer which St. Paul himself made to all such cavillers and objectors; “Nay but, O man, who art thou that repliest against God [Note: Romans 9:19-20.] ?” And if neither the truth nor the authority of God will awe them into submission, we can only say with the fore-mentioned apostle, “If any man be ignorant, let him be ignorant [Note: 1 Corinthians 14:38.].” As for those, if such are to be found, who acknowledge the sovereignty of God, and take occasion from it to live in sin, we would warn them with all possible earnestness to cease from their fatal delusions. In comparison of such characters, the people who deny the sovereignty of God are innocent. We believe there are many persons in other respects excellent, who, from not being able to separate the idea of absolute reprobation from the doctrine of unconditional election, are led to reject both together: but what excellence can he have, who “turns the very grace of God into licentiousness,” and “continues in sin that grace may abound?” A man that can justify such a procedure, is beyond the reach of argument: we must leave him, as St. Paul does, with that awful warning, “His damnation is just [Note: Romans 3:8.].”]

2.

Of encouragement—

[To one who feels his utter unworthiness of mercy, we know not any richer source of encouragement than the sovereignty of God. For, if he may dispense his blessings to whomsoever he will, then the very chief of sinners has no need to despair: the person who is most remote from having in himself any ground to expect the birthright, may be made a monument of God’s grace; while the person who by nature seems to have had fairer prospects, may be left, like the rich youth, to perish in his iniquities. The obstacles which appear to stand in the way of his acceptance may even be turned into grounds of hope; because the more unworthy lie feels himself to be, the more he may hope that God will glorify the riches of his grace in shewing mercy towards him. We do not mean that any person should rush into wickedness in order to increase his prospects of salvation; for, abstractedly considered, the more sinful any man is, the greater prospect there is of his perishing for ever: we only mean to say, that, in the view of God’s sovereignty, that which would otherwise have been a ground of despondency, may be turned into a ground of hope. Let the subject then be thus improved: and while some dispute against it, and others abuse it, let us take occasion from it to make our supplication to God, saying with David, “Be merciful unto my sin, for it is great!”]

Verse 32

DISCOURSE: 41
THE BIRTHRIGHT TYPICAL OF THE CHRISTIANS PORTION

Genesis 25:32. And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me?

IT may be considered as a general rule, that no man abstains from any thing which he has purposed to do, for want of some excuse of expedience or necessity to justify it. A melancholy instance of infatuation we have in the history before us; an instance singular indeed as to the immediate act, but common, and almost universal, as to the spirit manifested in it. Esau, having come home from hunting unusually oppressed with fatigue and hunger, set his heart upon his brother’s pottage; and not only agreed to sell his birthright for it, but confirmed with an oath the alienation of that inheritance, to which, by primogeniture, he was entitled. To justify his conduct he offered this vain and false apology, “Behold, I am at the point to die; and what profit shall this birthright do to me?” But the fact is, as the historian informs us, he “despised his birthright.”
Let us then consider,

I.

Esau’s contempt of his birthright—

There were many important privileges attached to primogeniture among the Jews—
[The first-born was by God’s appointment to have dominion over his brethren [Note: Genesis 27:29; Genesis 27:37; Genesis 49:3.], and to enjoy a double portion of his father’s inheritance [Note: This was not optional with the parent in any case. Deuteronomy 21:15; Deuteronomy 21:17.]. But besides these civil, there were also some sacred privileges, which he possessed. The Messiah, of whom he was to be a type, and who, in reference to the ordinances of birthright, is called “the first-born among many brethren [Note: Romans 8:29.],” was to spring from his loins [Note: In one instance this privilege was separated from the foregoing one; and both were alienated from the first-born; the former being given to Joseph, and the latter to Judah, as a punishment of Reuben’s iniquity in lying with his father’s concubine. 1 Chronicles 5:1-2.]. Yea, in some sense, the firstborn had a better prospect even of heaven itself, than the rest of his brethren; because the expectation of the Messiah, who was to descend from him, would naturally cause him to look forward to that great event, and to inquire into the office and character which the promised seed should sustain.]

But these privileges Esau despised—
[He accounted them of no more value than a mess of pottage: nor did he speedily repent of his folly and wickedness. If he had seen the evil of his conduct, he would surely have endeavoured to get the agreement cancelled; and if his brother Jacob had refused to reverse it, he should have entreated the mediation of his father, that so he might be reinstated in his natural rights. But we read not of any such endeavours: on the contrary, we are told, “He did eat and drink, and rose up, and went his way;” so little did he value, or rather, so utterly did he “despise, his birthright.” On this account is he stigmatized by the Apostle, as a profane person [Note: Hebrews 12:16.]: had he disregarded only temporal benefits, he had been guilty of folly; but his contempt of spiritual blessings argued profaneness.]

Jacob’s conduct indeed in this matter was exceeding base: but Esau’s was inexpressibly vile. Yet will he be found to have many followers, if we examine,

II.

The analogy between his conduct and our own—

The birthright was typical of the Christian’s portion—
[The true Christian has not indeed any temporal advantages similar to those enjoyed by right of primogeniture: but he is made an heir of God, and a joint-heir with Christ. He has a distinguished interest in the Saviour, and an indisputable title to the inheritance of heaven. And hence they who have attained the full possession of their inheritance are called, “The general assembly and Church of the first-born [Note: Hebrews 12:23.].”]

But the generality are like Esau, having,

1.

The same indifference about spiritual blessings—

[Some excuse may be offered for Esau, because he knew not what a Saviour, or what an inheritance, he despised. But we have had the Saviour fully revealed to us; and know what a glorious place the heavenly Canaan is. Yet too many of us think as lightly of Christ and of heaven, as if neither he nor it were worth our attention: yea, we are ready at any time to barter them away for the most trifling gratification: and what is this, but to imitate the profaneness of Esau?]

2.

The same insatiable thirst after earthly and sensual indulgence—

[Though Esau pretended that he was near to die, it was only an excuse for his profane conduct; for it cannot be conceived, but that, in the house of an opulent man like Isaac, there either was, or might easily be procured, something to satisfy the cravings of nature. But he was bent upon having his brother’s pottage, whatever it might cost [Note: His extreme eagerness may be seen in his words, “Give me that red, red.” Being captivated with the colour, he determined to get it, whatever it might be, and whatever it might cost: and from thence the name Edom, which signifies red, was given him. 0.]. And is it not so with those who yield to uncleanness, intemperance, or any base passion? Do they not sacrifice their health, their reputation, yea, their very souls, for a momentary indulgence? Do they not say, in fact, ‘Give me the indulgence of my lust; I must and will have it, whatever be the consequence: if I cannot have it without the loss of my birthright, be it so; let my hope in Christ be destroyed; let my prospects of heaven be for ever darkened; let my soul perish; welcome hell; welcome damnation; only give me the indulgence which my soul longs after.’ This sounds harsh in words; but is it not realized in the lives and actions of the generality? Yes; as the wild ass, when seeking her mate, defies all endeavours to catch and detain her, so these persist in spite of all the means that may be used to stop their course; no persuasions, no promises, no threatenings, no consequences, temporal or eternal, can divert them from their purpose [Note: Jeremiah 2:23-24.].]

3.

The same want of remorse for having sold their birthright for a thing of nought—

[Never did Esau discover any remorse for what he had done: for though, when the birthright was actually given to Jacob, he “cried with an exceeding bitter cry, Bless me, even me also, O my father [Note: Genesis 27:34.],” yet he never humbled himself for his iniquity, never prayed to God for mercy, nor endured patiently the consequences of his profaneness: on the contrary, he comforted himself with the thought, that he would murder his brother, as soon as ever his father should be dead [Note: Genesis 27:41-42.]. And is it not thus also with the generality? They go on, none saying, What have I done? Instead of confessing and bewailing their guilt and folly, they extenuate to the utmost, or perhaps even presume to justify, their impieties. Instead of crying day and night to God for mercy, they never bow their knee before him, or do it only in a cold and formal manner. And, instead of submitting to the rebukes of Providence, and kissing the rod, they are rather like a wild bull in a net, determining to add sin to sin. Even Judas himself had greater penitence than they. Alas! alas! what a resemblance does almost every one around us bear to this worthless wretch, this monster of profaneness!]

Address,
1.

Those who are still despising their birthright—

[Reflect a moment on your folly and your danger. Place yourselves a moment on a death-bed, and say, ‘I am at the point to die; and what profit do my past lusts and pleasures now do me?’ Will ye then justify yourselves as ye now do, or congratulate yourselves on having so often gratified your vicious inclinations? Suppose on the other hand that ye were dying, like Isaac, in the faith of Christ; would ye then say, What profit shall my birthright do to me? Would it then appear a trifling matter to have an interest in the Saviour, and a title to heaven? Consider further, how probable it is that you may one day, like Esau, seek earnestly the inheritance you have sold, and yet find no place of repentance in your Father’s bosom! We mean not to say that any true penitent will be rejected: but the Apostle intimates, what daily experience proves true, that, as Esau could not obtain a revocation of his father’s word, though he sought it carefully with tears, so we may cry with great bitterness and anguish on account of the loss we have sustained, and yet never so repent as to regain our forfeited inheritance [Note: Hebrews 12:17.]. At all events, if we obtain not a title to heaven while we are here, we may come to the door and knock, like the foolish virgins, and be dismissed with scorn and contempt. Having “sown the wind, we shall reap the whirlwind.” Let us then “seek the Lord while he may be found, and call upon him while he is near.”]

2.

Those who value their birthright above every thing else—

[Amidst the multitudes who pour contempt on spiritual blessings, there are some who know their value and taste their sweetness. But how often will temptations arise, that divert our attention from these great concerns, and impel us, with almost irresistible energy, to the commission of sin! And how may we do in one moment, what we shall have occasion to bewail to all eternity! Let us then watch and pray that we enter not into temptation: and, however firm we may imagine our title to heaven, let us beware lest our subtle adversary deprive us of it: Let us fear, lest a promise being left us of entering into the heavenly rest, any of us should seem to come short of it [Note: Hebrews 4:1.].]