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27. 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?

28. 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.

29. And Jacob sod pottage. This narration differs little from the sport of children. Jacob is cooking pottage; his brother returns from hunting weary and famishing, and barters his birthright for food. What kind of bargain, I pray, was this? Jacob ought of his own accord to have satisfied the hunger of his brother. When being asked, he refuses to do so: who would not condemn him for his inhumanity? In compelling Esau to surrender his right of primogeniture, he seems to make an illicit and frivolous compact. God, however, put the disposition of Esau to the proof in a matter of small moment; and still farther, designed to present an instance of Jacob’s piety, or, (to speak more properly,) he brought to light what lay hid in both. Many indeed are mistaken in suspending the cause of Jacob’s election on the fact, that God foresaw some worthiness in him; and in thinking that Esau was reprobated, because his future impiety had rendered him unworthy of the divine adoption before he was born. Paul, however, having declared election to be gratuitous, denies that the distinction is to be looked for in the persons of men; and, indeed, first assumes it as an axiom, that since mankind is ruined from its origin, and devoted to destruction, whosoever are saved are in no other way freed from destruction than by the mere grace of God. And, therefore, that some are preferred to others, is not on account of their own merits; but seeing that all are alike unworthy of grace, they are saved whom God, of his own good pleasure, has chosen. He then ascends still higher, and reasons thus: Since God is the Creator of the world, he is, by his own right, in such a sense, the arbiter of life and death, that he cannot be called to account; but his own will is (so to speak) the cause of causes. And yet Paul does not, by thus reasoning, impute tyranny to God, as the sophists triflingly allege in speaking of his absolute power. But whereas He dwells in inaccessible light, and his judgments are deeper than the lowest abyss, Paul prudently enjoins acquiescence in God’s sole purpose; lest, if men seek to be too inquisitive, this immense chaos should absorb all their senses. It is therefore foolishly inferred by some, from this place, that whereas God chose one of the two brothers, and passed by the other, the merits of both had been foreseen. For it was necessary that God should have decreed that Jacob should differ from Esau, otherwise he would not have been unlike his brother. And we must always remember the doctrine of Paul, that no one excels another by means of his own industry or virtue, but by the grace of God alone. Although, however, both the brothers were by nature equal, yet Moses represents to us, in the person of Esau, as in a mirror, what kind of men all the reprobate are, who, being left to their own disposition, are not governed by the spirit of God. While, in the person of Jacob, he shows that the grace of adoption is not idle in the elect, because the Lord effectually attests it by his vocation. Whence then does it arise that Esau sets his birthright to sale, but from this cause, that he, being deprived of the Spirit of God, relishes only the things of the earth? And whence does it happen that his brother Jacob, denying himself his own food, patiently endures hunger, except that under the guidance of the Holy Spirit, he raises himself above the world and aspires to a heavenly life? Hence, let us learn, that they to whom God does not vouchsafe the grace of his Spirit, are carnal and brutal; and are so addicted to this fading life, that they think not of the spiritual kingdom of God; but them whom God has undertaken to govern, are not so far entangled in the snares of the flesh as to prevent them from being intent upon their high vocation. Whence it follows, that all the reprobate remain immersed in the corruptions of the flesh; but that the elect are renewed by the Holy Spirit, that they may be the workmanship of God, created unto good works. If any one should raise the objection, that part of the blame may be ascribed to God, because he does not correct the stupor and the depraved desires inherent in the reprobate, the solution is ready, that God is exonerated by the testimony of their own conscience, which compels them to condemn themselves. Wherefore, nothing remains but that all flesh should keep silence before God, and that the whole world, confessing itself to be obnoxious to his judgment, should rather be humbled than proudly contend.

30. Feed me, I pray thee, with that same red pottage³⁴³⁴     Literally the passage would run, “Feed me, I pray thee, with that red, that read,” the word pottage being understood. “the repetition of the epithet, and the omission of the substantive, indicated the extreme haste and eagerness of the asker. His eye was caught by the color of the dish; and being faint with hunger and fatigue, he gave way to the solicitations of appetite, regardless of consequences.” — Bush. Although Esau declares in these words that he by no means desires delicacies, but is content with food of any kind, (seeing that he contemptuously designates the pottage from its color only, without regard to its taste,) we may yet lawfully conjecture that the affair was viewed in a serious light by his parents; for his own name had not been given him on account of any ludicrous matter. In desiring and asking food he commits nothing worthy of reprehension; but when he says, Behold I am at the point to die, and what profit shall this birthright do to me? he betrays a profane desire entirely addicted to the earth and to the flesh. It is not, indeed, to be doubted that he spake sincerely, when he declared that he was impelled by a sense of the approach of death. For they are under a misapprehension who understand him to use the words, “Behold I die,” as if he meant merely to say, that his life would not be long, because, by hunting daily among wild beasts, his life was in constant danger. Therefore, in order to escape immediate death, he exchanges his birthright for food; notwithstanding, he grievously sins in so doing, because he regards his birthright as of no value, unless it may be made profitable in the present life. For, hence it happens, that he barters a spiritual for an earthly and fading good. On this account the Apostle calls him a “profane person,” (Hebrews 12:16,) as one who settles in the present life, and will not aspire higher. But it would have been his true wisdom rather to undergo a thousand deaths than to renounce his birthright; which, so far from being confined within the narrow limits of one age alone, was capable of transmitting the perpetuity of a heavenly life to his posterity also.³⁵³⁵     It is to be remembered that the birthright included not merely earthly advantages, but those also which were spiritual. Till the tribe of Levi was accepted by God, in lieu of all the first-born of Israel, the eldest son was the priest of the family as well as its natural head. And this was probably the part of the birthright which Esau treated with peculiar contempt, and for which the Apostle Paul styles him a “profane person.” — Ed. Now, let each of us look well to himself; for since the disposition of us all is earthly, if we follow nature as our leader, we shall easily renounce the celestial inheritance. Therefore, we should frequently recall to mind the Apostle’s exhortation, “Let us not be profane persons as Esau was.”

33. 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.

34. Then Jacob gave. Although, at first sight, this statement seems to be cold and superfluous, it is nevertheless of great weight. For, in the first place, Moses commends the piety of holy Jacob, who in aspiring to a heavenly life, was able to bridle the appetite for food. Certainly he was not a log of wood; in preparing the food for the satisfying of his hunger, he would the more sharpen his appetite. Wherefore he must of necessity do violence to himself in order to bear his hunger. But he would never have been able in this manner to subdue his flesh, unless a spiritual desire of a better life had flourished within him. On the other side, the remarkable indifference of his brother Esau is emphatically described in few words, he did eat and drink, and rose up and went his way. For what reason are these four things stated? Truly, that we may know what is declared immediately after, that he accounted the incomparable benefit of which he was deprived as nothing. The complaint of the Lacedemonian captive is celebrated by the historians. The army, which had long sustained a siege, surrendered to the enemy for want of water. After they had drunk out of the river, O comrades, (he exclaimed,) for what a little pleasure have we lost an incomparable good! He, miserable man, having quenched his thirst, returned to his senses, and mourned over his lost liberty. But Esau having satisfied his appetite, did not consider that he had sacrificed a blessing far more valuable than a hundred lives, to purchase a repast which would be ended in half an hour. Thus are all profane persons accustomed to act: alienated from the celestial life, they do not perceive that they have lost anything, till God thunders upon them out of heaven. As long as they enjoy their carnal wishes, they cast the anger of God behind them; and hence it happens that they go stupidly forward to their own destruction. Wherefore let us learn, if, at any time, we, being deceived by the allurements of the world, swerve from the right way, quickly to rouse ourselves from our slumber.