Chapter commentary
Genesis Chapter 25
서론
Untitled
简体中文
English 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)
简体中文
亚伯拉罕的死（主前 1822 年）
¹ 亚伯拉罕又娶了一个妻子，名叫基土拉。
² 基土拉给他生了心兰、约珊、米但、米甸、伊施巴、书亚。
³ 约珊生了示巴、底但。底但的子孙是亚书利族、利都是族、利乌米族。
⁴ 米甸的儿子是以法、以弗、哈诺、亚比大、以勒大。这都是基土拉的子孙。
⁵ 亚伯拉罕将一切所有的都给了以撒。
⁶ 亚伯拉罕把财物分给他庶出的众子，趁着自己还在世的时候，打发他们离开他的儿子以撒，往东方去。
⁷ 亚伯拉罕一生的年日，是一百七十五岁。
⁸ 亚伯拉罕寿高年迈，气绝而死，归到他列祖那里。
⁹ 他两个儿子以撒、以实玛利，把他埋葬在麦比拉洞里。这洞在幔利前、赫人琐辖的儿子以弗仑的田中，
¹⁰ 就是亚伯拉罕向赫人买的那块田。亚伯拉罕和他妻子撒拉都葬在那里。
亚伯拉罕在以撒婚后又活了三十五年，那期间关于他所记的一切都在这寥寥几节之中。我们不再听见神向他 extraordinary 显现或试炼他；因为连最好最伟大之圣徒的日子，也并非都是显赫的日子，有些日子无声地滑过，来去都不被人留意；亚伯拉罕这最后的日子便是如此。此处我们有：
I. 他由基土拉——他在撒拉死后续娶的另一妻子——所生儿女的记述。他既埋葬了撒拉，又为以撒成了亲——他一生两个亲爱的同伴——如今便形单影只。他需要一位看护，他的家需要一位主妇，他如此独居不好。所以他娶了基土拉，大概是他使女中的首领，生在他家中或用银子买的。老年并不被禁止婚娶。她给他生了六个儿子，神对亚伯拉罕关于他后裔大大增多的应许，在他们身上部分应验了——大概他在这次婚娶时也顾念这应许。他借应许所受的力量仍在他里面存留，为要显明应许的效能何等超过自然的能力。
II. 亚伯拉罕对他产业的处置（创 25:5,6）。在这些儿子出生之后，他以审慎和公义整理了他的家务。1. 他立以撒为继承人，正如他按公义当行的——为着他头一个也是主要的妻子撒拉，也为着利百加——她是在得着这确据之下嫁以撒的（创 24:36）。在他归给以撒的一切之中，也许包括迦南地的应许和圣约的传承。或者，神既已立他为应许的继承人，亚伯拉罕因此也立他为产业的继承人。我们的情感和礼物当跟随神的。2. 他把产业分给他其余的儿女——既给以实玛利（虽然起先他被空手打发走），也给基土拉所生的儿子。供给他们是公义的；父母在此不效法他的，比不信的人还坏。把他们安置在远离以撒之处是审慎的，免得他们企图与他分产业，或成为他的挂虑或负担。请观察：他趁着自己还在世的时候如此作，免得以后不作，或作得不好。当知：在许多情形中，人作自己的手为执行者、活着的时候就作他所当作的，尽可能如此，是智慧的。这些庶出的儿子被打发到迦南以东的地方，他们的后裔被称为东方之子，以数目繁多闻名（士 6:5,33）。他们的大大增多是神对亚伯拉罕之应许的果子——神必使他的后裔繁多。神在分赐福气时，正如亚伯拉罕所作的：寻常的福气他赐给这世界的儿女，如同给使女的儿子；圣约的福气他却保留给应许的继承人。他一切所有的都是他们的，因为他们是他的以撒——其余的人要永远与他们分别。
III. 亚伯拉罕的寿数和死（创 25:7,8）。他活了一百七十五岁，正好在他到迦南之后一百年；他如此长久在异乡作寄居的。他虽活得久、活得好，虽行了善、难以被取代，至终却死了。请观察他的死在此如何被描述。1. 他气绝而死。他的生命不是被强夺的，而是他欢然交出的；他把自己的灵魂交在众灵之父的手中。2. 他寿高年迈而死——正如神所应许他的。他的死是他从老年的重担中得释放：一个老人不愿如此永远活着。这也是他老年荣耀的冠冕。3. 他日子满足，或可译为生命满足——包括生命一切的便利和安慰。他不是活到世界厌倦了他，而是活到他厌倦了世界；他对它已经够了，不再渴慕更多。Vixi quantum satis est——我活得够了。 一个善人，即便不老而死，也是日子满足而死——满足于在此活着，并渴慕活在更好的地方。4. 他归到列祖那里。他的身体归到死者的会中，他的灵魂归到蒙福者的会中。当知：死把我们聚集到我们的人那里。那些我们活着时是我们的人——无论是属神的人还是这世界的儿女——就是死要把我们聚集到他们那里的人。
IV. 他的安葬（创 25:9,10）。关于他丧礼的排场或仪式，此处一无所记；只告诉我们：1. 谁埋葬了他：*他的儿子以撒和以实玛利。*这是他们向好父亲当尽的最后一份尊敬之礼。以撒和以实玛利之间从前有过一些距离；但看来亚伯拉罕自己活着时已使他们和睦，或至少他的死使他们和好。2. 他们在哪里埋葬他：在他自己买的坟地——他曾在其中埋葬撒拉的坟地。当知：那些在生前彼此极其亲爱的人，不仅可以无辜地、更可以值得称赞地渴望同葬一处，使他们在死中也不分离，并作为他们盼望一同复活的记号。
English 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)
简体中文
以实玛利的家谱（公元前 1822 年）
¹¹ 亚伯拉罕死了以后，神赐福给他的儿子以撒；以撒靠近庇耳·拉海·莱居住。 > ¹² 撒拉的使女埃及人夏甲给亚伯拉罕所生的儿子以实玛利的后代，记在下面： > ¹³ 以实玛利儿子们的名字，按着他们的家谱记在下面：以实玛利的长子是尼拜约，又有基达、亚德别、米比衫、 > ¹⁴ 米施玛、度玛、玛撒、 > ¹⁵ 哈大、提玛、伊突、拿非施、基底玛。 > ¹⁶ 这是以实玛利的众子，按着他们的村庄和营寨，照着他们的宗族，作十二族的族长。 > ¹⁷ 以实玛利一生的年日是一百三十七岁；他气绝而死，归到他本民那里。 > ¹⁸ 他子孙的住处在他众弟兄的东边，从哈腓拉直到书珥，对着埃及往亚述的路上——他死在他众弟兄面前。
亚伯拉罕之死的事记过之后，摩西随即开始以撒的故事（创 25:11），告诉我们他住在哪里，以及神何等显然地赐福给他。注意，亚伯拉罕的福并未随他而亡，而是传给了一切应许的儿女。但他随即从以撒的故事岔开，略记以实玛利的事，因为他也是亚伯拉罕的儿子，神也曾论到他说过一些应许，我们当知道这些应许的成就，方才合宜。请看此处所记，1. 关于他的儿女。他有十二个儿子，他们被称为十二个族长（创 25:16），是各家之长，日久便成为列国、独立的支派，人数众多且甚可观。他们居住并繁衍于埃及与亚述之间的一大片陆地，称为阿拉伯。他十二个儿子的名字都记下来。米甸和基达，我们在经上常见。一些极好的解经家注意到，(创 25:14) 三名连在一起所包含的意味深长的意思，对我们众人都大有教益——米施玛、度玛、玛撒，即"听"、"静默"、"忍受"；而雅各书 1:19 正以同样的次序把它们一并道出：快快地听，慢慢地说，慢慢地动怒。以实玛利的后裔不仅在田间有帐棚，使他们和平时期致富；他们也有城镇和营寨（创 25:16），使他们在战时得以防守巩固。这家族的人数和实力，是神对夏甲论以实玛利所应许的（创 16:10），以及对亚伯拉罕所应许（创 17:20、21:13）的果子。注意，许多与应许之约无分的人，却因敬虔先祖的缘故，在外在的兴盛上蒙福。财富丰富要存在他们的家中。2. 关于他自己。此处记他的年岁：他活了 137 年（创 25:17），这话的记载要显出亚伯拉罕为他祷告的功效（创 17:18）：但愿以实玛利活在你面前！ 此处也记他的死；他也归到他本民那里；但并未说他日子满足，尽管他活到如此高龄：他并不像他敬虔的父亲那样对世界感到厌倦、并不那样情愿离世。至于他死在众弟兄面前这话，无论如我们所解作他死了，还是如别人所解作他的分派定，都是要显明神对夏甲所说（创 16:12）那话的应验：他必住在众弟兄的对面，即他必在他们中间兴旺显赫，且能撑持到底。或者，他死时有众亲友环绕在侧，这也是一种安慰。
English 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)
简体中文
以扫与雅各的出生（公元前1837年）
¹⁹ 这是亚伯拉罕的儿子以撒的后代记略。亚伯拉罕生以撒。 ²⁰ 以撒娶利百加为妻的时候，正四十岁。利百加是巴旦亚兰地的亚兰人彼土利的女儿，是亚兰人拉班的妹子。 ²¹ 以撒因他妻子不生育，就为她祈求耶和华。耶和华应允他的祈求，他的妻子利百加就怀了孕。 ²² 孩子们在她腹中彼此相争。她就说，若是这样，我为什么如此呢。她就去求问耶和华。 ²³ 耶和华对她说，两国在你腹内。两族要从你身上出来。这族必强于那族。将来大的要服事小的。 ²⁴ 生产的日子到了，腹中果然是双子。 ²⁵ 先产的身体发红，浑身有毛如同皮衣。他们就给他起名叫以扫。就是有毛的意思。 ²⁶ 随后又生了以扫的兄弟，手抓住以扫的脚跟。因此给他起名叫雅各。就是抓住的意思。利百加生两个儿子的时候，以撒年六十岁。 ²⁷ 两个孩子渐渐长大。以扫善于打猎，常在田野。雅各为人安静，常住在帐棚里。 ²⁸ 以撒爱以扫，因为常吃他的野味。利百加却爱雅各。
此处所记的，是雅各和以扫——以撒和利百加所生的双生子——出生的事：他们进入世界的方式（这是少见的）竟是他们故事中最重要的一部分之一；论到以撒，除了与他父亲在世时及与他儿子们后来之事相关的内容外，所记不多。因为以撒似乎并不是一个活跃的人，所受试炼也不多，而是在安静沉默中度过了他的年日。关于雅各和以扫，这里告诉我们：
I. 他们是蒙祈求而得的。他们的父母在长久无子之后，是藉着祷告得着了他们，创25:20,21。以撒娶妻的时候正四十岁；他虽是独生子，又是应许之后裔所当从出的人，却并不急于婚娶。他两个儿子出生时年六十岁（创25:26），所以婚后二十年无子。请注意：虽然神应许的成就总是确定的，却往往迟缓，似乎被护理之工所拦阻、所反驳，好叫信徒的信心受试炼、忍耐得操练，使他们久等的怜悯临到时更显可贵。当这怜悯迟延时，以撒并没有像亚伯拉罕先前所作的、雅各后来所作的那样，亲近使女的床；因为他爱利百加，创24:67。但是：1. 他祷告：他为妻子祈求耶和华。虽然神已应许要使他家人繁多，他却仍为其加增而祈求；因为神的应许不当取代，反当鼓励我们的祷告，并当作我们信心的根基。虽然他已多次为这怜悯祷告，已持续恳求多年，仍未蒙允准，他却并不因此停止祈求；因为人应当常常祷告，不可灰心（路18:1），不住地祷告，叩门直到门开。他为妻子祷告；有人读作与妻子一同祷告。请注意：夫妻当一同祷告，这在使徒的警告中已有暗示——免得他们的祷告受阻碍（彼前3:7）。犹太人有一个传说，说以撒终带着妻子上到摩利亚山——神曾在那里应许使亚伯拉罕的后裔繁多（创22:17）——在那里与他一同并为她祷告时，他便以在那地方所立的应许来恳求。2. 神听了他的祷告，应允了他。请注意：儿女是神的赏赐。那像以撒一样恒切祷告的人，至终必发现自己并未徒然寻求（赛45:19）。
II. 他们在出生之前就有预言论及，其中所论的预言包含着极大的奥秘，创25:22,23。以撒长久祈求一个儿子；如今他妻子竟怀了双子，作为对他长久等候的报答。如此神往往超过我们所求，赐下过于我们所能求所想的。如今利百加既怀着这两个儿子，请在此观察：
1. 她对自己目前的光景何等困惑：孩子们在她腹中彼此相争。她所感到的搅动完全异乎寻常，使她十分不安。她是怕生产会成为她的死期，还是厌烦了腹中的内乱，还是疑心这是不祥之兆——看来她已几乎巴不得自己未曾怀孕，或愿立时死去，而不愿生下这样彼此相争的孩子：若是这样，或，既是这样，我为什么如此呢？从前，无子是她的烦恼；如今，孩子们的相争也不亚于此。请注意：(1.) 我们最渴望的安慰，有时竟带着我们所想不到的烦恼与不安而来；因万事在日头之下尽属虚空，神便借此教导我们读出这虚空二字。(2.) 我们因着伴随安慰而来的不安，便太易于对安慰心怀不满。我们不知何时才能知足；我们既不知如何处缺乏，也不知如何处丰盛。雅各与以扫在母腹中的相争，正预表神的国与撒但的国之间所维持的争战：[1.] 在世界中。女人的后裔与蛇的后裔自彼此之间被放入仇恨之时（创3:15）以来，一直相争，这便引起了人间持续的不安。基督自己也来要把火丢在地上，并引起这种纷争（路12:49,51）。但愿这不作我们的绊脚石。圣洁的争战胜过魔鬼宫中的平安。[2.] 在信徒心中。基督一经在灵魂中成形，肉体与圣灵之间的争斗便立即开始（加5:17）。水流若不经过激烈的挣扎便不会改道，然而这并不当使我们灰心。与罪争战，胜过驯服地屈从于罪。
2. 她为寻求解脱所采取的方法：她去求问耶和华。有人认为此时是求问麦基洗德如同求问神谕，或者此时使用某些乌陵或特拉芬来求问神，如同后来用决断胸牌一样。请注意：圣道与祷告——我们如今藉着这两样来求问主——能给那些因任何缘故而困惑的人极大的解脱。将自己的案情陈明在主面前，从他口中求指教，能使心得着极大的释放。进入圣所（诗73:17）。
3. 她求问之后所得的信息，解释了这奥秘：两国在你腹内，创25:23。她如今所怀的，不仅是两个孩子，而是两国——他们不仅要在性情气质上彼此大不相同，更要在利益上彼此冲突相争；而这争战的结局，乃是大的要服事小的——这在以东人长久臣服于大卫家之事上应验了，直到他们背叛（代下21:8）。请在此观察：(1.) 神在赐下恩典时是自主的；使那些尚未自行行善或作恶的人有所分别，乃是他的特权。使徒正是由此推论（罗9:12）。(2.) 在灵魂中恩典与败坏之间的争战中，恩典——那在后的——至终必占上风。
III. 他们出生之时，彼此之间大有分别，这就印证了先前所预言的（创25:23），预表了预言的成就，并大大彰显了这预表。
1. 他们的身体大有分别，创25:25。以扫出生时，粗糙多毛，仿佛已经是个成人，由此得了他的名字以扫——已经造就、已经长成之意。这表明他的体格极为强壮，使人可以预期他将是个非常健壮、勇猛、活跃的人。但雅各却像其他孩子一样光滑柔嫩。请注意：(1.) 人的才能之别，因而他们在世上的境遇之别，很大程度上源于他们天然体质的差异；有些人显然天生注定要活跃并得尊荣，另一些人则明显注定要默默无闻。这护理国度中神主权的实例，或许有助于使我们与恩典国度中神主权的道理相调和。(2.) 神所常用的方法，乃是拣选世上软弱的，略过强壮的（林前1:26,27）。
2. 他们出生时显然有争竞。较强壮的以扫先出来；但雅各的手却抓住他的脚跟，创25:26。这表示：(1.) 雅各对长子名分和祝福的追求；从一开始他就伸手要抓住它，并尽可能赶在他哥哥之前。(2.) 他至终必得胜，在时候满足时，他必使哥哥失位，达成目的。这一段经文后来被引用（何12:8），由此他得了他的名字——雅各，抓住者、排挤者。
3. 他们在心思性情和所选择的生活方式上截然不同，创25:27。他们不久便显出性情大不相同。(1.) 以扫是个属这世界的人。他是个沉溺于运动的人，因为他是个猎人；他也是个善于以智谋生的人，因为他是个精明的猎人。消遣便是他的事业；他研习其中的技艺，将一切光阴都耗在其中。他从不爱读书，也不愿待在屋里；他是个田野中人，如宁录和以实玛利一样，一心只在猎物上，唯有全力追逐时才舒畅：总而言之，他立志要做个绅士和武人。(2.) 雅各是个属另一世界的人。他天生不是作政治家的料，也不喜好逞英雄；他是个为人安静、住在帐棚里的人——一个诚实的人，总存好意，行事公道，宁可享受独处与隐退的真乐趣，也不愿贪恋那些喧闹运动所假装的快感：他住在帐棚里，[1.] 作牧羊人。他专心于牧羊这安静稳妥的职事，也将儿女培养于此（创46:34）。或者，[2.] 作学者。正如有些人所理解的，他常到麦基洗德或希伯的帐棚那里，受教于属神的事。而这位，正是以撒身上圣约所归之子。
4. 他们在父母情感中的地位也有所不同。他们只有这两个孩子，看来一个是父亲的宠儿，另一个是母亲的宠儿，创25:28。(1.) 以撒虽然自己并不好动（因为他下到田间是去默想祷告，不是去打猎），却喜欢儿子活跃。以扫知道如何讨他欢心，并以时常以野味款待他来表示对父亲的极大尊敬，这就赢得了这位善良老人的心，所收效果超过人的想象。(2.) 利百加却记念神的圣言——那已将偏爱归于雅各的——因此她在爱中也偏爱他。若是父母可以因任何缘故在儿女中有所分别，那么利百加所爱的——正是神所爱的——无疑是站在对的一边。
English 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)
简体中文
亚伯拉罕的福分得蒙确认（主前1872年）
¹⁵ 耶和华的使者第二次从天上呼叫亚伯拉罕，
¹⁶ 说："耶和华说：你既行了这事，不留下你的儿子，就是你独生的儿子，
¹⁷ 我必赐大福给你，必使你的后裔繁多，如同天上的星，海边的沙；你的后裔必得着仇敌的城门。
¹⁸ 并且地上万国都必因你的后裔得福，因为你听从了我的话。"
¹⁹ 于是亚伯拉罕回到他仆人那里，他们一同起身往别是巴去，亚伯拉罕就住在别是巴。
亚伯拉罕的顺服蒙了恩惠的悦纳；但不止于此：此处我们看到他在尚未离开那地之前，便得了丰丰富富的报偿；大概在他所献的燔祭之羊羔尚在焚烧之时，神便差来这恩惠的信息，更新并坚定与他所立的约。一切盟约都以献祭而立，此约亦然——以以撒和羊羔的预表性献祭而立。在这次立约的确认中，神用了向亚伯拉罕赐恩的极高表达，超过他以往所蒙的任何福气。当注意：非凡的事奉必以非凡的尊荣与安慰为冠冕；应许中的恩惠虽尚未成就，也当视为真实而贵重的报偿。请留意：1. 神乐意提及亚伯拉罕的顺服，以此为立约的因由；并以赞许的口吻论及它：因为你既行了这事，不留下你的儿子，就是你独生的儿子（创22:16）。他对此着重强调，并（创22:18）称赞它为顺服之举：你听从了我的话——听从胜于献祭。这并非说这是相称的报答，而是神恩惠地将尊荣加在亚伯拉罕用以尊荣他的事上。2. 神如今以誓言确认应许。先前已说过、已立印；如今又起誓：我便指着自己起誓； 因为他没有比自己更大可指着的（来6:13）。如此他以誓言介入其间——如使徒所言（来6:17）。他（敬言之）甚至以自己的生命和存有为质（我活着），借此两件永不更改、神绝不可能在其中说谎的事，使他和他的人得着大有安慰。当注意：我们若运用信心，神必加以鼓励；我们若运用应许，神必加以坚定。3. 此处更新的具体应许是后裔繁多：我必使你繁多（创22:17）。当注意：凡甘心为神舍弃任何事物的，必以无可言喻的益处得着补偿。亚伯拉罕只有一个儿子，却甘心为顺服神而献上这独一的儿子。神说："好，你要以千万百万得报偿。" 亚伯拉罕的后裔在历史上何等显著！他那知名的后裔何等繁多、何等辉煌，至今仍以亚伯拉罕为他们的父而夸耀！如此他在今世便得了百倍（太19:29）。4. 这应许无疑指向弥赛亚和福音的恩典。这就是撒迦利亚所引用的那向先祖亚伯拉罕所起的誓（路1:73-75等）。因此此处应许包括：(1.) 圣灵的大福：我必赐大福给你，即圣灵之恩这一至好的福气；圣灵的应许便是那要藉着耶稣基督临到外邦人的"亚伯拉罕的福"（加3:14）。(2.) 教会的增长：信徒——他属灵的后裔——将繁多如天上的星。(3.) 属灵的得胜：你的后裔必得着仇敌的城门。 信徒因信胜过世界，胜过黑暗的一切权势，得胜有余。撒迦利亚大概正是指这誓言的这一面（路1:74）：把我们从仇敌手中救拔出来，就可以终身在他面前坦然无惧地事奉他。 然而最卓越的是最后的应许。(4.) 基督的道成肉身：你的后裔——指一位从你而出的特定之人（因为他所说的不是多数，而是一位，如使徒所言，加3:16）——地上万国都必因他得福，或如以赛亚书所说（赛65:16），必在自己眼中见福。 在他里面，人人都可以因信而乐，凡属他的也必如此，并自觉如此。基督是这世界的大福。亚伯拉罕甘心献上儿子为祭以尊荣神，神便在那样的时机应许赐下他的儿子为祭，作人类的拯救。
²⁰ 这事以后，有人告诉亚伯拉罕说："密迦给你兄弟拿鹤生了几个儿子，
²¹ 长子是乌斯，他的兄弟是布斯，亚兰的父亲基母利，
²² 基薛、哈琐、必达、益拉、彼土利。"
²³ 彼土利生利百加。这八个人都是密迦给亚伯拉罕的兄弟拿鹤生的。
²⁴ 拿鹤的妾名叫流玛，生了提八、迦含、他辖、玛迦。
此事在此记下：1. 为要表明亚伯拉罕虽见自己的家族因特殊的特权大得尊荣——被接纳进入圣约、得着应许的永业——他却并不以轻蔑藐视的眼光看待亲属，反倒乐闻他们家族的繁盛昌大。2. 为后文以撒与这一家的女儿利百加成婚之事作铺陈。
English 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.
圣史家在本章：I. 向亚伯拉罕告别，记有：1. 他从另一妻子所生的儿女（创 25:1-4）；2. 他的临终遗嘱（创 25:5,6）；3. 他的年寿、死与安葬（创 25:7-10）。II. 向以实玛利告别，简略记有：1. 他的儿女（创 25:12-16）；2. 他的年寿与死（创 25:17,18）。III. 进入以撒的历史：1. 他的昌盛（创 25:11）；2. 他两个儿子的怀胎与出生，以及神论他们的话（创 25:19-26）；3. 他们性情的不同（创 25:27,28）；4. 以扫将长子的名分卖给雅各（创 25:29-34）。