I will make your descendants as numerous as the stars in the sky, and I will give them all these lands, and through your offspring all nations of the earth will be blessed, Sermons
Thus Esau despised his birthright. Strange and sad that truths so important as those bearing on eternal life, even where believed, often exercise so slight influence. Yet so it is. How many like to hear the gospel in its fullness, and to be warned against neglecting it, yet in their lives show little of its power ( Ezekiel 33:32). How many live, content to know truth, forgetting that all our daily life tells for good or ill on our eternal life, and that opportunities are passing away. How many, believing that in every being there is a soul to be saved or lost, can yet see multitudes living in ungodliness without effort or even prayer for their recovery (cf. Luke 19:41). Is not the spirit of Esau in these? He is called ( Hebrews 12:16) a "profane person." Yet no crime or great fault is laid to his charge. There is an attractiveness in his character. We see in him an impulsive, thoughtless man; not what would be called a bad son; his father's favorite; having some regard to his parent's wishes ( Genesis 28:8, 9); but swayed by passing things, and without self-denial. Hungry and weary with the chase, he craved the food he saw (cf. Matthew 4:3). But the price? His birthright, the claim to a special benediction, the domestic priesthood (cf. Exodus 22:29), were as nothing. He did not realize their value (cf. Hebrews 11:1). The present was everything (cf. 1 Corinthians 15:32). The pleasant, genial, headlong man is pronounced "profane." Observe - I. THE GRADUAL EFFECT OF SELF-INDULGENCE (cf. Matthew 19:24). The birthright despised not through sudden temptation or any marked step of sin, but by worldly interests taking up the thoughts. Customs and maxims of the world tend to neglecting the birthright (cf. Matthew 6:83). This is no ideal danger. No sharp line to tell when danger begins. Things perfectly allowable, even laudable, may choke spiritual life. Even in good work the mind may be so engrossed in the work itself that communion with God fades. There is need of habitual self-denial (John 6:38); of keeping guard over the tendencies of daily life; of definite aims, not passing wishes; of making personal communion with God an essential part of each day's work. II. THE DEADENING EFFECT IN RELATION TO REPENTANCE. "Time enough, is a fatal mistake (Acts 24:25; 2 Corinthians 6:2). So far as we know Esau never repented. Even when Jacob received the blessing he was sorry, but there was no real change, no confession of error. Self was still the ruling power. III. THE CALL TO CONSIDER OUR BIRTHRIGHT (Romans 8:17; 1 John 3:2). Not merely a future blessing. Thinking of it thus leads to its being left out of view. Now there is reconciliation, peace, spirit of adoption, the Spirit's witness in our hearts, freedom of access in prayer, and promises to be realized in growing likeness to Christ and communion with him. Few would deliberately postpone to the end of life the claiming their birthright and making sure of it, the work of repentance and faith, and the casting away what has hindered. But many without set purpose do delay. Each time the call is put away is a victory for the tempter. - M. And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite: which were a grief of mind unto Isaac and to Rebekah. I. Esau was forty years old when he married. A sin is aggravated sometimes by the age of the sinner. Some men learn nothing by age: they are forty years old on the books of the registrar; they are no age at all in the books of wisdom. II. Esau's wives were a grief of mind unto Isaac and to Rebekah. Sin has consequences. Actions are not solitary and uninfluential; they have relations to other actions and to influences simply innumerable and incalculable. III. A sin does not confine itself to one line of punishment. Esau went against the law of his country and his people in marrying Canaanitish women. What was the punishment? Endless, ubiquitous, complete —(1) Esau was alienated from his family;(2) he was a rebel against the laws of organised society;(3) he forfeited his hereditary rights. The law of the land was: To marry a Canaanitish woman is to lose your primogeniture. Esau supplanted himself. Find out the roots and beginnings of things, and you will always discover that a man is his own supplanter, his own enemy. () I. IT WAS IN ACCORDANCE WITH HIS CHARACTER. Prodigal, and careless of consequences. II. IT WAS IRRELIGIOUS. 1. Against the interests of the Church of God. 2. A transgression of duty towards his parents. () 2. Reprobate spirits take all the wage of sin, to put away blessing and bring on the curse. 3. Idolatrous wives and multiplicity of them hasten ruin to them who take them. Lust loves idolatrous yoke-fellows. 4. Bigamy and unholy matches prove greatest griefs to gracious parents. () To marry thus was to drop out of the entail, to forfeit position, and to commit hereditary suicide. It was then that Esau sold his birthright. How we have felt for him as an injured man I How often we have sentimentally said we prefer Esau to Jacob, the child of the mountains to the plain man dwelling in tents, the rough shaggy hunter to the hairless man who stayed at home! It was too bad of Jacob to treat his brother so. Find out the roots and beginnings of things, and you will always discover that a man is his own supplanter: his own enemy. You will find far back — ten years ago, twenty, and more, yea, a quarter of a century — that a man did something which has been following him all the time. When the crises come that the public can look at, they pity him within the four corners of the visible crisis itself: they do not know how judgment has been tracking the man, watching him with pitiless, critical eye, waiting for its turn to come. We read over such little verses as these as though they were related to an ancient anecdote, and have really no immediate concern to the public of our own century. We come upon a second line, and say, "Poor Esau! that was too bad!" Let us be just! No man can injure you so much as you can injure yourself. If you have not injured yourself you may defy the world; the world will come round you in due time. Keep substantially right — that is, right in purpose, right in motive, right in the centre of the mind; and slips and misadventures notwithstanding, God will have regard to the uppermost meaning of your life, and if you have been true to Him in the intent of your heart, the world cannot take your birthright, cannot break your spiritual primogeniture. An awful thing is this searching into the past. Long ago, in some unsuspected way, we sold our birthright. When we omitted, in the first instance, our religious duty, the whole battle was lost; when we shortened the prayer by two minutes, the birthright was gone; when we haggled with the enemy, instead of smiting him in the face with the lightning of God, our birthright passed from us; when we first lost standing in our mother's heart we slipped away from the hand of God. Verily, in such instances, the mother and the God are very close to one another. When the mother lets us go for moral reasons, I do not see how God can help us.().
People Abimelech, Ahuzzath, Bashemath, Basmath, Beeri, Elon, Esau, Isaac, Judith, Phichol, RebekahPlaces Beersheba, Egypt, Esek, Gerar, Rehoboth, Shibah, Sitnah, Valley of GerarTopics Bless, Blessed, Blessing, Countries, Descendants, Heaven, Heavens, Lands, Multiplied, Multiply, Nations, Numerous, Offspring, Seed, Sky, Stars, ThemselvesOutline 1. Isaac, because of famine, sojourns in Gerar, and the Lord blesses him.
7. He is reproved by Abimelech for denying his wife.
12. He grows rich, and the Philistines envy his prosperity.
18. He digs wells.
23. God appears to him at Beersheba, and blesses him;
26. and Abimelech makes a covenant with him.
34. Esau's wives.
Dictionary of Bible Themes Genesis 26:4 1340 consistency
7725 evangelists, identity
7949 mission, of Israel Genesis 26:1-5 7915 confirmation Genesis 26:1-10 5737 sisters Genesis 26:1-11 8800 prejudice Genesis 26:1-14 5503 rich, the Genesis 26:2-4 1245 God of the fathers Genesis 26:2-5 7258 promised land, early history Genesis 26:3-4 1335 blessing
5467 promises, divine Genesis 26:4-5 1348 covenant, with Abraham
8404 commands, in OT Library The First Apostle of Peace at any Price
'Then Isaac sowed in that land, and received in the same year an hundredfold, and the Lord blessed him. And the man waxed great, and went forward, and grew until he became very great: For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him. For all the wells which his father's servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth. And Abimelech said unto Isaac, Go from us; for …
Alexander Maclaren—Expositions of Holy Scripture"Thou Art Now the Blessed of the Lord. "
"Thou art now the blessed of the Lord."--Genesis 26:29. THESE words truly describe the position of many whom I address at this time. There are hundreds here upon whom my eye can rest, and to any one of whom I might point with this finger, or rather, to whom I might extend this hand, to give a hearty shake, and say, "Thou art now the blessed of the Lord." I need not say it in the same spirit, nor for the same reason, that the Philistines did. They had behaved basely towards Isaac, and now that he …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892 Tithing
There are few subjects on which the Lord's own people are more astray than on the subject of giving. They profess to take the Bible as their own rule of faith and practice, and yet in the matter of Christian finance, the vast majority have utterly ignored its plain teachings and have tried every substitute the carnal mind could devise; therefore it is no wonder that the majority of Christian enterprises in the world today are handicapped and crippled through the lack of funds. Is our giving to be …
Arthur W. Pink—Tithing Whether Every Lie is a Sin?
Objection 1: It seems that not every lie is a sin. For it is evident that the evangelists did not sin in the writing of the Gospel. Yet they seem to have told something false: since their accounts of the words of Christ and of others often differ from one another: wherefore seemingly one of them must have given an untrue account. Therefore not every lie is a sin. Objection 2: Further, no one is rewarded by God for sin. But the midwives of Egypt were rewarded by God for a lie, for it is stated that …
Saint Thomas Aquinas—Summa Theologica Elucidation.
The conduct of Father Abraham, although not approved of by Inspiration, but simply recorded (Gen. xxvi. 7), gave early Christians an opinion that the wicked may be justly foiled, by equivocation and deception, for the preservation of innocence or the life of the innocent. In such case the person deceived, they might argue, is not injured, but benefited (Gen. xxvi. 10), being saved from committing violence and murder. The Corinthian maiden was accustomed to be veiled (as Tertullian intimates), and …
Hippolytus—The Extant Works and Fragments of Hippolytus An Obscured vision
(Preached at the opening of the Winona Lake Bible Conference.) TEXT: "Where there is no vision, the people perish."--Proverbs 29:18. It is not altogether an easy matter to secure a text for such an occasion as this; not because the texts are so few in number but rather because they are so many, for one has only to turn over the pages of the Bible in the most casual way to find them facing him at every reading. Feeling the need of advice for such a time as this, I asked a number of my friends who …
J. Wilbur Chapman—And Judas Iscariot The Plan for the Coming of Jesus.
God's Darling, Psalms 8:5-8.--the plan for the new man--the Hebrew picture by itself--difference between God's plan and actual events--one purpose through breaking plans--the original plan--a starting point--getting inside. Fastening a Tether inside: the longest way around--the pedigree--the start. First Touches on the Canvas: the first touch, Genesis 3:15.--three groups of prediction--first group: to Abraham, Genesis 12:1-3; to Isaac, Genesis 26:1-5; to Jacob, Genesis 28:10-15; through Jacob, …
S. D. Gordon—Quiet Talks about Jesus And to Holy David Indeed it Might More Justly be Said...
22. And to holy David indeed it might more justly be said, that he ought not to have been angry; no, not with one however ungrateful and rendering evil for good; yet if, as man, anger did steal over him, he ought not to have let it so prevail, that he should swear to do a thing which either by giving way to his rage he should do, or by breaking his oath leave undone. But to the other, set as he was amid the libidinous frenzy of the Sodomites, who would dare to say, "Although thy guests in thine own …
St. Augustine—Against Lying Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions …
John Cunningham—The Ordinance of Covenanting Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called …
J. W. McGarvey—The Four-Fold Gospel Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah Sundry Sharp Reproofs
This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament Links Genesis 26:4 NIV
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