Genesis, Typically Considered. Chapter 25

Genesis 25  •  5 min. read  •  grade level: 11
We have here the extension of general blessing to other nations, though Isaac be heir of all. We have then the principle, not of death, resurrection, and inheritance, but of election and separation in those who might seem, externally, the heirs, and the apostasy of him who had the natural derivative right-an important principle, looking only to present things, the things that are seen, instead of saying "our light affliction, which is but for a moment," etc., "while we look not at the things which are seen," etc.—"thus Esau despised his birthright"; so the Church—so Israel—in not recognizing the Holy Ghost, but taking the world and its mess of pottage—the other saying "we have no king but Canar"; though if grace went to the Gentiles, it was "away with such a fellow from the earth."In Esau was all the energy of the flesh too, as well as the birthright; but it was announced beforehand, "the elder shall serve the younger." It is with the barren and the weak that the blessing is always found, for He chooses the weak things.
We have now Isaac as the resurrection Church and power. Fear was the principle of Abraham's conduct with Abimelech; note the difference of the flesh for God's commands, and the Spirit acting in faith; chapter 21:11 to 22: 3.
The seeking the Church by Eleazar, for Isaac, is after the setting aside of the Jews in Sarah, while Abraham had not so much as to set his foot on, and had to buy only a burying place—the earnest of possession; so with Jacob, and Joseph when in Egypt.
Rebecca is taken into Sarah's place, and Isaac is comforted concerning his loss of Sarah—the Jewish mother.
From verse 12 we have the blessing of the nations, as sharing the goodness of Abraham, the depositary of promise—but Isaac is heir; they might enjoy the blessing, but were not heirs with him—so of the nations brought in.
Then the great depositary of all promise, however accomplished, and developed, passes from the scene, and it closes alike as to flesh and spirit—Isaac and Ishmael bury him; and we begin again quite fresh with Isaac, the resurrection heir, and the path of faith or unbelief (as it was with Abraham) under that principle. Isaac now takes up the place of blessing and subject of testimony. He is found now in the place of God's providence to Israel, cast out under the old covenant—the place he had left to receive Rebekah.
Ishmael has the pre-eminence after the flesh—twelve princes according to their nations—and Rebekah barren; here another principle comes out—distinctive election. Abram, though chosen, gave especially calling; this, predestination—there were two people, but the elder should serve the younger. Esau grows—is mighty—the elder and beloved of his father, for carnal reasons after the flesh—but is profane, and for a morsel of meat—having no thought of the privilege of God, or of what was beyond selfish life, beyond his death—sells his birthright for a mess of pottage; he despised note, not the blessing—none do that when present—but the birthright which gave him nothing.
Though true of anyone, I apprehend in Esau we have specially the type of Israel—Ishmael is Israel under the law—but Esau is the profane rejecting the birthright for the mess of pottage—their Messiah, for a few momentary carnal privileges, and security under the Romans.
In Jacob we have Israel also, and their history; cast out—wandering, but God with them to bring them back—the promises secure to them and temporal earthly blessings—and this, after all, under God's favor their object; the stone of Bethel is still in the land for them, and praise to be rendered in God's house out of covenant earthly blessings.
Note also here, that Christ for the Jew (i.e., in its earthly order) is born of the new covenant.
We have then the call of Abram, as the depositary of promise—then failure generally, and thereon enriched by the world—the renouncing of worldly object, and the seeking it, and so distinction made; Abram being identified thus with the inheritance of promise—Lot, saved through mercy, with the place of judgment—finally Lot carried into the world (hostile) as a captive—Abram victorious over his enemies, and thereon coming into the blessing of Melchizedek, God being Possessor of heaven and earth; were great principles, wherein Jewish or Church things take their place, but they are the great scheme or order of principles. In chapters 15 and 16 then we have the promise of the seed, and a numerous posterity—God being his shield and reward—and the earthly inheritance defined—the effort to have it through man's will by the old covenant. In chapter 17, we have the proper appearance of the Lord to Abram himself, giving him his place, and taking His name of relationship to him—Almighty God—circumcision, the seal of this covenant with the Father. Then the promise of the seed by Sarah, the new covenant—the judgment of the world asserted—and the deliverance of Lot; note, here Abraham takes the place of faith and intercession—the heir of faith is to be born to the new covenant. Therefore Abraham is more specially here, the Church in the heavenlies—the heir is not born to Israel yet. Then in chapters 20 and 21 we have unfaithfulness, or the connection of worldly power in a fleshly way; God's asserting His right to Sarah, as in the new covenant (and the heir)—rejection of the old—superiority of Abraham, thereon, to Abimelech—the land defined as Abraham's. Then resurrection placed as the basis of blessing, and the call of the. Church—he with Christ in that.