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The Birthright and the Blessing

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The Birthright and the Blessing THE BIRTHRIGHT AND THE BLESSING Part II. of a study of the BOOK OF GENESIS. Contributions from the " Young Men's Corner "—Eleventh Series, 1930. " Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the Scriptures daily, whether these things were so." (Acts 17. 11). Issued by : " NEEDED TRUTH " Publishing Office. To be obtained from : MR. R. T. H. HORNE, 197, Woodchurch Road, Birkenhead. ii CONTENTS. Genesis. Subject. Page. 25. 12—34. The generations of Ishmael and Isaac, and the Birthright . 1, 17 26. 1—35. Isaac and Abimelech 9 27. 1—45. Jacob supplants Esau in the blessing . .19, 33 27. 46—28. 22. Jacob leaves home and comes to Bethel . 24 20. 1—30. 24. Jacob's wives and children . 34 30. 25—31. 21. Jacob, his flock, and his return to his own land 42 31. 22—32. 2. Laban's displeasure . 49 32. 3—21. Jacob's present to Esau . 56 32. 22—32. The wrestling at Jabbok .... 65 33. 1—17. Jacob meets Esau .... 70, 81 33.18—34.31. Shechem, the Altar, and Dinah's dishonour . 82 35. 1—29. Bethel—the place, and the scenes which follow departure therefrom . 87, 97 36. 1—43. The dukes of Edom and the Horites . 98 37. 1—36. Joseph, the dreamer and ruler ... 101 38. 1—30. The stain on a princely man's character 113, 129 39. 1—23. Joseph's triumph in temptation . 116,130 40. 1—23. The dreams of the Butler and the Baker . 130 41. 1—57. Pharaoh dreams and Joseph interprets . 136 42. 1—38. Joseph's brethren bow before him . 145, 161 43. 1—44. 34. Joseph's brethren come again to buy corn . 150 45. 1—28. Joseph reveals himself to his brethren . 162, 177 46. 1—47. 31. Jacob goes down to Egypt at God's command 169, 177 48. 1—49. 27. Jacob blesses his sons and the sons of Joseph . 178 49. 28—50. 26. The death of Jacob and Joseph ... 187 Pages. Remarks by J.M. 13, 31, 61, 76, 127, 141, 157, 175 Questions and Answers 32, 48, 61, 77, 94, 110, 143, 160, 176, 191 Correspondence—The Hebrew Language . 95, 111 Jacob's service with Laban . .126 THE BIRTHRIGHT AND THE BLESSING GENESIS - PART II. Young Men's Corner Eleventh Series. January, 1930 " Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the Scriptures daily, whether these things were so." (Acts 17. 11). CONTENTS. PAGE The generations of Ishmael and Isaac, and the Birthright. Genesis 25. 12-34 1 Isaac and Abimelech. Genesis 26. 1-35 9 Remarks by J.M 13 THE GENERATIONS OF ISHMAEL AND ISAAC AND THE BIRTHRIGHT.—GENESIS 25. 12-34. FROM CROSSFORD.—We know that the answer of God to Rebe- kah's inquiry not only shews His foreknowledge, but also, according to Romans 9. 11-13, the words contain what to us is somewhat difficult to understand, viz., His electing grace. Doubtless Esau as a man possessed qualities that appealed to others. He had gained a place in Isaac's heart, which even his union with two Hittite women did not destroy. His popularity is proved by the fact that later he went before no less than 400 men. A free open life was his choice with no concern for spiritual matters. The great promises of God had never reached his heart, he was a "profane " person as God saw him. [The word in the original is Belelos, from Belos = a threshold, and signifies what is open or accessible to all. Note how in 1 Timothy 1. 9 it is associated with unholy (impious). The couplets here run " the lawless and unruly, for the ungodly and sinners, for the unholy and profane." A profane person treats sacred things as though they were common and such a course leads a person to become a despiser of God. It is the opposite of what is expressed in the prayer the Lord taught His disciples, " Our Father which art in heaven, Hallowed be Thy Name."—J.M.] [The derivation of this word " profane " is interesting : " Pro " meaning " before " or possibly " outside," and " fanum" meaning " a temple." Thus, through various stages, it has come to mean " acting or speaking in contempt of sacred things." Many outside the House of God to-day are guilty of this profanity. Let us take heed.—Jas. M.] Probably Esau had looked back in his mind to the days when Abraham had received promises with regard to the land, and the increase of his seed, and in unbelief had concluded that the word of God had come to nought. 2 THE BIRTHRIGHT AND THE BLESSING. His (Esau's) estimate of the worth of the birthright was known to Jacob, when, in supplanting him, the latter gave to him "bread and pottage of lentils." How sad to consider that unbelief led Esau from the border of untold blessings to tears and loss in time and in Eternity, for which there could be no place of repentance! In despising the birthright the blessing was also lost. While we see in Jacob mistakes of a different character, we cannot help admiring the zeal with which he pursued his course in the face of no small difficulties. Wherefore, brethren, give the more diligence to make your calling and election sure. 2 Peter 1. 10, 11. H. B. FROM BARROW-IN-FURNESS.—Abraham, the Friend of God, has departed this life, and the story now is woven around Isaac and his sons. Isaac appears to have been a man of a quiet, unassuming disposition, and his life is not crowded with incidents of interest, as was his father's. Nevertheless his name finds an honourable place in the page of Holy Scripture. The events narrated in the passage before us must have covered a considerable period of time. We are told that Isaac was forty years old when he took Rebekah; he was sixty years old when Esau and Jacob were born, and in the same passage we are told that the sons had grown into manhood and were old enough to appreciate in some measure the value of their relative positions as the elder and younger of Isaac's sons. The passage in itself brings before us the principle of divine election, an important principle when viewed from a right standpoint. Election is God's prerogative, for He alone can view the end from the beginning. Thus it was said to Rebekah, as she inquired of Jehovah, " The elder shall serve the younger." We have no doubt that Mary- like she laid these words up in her heart and that they greatly influenced her in after days, when she gave advice to Jacob in certain things. The principle of election is brought into prominence in Romans 9., where the incident of Genesis 26. is quoted. It shews that God has the right to raise up or cast down according to His own will—Esau or Jacob, Pharaoh or Israel. The potter and the clay are used as examples to prove the thought in the Apostle's mind. These passages are, however, more in association with Israel, but we rejoice to think that we, too, have our part in the matter. [But is not the summing up of chapter 9. contained in verses 23-33 and has to do with " Even us " ? Paul is dealing with various manifestations of the will of God in election and judgment with the view of leading his readers on to see the judg- ment of God in the setting aside of Israel and bringing into favour (of Jews and Gentiles) a people who were once " not beloved," whom God calls, " My people."—J.M.] We are reminded that we (as believers) were chosen in Him before the foundation of the world (Ephesians 1. 4), foreordained unto adoption as sons (verse 5), and foreordained according to the purpose of Him who worketh all things after the counsel of His will (verse 11). See also 1 Peter 1. 2 and Romans 8. 28-30. THE BIRTHRIGHT AND THE BLESSING. 3 Another thought may be given from the words " The elder shall serve the younger." In the child of God there are two natures, first that which is natural, then that which is spiritual. The first or the elder is that which is contrary to the Father and is not subject to Him. The second, or the younger, is that which comes with the new birth and is of God. In the believer that which is natural should never have the dominion over the spiritual. Rather it is the desire of God that the natural man should be brought under subjection to the spiritual man. [As with man originally, that which is natural in man should be controlled by his spiritual part so that the deeds done through the body should be the outcome of the energy of the spirit within, guided and controlled by light from God. With the intro- duction of sin, however, a new element enters in and " the elder shalt serve the younger " spirit gives place to " By thy sword shalt thou live, and thou shalt serve thy brother ; and it shall come to pass when thou shalt break loose, that thou shalt shake his yoke from off thy neck." Here we have the rebellion of the flesh. While we are to keep the body under, and to curb our appetites, there is an Esau in us which is bent on killing the Jacob that is in us.—J.M.] In their dealings with their children, Isaac and Rebekah unfor- tunately presented a divided front.
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