Kapitel-Kommentar
Genesis Kapitel 25
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繁體中文
Englisches Original
The sacred historian, in this chapter, I. Takes his leave of Abraham, with an account, 1. Of his children by another wife, Ge 25:1-4. 2. Of his last will and testament, Ge 25:5,6. 3. Of his age, death, and burial, Ge 25:7-10. II. He takes his leave of Ishmael, with a short account, 1. Of his children, Ge 25:12-16. 2. Of his age and death, Ge 25:17,18. III. He enters upon the history of Isaac. 1. His prosperity, Ge 25:11. 2. The conception and birth of his two sons, with the oracle of God concerning them, Ge 25:19-26. 3. Their different characters, Ge 25:27,28. 4. Esau's selling his birthright to Jacob, Ge 25:29-34.
1-10
Abraham's Death (1822 BC)
繁體中文
亞伯拉罕的離世(主前1822年)
¹ 亞伯拉罕又娶了一妻,名叫基土拉。
² 基土拉給他生了心蘭、約珊、米但、米甸、伊施巴和書亞。
³ 約珊生了示巴和底但。底但的子孫是亞書利族、利都是族和利烏米族。
⁴ 米甸的兒子是以法、以弗、哈諾、亞比大和以勒大。這些都是基土拉的子孫。
⁵ 亞伯拉罕將一切所有的都給了以撒。
⁶ 亞伯拉罕把財物分給他庶出的眾子,趁著自己還在世的時候,打發他們離開他的兒子以撒,往東方去。
⁷ 亞伯拉罕一生的年日是一百七十五歲。
⁸ 亞伯拉罕壽高年邁,氣絕而死,歸到他列祖那裡。
⁹ 他兩個兒子以撒、以實瑪利把他埋葬在麥比拉洞裡。這洞在幔利前、赫人瑣轄的兒子以弗崙的田中;
¹⁰ 就是亞伯拉罕向赫人買的那塊田。亞伯拉罕和撒拉都葬在那裡。
亞伯拉罕在以撒成婚之後又活了三十五年,而這段期間關於他的一切記載,只濃縮在這短短幾節之內。我們不再聽見神特別向他顯現,也不再聽見神對他的試驗;因為即使最好、最偉大的聖徒,他們一生的日子也不盡都是顯赫之日,有些日子悄然流逝,來去無人注意;亞伯拉罕這最後的歲月便是如此。此處我們看到:
I. 關於他從基土拉所生的兒女的記載。基土拉是撒拉死後他所另娶的妻子。他已安葬了撒拉,又為以撒成了婚——他一生中兩位親愛的伴侶——如今他孤單一人。他需要人照料,他的家需要一位女主人,他這樣獨居不好。於是他娶了基土拉,或許是他使女中的首領,生在他家中或是用銀子買來的。年老並不禁止嫁娶。由她他得了六個兒子,神對亞伯拉罕論其後裔極其繁多的應許,便部分應驗在他們身上;他這樁婚事,大概也正是著眼於此。他藉著應許所得的力量仍存留在他身上,為要顯明應許的功效遠超自然之力。
II. 亞伯拉罕對產業的處置(創二十五5–6)。在這些兒子出生之後,他便審慎而公義地把家事安排妥當。1. 他立以撒為嗣,這是他當盡的本分——既是對他髮妻撒拉的公義,也是對憑著這應許而嫁給以撒的利百加的公義(創二十四36)。在他交託給以撒的「一切」之中,或許包含了迦南地的應許,以及聖約的傳承。或者說,神既已立他為應許的承受者,亞伯拉罕便也立他為產業的承受者。我們的情感與恩賜當與神的相隨。2. 他其餘的兒女他也分了產業——給以實瑪利,雖然他起先被打發空手離去;也給基土拉所生的兒子們。為他們預備產業是公義;在這一點上不效法他的父母,比不信的人還不好。把他們安頓在遠離以撒的地方,則是審慎;免得他們覬覦與以撒分受產業,也不至於成為以撒的牽累或負擔。當留意:他是「趁著自己還在世的時候」這樣做的,免得事後不能辦成,或辦得不妥。當謹記:在許多事上,人親手立自己的遺囑執行人,趁活著時盡力辦妥當辦之事,乃是智慧。這些「庶出的兒子」被打發到迦南以東的鄉村,他們的後裔被稱為「東方人」,以其人數繁多聞名(士六5、33)。他們的繁增,正是神對亞伯拉罕必使其後裔繁多之應許的果子。神在分賜恩福時,正如亞伯拉罕所行的:一般的福分,祂賜給今世之子,如同賜給使女之子;但聖約之福,祂只留給應許的後嗣。祂一切所有的都是他們的,因為他們是祂的以撒,其餘的必永遠與之分離。
III. 亞伯拉罕的年齡與離世(創二十五7–8)。他活了一百七十五歲,正是在他來到迦南之後一百年;這麼長的歲月,他都是在異鄉寄居。雖然他長壽又度日美好,雖然他行了善、難以被人取代,終究也難免一死。當留意此處如何描述他的死。1. 他「氣絕而死」。他的生命不是被強奪去的,而是他甘心交出;他把他的靈交在眾靈之父的手裡。2. 他「壽高年邁而死」——正如神所應許他的。他的死是他從年老的重擔中得釋放:老年人並「不」願永遠這樣活下去。這也是他晚年榮耀的冠冕。3. 他「日子滿足」——或可補為「生命滿足」——包括生活的一切便利與安慰。他並沒有活到世人厭煩他,而是活到自己厭煩世界;他已經享夠了,不再貪求。「Vixi quantum satis est——我活得夠了。」敬虔人即使不是老死的,也是日子滿足而死,對今生的居住已經滿足,而渴望住在更美之處。4. 他「歸到他的百姓那裡」。他的身體歸到死人的會中,他的靈魂歸到蒙福之人的會中。當留意:死亡把我們歸到我們的百姓那裡。我們活著時屬哪一群人——無論是屬神的人,還是今世之子——死亡便把我們歸到那一群人之中。
IV. 他的安葬(創二十五9–10)。此處沒有記載他葬禮的排場與禮儀;只告訴我們:1. 誰葬了他:「他的兒子以撒和以實瑪利」。這是他們向敬虔之父當盡的最後敬意。以撒與以實瑪利之間從前曾有隔閡;但看來或是亞伯拉罕在世時已親自使他們和好,或至少是他的死使他們復和。2. 他們葬他在何處:葬在他自己所買的墳地裡,就是他安葬撒拉之處。當留意:生前彼此極為親愛的人,不僅無可指責,更當受稱許地,渴望同葬一處,好在死亡中不分離,並表明他們盼望一同復活的指望。
Englisches Original
Abraham's Death (1822 BC)
¹ Then again Abraham took a wife, and her name was Keturah.
² And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
³ And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
⁴ And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah.
⁵ And Abraham gave all that he had unto Isaac.
⁶ But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.
⁷ And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years.
⁸ Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.
⁹ And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre;
¹⁰ The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.
Abraham lived, after the marriage of Isaac, thirty-five years, and all that is recorded concerning him during the time lies here in a very few verses. We hear no more of God's extraordinary appearances to him or trials of him; for all the days, even of the best and greatest saints, are not eminent days, some slide on silently, and neither come nor go with observation; such were these last days of Abraham. We have here,
I. An account of his children by Keturah, another wife whom he married after the death of Sarah. He had buried Sarah and married Isaac, the two dear companions of his life, and was now solitary. He wanted a nurse, his family wanted a governess, and it was not good for him to be thus alone. He therefore marries Keturah, probably the chief of his maid-servants, born in his house or bought with money. Marriage is not forbidden to old age. By her he had six sons, in whom the promise made to Abraham concerning the great increase of his posterity was in part fulfilled, which, it is likely, he had an eye to this marriage. The strength he received by the promise still remained in him, to show how much the virtue of the promise exceeds the power of nature.
II. The disposition which Abraham made of his estate, Ge 25:5,6. After the birth of these sons, he set his house in order, with prudence and justice. 1. He made Isaac his heir, as he was bound to do, in justice to Sarah his first and principal wife, and to Rebekah who married Isaac upon the assurance of it, Ge 24:36. In this all, which he settled upon Isaac, are perhaps included the promise of the land of Canaan, and the entail of the covenant. Or, God having already made him the heir of the promise, Abraham therefore made him heir of his estate. Our affection and gifts should attend God's. 2. He gave portions to the rest of his children, both to Ishmael, though at first he was sent empty away, and to his sons by Keturah. It was justice to provide for them; parents that do not imitate him in this are worse than infidels. It was prudence to settle them in places distant from Isaac, that they might not pretend to divide the inheritance with him, nor be in any way a care or expense to him. Observe, He did this while he yet lived, lest it should not be done, or not so well done, afterwards. Note, In many cases it is wisdom for men to make their own hands their executors, and what they find to do to do it while they live, as far as they can. These sons of the concubines were sent into the country that lay east from Canaan, and their posterity were called the children of the east, famous for their numbers, Jdg 6:5,33. Their great increase was the fruit of the promise made to Abraham, that God would multiply his seed. God, in dispensing his blessings, does as Abraham did; common blessings he gives to the children of this world, as to the sons of the bond-woman, but covenant-blessings he reserves for the heirs of promise. All that he has is theirs, for they are his Isaacs, from whom the rest shall be for ever separated.
III. The age and death of Abraham, Ge 25:7,8. He lived 175 years, just 100 years after he came to Canaan; so long he was a sojourner in a strange country. Though he lived long and lived well, though he did good and could ill be spared, yet he died at last. Observe how his death is here described. 1. He gave up the ghost. His life was not extorted from him, but he cheerfully resigned it; into the hands of the Father of spirits he committed his spirit. 2. He died in a good old age, an old man; so God had promised him. His death was his discharge from the burdens of his age: an old man would not so live always. It was also the crown of the glory of his old age. 3. He was full of years, or full of life (as it might be supplied), including all the conveniences and comforts of life. He did not live till the world was weary of him, but till he was weary of the world; he had had enough of it, and desired no more. Vixi quantum satis est—I have lived long enough. A good man, though he should not die old, dies full of days, satisfied with living here, and longing to live in a better place. 4. He was gathered to his people. His body was gathered to the congregation of the dead, and his soul to the congregation of the blessed. Note, Death gathers us to our people. Those that are our people while we live, whether the people of God or the children of this world, are the people to whom death will gather us.
IV. His burial, Ge 25:9,10. Here is nothing recorded of the pomp or ceremony of his funeral; only we are told, 1. Who buried him: His sons Isaac and Ishmael. It was the last office of respect they had to pay to their good father. Some distance there had formerly been between Isaac and Ishmael; but it seems either that Abraham had himself brought them together while he lived, or at least that his death reconciled them. 2. Where they buried him: in his own burying-place, which he had purchased, and in which he had buried Sarah. Note, Those that in life have been very dear to each other may not only innocently, but laudably, desire to be buried together, that in their deaths they may not be divided, and in token of their hopes of rising together.
11-18
Genealogy of Ishmael (1822 BC)
繁體中文
以實瑪利的後代（主前 1822 年）
¹¹ 亞伯拉罕死了以後，神賜福給他的兒子以撒。以撒靠近庇耳‧拉海‧萊居住。
¹² 撒拉的使女埃及人夏甲給亞伯拉罕所生的兒子是以實瑪利。以實瑪利的兒子們記在下面。
¹³ 以實瑪利兒子們的名字，按著他們的家譜記在下面：以實瑪利的長子是尼拜約，又有基達、亞德別、米比衫、
¹⁴ 米施瑪、度瑪、瑪撒、
¹⁵ 哈大、提瑪、伊突、拿非施、基底瑪。
¹⁶ 這是以實瑪利的眾子，他們的名字按著他們的村莊和營寨，作了十二族的族長。
¹⁷ 以實瑪利一生的年歲是一百三十七歲。他氣絕而死，歸到他本民那裏。
¹⁸ 他子孫的住處在他眾弟兄東邊，從哈腓拉直到埃及前的書珥，正通往亞述的路上。他活在眾弟兄的東邊。
緊接著亞伯拉罕去世的記述之後，摩西便開始記述以撒的故事（創二五11），告訴我們他住在何處，以及神何等奇異地賜福給他。當注意，賜給亞伯拉罕的福並沒有隨他而死，而是存留給應許的眾子。但摩西很快便從以撒的故事中岔開，簡略記述以實瑪利的事，因為他也是亞伯拉罕的兒子，神也曾對他作過一些應許，這些應許的成就我們理當知道。此處當注意所說的，1. 關於他的兒女。他有十二個兒子，被稱為「十二個族長」（創二五16），是各家族的首領，這些家族日後成了不同的支派，人數眾多且極其顯赫。他們居住並繁衍於埃及和亞述之間一片極大的陸地上，稱為阿拉伯。他十二個兒子的名字被記錄下來。我們在聖經中常讀到米甸和基達。一些極好的解經家注意到（創二五14）那三個排在一起的名字的意義，認為其中含有對我們眾人的好勸勉——米施瑪、度瑪、瑪撒，意即「聽、靜默、忍受」；雅各書一章19節也以同樣的次序告訴我們：「快快地聽，慢慢地說，慢慢地動怒」。以實瑪利的後裔不僅在田野有帳棚——他們在太平之時藉此致富；他們還有城鎮和營寨（創二五16），在戰時藉此自衛。這家族的人數和力量，正是神賜給夏甲關於以實瑪利之應許（創十六10），以及賜給亞伯拉罕之應許（創十七20，二十一13）的果子。當注意，許多與應許諸約無分的外人，卻因著他們敬虔的祖先而蒙了外在的興盛。「財富和豐富必在他們家中。」2. 關於他自己。此處記述了他的年歲：他活了一百三十七歲（創二五17），這是為了顯明亞伯拉罕為他代禱的功效（創十七18）：「但願以實瑪利活在你面前！」此處也記述了他的死；他也「歸到他本民那裏」；但沒有說他「日子滿足」，雖然他活到如此高齡：他並不像他敬虔的父親那樣厭世，也不像他那樣樂意離世。「他活在眾弟兄的東邊」這話——無論如我們所理解的是指「他死了」，還是如別人所理解的是指「他的分落在那裏」——都是為了表明對夏娃那話的應驗（創十六12）：「他必住在眾弟兄的東邊」，意即他必在他們中間興旺、顯赫，並且堅守自己的地位到底。又或他死時有朋友環繞身邊，這也是安慰。
Englisches Original
Genealogy of Ishmael (1822 BC)
¹¹ And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahai-roi.
¹² Now these are the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham:
¹³ And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,
¹⁴ And Mishma, and Dumah, and Massa,
¹⁵ Hadar, and Tema, Jetur, Naphish, and Kedemah:
¹⁶ These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations.
¹⁷ And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people.
¹⁸ And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward Assyria: and he died in the presence of all his brethren.
Immediately after the account of Abraham's death, Moses begins the story of Isaac (Ge 25:11), and tells us where he dwelt and how remarkably God blessed him. Note, The blessing of Abraham did not die with him, but survived to all the children of the promise. But he presently digresses from the story of Isaac, to give a short account of Ishmael, forasmuch as he also was a son of Abraham, and God had made some promises concerning him, which it was requisite we should know the accomplishment of. Observe here what is said, 1. Concerning his children. He had twelve sons, twelve princes they are called (Ge 25:16), heads of families, which in process of time became nations, distinct tribes, numerous and very considerable. They peopled a very large continent, that lay between Egypt and Assyria, called Arabia. The names of his twelve sons are recorded. Midian and Kedar we often read of in scripture. And some very good expositors have taken notice of the signification of those three names which are put together (Ge 25:14), as containing good advice to us all, Mishma, Dumah, and Massa, that is, hear, keep silence, and bear; we have them together in the same order, Jam 1:19, Be swift to hear, slow to speak, slow to wrath. The posterity of Ishmael had not only tents in the fields, wherein they grew rich in times of peace; but they had towns and castles (Ge 25:16), wherein they fortified themselves in time of war. Now the number and strength of this family were the fruit of the promise made to Hagar concerning Ishmael (Ge 16:10), and to Abraham, Ge 17:20,21:13. Note, Many that are strangers to the covenants of promise are yet blessed with outward prosperity for the sake of their godly ancestors. Wealth and riches shall be in their house. 2. Concerning himself. Here is an account of his age: He lived 137 years (Ge 25:17) which is recorded to show the efficacy of Abraham's prayer for him (Ge 17:18), O that Ishmael might live before thee! Here is also an account of his death; he too was gathered to his people; but it is not said that he was full of days, though he lived to so great an age: he was not so weary of the world, nor so willing to leave it, as his good father was. Those words, he fell in the presence of all his brethren, whether they mean, as we take them, he died, or, as others, his lot fell, are designed to show the fulfilling of that word to Hagar (Ge 16:12), He shall dwell in the presence of all his brethren, that is, he shall flourish and be eminent among them, and shall hold his own to the last. Or he died with his friends about him, which is comfortable.
19-28
Birth of Esau and Jacob (1837 BC)
繁體中文
以掃和雅各的出生（主前1837年）
¹⁹ 亞伯拉罕的兒子以撒的後代，記在下面：亞伯拉罕生以撒。
²⁰ 以撒娶利百加為妻的時候，正四十歲。利百加是巴旦亞蘭地的亞蘭人彼土利的女兒，是亞蘭人拉班的妹子。
²¹ 以撒因他妻子不生育，就為她祈求耶和華；耶和華應允他的祈求，他的妻子利百加就懷了孕。
²² 孩子們在她腹中彼此相爭；她就說：若是這樣，我為甚麼活著呢？她就去求問耶和華。
²³ 耶和華對她說：兩國在你腹內，兩族要從你身上出來；這族必強於那族，將來大的要服事小的。
²⁴ 生產的日子到了，腹中果然是雙子。
²⁵ 先產的身體發紅，渾身有毛，如同皮衣；他們就給他起名叫以掃。
²⁶ 隨後又生了以掃的兄弟，手抓住以掃的腳跟，因此給他起名叫雅各。利百加生兩個兒子的時候，以撒年正六十歲。
²⁷ 兩個孩子漸漸長大；以掃善於打獵，常在田野；雅各為人安靜，常住在帳棚裏。
²⁸ 以撒愛以掃，因為常吃他的野味；利百加卻愛雅各。
我們在此看到雅各和以掃——以撒和利百加的雙生子——出生的記載：他們來到世上的經過（這並不常見）竟是他們生平中最值得記述的一部分；而關於以撒的記載，除了與他尚活著時的父親、以及後來的兒子們有關的事之外，幾乎再無別的。因為以撒似乎不是一個活躍的人，也沒有經歷多少試煉，他多半在安靜與沉默中度日。如今關於雅各和以掃，這裏告訴我們：
一、他們是蒙祈求而得的。他們的父母在久久無子之後，藉著禱告才得著了他們（創 25:20,21）。以撒娶妻的時候正四十歲；他雖是獨生子，又是應許之後裔將要從他而出的人，卻並不急於成婚。他兩個兒子出生時，他已六十歲（創 25:26），所以婚後二十年之久，他沒有兒女。注意，雖然神應許的成就總是確定的，卻往往是遲延的，並且似乎被護理之工所攔阻、所反對，好使信徒的信心經過試驗，忍耐經過操練，而久候方得的憐憫在臨到時更顯可貴。在這憐憫遲延的期間，以撒並沒有像亞伯拉罕那樣、也不像後來雅各那樣親近使女的床；因為他愛利百加（創 24:67）。但是：
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他祈求：他為妻子懇求耶和華。神雖然應許要使他的家增多，他卻仍為其增長而禱告；因為神的應許不當取代我們的禱告，反當激勵我們禱告，並當作我們信心的根基。他雖然為這憐憫已多次祈求，雖已堅持懇求多年仍未蒙允准，卻仍不停止祈求；因為人應當常常禱告，不可灰心（路 18:1），應當不住地禱告，不住地叩門，直到門開了為止。他是為妻子祈求；有人讀作與妻子一同祈求。注意，夫妻應當一同禱告，這一點含蓄於使徒的提醒之中——免得你們的禱告受阻礙（彼前 3:7）。猶太人有一個傳統，說以撒終於帶著妻子上了摩利亞山，就是神曾應許要在那裏使亞伯拉罕的後裔繁多的地方（創 22:17），並在那裏與她一同、也為她禱告時，憑著在那地所立的應許來懇求。
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神聽了他的禱告，應允了他。注意，兒女是神所賜的。那像以撒一樣恆切禱告的人，終必發現自己並非徒然尋求（賽 45:19）。
二、他們在出生之前就有預言論及，而在這些在他們以先的預言中，更包藏著極大的奥秘（創 25:22,23）。以撒久求一子；如今他妻子竟懷了雙子，作為對他久候的補報。可見神往往超過我們所求，賜給我們超過我們所能求所能想的。如今利百加既懷了這兩個兒子，請留意：
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她因目前的景況心中何等困惑：孩子們在她腹中彼此相爭。她所感到的翻騰完全異乎尋常，使她十分不安。無論她是擔心生產會成為她的死期，還是厭倦了腹中的騷動，還是懷疑這是個不祥之兆，總之她似乎寧可自己不曾懷孕，或情願立時死去，不願生出這樣彼此相爭的一胎：若是這樣，或作既是這樣，我為甚麼活著呢？ 先前，沒有兒女是她的煩惱；如今，兒女相爭也同樣使她苦惱。注意：（1）我們最渴望得著的安慰，有時竟帶來我們所未曾想到的更多煩擾與不安；因為日光之下萬事盡屬虛空，神就這樣教導我們讀出這話。（2）我們太容易因伴隨安慰而來的不安，就對自己的安慰心生不滿。我們不知何時才滿足；我們既不知如何處缺乏，也不知如何處豐富。雅各與以掃在母腹中的相爭，正預表神國與撒但國之間所進行的相爭——[1.] 在世界之中。女人的後裔與蛇的後裔，自從彼此之間被放在仇恨之中以來（創 3:15），就一直相爭，這也成了人類之間持續不安的緣由。基督自己來，也是要把火丟在地上，並帶來這紛爭（路 12:49,51）。但這不當成為我們的絆腳石。一場聖潔的爭戰，勝過魔鬼宮中的太平。[2.] 在信徒心中。基督一在人心裏成形，肉體與聖靈之間便立時開始相爭（加 5:17）。水流不經一番激烈相爭便不會改向；然而這不當使我們灰心。與罪相爭，勝過乖乖地臣服於罪。
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她為求解脫所採取的方法：她就去求問耶和華。有人認為此時是向麥基洗德這位神諭求問，又或許此時已用某種烏陵或家神像來求問神，正如後來藉著決斷胸牌所行的一樣。注意，神的話語與禱告——我們如今藉著這兩樣來求問主——能給那些因各樣緣故而困惑的人極大的解脫。將自己的景況陳明在主面前，從祂口中求指引，這對心靈是極大的釋放。進入神的聖所（詩 73:17）。
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她求問之後所得的啟示，這啟示解開了這奥秘：兩國在你腹內（創 25:23）。她如今所懷的不僅是兩個孩子，更是兩個國；這兩國不僅在性情和氣質上彼此大不相同，更要在利益上衝突相爭；而相爭的結局乃是大的要服事小的——這在以東人長久臣服於大衛家、直至背叛之日（代下 21:8）才得著應驗。請留意：（1）神在分賜祂的恩典上，是自由行事的主；在那些尚未行善也未行惡的人中間分別差異，這原是祂的特權。使徒正是由此推論（羅 9:12）。（2）在恩典與肉體的敗壞於人心中相爭之時，恩典——那較遲的——終必佔上風。
三、他們出生之時彼此之間大有分別，這分別既印證了先前所預言的（創 25:23），又是那預言將要應驗的先兆，並且大大地說明了這預表。
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他們的身體大有分別（創 25:25）。以掃出生時粗壯多毛，彷彿已經是個成人，因此得名以掃——即「已成全」、「早已養成」之意。這表明他體格極為強健，也令人可以預期他將來必是個極其強壯、膽大、活躍的人。但雅各卻光滑柔嫩，與別的嬰孩無異。注意：（1）人之才能的分別，因而其在世境遇的分別，多半源於天然體質的分別；有些人天然就被安排作活躍與尊榮之用，另有些人則顯然被標記為卑微。在護理之國中神主權的這個例子，或許有助於使我們接受在恩典之國中神主權的教訓。（2）揀選世上的軟弱之物而略過強壯的，原是神慣常的作法（林前 1:26,27）。
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他們出生之時有明顯的相爭。較強壯的以掃先出來；但雅各的手卻抓住他的腳跟（創 25:26）。這表明：（1）雅各對長子名分和祝福的追逐；他從一開始就伸出手去抓住它，並盡可能地要趕在他哥哥之先。（2）他終必得著它——日久之後，他要從下取勝哥哥，達成他的目的。這段事後來被引用（何 12:8），他的名字雅各——「抓住腳跟者」、「取代者」——也是由此而來。
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他們的心性與所選擇的生活方式也極不相似（創 25:27）。他們不久便顯出性情大不相同。（1）以掃是個屬這世界的人。他是個耽於遊樂的人，因為他是個獵人；又是個靠機智謀生的人，因為他是個善獵的人。娛樂就是他的正業；他研習這門技藝，把所有的時間都花在其中。他從不愛讀書，也不喜歡待在屋裏；他是個田野之人，像寧錄和以實瑪利一樣，全心撲在獵物上，只有在追獵的緊張中才覺得自在：總而言之，他立志作個紳士和軍人。（2）雅各是個屬另一個世界的人。他天生不是作政治家的料，也不愛擺出威風；他是個為人安靜、常住在帳棚裏的人——一個總是心存善意、辦事公道的誠實人，他寧可享受獨處和退修的真正樂趣，也不願沾染喧鬧遊樂那一切虛假的快樂：他住在帳棚裏——[1.] 作牧羊人。他喜愛牧羊這種安穩而寧靜的職業，他的兒女也是這樣被養大的（創 46:34）。或者，[2.] 作學者。他常到麥基洗德或希伯的帳棚那裏——有人這樣理解——為要從他們受教屬神的事。以撒的聖約之福分，正是傳給了這個兒子。
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他們在父母心中的地位也有所不同。他們只有這兩個兒子，而看來一個是父親的寵兒，另一個是母親的寵兒（創 25:28）。（1）以撒自己雖然不是個活躍的人（因為他下到田間是為了默想和禱告，不是為了打獵），卻喜歡兒子活躍。以掃懂得怎樣討他歡心，並且常常以野味款待他來表示對他的敬重，這就贏得了這位老人的愛心，其效力超過人所預料的。（2）利百加卻記念神那將優先歸給雅各的諭言，因此她在愛心上偏愛他。如果父母可以因任何緣故在兒女之間有所分別的話，那麼利百加愛神所愛的那個，無疑是對的。
Englisches Original
Birth of Esau and Jacob (1837 BC)
¹⁹ And these are the generations of Isaac, Abraham's son: Abraham begat Isaac:
²⁰ And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padan-aram, the sister to Laban the Syrian.
²¹ And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived.
²² And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the LORD.
²³ And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.
²⁴ And when her days to be delivered were fulfilled, behold, there were twins in her womb.
²⁵ And the first came out red, all over like a hairy garment; and they called his name Esau.
²⁶ And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.
²⁷ And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.
²⁸ And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.
We have here an account of the birth of Jacob and Esau, the twin sons of Isaac and Rebekah: their entrance into the world was (which is not usual) one of the most considerable parts of their story; nor is much related concerning Isaac but what had reference to his father while he lived and to his sons afterwards. For Isaac seems not to have been a man of action, nor much tried, but to have spent his days in quietness and silence. Now concerning Jacob and Esau we are here told,
I. That they were prayed for. Their parents, after they had been long childless, obtained them by prayer, Ge 25:20,21. Isaac was forty years old when he was married; though he was an only son, and the person from whom the promised seed was to come, yet he made no haste to marry. He was sixty years old when his sons were born (Ge 25:26), so that, after he was married, he had no child for twenty years. Note, Though the accomplishment of God's promise is always sure, yet it is often slow, and seems to be crossed and contradicted by Providence, that the faith of believers may be tried, their patience exercised, and mercies long waited for may be the more welcome when they come. While this mercy was delayed, Isaac did not approach to a handmaid's bed, as Abraham had done, and Jacob afterwards; for he loved Rebekah, Ge 24:67. But, 1. He prayed: he entreated the Lord for his wife. Though God had promised to multiply his family, he prayed for its increase; for God's promises must not supersede, but encourage, our prayers, and be improved as the ground of our faith. Though he had prayed for this mercy very often, and had continued his supplication many years, and it was not granted, yet he did not leave off praying for it; for men ought always to pray, and not to faint (Lu 18:1), to pray without ceasing, and knock till the door be opened, He prayed for his wife; some read it with his wife. Note, Husbands and wives should pray together, which is intimated in the apostle's caution, that their prayers be not hindered, 1Pe 3:7. The Jews have a tradition that Isaac, at length, took his wife with him to mount Moriah, where God had promised that he would multiply Abraham's seed (Ge 22:17), and there, in his prayer with her and for her, pleaded the promise made in that very place. 2. God heard his prayer, and was entreated of him. Note, Children are the gift of God. Those that continue instant in prayer, as Isaac did, shall find, at last, that they did not seek in vain, Isa 45:19.
II. That they were prophesied of before they were born, and great mysteries were wrapped up in the prophecies which went before of them, Ge 25:22,23. Long had Isaac prayed for a son; and now his wife is with child of two, to recompense him for his long waiting. Thus God often outdoes our prayers, and gives more than we are able to ask or think. Now Rebekah being with child of these two sons, observe here,
1. How she was perplexed in her mind concerning her present case: The children struggled together within her. The commotion she felt was altogether extraordinary and made her very uneasy. Whether she was apprehensive that the birth would be her death, or whether she was weary of the intestine tumult, or whether she suspected it to be an ill omen, it seems she was ready to wish that either she had not been with child or that she might die immediately, and not bring forth such a struggling brood: If it be so, or, since it is so, Why am I 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 that 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 maintained 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 (Ge 3:15), and this has occasioned a constant uneasiness among men. Christ himself came to send fire on earth, and this division, Lu 12:49,51. But let not this be 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 spirit, Ga 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 enquire of the Lord. Some think Melchizedek was now consulted as an oracle, or perhaps some Urim or Teraphim were now used to enquire of God by, as afterwards in the breast-plate of judgment. Note, The word and prayer, by both which we now enquire of the Lord, give great relief to those that are upon any account perplexed. It is a great relief 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 enquiry, which expounded the mystery: Two nations are in thy womb, Ge 25:23. She was now pregnant, 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, 2Ch 21:8. Observe here, (1.) 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 hence, Ro 9:12. (2.) 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 (Ge 25:23), was presage of the accomplishment of it, and served greatly to illustrate the type.
1. There was a great difference in their bodies, Ge 25:25. 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 expect that he would be a very robust, daring, active man. But Jacob was smooth 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, 1Co 1:26,27.
2. There was a manifest contest in their births. Esau, the stronger, came forth first; but Jacob's hand took hold of his heel, Ge 25:26. This signified, (1.) Jacob's pursuit of the birthright and blessing; from the first, he reached forth to catch hold of it, and, if possible, to prevent 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 (Ho 12:8), and 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, Ge 25:27. They soon appeared to be of very different dispositions. (1.) Esau was a man for this world. He was a man addicted to his sports, for he was a hunter; and a man who 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, Ge 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, Ge 25:28. (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 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.
29-34
Esau Sells His Birthright (1805 BC)
繁體中文
以掃出賣長子名分（主前 1805 年）
²⁹ 有一次，雅各熬湯，以掃從田野回來，又累又渴。 ³⁰ 以掃對雅各說：我累昏了，求你把這紅湯給我喝。因此他的名字又叫以東。 ³¹ 雅各說：你今日把長子的名分賣給我罷。 ³² 以掃說：我將要死，這長子的名分於我有甚麼益處呢？ ³³ 雅各說：你今日對我起誓罷。以掃就對他起了誓，把長子的名分賣給雅各。 ³⁴ 於是雅各將餅和紅豆湯給了以掃，以掃喫了喝了，便起來走了。這就是以掃輕看了他長子的名分。
此處我們看見雅各與以掃之間關於長子名分的一筆交易——這名分按神的護理屬於以掃，按神的應許卻屬於雅各。這是一項屬靈的特權，既包含尊榮與權能的卓越，也包含雙倍的產業（創 49:3）。看來這長子的名分當時還附帶著祝福，以及應許的傳承。如今請看：
一、雅各對長子名分的敬虔渴慕——然而他卻以不正當的方式尋求，與他那「為人安靜」的性情並不相合。他覬覦長子名分，並非出於驕傲或野心，而是著眼於屬靈的福分；這些福分他在帳棚中已深為熟稔，而以掃在田野中卻早已失去對它們的嗅覺。他戀慕那上好的福分，這一點值得稱許；然而他趁兄弟的急難而與他作一筆極嚴苛的交易（創 25:31）——「你今日把長子的名分賣給我罷」——這一點卻無法推為合理。也許他們從前在這事上有過一些交談，那麼這對以掃就不至如表面看來那般突然；也可能以掃有時對長子名分及其附屬之物輕描淡寫，便激勵了雅各向他提出這個建議。若是如此，雅各為達目的所行的事，在某種程度上還可推諉。須知，那些為人誠實、以純全與敬虔的誠實為人、不仗屬世智慧而行的「樸實」人，往往在靈魂與永世的事上最為明智。為另一個世界而聰明的人，才是真正有智慧的人。雅各的智慧顯於兩件事：一、他選擇了最合宜的時機，抓住機會一經出現便不讓它溜走。二、既作了交易，便使之穩妥，並以掃的起誓加以確認：「你今日對我起誓罷」（創 25:33）。他在以掻心意已定的時候取了他，不給他留下反悔的餘地。在這一類的事上，求得確定乃是好的。
二、以掃對長子名分的褻瀆輕蔑，以及他所做的愚昧交易。他因此被稱為「貪戀世俗的以掃」（來 12:16），因為「他為一點食物把自己長子的名分賣了」——這食物與禁果以來所喫過的任何一口一樣昂貴；等到他後悔時，已為時太晚。以掃此時所做的交易，實乃世上最愚昧的交易；然而他卻以自己的精明自誇，享有狡猾之人的名聲，或許還常常譏笑兄弟雅各是個軟弱單純的人。須知，世上有人因小失大，是精明的獵戶，能勝過別人、將人引入網羅，自己卻被撒但的詭計所欺，被牠任意擄去。再者，神常常揀選世上愚拙的，藉以使有智慧的羞愧。樸實的雅各竟愚弄了狡猾的以掃。請看以掃愚昧的幾個實例。
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他的食慾極其強烈（創 25:29-30）。可憐的雅各得了些餅與湯（創 25:29）作為午飯，正安然坐下享用，沒有野味，這時以掃打獵回來，又飢又累，或許甚麼也沒有獵得。於是雅各的紅豆湯在他眼中看來，比他從前所獵得的野味更為悅目。「求你把這紅的給我」，原文是「那紅的、那紅的」（創 25:25）——這正與他自己的膚色相合；正因這事，他此後被稱為「以東」，就是「紅」的意思。不但如此，看來他疲乏得甚至不能自己進食，身邊也沒有僕人伺候，竟懇求兄弟餵他。須知：（一）那些沉溺於遊獵的人，「真是為自己虛浮的驕傲而勞乏」（哈 2:13）。他們若以一半的辛勞、一半的危險去做最必要的事、得最大的益處，遠勝於他們追逐愚昧之樂所付出的。（二）那些安靜作工的人，比那些喧嚷打獵的人得著更恆久、更安舒的供應：糧食並不常歸智慧人（傳 9:11），但那些倚靠耶和華而行善的人，必然得著飽足——得著日用的飲食；不像以掃那樣，有時宴樂，有時飢乏。（三）放縱肉體的食慾，正是毀滅千萬寶貴靈魂的緣由：以掃若真是飢渴疲乏，他原可不必付出長子名分的代價，更便宜地得一頓飯食；他卻無可理喻地貪戀這湯的顏色，無論代價多大，也不肯放棄一碗這湯所帶來的滿足。當人的「心隨著眼目而行」（伯 31:7），當人以自己的肚腹為神時，斷無好結果；因此，你不可觀看那酒——或如以掃那樣觀看那湯——當它發紅的時候，當它在杯中、在盤中顯出最誘人的顏色時（箴 23:31）。我們若習慣於捨己，便能瓦解大多數試探的勢力。
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他的推論極其薄弱（創 25:32）：「我將要死」；就算如此，除了這湯，就沒有別的能維持他的性命嗎？若那時地中正有饑荒（創 26:1）——如萊特富特博士（Dr. Lightfoot）所推測——我們不能設想以撒如此貧窮，或利百加如此不善理家，以至於他不能用別的方法得著方便的飲食，並保全自己的長子名分：但他的食慾轄制了他；他正處於一種貪戀之中，非這「紅的、這紅湯」不能使他滿意，為了掩飾自己的貪求，他便託辭說自己將要死了。若果真如此，他存著尊榮而死，豈不勝於帶著羞辱而活；在祝福之下而死，豈不勝於在咒詛之下而活？長子的名分原是屬靈特權的預表——就是那「長子之會」的特權。以掃此時正是受試驗，看他如何估量這些特權；他卻只顧眼前的苦楚，只要能解脫這苦楚，他便不顧自己的長子名分。拿伯的心志更為純正，他情願捨命也不肯賣掉自己的葡萄園，因為他在屬地的迦南之份，正象徵他在屬天迦南的份（王上 21:3）。（一）若我們僅僅把以掃的長子名分看作屬世的利益，那麼他所說的話也有幾分道理，即：我們屬世的享受，縱然是我們最為迷戀的，在臨終之時也於我們無益（詩 49:6-8）；它們不能挪去死亡的打擊，不能減輕臨終的痛苦，也不能除去死的毒鉤；然而以掃既以君子自居，本該有更高貴、更宏大的心胸，不至於如此廉價地出賣這樣的尊榮。（二）但這名分既是屬靈的性質，他如此輕看，便是想像不到的極大褻瀆。須知，為這世上的富貴、尊榮與享樂，而放棄我們在神、在基督、在天上的份，乃是極大的愚昧——這與以一碗湯出賣長子名分一樣，是一筆壞交易。
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悔改向他隱藏（創 25:34）：「他喫了喝了」，滿足了他的口味，填滿了他的貪求，為自己所得的一頓美食而自慶，然後漫不經心地起來走了——對自己所做的壞交易沒有任何嚴肅的反思，也沒有絲毫懊悔的表示。以掃就是這樣輕看了他長子的名分；他沒有採取任何手段使這交易作廢，沒有向父親申訴，也沒有向兄弟提議調停；但他的急難所造成的交易（就算真是如此），他的褻瀆卻在事後加以確認——ex post facto——「事後追認」；而他隨後的疏忽與輕蔑，等於承認了這筆交易，而他在所行之事上為自己辯護，更使這交易無可挽回。須知，人的沉淪，與其說是因為行了錯事，不如說是因為行了卻不悔改，行了卻堅持不改。
Englisches Original
Esau Sells His Birthright (1805 BC)
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 birthright.
³² And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me?
³³ And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright 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 birthright.
We have here a bargain made between Jacob and Esau about the birthright, which was Esau's by providence but Jacob's by promise. It was a spiritual privilege, including the excellency of dignity and the excellency of power, as well as the double portion, Ge 49:3. It seemed to be such a birthright as had then the blessing annexed to it, and the entail of the promise. Now see,
I. Jacob's pious desire of the birthright, which yet he sought to obtain by indirect courses, not agreeable to his character as a plain man. It was not out of pride or ambition that he coveted the birthright, but with an eye to spiritual blessings, which he had got well acquainted with in his tents, while Esau had lost the scent of them in the field. For this he is to be commended, that he coveted earnestly the best gifts; yet in this he cannot be justified, that he took advantage of his brother's necessity to make him a very hard bargain (Ge 25:31): Sell me this day thy birthright. Probably there had formerly been some communication between them about this matter, and then it was not so great a surprise upon Esau as here it seems to be; and, it may be, Esau had sometimes spoken slightly of the birthright and its appurtenances, which encouraged Jacob to make this proposal to him. And, if so, Jacob is, in some measure, excusable in what he did to gain his point. Note, Plain men that have their conversation in simplicity and godly sincerity, and without worldly wisdom, are often found wisest of all for their souls and eternity. Those are wise indeed that are wise for another world. Jacob's wisdom appeared in two things:—1. He chose the fittest time, took the opportunity when it offered itself, and did not let it slip. 2. Having made the bargain, he made it sure, and got it confirmed by Esau's oath: Swear to me this day, Ge 25:33. He took Esau when he was in the mind, and would not leave him a power of revocation. In a case of this nature, it is good to be sure.
II. Esau's profane contempt of the birthright, and the foolish sale he made of it. He is called profane Esau for it (Heb 12:16), because for one morsel of meat he sold his birthright, as dear a morsel as ever was eaten since the forbidden fruit; and he lived to regret it when it was too late. Never was there such a foolish bargain as this which Esau now made; and yet he valued himself upon his policy, and had the reputation of a cunning man, and perhaps had often bantered his brother Jacob as a weak and simple man. Note, There are those that are penny-wise and pound-foolish, cunning hunters that can out-wit others and draw them into their snares, and yet are themselves imposed upon by Satan's wiles and led captive by him at his will. Again, God often chooses the foolish things of the world, by them to confound the wise. Plain Jacob makes a fool of cunning Esau. Observe the instances of Esau's folly.
1. His appetite was very strong, Ge 25:29,30. Poor Jacob had got some bread and pottage (Ge 25:29) for his dinner, and was sitting down to it contentedly enough, without venison, when Esau came from hunting, hungry and weary, and perhaps had caught nothing. And now Jacob's pottage pleased his eye better than ever his game had done. Give me (says he) some of that red, that red, as it is in the original; it suited his own colour (Ge 25:25), and, in reproach to him for this, he was ever afterwards called Edom, red. Nay, it should seem, he was so faint that he could not feed himself, nor had he a servant at hand to help him, but entreats his brother to feed him. Note, (1.) Those that addict themselves to sport weary themselves for very vanity, Hab 2:13. They might do the most needful business, and gain the greatest advantages, with half the pains they take, and half the perils they run into, in pursuit of their foolish pleasures. (2.) Those that work with quietness are more constantly and comfortably provided for than those that hunt with noise: bread is not always to the wise, but those that trust in the Lord and do good, verily they shall be fed, fed with daily bread; not as Esau, sometimes feasting and sometimes fainting. (3.) The gratifying of the sensual appetite is that which ruins thousands of precious souls: surely, if Esau was hungry and faint, he might have got a meal's meat cheaper than at the expense of his birthright; but he was unaccountably fond of the colour of this pottage, and could not deny himself the satisfaction of a mess of it, whatever it cost him. Never better can come of it, when men's hearts walk after their eyes (Job 31:7), and when they serve their own bellies: therefore look not thou upon the wine, or, as Esau, upon the pottage, when it is red, when it gives that colour in the cup, in the dish, which is most inviting, Pr 23:31. If we use ourselves to deny ourselves, we break the forces of most temptations.
2. His reasoning was very weak (Ge 25:32): Behold, I am at the point to die; and, if he were, would nothing serve to keep him alive but this pottage? If the famine were now in the land (Ge 26:1), as Dr. Lightfoot conjectures, we cannot suppose Isaac so poor, or Rebekah so bad a house-keeper, but that he might have been supplied with food convenient, other ways, and might have saved his birthright: but his appetite has the mastery of him; he is in a longing condition, nothing will please him but this red this red pottage, and, to palliate his desire, he pretends he is at the point to die. If it had been so, was it not better for him to die in honour than to live in disgrace, to die under a blessing than to live under a curse? The birthright was typical of spiritual privileges, those of the church of the first-born. Esau was now tried how he would value them, and he shows himself sensible only of present grievances; may he but get relief against them, he cares not for his birthright. Better principled was Naboth, who would lose his life rather than sell his vineyard, because his part in the earthly Canaan signified his part in the heavenly, 1Ki 21:3. (1.) If we look on Esau's birthright as only a temporal advantage, what he said had something of truth in it, namely, that our worldly enjoyments, even those we are most fond of, will stand us in no stead in a dying hour (Ps 49:6-8); they will not put by the stroke of death, nor ease the pangs nor remove the sting: yet Esau, who set up for a gentleman, should have had a greater and more noble spirit than to sell even such an honour so cheaply. (2.) But, being of a spiritual nature, his undervaluing it was the greatest profaneness imaginable. Note, It is egregious folly to part with our interest in God, and Christ, and heaven, for the riches, honours, and pleasures, of this world, as bad a bargain as his that sold a birthright for a dish of broth.
3. Repentance was hidden from his eyes (Ge 25:34): He did eat and drink, pleased his palate, satisfied his cravings, congratulated himself on the good meal's meat he had had, and then carelessly rose up and went his way, without any serious reflections upon the bad bargain he had made, or any show of regret. Thus Esau despised his birthright; he used no means at all to get the bargain revoked, made no appeal to his father about it, nor proposed to his brother to compound the matter; but the bargain which his necessity had made (supposing it were so) his profaneness confirmed ex post facto—after the deed; and by his subsequent neglect and contempt he did, as it were, acknowledge a fine, and by justifying himself in what he had done he put the bargain past recall. Note, People are ruined, not so much by doing what is amiss, as by doing it and not repenting of it, doing it and standing to it.
本章記述亞伯拉罕家庭的变動。內容包括：一、他從基土拉所得的子孫（創 25:1-6）。二、亞伯拉罕的年日、他的死與葬（創 25:7-10）。三、他死後神再度賜福以撒，以及他後裔的簡短記載（創 25:11）。四、以實瑪利的家譜、年日和死期（創 25:12-18）。五、以撒家的出生，以及以掃和雅各之間的紛爭——這紛爭從腹中開始，也在他們所行的事上顯明出來（創 25:19-34）。1. 他們成胎的啟示，以及神關於他們所說的預言（創 25:19-23）。2. 他們的出生（創 25:24-26）。3. 他們各自不同的性情（創 25:27,28）。4. 以掃出賣自己長子名分的事（創 25:29-34）。