06.6.8. The Seeds of Jacob and Esau

VIII. -- THE SEEDS OF JACOB AND ESAU Genesis 35:23-29 and Genesis 36:1-43 AS a fit conclusion to Jacob’s course, we have his seed summed up (Genesis 35:23-29), in contrast to Esau’s generations (Genesis 36:1-43). Here are the results of these two lives; Jacob’s sons setting forth the fruits of that spirit of service, which springs from true sonship; Esau’s line, the fruits of the flesh or carnal mind, as it appears at this stage of man’s development. (Note: See on Genesis 25:24-34) Each form of life can only bear its proper fruit. That of the flesh still fleshly, and that of the spirit spiritual.

Jacob’s fruit in all is twelve sons, six by Leah, two by Rachel, and two by each of the handmaids; all fruits of the same elect spirit, but differing according to the principle or affection which produces them; the sons of Leah, the first-born, representing those fruits which are produced by the elect from forms of outward truth, such as understanding, obedience, service, rule, joy, and communion, for so the names are interpreted: Rachel’s children, those later fruits of patience and long-suffering with joyfulness, which grow from the contemplative life; the handmaids’ sons, the fruits of those more servile principles, which, as they are owned and blessed of God, bear justice, conflict, power, or happiness. (Note: For the names of these sons, and their interpretation, see on Genesis 29:1-35 and Genesis 30:1-43) The spirit of service bears all these, and in them, spite of many errors and imperfections, the Lord is glorified.

Esau’s line is then displayed, first his sons by Canaanitish wives, and then his fruit by Ishmael’s daughter. The names of his immediate sons all express some good quality; for the fruit of the flesh, in its Esau form is good in its way, though not good as measured by the divine standard. For "all flesh is grass" (1 Peter 1:24); and grass at the best is soon dried up and withered. But some of their names imply polish at least, if not a recognition of God and respect for His protection. Eliphaz, and Reuel, and Korah, and Jaalam, express in their names good things which even the elect might wish for. (Note: Jerome interprets all these names, (Nom. Heb.) but it is difficult to speak with certainty of all. I do not therefore give them; but the following seem to be beyond dispute: -- Eliphaz, "God is my endeavour;" Reuel, "the friend of God;" Korah, "smooth" or "polished;" Jaalam, "hidden" or "protected.") In the grandsons there is a falling off: Omar, Gatam, and Kenaz, describe a worse condition; (Note: Omar, "a speaker;" Gatam, "their clamour;" Kenaz, "a hunter" or "drinker.") while the names of the subsequent kings of this race, as Bela, Jobab, and Husham, are all variations of misery. (Note: Bela, "a devourer;" Jobab, "a howling;" Husham, "raging.") Such are the fruits of the religious flesh, at first in measure good, but soon degenerating, till their corruption proves that religious flesh is but flesh, and fair Edom only a variation of old Adam.

Nevertheless this line is great in the world. Even in the first generation, the children of one wife, Aholibamah, all become "dukes" (Genesis 36:18); the grandsons all have this title (Genesis 36:15-17), which, only varied with that of "king," is kept through all this genealogy. So is it yet within. The fruits of the true spirit are little valued in the world. The carnal fruits which grow out of the elect are such as, being in measure of the world, the world can appreciate: with just so much of outward goodness as the flesh when trained and taught by the spirit can appreciate, and yet enough of the world to please the world, with a zeal for seen and present things. Such fruits must be great in the world: they may even be counted good fruit, but their end will shew their true nature; for by them the things of the house of the elect are taken to make a kingdom for self out of the land of Canaan (Genesis 36:6-8).

------------ This is better seen without. In this view the sons of Esau and Jacob set forth in figure the further growth of those opposing seeds, which, though born in the house of the Son, and from one common mother, end far apart, the one as kings in Mount Seir, the other as keepers of sheep upon the ground of promise. Jacob’s sons are not all alike; the elect, as they grow, develope many differences; some Reubens, some Judahs, some Dans, but all making one Israel, who return after long toil to dwell in heavenly places. Esau’s children differ as much: even as the carnal seed out of the Son exhibit great variety, one common mark, however, being upon them all, that sooner or later they all attain to rule of some sort, building up a kingdom out of the land, while the elect remain to the end as humble shepherds in Canaan. "Eight kings in succession reigned in Edom, before any king reigned over the children of Israel" (Genesis 36:31-39). St. Paul marks this of the Church’s carnal seed: "Now ye are full, now ye are rich, ye have reigned as kings without us" (1 Corinthians 4:8-12); for carnal brethren want a kingdom now, and the desire and need of rule is sooner felt, and rule is sooner developed with them, and, as they think, perfected, than with the spiritual. Thus are they great in the world; their course in almost all things being in direct contrast to that of the elect. The one leaves Canaan to dwell in Mount Seir; the other comes back from toil in the world, to dwell in Canaan. Jacob brings all the souls he has gotten, and "comes to Isaac his father to Mamre, which is Hebron" (Genesis 35:27). "Esau took his wives, and all that he had gotten in the land of Canaan, and went and dwelt in Mount Seir" (Genesis 36:6-8). (Note: The LXX. read here, kai eporeuthe ek tes ges Chaanan.) The elect, having felt the power of the world far more than carnal brethren ever feel it, (for the carnal seed never try to win it,) come back with what they have won to rest in heavenly places; while the Esaus, born in the house of the Son, and enriched with so much of its truth as they can use for self exaltation, go forth never to return, preferring in their own strength to establish an earthly kingdom.

Thus Esau dwelt in Mount Seir (Genesis 36:8). This ground had for long been the stronghold of gigantic Horims, against whom the king of Shinar had come up, and smote them, without dispossessing them (Genesis 14:5-6); but "the children of Esau destroyed them before them, and dwelt in their stead even to this day" (Deuteronomy 2:12; Deuteronomy 2:22). Hither Esau seems to have been drawn by his marriage with Aholibamah, for she was one of Seir’s daughters; (Note: Esau’s wife Aholibamah was "the daughter of Anah, the daughter," or (as the Samaritan version, the LXX., and other ancient versions read), "the son of Zibeon;" Genesis 36:2. In Genesis 36:20-24, we read that "Anah, the son of Zibeon," was one of the "sons of Seir, the Horite, who inhabited the land.") and here, having dispossessed Seir’s sons, Esau reigns in the kingdom of that ungodly line to which he had allied himself. The Church’s carnal seed have just done this. Having first formed an alliance with the world, they end by taking its kingdom; driving out certain gigantic evils, against which Babylon the great had struggled unsuccessfully, to found a kingdom of bloodshed and force, which, though famed far and near for its strength and terribleness (See Jeremiah 49:16; Obadiah 1:3), and destined even to give a king to Israel by whom the true King shall be mocked and set at nought (Luke 23:11), is doomed to be destroyed, as it is written, -- "For his violence against his brother Jacob shame shall cover him, and he shall be cut off for ever" (Obadiah 1:10). Of this kingdom much might be said. The names of the sons of Seir, whom Esau dispossessed, and whose names and acts are not recorded in vain, shew the forms of evil which are opposed and can be destroyed even by carnal Christians. The names I cannot touch here; (Note: Jerome (Nom. Heb.) has attempted an interpretation.) but I may observe that to one act peculiar prominence is given. Mules, we are told, were discovered by one of Seir’s race: -- "Anah found mules, as he fed the asses of Zibeon his father in the wilderness" (Genesis 36:24). (Note: Our authorised version, after all objections to it, seems to be correct. The LXX. do not translate the word, which we render "mules," but simply read iamein, which is the Hebrew, yemiym [H3222] written in Greek letters. Aquila and Symmachus do the same. The Rabbins explain the word to mean mules. So does the Arabic verbion.) This mixture of seeds so opposed to nature (Genesis 1:24), and law (Leviticus 19:19; Deuteronomy 22:9-11), but which soon found such favour that king’s sons used mules by way of distinction (2 Samuel 13:29; 2 Samuel 18:9), began among the sons of Seir. Not by chance is the fact recorded in their genealogy. Not in vain is it linked with Esau’s seed, as characteristic of the race to which he had allied himself.

I cannot say more of these lines, though I am assured that every point contains a lesson for us. I will only add a few facts, which are plain and standing types of what has been and must be. Under David’s rule, Edom was subject to Israel (2 Samuel 8:14). In the days of the failure of the kingdom, even before Babylon led Israel captive, Edom rebelled (2 Kings 8:20; 2 Kings 8:22). Later on, towards the end of the dispensation, a son of Edom was ruling in Jerusalem, and Edomites were reckoned Jews. (Note: Herod was an Edomite or Idumaean. For proof of the Edomites being considered Jews, see Josephus, Antiq. l. xiii. c. 9, § 1, and Whiston’s note on the passage.) The elect had fallen so low, that the rule of the carnal seed was scarcely felt to be a degradation. How far the carnal seed of the Church is now confounded on all hands with the spiritual, -- how busy it is to build the temple, -- how it rules, and seeks to slay the Heir, -- how instead it only destroys the Innocents, -- how spite of its crimes for a while it seems to prosper, -- how all these things shew where we are, -- I leave for others, whose eyes by grace are opened, to weigh and consider.

Such then is Jacob’s course, for every age the type of that evangelic service which is the fruit of faith and sonship; too full of human craft at first, "laying hold with its hand," to perform the work by human energy; but schooled through much grief and many disappointments, to learn its own faults and weakness and insufficiency, till, lame and smitten in the flesh, at length it becomes a "prince of God," and prevails mightily. Such service is dear to God. No form of life more represents the ways and mind of heaven; for it stoops, like angels, to serve; yea, like the Lord of angels, it comes down from the hills and wells of Canaan to outward men to save some of them. In all this, much failure comes out; and the worker, like every sower of seed, has his feet defiled in the miry ways of the field of this world; yet he works on, sowing the seed with tears, to return at length in joy, bearing his sheaves with him. Mark again what is, and what is not, Jacob’s work. He serves, and so wins flocks and children, whom he may lead to Canaan. He does not attack or dispossess the monstrous Horims; for the opposition to gigantic evils in the world, though it may be the work of some of the children of the True Son, is Esau’s labour, not Jacob’s. He that hath ears to hear, let him hear. There yet are souls, whose only idea of service is to grapple, like Esau, with the monstrous evils which have grown up in this world, and to set up some rule or order instead, in which the things of Isaac’s house are taken to make a kingdom in Seir, out of the land of Canaan. Such work must not be judged. Israel may not meddle with Esau’s children, who have dispossessed the Horims (Deuteronomy 2:4-5; Deuteronomy 2:12). But this is not Jacob’s work. He serves to bring souls from the ground midway between tradition and reasoning to know the ground of promise, -- work, which to carnal eyes seems less and meaner than Esau’s, but which is only accomplished by a wrestling which the carnal seed know nothing of. But what Esau ever doubted that the kingdom in Seir was far grander and better than the tents and flocks of Jacob in Canaan? But it is time we should pass on from Jacob to Joseph, in whom a still further development of the elect appears.