II. JAcoB's 601lTILTY and selfishness. The birthright had been sold to him; he might have obtained the blessing by fair agreement. His fear of Esau lay at the root of his deceit. One sin leads on to another. Those who entangle themselves with the world are involved more and more in moral evil. III. REBEKAH's AFP'F:CTI0N was perverted into unmotherly partiality and unwifely treachery to Isaac. The son's guilt rested much on the mother's shoulders, for she laid the plot and prepared the execution of it. All were sad examples of aelf- assertion destroying the simplicity of faith. And yet-- IV: THE COVENA:NT Goo over-rules the weakness and error of _his people. The blessmg was appomted for Jacob. Although pronounced by an instrument blind foolish, sinful, deceived, it yet is the blessing, which, having been lodged in Isaac' must pass on to the true heir of Isaac, who, according to the promise and prediction: is Jacob. V. The lower character and standing of Esau· and hie inferior blessing represents the distinction between THE CHOSEN PEOPLE AND THOSE WHO, WHILE NOT INCLUDED IN THE COMMONWEALTH OF lsB.AEL, may yet by connection and intercourse with it derive some portion of the Divine benediction from it. Both in pre-Christian and Christian times there have been nations thus situated. Vl The LATE REPENTANCE of the supplanted Esau. He found no possibility of avertini; the consequences of his own error (Heh. :xii. 17), no place where repentance would a v'ail to recover that which was lost. The "great and exceeding bitter cry " only reveals the shame, the blessing taken away. Those who, like Esau, despise their place in the fawily of God are driven out into the fierce opposition of the world; "by their sword" they must live and "serve their brethren," Vil THE END OF DECEIT IS HATRED, passion, fear, flight, individual and family disorder and suffering. Yet again the merciful hand interposes to over-rule the errors of man. Jacob's flight from Esau's hatred is his preservation from ungodly alliance with heathen neighbours, and the commencement of a wholesome course of dis- cipline by which his character was purged of much of its evil, and his faith deepened and developed.-R. Ver. 36.-Unfaitlifulness in believers. "Is not he rightly named Jacob?" Jacob, lsrnel-.bow widely difl'erent the thoughts suggested by the two names. Both tell of success. But one is the man of craft, who takes by the heel to trip up. The oilier, as a prince of God (cf. Luke i. 15), prevails through believing prayer. Yet Jacob became Israel, and Israel had once been Jacob. The plant of faith has often to struggle through a hard soil. To understand the lessons of his life, remember-I. In contrast to Esau, he was a man of faith. His desire was for a future and spiritual blessing. He believed that it was to be his, and that belief influenced his life. But-2. His faith was imperfect and partial in its oper- ation, and this led to inconsistencies (cf. Matt. :xiv. 29, 30; Gal. ii. 12). Naturally quiet, his life was passed chiefly at home. Godly influences undisturbed by outward life taught him to worship God, and to prize his promise. But he had not proved his armour (cf. 1 Cor. x. 12); and, as often happens, the object of hie foit.h wna the means of his trial. His father's purpose in favour of Esau shook his faith (cf. 1 Pet. iv. 18). He yielded to the suggestion to obtain by deceit what God had promised to give (Isa. !ix. 1), and earned his brother's taunt, "Is not he rightly named Jacob? " Yet it does not appear that he was conscious of having failed in faith. Consider- !. TrrE DANGER OF SELF-DECEIVING (cf. Ezek. :xiii. 10). One brought up among godly influences may seem to possess faith. Ways of faith, hopes of faith, may be familiar to him. He may really embrace them, really desire a spiritual prize. But 110t without cause are we warned (1 Cor. :x. 12). Some plan of worldly wisdom, some point of self-seeking or self-indulgence, attracts him; only a little way; not into anything distinctly wrong. Or he falls into indolent self-sufficiency. Then there is u shrinking from close walk with God. Formality takes the place of confidence. All way seem outwardly well ; but other powers than God's will are at work within. And if now some more searching trial is sent, some more distinct choice between God and the world, a self-satisfying plea is easily found. And the self-deceit whiob CD. XXVlt. 41~40,] THE BOOK OF GENESIS. 345
led to the foll makes it unfelt. And the path is lighted, but not from God (Isa. 1. 11). II. THE HARM DONE TO OTHERS BY UNFAITHFULNESS OF CnRISTIAN9 (cf. Rom. ii. 24; xiv. 16). The world is quick to mark inconsistencies of believers. They form an excuse for the careless, a :plea for disbelieving the reality of holiness. .And for weak Christians they throw the rnfluence of example on the wrong side ( cf. 1 Cor. viii. 9). Deeds have more power than words ; and tho course of a life may be turned by some thoughtless yielding. Nor can the harm be undone even by repentance. The failure is visible, the contrition and seeking pardon are secret. The sins of good men are eagerly retailed. The earnest supplication for pardon and restoration are known to few, and little cared for. The man himself may be forgiven, and rise stronger from his fall ; but the poison in the soul of another is still doing its deadly work. III. THE WAY OF SAFETY, Realise the living Christ (Ephes. iii. 17). Rules of themselves can do little; but to know the love of Christ, to beaJ it in mind, is power.-M.