Romans 9:12

“The older will serve the younger”: God spoke these words to Rebekah before the twins were born (Genesis 25:23). Esau was the older twin, so he was Isaac’s natural heir.

However, Esau sold his birthright to his brother Jacob. By doing this, Esau gave up his position as the firstborn. This action fulfilled what God had promised before the twins were born.

And not only this; but when Rebecca, &c.--It might be thought that there was a natural reason for preferring the child of Sarah, as being Abraham's true and first wife, both to the child of Hagar, Sarah's maid, and to the children of Keturah, his second wife. But there could be no such reason in the case of Rebecca, Isaac's only wife; for the choice of her son Jacob was the choice of one of two sons by the same mother and of the younger in preference to the elder, and before either of them was born, and consequently before either had done good or evil to be a ground of preference: and all to show that the sole ground of distinction lay in the unconditional choice of God--"not of works, but of Him that calleth."

The apostle, having made his way to that which he had to say, concerning the rejection of the body of his countrymen, with a protestation of his own affection for them and a concession of their undoubted privileges, comes in these verses, and the following part of the chapter, to prove that the rejection of the Jews, by the establishment of the gospel dispensation, did not at all invalidate the word of God's promise to the patriarchs: Not as though the word of God hath taken no effect (Rom 9:6), which, considering the present state of the Jews, which created to Paul so much heaviness and continual sorrow (Rom 9:2), might be suspected. We are not to ascribe inefficacy to any word of God: nothing that he has spoken does or can fall to the ground; see Isa 55:10, Isa 55:11. The promises and threatenings shall have their accomplishment; and, one way or other, he will magnify the law and make it honourable. This is to be understood especially of the promise of God, which by subsequent providences may be to a wavering faith very doubtful; but it is not, it cannot be, made of no effect; at the end it will speak and not lie.
Now the difficulty is to reconcile the rejection of the unbelieving Jews with the word of God's promise, and the external tokens of the divine favour, which had been conferred upon them. This he does in four ways: - 1. By explaining the true meaning and intention of the promise, Rom 9:6-13. 2. By asserting and proving the absolute sovereignty of God, in disposing of the children of men, Rom 9:14-24. 3. By showing how this rejection of the Jews, and the taking in of the Gentiles, were foretold in the Old Testament, Rom 9:25-29. 4. By fixing the true reason of the Jews' rejection, Rom 9:30, to the end.
In this paragraph the apostle explains the true meaning and intention of the promise. When we mistake the word, and misunderstand the promise, no marvel if we are ready to quarrel with God about the accomplishment; and therefore the sense of this must first be duly stated. Now he here makes it out that, when God said he would be a God to Abraham, and to his seed (which was the famous promise made unto the fathers), he did not mean it of all his seed according to the flesh, as if it were a necessary concomitant of the blood of Abraham; but that he intended it with a limitation only to such and such. And as from the beginning it was appropriated to Isaac and not to Ishmael, to Jacob and not to Esau, and yet for all this the word of God was not made of no effect; so now the same promise is appropriated to believing Jews that embrace Christ and Christianity, and, though it throws off multitudes that refuse Christ, yet the promise is not therefore defeated and invalidated, any more than it was by the typical rejection of Ishmael and Esau.
I. He lays down this proposition - that they are not all Israel who are of Israel (Rom 9:6), neither because they are, etc., Rom 9:7. Many that descended from the loins of Abraham and Jacob, and were of that people who were surnamed by the name of Israel, yet were very far from being Israelites indeed, interested in the saving benefits of the new covenant. They are not all really Israel that are so in name and profession. It does not follow that, because they are the seed of Abraham, therefore they must needs be the children of God, though they themselves fancied so, boasted much of, and built much upon, their relation to Abraham, Mat 3:9; Joh 8:38, Joh 8:39. But it does not follow. Grace does not run in the blood; nor are saving benefits inseparably annexed to external church privileges, though it is common for people thus to stretch the meaning of God's promise, to bolster themselves up in a vain hope.
II. He proves this by instances; and therein shows not only that some of Abraham's seed were chosen, and others not, but that God therein wrought according to the counsel of his own will; and not with regard to that law of commandments to which the present unbelieving Jews were so strangely wedded.
1. He specifies the case of Isaac and Ishmael, both of them the seed of Abraham; and yet Isaac only taken into covenant with God, and Ishmael rejected and cast out. For this he quotes Gen 21:12, In Isaac shall thy seed be called, which comes in there as a reason why Abraham must be willing to cast out the bond-woman and her son, because the covenant was to be established with Isaac, Gen 17:19. And yet the word which God had spoken, that he would be a God to Abraham and to his seed, did not therefore fall to the ground; for the blessings wrapt up in that great word, being communicated by God as a benefactor, he was free to determine on what head they should rest, and accordingly entailed them upon Isaac, and rejected Ishmael. This he explains further (Rom 9:8, Rom 9:9), and shows what God intended to teach us by this dispensation. (1.) That the children of the flesh, as such, by virtue of their relation to Abraham according to the flesh, are not therefore the children of God, for then Ishmael had put in a good claim. This remark comes home to the unbelieving Jews, who boasted of their relation to Abraham according to the flesh, and looked for justification in a fleshly way, by those carnal ordinances which Christ had abolished. They had confidence in the flesh, and looked for justification in a fleshly way, by those carnal ordinances which Christ had abolished. They had confidence in the flesh, Phi 3:3. Ishmael was a child of the flesh, conceived by Hagar, who was young and fresh, and likely enough to have children. There was nothing extraordinary or supernatural in his conception, as there was in Isaac's; he was born after the flesh (Gal 4:29), representing those that expect justification and salvation by their own strength and righteousness. (2.) That the children of the promise are counted for the seed. Those that have the honour and happiness of being counted for the seed have it not for the sake of any merit or desert of their own, but purely by virtue of the promise, in which God hath obliged himself of his own good pleasure to grant the promised favour. Isaac was a child of promise; this his proves, Rom 9:9, quoted from Gen 18:10. he was a child promised (so were many others), and he was also conceived and born by force and virtue of the promise, and so a proper type and figure of those who are now counted for the seed, even true believers, who are born, not of the will of the flesh, nor of the will of man, but of God - of the incorruptible seed, even the word of promise, by virtue of the special promise of a new heart: see Gal 4:28. It was through faith that Isaac was conceived, Heb 11:11. Thus were the great mysteries of salvation taught under the Old Testament, not in express words, but by significant types and dispensations of providence, which to them then were not so clear as they are to us now, when the veil is taken away, and the types are expounded by the antitypes.
2. The case of Jacob and Esau (Rom 9:10-13), which is much stronger, to show that the carnal seed of Abraham were not, as such, interested in the promise, but only such of them as God in sovereignty had appointed. There was a previous difference between Ishmael and Isaac, before Ishmael was cast out: Ishmael was the son of the bond-woman, born long before Isaac, was of a fierce and rugged disposition, and had mocked or persecuted Isaac, to all which it might be supposed God had regard when he appointed Abraham to cast him out. But, in the case of Jacob and Esau, it was neither so nor so, they were both the sons of Isaac by one mother; they were conceived hex henos - by one conception; hex henos koitou, so some copies read it. The difference was made between them by the divine counsel before they were born, or had done any good or evil. Both lay struggling alike in their mother's womb, when it was said, The elder shall serve the younger, without respect to good or bad works done or foreseen, that the purpose of God according to election might stand - that this great truth may be established, that God chooses some and refuses others as a free agent, by his own absolute and sovereign will, dispensing his favours or withholding them as he pleases. This difference that was put between Jacob and Esau he further illustrates by a quotation from Mal 1:2, Mal 1:3, where it is said, not of Jacob and Esau the person, but the Edomites and Israelites their posterity, Jacob have I loved, and Esau have I hated. The people of Israel were taken into the covenant of peculiarity, had the land of Canaan given them, were blessed with the more signal appearances of God for them in special protections, supplies, and deliverances, while the Edomites were rejected, had no temple, altar, priests, nor prophets - no such particular care taken of them nor kindness shown to them. Such a difference did God put between those two nations, that both descended from the loins of Abraham and Isaac, as at first there was a difference put between Jacob and Esau, the distinguishing heads of those two nations. So that all this choosing and refusing was typical, and intended to shadow forth some other election and rejection. (1.) Some understand it of the election and rejection of conditions or qualifications. As God chose Isaac and Jacob, and rejected Ishmael and Esau, so he might and did choose faith to be the condition of salvation and reject the works of the law. Thus Arminius understands it, De rejectis et assumptis talibus, certa qualitate notatis - Concerning such as are rejected and such as are chosen, being distinguished by appropriate qualities; so John Goodwin. But this very much strains the scripture; for the apostle speaks all along of persons, he has mercy on whom (he does not say on what kind of people) he will have mercy, besides that against this sense those two objections (Rom 9:14, Rom 9:19) do not at all arise, and his answer to them concerning God's absolute sovereignty over the children of men is not at all pertinent if no more be meant than his appointing the conditions of salvation. (2.) Others understand it of the election and rejection of particular person - some loved, and others hated, from eternity. But the apostle speaks of Jacob and Esau, not in their own persons, but as ancestors - Jacob the people, and Esau the people; nor does God condemn any, or decree so to do, merely because he will do it, without any reason taken from their own deserts. (3.) Others therefore understand it of the election and rejection of people considered complexly. His design is to justify God, and his mercy and truth, in calling the Gentiles, and taking them into the church, and into covenant with himself, while he suffered the obstinate part of the Jews to persist in unbelief, and so to unchurch themselves - thus hiding from their eyes the things that belonged to their peace. The apostle's reasoning for the explication and proof of this is, however, very applicable to, and, no doubt (as is usual in scripture) was intended for the clearing of the methods of God's grace towards particular person, for the communication of saving benefits bears some analogy to the communication of church-privileges. The choosing of Jacob the younger, and preferring him before Esau the elder (so crossing hands), were to intimate that the Jews, though the natural seed of Abraham, and the first-born of the church, should be laid aside; and the Gentiles, who were as the younger brother, should be taken in in their stead, and have the birthright and blessing. The Jews, considered as a body politic, a nation and people, knit together by the bond and cement of the ceremonial law, the temple and priesthood, the centre of their unity, had for many ages been the darlings and favourites of heaven, a kingdom of priests, a holy nation, dignified and distinguished by God's miraculous appearances among them and for them. Now that the gospel was preached, and Christian churches were planted, this national body was thereby abandoned, their church-polity dissolved; and Christian churches (and in process of time Christian nations), embodied in like manner, become their successors in the divine favour, and those special privileges and protections which were the products of that favour. To clear up the justice of God in this great dispensation is the scope of the apostle here.

Romans 9:10-13

10. And not only this; but when Rebecca also had conceived by one, even by our father Isaac;

10. Non solum autem hic, sed et Rebecca, quae ex uno conceperat, patre nostro Isaac:

11. (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)

11. Qunm enim nondum nati es-sent pueri, nec quidpiam boni aut mali egissent, ut secundum electio-nem propositum Dei maneret,

12. It was said unto her, The elder shall serve the younger.

12. Non ex operibus, sed ex vo-cante, dictum est ei, Major serviet minori;

13. As it is written, Jacob have I loved, but Esau have Ihated.

13. Quemadmodum scriptum est, Jacob dilexi, Esau autem odio habui.

10. And not only, etc. There are in this chapter some broken sentences, such as this is, -- But Rebecca also, who had conceived by one, our father Isaac; for he leaves off in the middle, before he comes to the principal verb. The meaning, however, is, that the difference as to the possession of the promise may not only be seen in the children of Abraham, but that there is a much more evident example in Jacob and Esau: for in the former instance some might allege that their condition was unequal, the one being the son of an handmaid; but these were of the same mother, and were even twins: yet one was rejected, and the other was chosen by the Lord. It is hence clear, that the fulfilment of the promise does not take place in all the children of the flesh indiscriminately.

And as Paul refers to the persons to whom God made known his purpose, I prefer to regard a masculine pronoun to be understood, rather than a neuter, as Erasmus has done: for the meaning is, that God's special election had not been revealed only to Abraham, but also to Rebecca, when she brought forth her twins. [292]

11. For when the children, etc. He now begins to ascend higher, even to show the cause of this difference, which he teaches us is nowhere else to be found except in the election of God. He had indeed before briefly noticed, that there was a difference between the natural children of Abraham, that though all were adopted by circumcision into a participation of the covenant, yet the grace of God was not effectual in them all; and hence that they, who enjoy the favor of God, are the children of the promise. But how it thus happened, he has been either silent or has obscurely hinted. Now indeed he openly ascribes the whole cause to the election of God, and that gratuitous, and in no way depending on men; so that in the salvation of the godly nothing higher (nihil superius) must be sought than the goodness of God, and nothing higher in the perdition of the reprobate than his just severity.

Then the first proposition is, -- "As the blessing of the covenant separates the Israelitic nation from all other people, so the election of God makes a distinction between men in that nation, while he predestinates some to salvation, and others to eternal condemnation." The second proposition is, -- "There is no other basis for this election than the goodness of God alone, and also since the fall of Adam, his mercy; which embraces whom he pleases, without any regard whatever to their works." The third is, -- "The Lord in his gratuitous election is free and exempt from the necessity of imparting equally the same grace to all; but, on the contrary, he passes by whom he wills, and whom he wills he chooses." All these things Paul briefly includes in one sentence: he then goes on to other things.

Moreover, by these words, When the children had not yet been born, nor had done any good or evil, he shows, that God in making a difference could not have had any regard to works, for they were not yet done. Now they who argue on the other side, and say, that this is no reason why the election of God should not make a difference between men according to the merits of works, for God foresees who those are who by future works would be worthy or unworthy of his grace, are not more clear-sighted than Paul, but stumble at a principle in theology, which ought to be well known to all Christians, namely, that God can see nothing in the corrupt nature of man, such as was in Esau and Jacob, to induce him to manifest his favor. When therefore he says, that neither of them had then done any good or evil, what he took as granted must also be added, -- that they were both the children of Adam, by nature sinful, and endued with no particle of righteousness.

I do not dwell thus long on explaining these things, because the meaning of the Apostle is obscure; but as the Sophists, being not content with his plain sense, endeavour to evade it by frivolous distinctions, I wished to show, that Paul was by no means ignorant of those things which they allege.

It may further be said, that though that corruption alone, which is diffused through the whole race of man, is sufficient, before it breaks out, as they say, into action, for condemnation, and hence it follows, that Esau was justly rejected, for he was naturally a child of wrath, it was yet necessary, lest any doubt should remain, as though his condition became worse through any vice or fault, that sins no less than virtues should be excluded. It is indeed true, that the proximate cause of reprobation is the curse we all inherit from Adam; yet, that we may learn to acquiesce in the bare and simple good pleasure of God, Paul withdraws us from this view, until he has established this doctrine, -- That God has a sufficiently just reason for electing and for reprobating, in his own will. [293]

That the purpose of God according to election, etc. He speaks of the gratuitous election of God almost in every instance. If works had any place, he ought to have said, -- "That his reward might stand through works;" but he mentions the purpose of God, which is included, so to speak, in his own good pleasure alone. And that no ground of dispute might remain on the subject, he has removed all doubt by adding another clause, according to election, and then a third, not through works, but through him who calls. Let us now then apply our minds more closely to this passage: Since the purpose of God according to election is established in this way, -- that before the brothers were born, and had done either good or evil, one was rejected and the other chosen; it hence follows, that when any one ascribes the cause of the difference to their works, he thereby subverts the purpose of God. Now, by adding, not through works, but through him who calls, he means, not on account of works, but of the calling only; for he wishes to exclude works altogether. We have then the whole stability of our election inclosed in the purpose of God alone: here merits avail nothing, as they issue in nothing but death; no worthiness is regarded, for there is none; but the goodness of God reigns alone. False then is the dogma, and contrary to God's word, -- that God elects or rejects, as he foresees each to be worthy or unworthy of his favor. [294]

12. The elder shall serve the younger See how the Lord makes a difference between the sons of Isaac, while they were as yet in their mother's womb; for this was the heavenly answer, by which it appeared that God designed to show to the younger peculiar favor, which he denied to the elder. Though this indeed had reference to the right of primogeniture, yet in this, as the symbol of something greater, was manifested the will of God: and that this was the case we may easily perceive, when we consider what little benefit, according to the flesh, Jacob derived from his primogeniture. For he was, on its account, exposed to great danger; and to avoid this danger, he was obliged to quit his home and his country, and was unkindly treated in his exile: when he returned, he tremblingly, and in doubt of his life, prostrated himself at the feet of his brother, humbly asked forgiveness for his offence, and lived through the indulgence shown to him. Where was his dominion over his brother, from whom he was constrained to seek by entreaty his life? There was then something greater than the primogeniture promised in the answer given by the Lord.

13. As it is written, Jacob I loved, etc. He confirms, by a still stronger testimony, how much the heavenly answer, given to Rebecca, availed to his present purpose, that is, that the spiritual condition of both was intimated by the dominion of Jacob and servitude of Esau, and also that Jacob obtained this favor through the kindness of God, and not through his own merit. Then this testimony of the prophet shows the reason why the Lord conferred on Jacob the primogeniture: and it is taken from the first chapter of Malachi, where the Lord, reproaching the Jews for their ingratitude, mentions his former kindness to them, -- "I have loved you," he says; and then he refers to the origin of his love, -- "Was not Esau the brother of Jacob?" as though he said, -- "What privilege had he, that I should prefer him to his brother? None whatever. It was indeed an equal right, except that by the law of nature the younger ought to have served the elder; I yet chose the one, and rejected the other; and I was thus led by my mercy alone, and by no worthiness as to works. I therefore chose you for my people, that I might show the same kindness to the seed of Jacob; but I rejected the Edomites, the progeny of Esau. Ye are then so much the worse, inasmuch as the remembrance of so great a favor cannot stimulate you to adore my majesty." [295] Now, though earthly blessings are there recorded, which God had conferred on the Israelites, it is not yet right to view them but as symbols of his benevolence: for where the wrath of God is, there death follows; but where his love is, there is life.

Footnotes:

[292] Here is a striking instance of a difficulty as to the construction, while the meaning of the whole passage is quite evident. The ellipsis has been variously supplied; "and not only this," i.e., what I have stated; "and not only he," i.e., Abraham to whom the first communication was made; "and not only she," i.e., Sarah, mentioned in the preceding verse; "but Rebecca also is another instance." But it may be thus supplied, -- "and not only so," i.e., as to the word of promise; "but Rebecca also had a word," or a message conveyed to her. That the verse has a distinct meaning in itself is evident, for the next begins with a gar, "for;" and to include Romans 9:11, in a parenthesis, seems by no means satisfactory. The three verses may be thus rendered, -- 10. And not only so, but Rebecca also received a message, when she conceived by the first, (i.e., son or seed,) even our father Isaac: 11. for they being not yet born, and having not done any good or evil, that the purpose of God according to election might stand, not 12. through works, but through him who calls, it was said to her, "The elder shall serve the younger." The words ex henos, rendered commonly "by one," have never been satisfactorily accounted for. It. seems to be an instance of Hebraism; the word 'chd, "one," means also "first." We have other instances of this in the New Testament; eis mian ton sabbaton -- "on the first (i.e., day) of the week," Matthew 28:1; see also Mark 16:2; John 20:19. "The first day" in Genesis 1:5, is rendered by the Septuagint, hemera mia. Isaac was the first son or seed of promise: and a difference was made in the children of the very first seed. But this meaning of eis is said by Schleusner to be sanctioned by Greek writers, such as Herodotus and Thucydides There is no necessity of introducing the word "children," at the beginning of Romans 9:11; the antecedent in this case, as it sometimes happens, comes after the pronoun; and it is the "elder" and "younger" at the end of Romans 9:12. -- Ed.

[293] Archbishop Usher asks this question, "Did God, before he made man, determine to save some and reject others?" To this he gives this answer, -- "Yes, surely; before they had done either good or evil, God in his eternal counsel set them apart." It is the same sentiment that is announced here by Calvin But to deduce it from what is said of Jacob and Esau, does not seem legitimate, inasmuch as they were in a fallen condition by nature, and the reference is evidently made to anything done personally by themselves. Election and reprobation most clearly presuppose man as fallen and lost: it is hence indeed, that the words derive their meaning. That it was God's eternal purpose to choose some of man's fallen race, and to leave others to perish, is clearly taught us: but this is a different question from the one touched upon here, -- that this purpose was irrespective of man's fall, -- a sentiment which, as far as I can see, is not recognised nor taught in Scripture. And not only Calvin, but many other divines, both before and after him, seem to have gone in this respect somewhat beyond the limits of revelation; it is true, by a process of reasoning apparently obvious; but when we begin to reason on this high and mysterious subject, we become soon bewildered and lost in mazes of difficulties. -- Ed.

[294] Nothing can be conceived more conclusive in argument than what is contained here. The idea of foreseen works, as the reason or the ground of election, is wholly excluded. The choice is expressly denied to be on account of any works, and is as expressly ascribed to the sovereign will of God. "He does not oppose works to faith, but to him who calls, or to the calling, which precedes faith, that is, to that calling which is according to God's purpose. Paul means, that the difference between Jacob and Esau was made through the sole will and pleasure of God, not through their wills or works, existing or foreseen." -- Poli. Syn. Yet some of the Fathers, as Chrysostom and Theodoret, as well as some modern divines, ascribe election to foreseen works. How this is reconcilable with the argument of the Apostle, and with the instances he adduces, it is indeed a very hard matter to see. One way by which the Apostle's argument is evaded, is, that the election here is to temporal and outward privileges. Be it so: let this be granted; but it is adduced by the Apostle as an illustration -- and of what? most clearly of spiritual and eternal election. He refers both to the same principle, to the free choice of God, and not to anything in man. "God foresaw the disposition of each." -- Theodoret and Chrysostom "His election corresponds with the foreseen disposition of men." -- Theodoret "It was done by the prescience of God, whereby he knew while yet unborn, what each would be." -- Augustine These are quotations made by a modern writer (Bosanquet) with approbation: but surely nothing could be suggested more directly contrary to the statements and the argument of the Apostle. There is a mistake, I apprehend, as to the last quotation; perhaps similar to that made in quoting Augustine on the latter part of the 7th chapter of this Epistle, where the writer quotes a sentiment of Augustine, which he afterwards retracted, a thing which has been often done by the advocates of Popery, but by no means becoming a Protestant. -- Ed.

[295] The meaning of the words "loving" and "hating" is here rightly explained. It is usual in Scripture to state a preference in terms like these. See Genesis 29:31; Luke 14:26; John 12:25 -- Ed.

The elder shall serve the younger - These words, with those of Malachi, Jacob have I loved, and Esau have I hated, are cited by the apostle to prove, according to their typical signification, that the purpose of God, according to election, does and will stand, not of works, but of him that calleth; that is, that the purpose of God, which is the ground of that election which he makes among men, unto the honor of being Abraham's seed, might appear to remain unchangeable in him; and to be even the same which he had declared unto Abraham. That these words are used in a national and not in a personal sense, is evident from this: that, taken in the latter sense they are not true, for Jacob never did exercise any power over Esau, nor was Esau ever subject to him. Jacob, on the contrary, was rather subject to Esau, and was sorely afraid of him; and, first, by his messengers, and afterwards personally, acknowledged his brother to be his lord, and himself to be his servant; see Gen 32:4; Gen 33:8, Gen 33:13. And hence it appears that neither Esau nor Jacob, nor even their posterities, are brought here by the apostle as instances of any personal reprobation from eternity: for, it is very certain that very many, if not the far greatest part, of Jacob's posterity were wicked, and rejected by God; and it is not less certain that some of Esau's posterity were partakers of the faith of their father Abraham.
From these premises the true sense of the words immediately following, Jacob have I loved, and Esau have I hated, Mal 1:2, Mal 1:3, fully appears; that is, that what he had already cited from Moses concerning the two nations, styled by the names of their respective heads, Jacob and Esau, was but the same in substance with what was spoken many years after by the Prophet Malachi. The unthankful Jews had, in Malachi's time, either in words or in their heart, expostulated with God, and demanded of him wherein he had loved them? I have loved you, saith the Lord: yet ye say, Wherein hast thou loved us? Mal 1:2-5. To this the Lord answers: Was not Esau Jacob's brother? Yet I loved Jacob and hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness. Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the Lord of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the Lord hath indignation for ever. And your eyes shall see, and ye shall say, The Lord will be magnified from the border of Israel.
1. It incontestably appears from these passages that the prophet does not speak at all of the person of Jacob or Esau, but of their respective posterities. For it was not Esau in person that said, We are impoverished; neither were his mountains nor heritage laid waste. Now, if the prophet speaks neither of the person of the one nor of the person of the other, but of their posterity only, then it is evident that the apostle speaks of them in the same way.
2. If neither the prophet nor the apostle speaks of the persons of Jacob or Esau, but of their posterity, then it is evident that neither the love of God to Jacob, nor the hatred of God to Esau, were such, according to which the eternal states of men, either in happiness or misery, are to be determined; nor is there here any Scriptural or rational ground for the decree of unconditional personal election and reprobation, which, comparatively, modern times have endeavored to build on these scriptures. For,
1. It is here proved that Esau is not mentioned under any personal consideration, but only as the head of his posterity.
2. The testimony of Scripture amply proves that all Esau's posterity were not, even in this sense, reprobated; nor all Jacob's posterity elected.
3. Neither does that service, or subjugation to Jacob, which the Divine oracle imposed on Esau, import any such reprobation as some contend for; as the servant may be elected, while the master himself is in a state of reprobation.
4. Were it even granted that servitude did import such a reprobation, yet it is certain that Esau, in person, never did serve Jacob.
5. Nor does the hatred of God against Esau import any such reprobation of the person of Esau, because it is demonstrable that it related, not to Esau personally, but to his posterity.
6. The scope of the apostle's reasoning is to show that God is the sovereign of his own ways, has a right to dispense his blessings as he chooses, and to give salvation to mankind, not in the ways of their devising, but in that way that is most suitable to his infinite wisdom and goodness.
Therefore,
1. He chose the Jewish people from all others, and revealed himself to them. Thus they were the elect, and all the nations of mankind reprobate.
2. When the fullness of the time came he revealed himself also to the Gentiles, who gladly received the Gospel: and the Jews rejecting it, were cast off. Thus the elect became reprobate, and the reprobate, elect.
3. He published to all mankind that the pardon of sin could and should be obtained Only by faith in his Son Jesus, and not by any obedience to any law. And the Jews, the descendants of Jacob, who rejected this way of salvation, became precisely like the Edomites, the descendants of Esau; they builded, but God pulled down; their mountains and heritage are Now laid waste for the dragons of the wilderness; and they properly may now be called the border of wickedness, a people against whom the Lord hath indignation for ever: they have rejected the Lord that bought them, and so have brought upon themselves swift destruction.
7. That no personal, absolute, eternal reprobation of Esau can have been intended, we learn from this; that he was most amply reconciled to his brother, who had so deeply wronged and offended him, by depriving him of his birthright and his blessing: and his having forgiven his brother his trespasses, was no mean proof that God had forgiven him. See our Lord's words, Mat 6:14. Therefore there can be assigned no competent ground of his damnation, much less of his personal reprobation from all eternity.
8. And were such a personal reprobation intended, is it not shocking to suppose that the God of endless mercy, in whose sight his pious parents had found favor, should inform them, even before their child was born, that he had absolutely consigned him, by an irrevocable decree to eternal damnation? A message of such horrid import coming immediately from the mouth of God, to a tender, weak, and delicate woman, whose hour of travail with two children was just at hand, could not have failed to produce abortion, and destroy her life. But the parents perfectly understood their God, and saw no decree of reprobation in his message; two manner of nations are in thy womb - and the elder shall serve the younger.
9. There is no reason, worthy the most wise and gracious God, why he should make known to the world such a thing concerning Esau, who was yet unborn, that he had reprobated him from all eternity. Such a revelation could be of no spiritual advantage or edification to mankind, but rather of a malignant influence, as directly occasioning men to judge hardly of their Maker, and to conceive of him as no faithful Creator; as having no care, no love, no bowels of compassion towards the workmanship of his own hands. See Goodwin's Exposition: and see my notes on Genesis 27 (note).

It was said unto her,.... To Rebecca, Genesis 25:23,

the elder shall serve the younger, or "the greater shall serve the lesser", an Hebrew way of speaking; so Japheth is called "the great", or, as we render it, "the elder", Genesis 10:21; and the evil imagination is said (i) to be "greater", that is, elder than the good, thirteen years; See Gill on Luke 22:26; The sense is, Esau shall be a servant to Jacob; which is to be understood, not of temporal servitude; for in this sense he never was a servant to him; so far from it, that as soon as Jacob had got the birthright and blessing, he was obliged to flee from the face and fury of Esau; and upon his return after many years, he sent messengers to Esau in a very submissive manner, charging them after this manner, "thus shall ye shall say to my lord Esau, thy servant Jacob saith thus", &c. Genesis 32:4, and when he found that his brother was coming to meet him, which threw him into a panic fear, lest he should "smite him, and the mother with the children", Genesis 32:11, he prepares presents for him; and when he came to him, bowed himself seven times, and his wives and children bowed likewise; and the language in which he addressed his brother Esau, all the while they were together, was that of "my lord": now if this oracle was to be understood of outward temporal servitude, it is strange it should have no appearance, nor any shadow of an accomplishment in the persons of Jacob and Esau, supposing it was to have one in their posterity; and indeed the completion of it, in this sense, is not very evident in their offspring. It is certain, there was a long train of dukes and kings in Esau's family, before there was any king in Israel; the posterity of Esau were in lordly grandeur and splendour, when the children of Israel were grievously oppressed with hard bondage in Egypt. The single instance usually referred to, when the Edomites became tributaries to David, was near a thousand years after the giving out of this oracle; and this show of servitude did not last long, for in Joram's time they revolted, and so continued; and it is evident, that at the time of the Babylonish captivity, the children of Edom were prosperous and triumphant, and said concerning Jerusalem, "Raze it, raze it, even to the foundation thereof", Psalm 137:7, this servitude therefore is to be understood in a spiritual sense, of Esau's exclusion from the favour of God, and blessings of grace, signified by his being rejected from inheriting the blessing, which was given to Jacob; and it appeared that he was not a son, but a servant, by his departure, and pitching his dwelling elsewhere; which showed he had no interest in spiritual adoption, no right to the covenant of grace, nor was he an heir of heaven, all which were peculiar to Jacob: Esau was a servant of sin, under the dominion of it, and in bondage to it; whilst Jacob was the Lord's freeman, and, as a prince, had power with God and with men, and prevailed: Esau was serviceable to Jacob, both in things temporal and spiritual; as reprobates are to the elect, for all things are for their sakes, and work together for their good; Jacob's being obliged to flee from his brother, was for his good; by this means he got him a suitable wife, and large substance: his brother's meeting him on his return, which gave him so much pain and uneasiness, issued in his spiritual good; this sent him to the throne of grace, to humble himself before God, acknowledge his mercies, and his dependence on him, to implore his help, and plead his promises; and thus the oracle was verified in the persons of Jacob and Esau.

(i) Midrash Kohelet, fol. 80. 1.

This verse is to be read with ,11 being a parenthesis. Then when she resorted to the Lord for counsel, about the struggling of the children in her womb, it was told her, or revealed to her of God, that

the elder should serve the younger: of the sense of which words, sea annotations on , where they are recorded.