Isaac's Faith

VERSE 20. By faith Isaac blessed Jacob and Esau concerning things to come.

In the three former verses, the Holy Ghost has particularly commended the faith of Abraham: Now in this verse, he proceeds to set down unto us the faith of Isaac particularly also. Wherein we are to mark these four points: First, a blessing wherewith Isaac blessed Jacob and Esau: Secondly, the cause of this blessing, that is, his faith: Thirdly, the parties blessed, which are, Jacob and Esau: Fourthly, the nature and matter of this blessing in the end of the verse; Concerning things to come. Of these, in order.

First, for the blessing. That we may know the nature and quality of it, we must search out the kinds of blessings how many they be.

In God's word we find three kinds of blessings: 1. whereby God blesses man. Now, God blesses man, by giving unto him gifts and benefits either temporal or spiritual: and so he blessed all his creatures in the beginning, but especially man.

The second kind of blessing, is that, whereby man blesses God: and this, man does by praising God, and giving thanks unto him, who is the Author of all blessings. So Paul says, Blessed be God even the Father of our Lord Jesus Christ, which has blessed us with all spiritual blessings in heavenly things in Christ: Ephesians 1:3: beginning his Epistle with this kind of blessing, that is, by praising God. And so Zachary after the birth of his son, and the receiving of his sight, he sings unto God this song of praise: Blessed be the Lord God of Israel, Luke 1:68; that is, praise and thanksgiving be unto the Lord, etc.

The third kind of blessing, is that, whereby one man does bless another: and under this kind we must understand Isaac's blessings in this place.

Now further, this kind of blessing, whereby one man blesses another, is either private or public. A private blessing is that, whereby one private man whatsoever he be, in his place, prays to God for a blessing upon another. And this is common to all men: for every man may bless another, that is, pray to God for a blessing upon another; but especially it belongs to Parents thus to bless their children, by praying to God for a blessing upon them. And therefore the Commandment goes thus, Honor your father and your mother, that they may prolong your days in the Land, which the Lord your God gives you. Exodus 20:12. Now, Parents prolong their children's days by blessing them; that is, by teaching and instructing them in religion, and by praying unto God for a blessing upon them, that he would bless them. Secondly, there is a public kind of blessing, which is done by the minister of God, in the name of God. And after this sort, Melchizedek blessed Abraham, as he returned from the slaughter of the Kings, Hebrews 7:1: and without all contradiction, (says the Author of this Epistle) the less is blessed of the greater (Verse 7). Further, these public kind of blessings are of two sorts; either ordinary or extraordinary. An ordinary kind of public blessing is that, which is pronounced, and uttered out of God's word by an ordinary minister, upon the people. Example of this we have in the ordinary Priests in the old Testament; whose duty was in the service of God to bless the people, before their departing. And the form of blessing which they should use, is prescribed unto them by Moses, after this manner from the Lord: Thus shall you bless the children of Israel,and say unto them; The Lord bless you, and keep you, the Lord make his face to shine upon you, and be merciful unto you: The Lord lift up his countenance upon you, and give you peace. Where, we see the manner of the Priest was to bless the people, not in his own name, but in the name of God, stretching out his hand over the heads of the people.

This kind of blessing was then ordinary: and yet some way figurative; signifying unto them the blessings which Christ Jesus the Mediator, God and man, should not only pronounce, but even give unto the Church in the new Testament: which our Savior accordingly performed to his disciples at his Ascension. For the Story says; When he was risen again, he led them to Bethany (where he ascended) and lift up his hands and blessed them. And Saint Paul declares this blessing of Christ more at large, saying; Ephesians 4:8, 11, 12: Christ ascended on high, and led captivity captive, and gave gifts unto men: some to be Apostles some Prophets, and some Evangelists, and some Pastors and teachers; for, the gathering together of the Saints, for the work of the ministry, and for the edification of the body of Christ. Where we see, that our Savior Christ did not only pronounce a blessing upon his Church, but was also the author thereof from God his father. And as the Priests in the old testament had an ordinary kind of blessing the people: so the ministers of God in the new Testament, they have the same in substance; for, the ministers may bless their people two ways: First, by praying unto God for them: Secondly, by pronouncing a blessing upon them, according to God's holy word. A form of this blessing we have from the Apostle Saint Paul, who blessed the Corinthians after this sort; The grace of our Lord Jesus Christ, and the love of God, and the communion (or fellowship) of the Holy Ghost be with you all: 2 Corinthians 13:13.

Secondly, an extraordinary kind of blessing is, when an extraordinary Prophet, or servant of God, does set down and pronounce a blessing unto any, and foretells their estate from God. Thus did Noah bless his two sons, Shem and Japhet, (Genesis 9:25, 26, 27) and pronounced a curse upon wicked Canaan. This he did, not as an ordinary father, but as an extraordinary Prophet; not only praying for a blessing upon his two sons, but also foretelling them what should be their condition or estate afterward. So in this place, whereas Isaac blesses Jacob and Esau, it is no private blessing, but a public; and yet indeed, not an ordinary public blessing, but extraordinary, by telling unto Jacob and Esau beforehand, what should be their particular estates and conditions, and what blessings they should have from God, both in this life, and in the life to come. For, we must not here conceive of Isaac, as an ordinary father, but as a holy Patriarch and Prophet of the Lord, and an extraordinary man; foreseeing, and foretelling by the spirit of prophecy, the particular estate of his two sons; and also what particular blessings they and their posterity should receive from God.

The meaning then of these words, Isaac blessed Jacob and Esau, is this; that Isaac being a Prophet, an extraordinary man, and a famous Patriarch, did by the spirit of Prophecy foresee, and set down, and tell beforehand, what should be the particular estate of his two sons, Jacob and Esau: and as he did foretell it, so likewise he prayed unto God that the same might come to pass; as it did afterward. And thus much for the meaning.

Now, though this were an extraordinary kind of blessing, which Isaac used; yet from hence, we may all of us learn an ordinary duty: for, look as Isaac blessed his two sons, so we by his example must learn to abstain from all wicked speeches; as cursing and swearing, and exercise our tongues in blessing, not making them the instruments of sin, to curse, and revile, as many do: for, vengeance is mine (says the Lord). He must curse, that has absolute power and authority to inflict the same, when he will. But we are not absolute Lords over any man, or any creature; and therefore we must remember Saint Peter's lesson, 1 Peter 3:9, We must not render evil for evil, nor rebuke for rebuke; But contrariwise bless: and he renders a reason, Knowing that we are thereunto called, to be heirs of blessing. Far be it from us therefore, to open our mouths to curse either men, or any of God's creatures: and indeed, vile, and abominable is the practice of many, who exercise their tongues in cursing and swearing, not only men, but also other creatures of God. But let such as fear God, both learn and practice the contrary.

The second point to be considered, is the cause of this blessing; to wit, Isaac's faith: By faith Isaac blessed Jacob and Esau.

Here first we are to consider, how Isaac's faith blessed Jacob and Esau? Surely thus: He did most notably gather together all the promises of God made to him, and to his two children, which were specially three. First, I will be your God and the God of your seed. 2. God had promised, that he and his seed should possess the promised Land of Canaan: 3. That his two children should be two mighty Nations, and that the elder should serve the younger.

Now Isaac does not consider these blessings apart one from another, but has them all in memory; and on them all (receiving them by a lively faith) he builds his blessings: for, by faith in these promises, he did certainly foresee what should be the future estate of his two sons, and accordingly does he pronounce particular blessings upon them both.

But it may be thought, that Isaac did not bless his sons by faith; for if we read the History in Genesis, we shall see, that he blessed them by error, and was deceived therein: for, he was purposed to have blessed Esau, only with the special blessing, when as he gave the same to Jacob unwittingly; how then could he do this by faith? For the answering of this, we must consider two things: First, it is true indeed, that Isaac was blinded overmuch with a fond affection toward Esau, and loved him otherwise than he ought, and therefore was purposed to have blessed Esau with the special blessing. This was a fault in Isaac: but yet it takes not away Isaac's faith, nor makes it to be no faith: But it shows that Isaac's faith was weak, and joined with some infirmity in forgetting God's particular promises. Secondly, howsoever at the first Isaac erred in his purpose for the blessing of his children, yet afterward he corrects himself for it. For, as we may read in the History, after he had indeed blessed Jacob, supposing it had been Esau, when Esau came for his blessing with his venison, the Text says, Genesis 27:33, That Isaac was stricken with a marvelous great fear, and said, I have blessed him, and therefore he shall be blessed; correcting his fault in his former purpose: yea, and though Esau sought it with tears, yet he could not move Isaac to repent himself of blessing Jacob, Hebrews 12:17: wherefore it is undoubtedly true, that he gave these blessings unto his children by faith.

Now from this that Isaac blessed his children by faith, we learn many instructions. The first concerns Parents; that, howsoever they cannot as Isaac did, like Prophets and Patriarchs pronounce blessings upon their children, and foretell what shall be their particular estate afterward: yet if Parents would as far as they may, follow the practice of Isaac, they should bring great comfort and consolation unto their own souls, both in this life and in the life to come.

Isaac set before his eyes all the promises that God had made both concerning him and his sons; and by faith in these promises is moved to bless his children: so, if Parents would have true comfort in their children, they must search through the whole book of God, and see what promises God has made unto the godly and to their seed; and withal, they must by faith apply unto their own souls, all these gracious promises, endeavoring also to make their children to know the same, and to walk worthy thereof: and then as their obedience shall increase, so will their joy increase not only in God, but mutually one in another. This will stay their hearts in all assaults, yea even in death it self.

Secondly, whereas Isaac blessed his children by faith: here we may take just occasion to speak of such wicked persons as are commonly called blessers; who are too much esteemed of, by many at this day, and their wicked practices counted blessings, and good means of help: when as indeed they are most vile and wretched creatures. This may be thought a hard censure, because they are taken for cunning men and women, and for good people who follow Isaac's example in blessing men's children and cattle: they are thought to do no harm at all, but much good by helping strange mischances that befall men in their bodies, children, or goods. Thus would some excuse and defend these wizards and blessers, who are the wretched limbs of the devil: but let us know that if they will bless aright, it must be by faith. Now what faith have they? Has God made any promise to them, that by their means he will help those that come to seek help at them for their children and cattle? Nay verily, there is no such matter: God never made promise to any such; nay, he has flatly forbidden, not only such practices as they use, but also for men to seek to any such persons: and therefore they cannot bless men's children and cattle by faith. But they say they do these things by faith: yet it is by faith in the devil, and in his promises. For this is certain, that as God has his Laws and Sacraments for those that enter covenant with him: so on the contrary, the devil has words, spells, and charms, as his laws and rites, wherein he exercises his slaves: and by a Satanical faith in the devil's word and promise, do these Wizards and wise-women bless men's goods and children. This is true by the common confession of many of them, to omit all other proof. And therefore we must hold them for the limbs of the devil, and his wicked instruments to draw men from God; and so in no case go to them for any help: for in so doing, we forsake the living Lord and his help, and seek for help at the devil; than which what can be more odious? But, say we receive some outward help by their means: yet mark the issue; the Lord has said, Leviticus 20.6, If any turn after such as work with spirits, and after soothsayers to go a-whoring after them, then will I set my face against that person, and will cut him off from among his people. Therefore unless we fear not the curse of God, we must be warned hereby, not to seek for help at their hands. For they are graceless people; who have no fear of God before their eyes: but they set themselves against God and his word. And indeed these common blessers which seem to do no hurt, but to bless men's children and cattle, are more dangerous than notorious Witches, who can only hurt men's body and goods, when God permits; whereas these blessers ensnare the soul, and draw whole Towns and Countries to the approbation and partaking of their wickedness.

The third point to be considered is, the parties blessed, that is, Jacob and Esau. Here mark first the order which the Holy Ghost uses: he sets Jacob in the first place, and yet Esau was the elder brother: what is the reason of this? Answer. We must know that the Scripture uses a threefold order in the naming of persons:

1. The order of Nature: as when the firstborn is put first. And thus David's sons are numbered according to their age; first, Amnon, then Daniel, the third Absalom, etc. 1 Chronicles 3.1, 2, 3.

2. The order of dignity, when as those are put in the first place, not which are the eldest, but which are best and most in GOD'S favor. This order the Holy Ghost uses in naming Noah's sons, Genesis 5 verse 31: saying, Noah begat Shem, Ham, and Japheth; when as Japheth was eldest, and by order of nature, should have been put first: yet with Shem GOD continued the covenant.

3. The order of History, when as one that is first or chief in dignity, is placed last, because his History begins in the last place. So our Savior Christ is mentioned last in the Genealogy made by Saint Matthew; because his History began in the last place, though in dignity he were first and principal. To apply this to our purpose: The order which the Holy Ghost here uses, is not the order of History, nor of Nature, but of dignity; because Jacob was chief in the favor of GOD, therefore the Holy Ghost puts him in the first place.

Here then we see in this order of dignity, that the first blessing (of life everlasting) belongs to Jacob: Esau must have his blessing, but in the second place.

Here observe these two things: First, Jacob is received into God's covenant, and Esau put by. Jacob gets the principal blessing, and Esau loses it: but what? Are these things so, for Jacob's desert, or for the default of Esau? Nay verily: The good pleasure of GOD is the chief cause hereof: for, touching the blessing; if we read the History, we shall see, that Esau at his Father's commandment, went and hunted, and took the pains, and got his Father venison, and told him nothing but truth. But Jacob never went to hunt, but gets a Kid dressed, and comes to his Father with it, and while he talks with his Father, does foully gloze and lie: so that in all reason it might seem, that Esau deserved the better blessing; yet GOD will have it otherwise, and the principal blessing belongs to Jacob. Wherein we may note, that God's special love to man, whereby he receives him into his covenant, is not grounded on man's behavior, but on his own good will and pleasure.

Secondly, in that Jacob here had the principal blessing; we learn, that the counsel of GOD does overrule the will of man. For, Father Isaac had purposed to have blessed Esau with the chiefest blessing; but yet God's counsel was contrary, and the same overrules Isaac's will. For, though Isaac had cause to suspect that it was not Esau, both because he came so soon, as also for that the voice was apparent not to be Esau's, but Jacob's voice: yet God's counsel overruled his will; and when he came to handle his son's hands, he could not discern between a Kid's skin, and the skin of a man: what's the cause hereof? Surely it was God's will and counsel, that Jacob should have the chiefest blessing; and therefore he overrules Isaac's will, and blinds his senses, and makes him to bless Jacob with the chiefest blessing.

The consideration hereof is profitable unto us; for it is a received opinion with many at this day, that GOD did purpose to save all men. Now when question is made, Why then are not all men saved? They answer, because men will not, though God will. But this opinion is erroneous; for, it makes man's will to overrule GOD'S counsel: as if they should say, GOD wills it not, because men will it not; or else (which is worse) God wills it: but it comes not to pass, because man will not do it. But God's will and counsel is the highest and chiefest cause of all; and look whatsoever he wills, that brings he to pass: and because all men are not saved, therefore we may safely think, and say, that God did never decree to save all men.

Now further, more particularly of Jacob's blessing: first, it may be asked, How could Jacob be blessed, seeing he came dissemblingly and lying to his father?

Answer. We must know, that howsoever Jacob sought the blessing by fraud, yet he might be blessed; for, he failed not, neither did amiss in seeking for the blessing, but only in the manner of seeking it: it was his duty to seek it, though not after that manner which he did; he should rather have stayed that leisure and time, wherein God had caused Isaac to have blessed him, without his sin in seeking it.

Secondly, consider the manner how Jacob receives his father's blessing; namely, in his elder brother Esau's garment.

Here we may see a notable resemblance of God's manner of blessing us: When we look for a blessing at God's hand, we must not come in our own garments, in the rotten rags of our own righteousness; but we must put on Christ's garment, the long white robe of his righteousness. And so coming unto God, as Isaac said of the savor of Esau's garments, which Jacob had put on, (Genesis 27.27, 28) Behold, the smell of my son is as the smell of a field; God give thee therefore of the dew of heaven, and the fatness of the earth, and plenty of wheat and wine: So will God say unto us, that the righteousness of Christ, which we have put on by faith, is a sweet smelling savor in his nostrils, Ephesians 5.2. Now seeing all the blessings we enjoy, come to us in Christ, and our acceptance with God, is in his righteousness; we therefore must labor to put on Christ every day, by becoming new creatures: we must seek to resemble him in knowledge, righteousness, and holiness: so shall our assurance increase of God's blessings upon us more and more.

Lastly, mark that howsoever Jacob was blessed otherwise than Isaac had purposed; yet, after the blessing is pronounced, it must needs stand: for, so when Esau came, Isaac said unto him, I have blessed Jacob; therefore he shall be blessed: Genesis 27.33. Even so, the Ministers of God's word, in the assembly of the Church, who have power to pronounce God's blessings upon the people; howsoever they be but weak men, and may be deceived, being subject to error, as other men are: yet when they pronounce God's blessing upon their congregation, in the ministry of the word; if they do it in sincerity of heart, and uprightness of conscience, that blessing shall stand. And so on the contrary, look whom they curse, for just cause out of God's word; their curse shall stand.

Further, as Isaac blessed, but knew not whom; so the Ministers of God, in the dispensation of the word, they must bless God's people, though they know not who they are particularly, that do receive it.

Thus much of Isaac's blessing Jacob. Now I come to his blessing of Esau: for he also was blessed, as the Text says; yet in the second place, albeit he were the elder brother. Question. How could Esau be blessed at all, seeing Isaac had but one blessing? Answer. Esau was only blessed with temporal blessings, and not with spiritual. Objection. But some will say, Esau was a bad man, and wicked; now it is said, that to the impure all things are impure: how then could the bestowing of temporal things be blessings to him? Answer. Temporal things bestowed on the wicked are blessings, and no blessings: they are blessings in regard of God, that gives them; but they are no blessings, in regard of men that receive them, and use them amiss.

Question. How came it to pass, that Esau being the elder brother, loses his birthright, and blessing both; how came it to be Jacob's?

Answer. The cause was his profaneness, as we may see and read in the next chapter; where it is said, (Hebrews 12.16) that he sold his birthright for a portion of meat: even for a mess of red broth; and being so profane, as to contemn so high an honor, he must be content to have his blessing in the second place. And hence we may observe a good instruction.

There is many a young man in these our days, baptized as Esau was circumcised, and living in the Church, as he did in Isaac's house; who, during prime of his age, is given to nothing but to his pleasure; that is as good to him, as Jacob's red broth was to Esau: take this pleasure from him, and take away his life: herein is all his joy, and he delighteth in nothing so much, as to spend his time in hunting, hawking, dicing, gaming, wantonness, and drinking. Now know for certain, this is a right Esau; and yet many such have we among us, who think of themselves, that they are they jolly fellows, and they only carry the brave mind: but as for Jacob, and such as make conscience of their ways and words; those alas are silly fellows. Now, what is to be said or thought of these? Surely this, if they do not, (and that in time) look to their estates, and to themselves, it will cost them their lives; even the life of their souls. Esau lost his birthright by his profaneness: and so will these men do, if they continue in this estate; they will blot their names out of the book of life, and root themselves quite out of the kingdom of heaven. Therefore, let all young men whatsoever they be, high or low, take heed how they live in sin, and go on in their wickedness; for, if they take Esau's course, and continue in profaneness, doubtless they will have Esau's end. How wonderfully doth Satan bewitch them, that while they go on in sin, they should think so highly of themselves; and so basely of those that make conscience of their ways? Wherefore, in the fear of God let such betimes redress their ways and courses; lest when God's curse is upon them, they cry too late for mercy. And thus much of the parties blessed.

The fourth point to be considered, is the nature or matter of this blessing, in the end of the verse; Concerning things to come.

The meaning of these words is this: That old Isaac their father did pronounce blessings upon his sons, not only for the time present, but also for the time to come; in blessings temporal and spiritual, (as we may read Genesis 27 verses 28, 39) where he gives to them both the fatness of the Land, and plenty of wheat and wine: and especially to Jacob, that he should be Lord over his brethren. But some will say, it may seem to prove otherwise; for, while Jacob lived, he was always humble and subject to Esau: and when he came to his own country, from among the Aramites, as he met with Esau, he sent presents to him; and when he saw him, he went before, and bowed himself to the ground seven times, until he came near to his brother. Answer. That prophecy of Jacob and Esau, that the elder should serve the younger, must not be restrained to the persons of Jacob and Esau, but referred to their posterity; especially in the days of David and Solomon: for then were the Edomites who came of Esau, in subjection to the Israelites, the posterity of old Ishmael. Whereupon, David speaking as a King, says, Psalm 60:8, Moab shall be my washpot, over Edom will I cast my shoe: meaning thereby, that he would bring the posterity of Esau into a base and low estate of subjection unto him; according as we may see verified, 2 Samuel 8:14.

But some will say, that Isaac when he blessed Esau, pronounced that he should have a fertile soil, and the fatness of the earth should be his dwelling place (Genesis 27:39); whereas in Malachi the Lord says (Malachi 1:3) he hated Esau. And a token thereof was this; that he had made his mountains waste, and his heritage a wilderness for dragons: meaning, that he should dwell in a barren Land. How can these two agree? Answer. First, we may say thus: That the land of Edom was a fertile land; but yet in respect of the Land of Canaan, but a barren and waste Land. Secondly, Isaac speaks here of Idumea, as it was in his time; not as it was afterward: for, it might be fertile in Isaac's time, and yet after become barren: for, God will curse a Land by turning fruitfulness into barrenness, for the wickedness of them that dwell therein, Psalm 107:34.

And thus much for the example of Isaac's faith. Now follow the examples of the faith of Jacob.

Verse 20. By faith Isaac blessed Jacob and Esau, even regarding things to come.

In the three previous verses the Holy Spirit commended the faith of Abraham in particular. Now in this verse He proceeds to set out Isaac's faith in the same way. Four points deserve attention. First, a blessing — Isaac blessed Jacob and Esau. Second, the cause of this blessing — his faith. Third, the parties blessed — Jacob and Esau. Fourth, the nature and content of this blessing, indicated at the end of the verse: 'concerning things to come.' These will be treated in order.

First, regarding the blessing: to understand its nature and quality, we must consider how many kinds of blessings there are.

Scripture shows us three kinds of blessings. The first is when God blesses man — giving him gifts and benefits, either temporal or spiritual. In this way He blessed all His creatures at the beginning, but especially man.

The second kind is when man blesses God — by praising Him and giving Him thanks as the author of all blessings. Paul begins his letter to the Ephesians with this kind of blessing: 'Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ' (Ephesians 1:3) — that is, he begins with praise to God. Likewise, Zechariah, after the birth of his son and the return of his speech, sang this song of praise: 'Blessed be the Lord God of Israel' (Luke 1:68) — that is, praise and thanksgiving be to the Lord.

The third kind is when one person blesses another. It is under this kind that we must understand Isaac's blessings in this passage.

This third kind of blessing — one person blessing another — is either private or public. A private blessing is when any person, in whatever station he holds, prays to God for a blessing upon another. This is available to every person — anyone may bless another by praying to God for a blessing upon them. But it belongs especially to parents to bless their children in this way. This is why the commandment says: 'Honor your father and your mother, that your days may be prolonged in the land which the Lord your God gives you' (Exodus 20:12). Parents prolong their children's lives by blessing them — that is, by teaching and instructing them in religion and by praying to God for His blessing upon them. Second, there is a public kind of blessing, given by a minister of God in the name of God. In this way 'Melchizedek blessed Abraham as he returned from the slaughter of the kings' (Hebrews 7:1). And 'beyond all dispute,' says the author of this letter, 'the lesser is blessed by the greater' (verse 7). These public blessings are of two kinds: ordinary and extraordinary. An ordinary public blessing is one pronounced from God's word by a regular minister upon the people. An example of this is the ordinary priests of the Old Testament, whose duty in God's service was to bless the people before they departed. The form of blessing they were to use was prescribed by Moses from the Lord in this way: 'Thus you shall bless the sons of Israel. You shall say to them: The Lord bless you, and keep you; the Lord make His face shine on you, and be gracious to you; the Lord lift up His countenance on you, and give you peace.' Here we see that the priest blessed the people not in his own name but in God's name, stretching out his hand over the heads of the people.

This kind of blessing was the ordinary practice then — yet it was also in some sense a picture, pointing forward to the blessings that Christ Jesus the Mediator, God and man, would not only pronounce but actually bestow upon the church in the New Testament. Our Savior fulfilled this at His ascension. The account tells us: after He rose again, He led them to Bethany where He ascended, 'and He lifted up His hands and blessed them.' Paul describes this blessing of Christ more fully in Ephesians 4:8, 11-12: 'When He ascended on high, He led captive a host of captives, and He gave gifts to men — and He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ.' Here we see that our Savior Christ not only pronounced a blessing upon His church but was Himself, from God His Father, the source of it. Just as the priests in the Old Testament had an ordinary practice of blessing the people, so the ministers of God in the New Testament have the same in substance. Ministers may bless their people in two ways. First, by praying to God for them. Second, by pronouncing a blessing upon them according to God's holy word. A form of this blessing is given to us by the apostle Paul, who blessed the Corinthians in this way: 'The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all' (2 Corinthians 13:13).

The second kind of public blessing is extraordinary — when an extraordinary prophet or servant of God pronounces a blessing on someone and declares their future condition from God. Noah did this for his two sons, Shem and Japheth (Genesis 9:25-27), and pronounced a curse on wicked Canaan. He acted not merely as an ordinary father but as an extraordinary prophet — not only praying for blessings on his two sons, but foretelling what their condition and standing would be in the future. In the same way, Isaac's blessing of Jacob and Esau here is not a private blessing but a public one — and specifically not an ordinary public blessing, but an extraordinary one, in which he told Jacob and Esau beforehand what their individual circumstances and conditions would be, and what blessings they and their descendants would receive from God both in this life and in the life to come. We must understand Isaac here not as an ordinary father but as a holy patriarch and prophet of the Lord — an extraordinary man, who by the spirit of prophecy saw ahead and declared the specific condition of his two sons and the particular blessings they and their descendants would receive from God.

The meaning of the words 'Isaac blessed Jacob and Esau,' then, is this: Isaac, being a prophet, an extraordinary man, and a great patriarch, foresaw by the spirit of prophecy and declared in advance what the specific circumstances of his two sons Jacob and Esau would be. And as he foretold these things, so also he prayed to God that they would come to pass — which they did. That is the meaning.

Though Isaac's kind of blessing was extraordinary, we can all draw an ordinary duty from his example. Just as Isaac blessed his two sons, his example teaches us to avoid all wicked speech — cursing and swearing — and to use our tongues for blessing rather than making them instruments of sin to curse and revile others, as many do. 'Vengeance is Mine,' says the Lord. It is God alone, who has absolute power and authority to inflict punishment whenever He chooses, who may pronounce a curse. We are not absolute lords over any person or creature, and we must therefore remember Peter's instruction in 1 Peter 3:9: 'Do not return evil for evil or insult for insult, but give a blessing instead.' His reason follows: 'knowing that you were called for the very purpose — that you might inherit a blessing.' Far be it from us, then, to open our mouths to curse either people or any of God's creatures. The practice of many people is vile and inexcusable — they exercise their tongues in cursing and swearing not only at people but even at God's other creatures. Let those who fear God learn the opposite practice and live accordingly.

The second point to consider is the cause of this blessing — namely, Isaac's faith: 'By faith Isaac blessed Jacob and Esau.'

First we should consider how Isaac's faith produced this blessing for Jacob and Esau. He did this by gathering together all of God's promises made to him and to his two children — three in particular. First: 'I will be your God and the God of your descendants.' Second: God had promised that he and his descendants would possess the promised land of Canaan. Third: that his two children would become two mighty nations, and that 'the elder shall serve the younger.'

Isaac did not consider these promises separately but held them all in memory. Receiving them all by living faith, he built his blessings upon them. By faith in these promises he saw clearly what the future circumstances of his two sons would be — and accordingly he pronounced specific blessings on them both.

But someone might object that Isaac did not bless his sons by faith at all. Reading the account in Genesis, we see that he blessed them by mistake and was deceived in the process. He intended to give the special blessing to Esau, but unknowingly gave it to Jacob. How then could this be done by faith? To answer this, two things must be noted. First: it is true that Isaac was excessively blinded by a foolish fondness for Esau and loved him in a way he ought not to have — which is why he intended to give Esau the special blessing. This was a fault in Isaac. But this fault does not eliminate Isaac's faith or make it no faith at all. It shows only that Isaac's faith was weak and joined with some weakness — specifically, he had forgotten God's particular promise in this regard. Second, however much Isaac erred in his intentions at first, he corrected himself afterward. For as the account shows, after he had actually blessed Jacob, thinking it was Esau, when Esau came for his blessing with his game, the text says in Genesis 27:33 that 'Isaac trembled violently' and said, 'I have blessed him — and indeed he shall be blessed.' This was Isaac correcting his earlier mistaken intention. And even though 'Esau sought it with tears,' he could not move Isaac to reconsider the blessing he had given Jacob (Hebrews 12:17). It is therefore beyond doubt that Isaac gave these blessings to his children by faith.

From the fact that Isaac blessed his children by faith, we learn several things. The first concerns parents. Though they cannot pronounce blessings over their children the way Isaac did — as a prophet and patriarch declaring their future condition — if parents would follow Isaac's example as far as they are able, they would bring great comfort and consolation to their own souls both in this life and in the life to come.

Isaac set before himself all the promises God had made concerning him and his sons, and was moved by faith in those promises to bless his children. So if parents want true comfort in their children, they must search through all of God's word and see what promises God has made to the godly and to their descendants. By faith they must apply all these gracious promises to their own souls, and labor also to make their children know them and walk worthy of them. As their children's obedience increases, so will the parents' joy — not only in God, but in each other. This will anchor their hearts in every trial, even in the face of death itself.

Second, since Isaac blessed his children by faith, this gives us occasion to address those commonly called 'blessers' — people who are still too highly regarded by many today, their wicked practices treated as genuine blessings and legitimate means of help, when in reality they are among the most wretched and corrupt people imaginable. Some might consider this a harsh judgment, since such people are regarded as clever men and women, good people following Isaac's example of blessing people's children and livestock. They are thought to cause no harm but only good — helping people deal with strange afflictions in their bodies, their children, or their property. This is how some would excuse and defend these wizards and blessers, who are in reality wretched servants of the devil. But let us be clear: if they are going to bless rightly, it must be by faith. What faith do they have? Has God made any promise that through their efforts He will help those who come to them seeking help for their children and livestock? Certainly not. God has made no such promise to anyone like this. In fact, He has expressly forbidden not only such practices but also the act of seeking help from such people. Therefore they cannot bless people's children and livestock by faith. They may claim to do these things by faith — but it is faith in the devil and his promises. For just as God has His laws and sacraments for those who enter into covenant with Him, so the devil on his part has words, spells, and charms as his laws and rites, through which he controls his servants. These wizards and cunning women bless people's goods and children through a diabolical faith in the devil's word and promise. This is confirmed by the common confession of many such people themselves, setting aside all other evidence. We must therefore regard them as servants of the devil — his wicked instruments for drawing people away from God. We must not go to them for any help under any circumstances, for in doing so we forsake the living Lord and His help and instead seek the devil's assistance. What could be more reprehensible? And even if we receive some outward benefit through their means, consider what follows. The Lord has said in Leviticus 20:6: 'As for the person who turns to mediums and to spiritists, to play the harlot after them, I will also set My face against that person and will cut him off from among his people.' Unless we have no fear of God's curse, this must warn us not to seek help from them. For they are godless people with no fear of God before their eyes who set themselves against God and His word. Indeed these common blessers, who seem to do nothing but help people's children and livestock, are more dangerous than notorious witches, who can only harm people's bodies and goods when God permits it. These blessers ensnare the soul and draw entire towns and regions into approving and participating in their wickedness.

The third point to consider is the parties blessed — Jacob and Esau. First, notice the order the Holy Spirit uses: He places Jacob first, even though Esau was the elder brother. What is the reason? Answer: Scripture uses three different ordering principles when naming persons.

First, the order of nature — when the firstborn is listed first. David's sons are numbered this way according to their ages: first Amnon, then Daniel, third Absalom, and so on (1 Chronicles 3:1-3).

Second, the order of dignity — when those listed first are not the eldest but the ones most favored by God. The Holy Spirit uses this order when naming Noah's sons in Genesis 5:31: 'Noah became the father of Shem, Ham, and Japheth' — even though Japheth was the eldest and by birth order should have come first. Yet it was with Shem that God continued the covenant.

Third, the order of history — when someone who is first or chief in dignity is placed last because his story begins later. This is why our Savior Christ is listed last in Matthew's genealogy — because His story in the narrative begins last, even though in dignity He is first and most important. Applying this here: the order the Holy Spirit uses is not the order of history or of nature, but of dignity. Because Jacob stood highest in God's favor, the Holy Spirit places him first.

In this order of dignity we see that the primary blessing — of eternal life — belongs to Jacob. Esau receives his blessing too, but in second place.

Notice two things here. First, Jacob is received into God's covenant and Esau is not. Jacob receives the principal blessing and Esau does not. But why? Is this because of Jacob's merit, or because of some failure in Esau? Not at all. God's good pleasure is the primary cause. Regarding the blessing: if we read the account, we see that Esau, at his father's command, went and hunted, took the trouble to bring his father venison, and spoke only the truth. Jacob, by contrast, never went hunting at all — he had a young goat prepared and came to his father with it, and while speaking with his father, shamelessly flattered and lied. By every ordinary reckoning, Esau would seem to have deserved the better blessing. Yet God willed it otherwise, and the principal blessing went to Jacob. Here we see that God's special love for a person — by which He receives him into His covenant — is not grounded in human behavior but in God's own good will and pleasure.

Second, the fact that Jacob received the principal blessing shows us that God's purpose overrides the will of human beings. Father Isaac had intended to give the chief blessing to Esau — but God's purpose was otherwise, and it overruled Isaac's will. Isaac had reason to suspect the person before him was not Esau — both because he came back so quickly, and because the voice was clearly not Esau's but Jacob's. Yet God's purpose overrode his will. When Isaac came to feel his son's hands, he could not tell the difference between a goatskin and human skin. Why? Because it was God's will and purpose that Jacob should receive the chief blessing. God therefore overrode Isaac's will, dulled his senses, and caused him to bless Jacob with the chief blessing.

This is useful to consider, because a widely held view today is that God purposed to save all people. When asked why then all people are not saved, these people answer: because people refuse, even though God wills it. But this view is wrong — it makes human will superior to God's purpose, as if to say: God does not will it because people do not will it — or worse, God does will it, but it does not come to pass because people refuse. But God's will and purpose is the highest and supreme cause of all things. Whatever He wills, He brings to pass. Since all people are not saved, we may safely conclude that God never decreed to save all people.

Now more specifically regarding Jacob's blessing: a question arises — how could Jacob be blessed when he came to his father through deception and lying?

Answer: we must understand that even though Jacob sought the blessing by fraud, he could still receive it. He was not wrong in seeking the blessing — only in the manner in which he sought it. It was his duty to seek it, though not in the way he did. He should have waited for the time and opportunity God had arranged for Isaac to bless him, without resorting to sin to obtain it.

Second, consider the manner in which Jacob received his father's blessing — dressed in his older brother Esau's clothing.

Here we see a striking picture of how God blesses us. When we seek a blessing from God's hand, we must not come in our own clothing — in the filthy rags of our own righteousness. We must put on Christ's garment, the long white robe of His righteousness. Coming to God in this way, just as Isaac said of the scent of Esau's clothes that Jacob had put on: 'See, the smell of my son is like the smell of a field which the Lord has blessed. Now may God give you of the dew of heaven, and of the fatness of the earth, and an abundance of grain and new wine' (Genesis 27:27-28) — so God will say of us that 'the righteousness of Christ, which we have put on by faith, is a fragrant aroma to His nostrils' (Ephesians 5:2). Since all the blessings we enjoy come to us in Christ, and our acceptance with God is in His righteousness, we must therefore labor to put on Christ every day by becoming new creatures. We must seek to resemble Him in knowledge, righteousness, and holiness — and so our assurance of God's blessings will grow more and more.

Finally, notice that although Jacob was blessed in a way Isaac had not intended, once the blessing was pronounced it had to stand. When Esau came, Isaac said to him: 'I have blessed him — and indeed he shall be blessed' (Genesis 27:33). In the same way, God's ministers in the assembly of the church have authority to pronounce God's blessings upon the people. Even though they are weak people subject to error like everyone else, when they pronounce God's blessing upon their congregation through the ministry of the word — if they do so with sincerity of heart and integrity of conscience — that blessing will stand. And on the other side, those whom they pronounce God's judgment upon, for just cause from God's word — that judgment will stand as well.

Furthermore, just as Isaac blessed without knowing for certain who was before him, God's ministers in the dispensation of the word must bless God's people even though they do not know individually who among them receives it.

That is enough on Isaac's blessing of Jacob. Now I come to his blessing of Esau, who also was blessed as the text says — but in second place, even though he was the elder brother. Question: how could Esau be blessed at all, since Isaac had only one blessing? Answer: Esau was blessed only with temporal blessings, not with spiritual ones. Objection: but some may say Esau was a wicked and ungodly man — and Scripture says that 'to the pure all things are pure.' How then could temporal gifts given to him be blessings? Answer: Temporal gifts given to the wicked are blessings and not blessings at the same time. They are blessings from God's side, since He gives them. But they are not blessings from the side of the people who receive them and misuse them.

Question: how did it come about that Esau, as the elder brother, lost both his birthright and his blessing? How did they come to belong to Jacob?

Answer: the cause was his godlessness, as we can see and read in the following chapter. Hebrews 12:16 says 'he sold his own birthright for a single meal' — a bowl of red stew. Being so godless as to despise such a high privilege, he had to be content with receiving his blessing in second place. From this we may draw a profitable lesson.

There are many young men today, baptized as Esau was circumcised, living in the church as he lived in Isaac's house, who in the best years of their lives give themselves to nothing but pleasure. That pleasure is as precious to them as Jacob's red stew was to Esau — take it away and you take their lives. Their whole joy lies there, and nothing delights them as much as spending their time hunting, hawking, gambling, gaming, sexual immorality, and drinking. Such a person is a true Esau. We have many of them among us, and they think of themselves as the lively, spirited ones — the real men. As for Jacob and those who take care over their conduct and words, well, those are just pitiful, dull fellows. What is to be said or thought of such people? Simply this: unless they — and in good time — take stock of their lives and their condition, it will cost them their lives — the life of their souls. Esau lost his birthright through his godlessness, and these men will do the same if they continue in their present course. They will erase their names from the book of life and cut themselves off entirely from the kingdom of heaven. Therefore let all young men, whatever their rank — high or low — take careful heed how they live in sin and continue in wickedness. For if they follow Esau's path and persist in godlessness, they will certainly come to Esau's end. How remarkably Satan bewitches them — that while they go on in sin, they think so highly of themselves and so poorly of those who take their conduct seriously. Therefore, in the fear of God, let such people correct their ways in good time — before God's curse falls on them and they cry for mercy too late. That is enough on the parties who were blessed.

The fourth point to consider is the nature and content of this blessing, stated at the end of the verse: 'concerning things to come.'

The meaning of these words is that elderly Isaac pronounced blessings upon his sons not only for the present time but for the future — blessings both temporal and spiritual. As we can read in Genesis 27:28 and 39, he gave both sons 'the fatness of the land and plenty of grain and new wine.' And to Jacob in particular, he said that 'he would be lord over his brothers.' But some may object that this seems disproved by what actually happened, since during Jacob's lifetime he was always humble and deferential to Esau. When Jacob returned to his homeland from living among the Arameans and met Esau, he sent gifts ahead and when he saw him 'he himself went on ahead of them and bowed himself to the ground seven times, until he came near to his brother.' Answer: the prophecy that 'the elder shall serve the younger' must not be confined to Jacob and Esau personally, but should be referred to their descendants — especially in the days of David and Solomon. For it was in that era that the Edomites, who descended from Esau, were in subjection to the Israelites, the descendants of Jacob. David, speaking as king, says in Psalm 60:8: 'Moab is my washbowl; over Edom I shall throw my sandal' — meaning that he would bring the descendants of Esau into a lowly and subordinate condition under him. This was fulfilled, as we can see in 2 Samuel 8:14.

But someone may object further: when Isaac blessed Esau, he said that Esau would have 'a fertile soil, and the fatness of the earth shall be your dwelling place' (Genesis 27:39). Yet in Malachi, the Lord says He 'hated Esau' (Malachi 1:3), and as proof of it, 'made his mountains a desolation and gave his inheritance to the jackals of the wilderness' — meaning Esau's descendants would dwell in a barren land. How can these two statements be reconciled? Answer: first, the land of Edom was indeed a fertile land — but it was a wasteland compared to the land of Canaan. Second, Isaac was speaking of Idumea as it was in his own time, not as it would become later. It could have been fertile in Isaac's day and become barren afterward, since God can 'turn a fruitful land into a salt waste for the wickedness of those who dwell in it' (Psalm 107:34).

That is enough for the example of Isaac's faith. Now follow the examples of Jacob's faith.