06.5.6. Isaac's Twofold Seed
VI. -- ISAAC’S TWOFOLD SEED, THE ELDER AND THE YOUNGER Genesis 25:24-34
TWO new forms of life now appear. Those minds, the legitimate fruit of the spirit of sonship in us, whose mutual opposition has been felt ere they were seen, now manifestly shew themselves. There is still a double seed, -- "two sons," -- "the elder and the younger," who shew through life their essential unlikeness to each other, until at last the younger overcomes. These "two" at each stage are always flesh and spirit: "that is not first which is spiritual, but that which is natural" (1 Corinthians 15:46). But as we advance, and man is more and more developed, both flesh and spirit are apprehended and shew themselves in different forms. We have seen how man becomes regenerate man, and how regenerate man is developed into the man of faith, and again how the man of faith through many trials is developed into man possessing the spirit of sonship and understanding. So the flesh at each stage re-appears in some new form. Cain, Ishmael, and Esau, all are "that which is first and natural." But in Cain we have the fleshly mind as it grows out of Adam, that is, the mere natural man. Ishmael is the same carnal mind, as it springs, through intercourse with law, out of a true man of faith. Esau is this same flesh, as it grows out of one in whom the spirit of sonship lives and walks with God. So strong is this root in us, so quick stage after stage to shew itself, not only in that which is of the flesh, but in connection also with that which is elect and spiritual; a sad witness of the rock whence we are hewn, and the hole of the pit whence we are digged. In Isaac’s sons, then, we see the flesh and spirit, as they grow out of one in whom the spirit of sonship is the ruling life. Here we have the flesh at the best. Esau is in many respects lovely and lovable; outwardly, a great advance on Cain, yet at heart still carnal, sensual, devilish. Jacob on the other hand does not shew so well as some of the earlier forms of the elect life. For the spirit here is not the spirit of faith or sonship, but of service, instinctively "laying hold with its hands," to bring the natural man, or so much of it as it can win, into subjection to a higher life. In this attempt the spirit goes through much toil, which, though in its result it advances the elect, in the performance brings to light weaknesses which we have not seen hitherto. We do not at first know what may be brought, not out of our flesh only, but out of our spirits, by trying circumstances. But if we labour as Jacobs to see "the elder serve the younger," our attempts will open a page within, humbling indeed, but not less profitable.
These sons, the different forms of life, which at this stage of sonship are produced by the elect soul, are now manifested. They are thus described at their birth: -- "The first came out red, all over like a hairy garment, and they called his name Esau: and after that came his brother out, and his hand took hold on Esau’s heel, and his name was called Jacob" (Genesis 25:24-26). To look at the elder first. He was "red," or ruddy, as the word is rendered by our translators in the only two other places where we find it (1 Samuel 16:12; 1 Samuel 17:42). (Note: Heb. admoniy [H132], from the same root as Edom. The LXX. translate it purrakes.) It describes natural health and strength, in contrast to that weakness out of which Abraham and all the elect are made strong. So fair is the flesh at this stage. Some think that the carnal mind, because "it profiteth nothing" (John 6:63), and "cannot please God" (Romans 8:8), must therefore be without attractions, an unsightly deformed thing. In some forms it is vile indeed; but in others, and especially as Esau, it is for a season beautiful. But its beauty soon corrupts. Ere long Esau is Edom, that is, the red one (Genesis 25:30; Genesis 36:1; Genesis 36:8); his hue, like the "red horse," and "scarlet beast" (Revelation 6:4; Revelation 17:3), bespeaking that fierce life within, which will come out through all its coverings. Then we see that Edom is little else than Adam; slightly altered, but at bottom the same old man, which is of the earth, earthy. (Note: In the Hebrew, the difference between Edom and Adam, edom [H123] and adam [H121], is only in the vowel points, both names being most closely connected with adamah [H127], or earth.) Such is the flesh, at its best; fair at first, but degenerating as it grows, until it shews all its inbred violence.
Esau’s other mark was "hair." He was "all over like a hairy garment" (Genesis 25:25). (Note: The name Esau is by some translated "hairy." See Gesenius on the word. Jerome however (Nom. Heb.) renders it by "operans," from another root.) This too figures grace and strength. The Lord, describing the growth and comeliness of Jerusalem, says, "Thy hair was grown" (Ezekiel 16:7); while "well-set hair" is set in contrast to "baldness," as strength to weakness, and beauty to burning (Isaiah 3:24). Esau has all this strength; but it avails as nothing in obtaining heavenly things. Therefore the priests at consecration had to "shave all their flesh" (Numbers 8:7). Therefore the leper, before he could be cleansed must "cut off all his hair, his beard, his eye-brows, even all his hair" (Leviticus 14:8-9). For, in consecration or cleansing, the strength of the flesh is to be put away, because, while that strength lasts, God cannot be fully known. Besides hair, from marking strength, if excessive, shews wildness; as the growth of Nebuchadnezzar’s hair, until "it was like eagle’s feathers," indicated his thorough brutality (Daniel 4:33). (Note: Greg. M. Moral. in Job. l. v. c. 33, § 59.) So does strength in the flesh tend, if it increase, to make us like to beasts, rough, brutal, wild, and unclean. The flesh, as Esau, becomes all this; so nearly akin is even its beauty to that which is wild and animal. Of the younger less is said. We only read that "his hand took hold of Esau’s heel," whence "his name was called Jacob" (Genesis 25:26). This name, in its very form and composition, figures that which Jacob represents, namely, the divine working in the natural, (Note: The word is formed from aqeb [H6119], the heel, (that part of Adam which was to be bruised, that is, his fleshly part,) with the addition of the letter yod, a letter, which, like he, in Hebrew is symbolic of the divine; as we see in its addition to the name Oshea, changing it to Jehoshua. -- Numbers 13:8; Numbers 13:16. This idea, of the divine working in the natural, is exactly that set forth in Jacob. See Augustine, Serm. iv. Class. i. § 28.) and his unconscious act reveals what Jacob is, as the hair and colour mark what Esau signifies. Jacob is that life which "takes hold with the hand," that is, the spirit of service, in contradistinction to the earlier forms of the elect spirit. This is the form which the spiritual mind assumes, when Isaac or sonship produces its legitimate fruit. Jacob is worker throughout, busy with his hand, not so much a life of faith or sonship as of untiring service; toiling to win and bring into subjection things which till now had been given up as altogether beyond the elect’s reach. In all this much of earthly craft is seen; and Jacob, because of his haste, is lovingly disciplined, until he learns the folly of many of his schemes to bring about what God had promised. And yet throughout he is blessed in his work. First one and then another of the things once subject to Laban or the outward man are brought to serve Jacob. This of course is not seen yet. But the first act, the "laying hold with his hand," shews in what new form the younger or spiritual life is now to be manifested.
Such are these sons at birth. As they grow, their characteristic unlikeness yet more shews itself. Esau is "a cunning hunter, a man of the field;" Jacob, "a plain man, dwelling in tents" (Genesis 25:27). The one is the revival of the same wild life, which we have already known at an earlier stage and coarser form in Nimrod and Ishmael. The other continues that pilgrim life, which Abraham’s tent and altar have so long exhibited. Their acts shew what each is, and place the real difference of these two minds in a light never to be forgotten. For "Esau came from the field, and was faint; and he said unto Jacob, Feed me with that red pottage, for I am faint. And Jacob said, Sell me thy birth-right. And Esau said, Lo, I am at the point to die, and what profit shall this birth-right do me? So Esau sold his birth-right to Jacob. Then Jacob gave Esau food, even pottage of lentiles, and he did eat and drink, and rose up, and went his way. Thus Esau despised his birth-right" (Genesis 25:29-34). (Note: In the authorised version the 34th verse is rendered, "Jacob gave Esau bread and pottage of lentiles." But the more correct translation seems to be that which I have given above, viz. "food, even pottage," &c. The same word, lechem [H3899], is used of the offerings, where they are called "the food of God," Leviticus 21:17; and of "the tree with its fruit" or "with its food," in Jeremiah 11:19, eets balachmow.) These "lentiles" were the food of beasts more than of men; and the "famine" mentioned here (Genesis 26:1) may explain how Jacob came to be seething such pottage. It is elsewhere named as being used in a time of dearth, and there was "death in the pot," until the prophet healed it by casting in "fine flour" (2 Kings 4:38-41). For corn and wine, not lentiles, are the bread we should possess; as Isaac says, "With corn and wine have I sustained him" (Genesis 27:37). Not for such meat however, but for lentile pottage, fit rather for swine than men, Esau sells his inheritance. Whoever else may gain it, he cares not to keep it. And having done this, without one expression of regret, he "rises and goes his way," as if satisfied. Such is the flesh in every age. For a momentary gratification it will give up the hope of heavenly glory. Promises, because they tarry, are counted less than vanity, while the husks which the swine eat are esteemed a fit blessing.
Circumstances however as usual give the occasion for this: -- "Esau came from the field, and he was faint;" his pursuits there, though exciting, do not satisfy him. At such a moment the pottage is seen, and becomes through his emptiness the occasion of bringing out the true value he puts on spiritual things. So the flesh, spending its strength in worldly pursuits, following this or that natural emotion or creature faculty, till it is quite wearied, and feeling at times that the field thus used does not satisfy, instead of turning to cast itself upon a present God, too often by its very sense of emptiness is drawn to some passing bait, for which at such moments it will give up the birth-right. For spite of its excitements, nay, through them, the flesh is often faint, and feels that its field, if it is to afford solid satisfaction, needs the sower’s seed and patient culture. Could it at such a time turn to the Lord, all would be well; but instead of this, the faintness is made the occasion for self to choose its own remedy. The result is the mess of pottage is seized, and the birth-right thus for ever lost to it. But this, though the occasion, was not the cause. That lay far deeper: -- "Esau despised his birth-right" (Genesis 25:34). His own words betray him, -- "What profit shall this birth-right do me?" He says, "This birth-right," as Joseph’s brethren, when they would mock him, say, -- "This dreamer cometh" (Genesis 37:19); or again as Israel, when they turned away from Moses, -- "As for this Moses, we know not what has become of him" (Exodus 32:1). It is not mere pressure of circumstances, but real contempt of the blessing, which in every age makes the flesh so ready to give up the hope of coming glory. Ignorant of God and the joy of His love, but loving the things of time and sense which this world offers, the flesh prefers the barley to the gem: no wonder therefore that it so lightly parts with what it does not value. Talk to the flesh of the "comfort of love," of "fellowship of spirit," of that "kingdom which is righteousness and peace and joy in the Holy Ghost," of "the inheritance which is reserved in heaven for us, incorruptible, undefiled, and which fadeth not away," -- such themes will touch no answering chord, or raise a single wish or aspiration? Rather it shrinks from such as from a burden, and turns to earth, to its dust and dross, or its morsels of meat such as the flesh loveth. In these is its heaven, in these it would rest, and eat and drink and go its way.
Still the flesh will have its excuse. Grovelling as it is, it cannot give up heaven without an attempt at self-justification. Like Esau it says, "I am at the point to die" (Genesis 25:32). I cannot live unless I act thus. I cannot exist on so vague a thing as the promise. I may be losing the birth-right, but of what use is it, if I cannot live here? Necessity compels me. I cannot help it. Thus argues the flesh; but the excuse is not held good. In all such reasonings God is shut out. Esau is in the Lord’s eyes "a profane person" (Hebrews 12:16). Of Jacob less is seen here; but his acts shew a mind as unlike to Esau as may be, and set on other things; the one giving up his birth-right for meat; the other giving up his meat, if by any means he may obtain the inheritance. Jacob may fail in the way he seeks the blessing; he may trust too much to his schemes, not yet disciplined to wait on God to receive of Him what He has promised. But there cannot be a question whether he values the birth-right. His very errors shew that it is more to him than all other things. Such is the spirit of service in us, striving to overcome the flesh, without God, and in its own energy; but ready at all times to give up the world, parting with present good to obtain better things. Many a weary step does this attempt cost Jacob. Even after years of travail, Esau is yet to him "my lord Esau" (Genesis 32:4; Genesis 32:18); so hardly does the elder serve the younger, so slowly even at this stage is the flesh overcome. And yet "Isaac loves Esau" (Genesis 25:28), and would if possible bless the first-born. For though sonship is come, and we live in the spirit, we love the flesh, and cling to the fruits of nature which yet grow in us. This occurs at every stage. The spirit of faith prays "that Ishmael might live before God" (Genesis 17:18). Even when Isaac is weaned, the rejection of the bond-maid’s son is to Abraham "very grievous" (Genesis 21:11). And now when these natural fruits are Esau, when the flesh is seen in the comeliness it possesses after the spirit of sonship rules the elect house, it is hard to give up what seems so fair. The day comes when Esau is known; even then, spite of his ways and the grief which his Hittite wives cause, -- spite of our knowledge that he is rejected, -- that flesh and blood cannot inherit the kingdom, and that though attractive it must be cast out, -- we yet love Esau, and would make him the heir, and bless him, even though we know it cannot be.
------------ But enough of this inward view. Without, Isaac’s sons are those in whom respectively the flesh or spirit is the ruling life; who, though born in the house of the Son, and from one womb, after many struggles are for ever separated. The one, pursuing the rough things of the world, (for in this view "the field is the world," Matthew 13:38,) (Note: Greg. M. Moral. l. v. c. 11, § 20. Augustine often refers to the same outward fulfilment. See Serm. iv. Class. i. De Jacob & Esau; Enar. in Psalms 46:1-11 § 6; and elsewhere.) faint with such pursuits, sell their hope of glory for the meat which perisheth: while the younger or spiritual seed give up such meat, if by any means they may obtain better things. From the same Church spring both these seeds. For awhile one house is able to contain both. But a few years see them widely apart; the one with a kingdom and kingly sons in Mount Seir, the other with flocks won out of Laban’s hand, returning as pilgrims to dwell in the promised land.
Soon shall the toil and grief be done. Jacob shall rejoice, and Israel shall be glad (Psalms 14:7). Then one shall say, I am the Lord’s, and another shall call himself by the name of Jacob, and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel (Isaiah 44:5). Fear not therefore, O my servant Jacob, saith the Lord, and be not dismayed, O Israel; for, behold, I will save thee from afar off, and thy seed from the land of their captivity; and Jacob shall return, and be in rest, and at ease, and none shall make him afraid (Jeremiah 46:27). In the dispensations too this is fulfilled. The two sons, the natural and the spiritual seed, the Jew and Christian Church, are both the fruit of that Word of God, who is the Son and Heir, the true Isaac. All through the Jewish dispensation, born with it, was there a younger seed, not carnal but spiritual. All the holy prophets were of this line. In due time the younger or spiritual gained the birth-right openly. But before this, the younger was in the house, and in him God’s covenant was fulfilled, though the elder was cast out. So St. Paul quotes Esau as a proof of Israel’s fall (Romans 9:10-13). (Note: This dispensational fulfilment is continually alluded to or expounded by the Fathers; by Augustine, De Civit. l. xvi. c. 35; Id. Quoest. in Gen. 73; by Ambrose, De Cain et Abel, l. i. c. 2, and In Psalm. cxviii. Serm. 20; by Irenaeus, Contr. Hoer. l. iv. c. 38; by Cyprian, Adv. Jud. l. i. § 19; by Origen, Hom. xii. in Gen., and by many others.) He at least in Rebekah’s sons could see a figure of the dispensations.