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 than 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 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. 3. 15. and it has occasioned a constant uneasiness among men. Christ himself came to send fire on earth, and this division, Luke 12. 49, 51. But let not this be an 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 the spirit. Gal. 5. 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 inquire of the Lord. Some think Melchizedek was now consulted as an oracle, or, perhaps some Urim or Teraphim were now used to inquire of God by, as afterward in the breast-plate of judgment. Note, The word and prayer, by both which we now inquire of the Lord, give great relief to those that are, upon any account, perplexed. It is an ease to the mind to spread our case before the Lord, and ask counsel at his mouth, Go into the sanctuary, Ps. 73. 17.
3. The information given her upon her inquiry, which expounded the mystery. Two nations are in thy womb, v. 23. She was now big, 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. 21. 8. Observe here, (1.) That 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 from hence, Rom. 9. 12. (2.) That 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 a 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 suspect that he would be a very robust, daring, active, man. But Jacob was 1smooth 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. 1. 26, 27.
2. There was a manifest contest in their births; Esau, the stronger, came out first; but Jacob's hand took hold on his heel, v. 26. This signified, (1.) Jacob's pursuit of the birth-right and blessing; from the first, he reached forth to have catched hold of it, and if possible, to have prevented his brother, (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. 12. 3, and from 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; a man addicted to his sports, for he was a hunter, and a man that 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. 46. 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 he 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.
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 birth-right. 32. And Esau said, Behold, I am at the point to die: and what profit shall this birth-right do to me? 33. And Jacob said, Swear to me this day, and he sware unto him: and he sold his birth-right 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 birth-right.
