The Thirteenth Sermon of Jacob and Esau - Genesis 27: 31-38

31 Isaac said, "Accursed be everyone that shall curse thee, and blessed be he that shall bless thee."

32 Now as Isaac had made an end of blessing Jacob, it came to pass, I say, that Jacob being scarce gone forth from the presence of his father Isaac, that Esau returned from his hunting.

33 Therefore he also brought unto his father delicacies prepared, and he said unto his father, "Let my father arise and eat of the venison of his son, that thy soul may bless me."

34 Now Isaac saith unto him, "Who art thou?" He said, "I am thy first-begotten son Esau."

35 Then Isaac trembled with a wonderful fear and said, "Who is that which brought unto me venison even now, and I have eaten of all before thou camest, and whom have I blessed? Also he shall be blessed."

36 Now Esau, hearing the words of his father, cried out with a wonderful great and bitter cry, and he said unto his father, "Bless me, my father, bless me also."

37 Who said, "Thy brother came through craft, and hath taken away thy blessing."

38 And he said, "How rightly is his name called Jacob! for he hath supplanted me now the second time, he had taken my birthright, and lo, now he hath taken my blessing also," etc.

Yesterday we stayed at this word concerning the blessing which Isaac gave unto his son Jacob, to wit, that whosoever should bless him should be blessed, and whosoever should curse him should be accursed. But it is very certain that this was not in the hand of any mortal man: for it belongs unto God to punish those who do any wrong to his children. Besides that, it is forbidden us to seek revenge; it is not in our power to bring to pass that our enemies have their reward. Now, therefore, it is very certain that Isaac pronounced here the sentence of God, and that he spoke not in his own name but was authorized as a prophet. Indeed, we have seen that this was pronounced from the mouth of God to Abraham in the 12th chapter: "I will bless all those who shall bless thee, and I will curse all those who shall curse thee." God reserved this unto himself. But now, how is it that Isaac presumes to speak after the manner of God, unless because he knew that this inheritance was left unto him, and so he resigns it unto his son, to the end that after his departure he might be the possessor thereof? We see then briefly that Isaac speaks not in this point rashly. Although he had many foul faults, yet notwithstanding he was grounded upon that which God had promised him, and he knew that this office was committed unto him. And thus he doubted not to curse all those who should curse his stock.

Now, when we hear that God blesses those who bless us and curses those who curse us, we must not think that it is in our power to return such favors or curses. It is God who ultimately determines these matters. However, this should not lead us to idleness or indifference in our actions. Even though we may not be able to directly bless or curse others in the same way, our actions towards others still matter to God. When we support those in need or show kindness to others, God takes note of it and blesses us accordingly. Likewise, those who wrong us will face consequences from God, even if we do not seek revenge ourselves.

Therefore, let us strive to be true children of Jacob, not merely by lineage but by faith and regeneration through the Spirit. Let us have the assurance of our adoption imprinted in our hearts so that we may confidently cry out to God. And in all things, let us praise and glorify our Lord Jesus Christ, who is blessed forever. This is the way to become partakers of God's special favor and love, where he not only blesses us but also considers any kindness or harm done to us as done unto himself.

Now, concerning the word left for us, it is said that Jacob had scarcely gone forth from his father, and scarcely had he obtained what he went about, but lo, Esau returned from hunting and brought meat to his father while he was lying on his bed.

If we shall consider that which is here rehearsed by Moses, according to the outward show, it is certain that Esau was worthy to have been blessed. For he diligently performed that which was enjoined him by his father and discharged himself of his duty. And wherefore then was he bereft of his birthright? But see wherein we are often times deceived: that is, because we regard that which we see with the eye. But God regards the right and truth, as Jeremiah says. So then, let us not think that God busies himself in the outward show, which indeed is nothing, and yet notwithstanding we are wont to be ravished therewith, in that we are sensual men. To be short, that which has the goodliest glister and show before men shall oftentimes be rejected before God. As the pagans set great price upon their virtues in the outward show which they had, but we must come further: that is to say, we must know that God sounds the hearts and secret thoughts.

So an act may be highly and greatly praised and esteemed, and yet nevertheless shall displease God. For if the affection shall not be right, there is nothing but hypocrisy and a double courage in it, or else the end shall not be well ordered. For let us put the case that a man gives himself to virtue, and yet has this foolish arrogance in himself, to get reputation, and that men should clap their hands at him in the judgment of the world: he has now already received his reward, and because he is led with ambition, it must needs be that all that he does and takes in hand, must be rejected of God. And why so? Humility is the foundation and root of all virtues. As long therefore as men do seek to merit by their own virtue, it is certain that if they were angels in outward appearance, yet all that proceeds from them is nothing else but baggage and very filth. So let us learn, that when we see how Esau behaved himself so to the eye, and that he failed in nothing, and yet notwithstanding that he was cast underfoot, and that God made no reckoning of him, let us learn not to give ourselves to foolish ambition to be seen of men and to be well thought of.

But let us walk in simplicity and uprightness before God, let us know that if the heart goes not before, that all the service that we can do unto him, shall be justly rejected. Mark shortly that which we have to hold concerning that which Moses has rehearsed here, touching the obedience which Esau rendered unto his father. Now there is also to be noted further, when we shall make a comparison of him with Jacob, we shall find that which was showed before, to wit, that Jacob was not preferred, but by the free goodness of God of which thing there appears no reason unto us, for lo, Esau who went to hunt, who lied not, who deceived not his father, and did not thrust in himself craftily, neither by any deceit or indirectly: he had none of all this.

But what does Jacob? He deceives, he lies, and deals dissemblingly, and presents himself as it were his brother Esau: there was nothing in him but craft and theft concerning this matter, and further, he does greatly dishonor his father, to make him believe one thing for another. We might well say then, that Jacob deserved to be rejected and cut off: but nevertheless God would that he should have the birthright. And whereupon is this founded unless it be upon his everlasting counsel which we cannot comprehend? And so let us learn to humble ourselves: notwithstanding that the reason be not declared unto us why God should rather accept Jacob than Esau, and take the birthright from the greater to give it to the lesser. Albeit then that we know not what moved and induced God to this, yet notwithstanding let us hold for most certain, that he does nothing but most justly because his will is the rule of all righteousness: he is subject to no law, and much less to our fantasy, to do those things that seem good unto us: but so far off is it that though we were able to dispute and to allege all the reasons that possibly we could conceive, yet the only will of God shall overcome all the reasons in the world: and all that which shall enter into our brain must of necessity be overthrown: as it is said, that he shall always be justified, yea albeit men condemn him.

For they rather have this devilish pride to murmur against that which he does, and to find somewhat to say against it, and to bring forth their reasons: but when they shall have prattled peddlers French as long as they can, yet shall the justice of God remain untouched, and they who have dared rather to slander it and bark against it, they shall remain ashamed and confounded.

Lo therefore yet another principal point that we have to hold in this place.

Now, it is said that Isaac asked first, "Who art thou?" And hearing that it is Esau, he was astonished, yea, Moses further adds more, with a wonderful fear. If Isaac had not known how much worth that blessing had been, and that it should be confirmed by God, if he had not known, that he being called to the dignity and office of a Patriarch, must be a witness of the inheritance of salvation, he had not been so astonished: For he had done as other men used to do. "I have been deceived by my son." He had stormed and chafed against Jacob, yea, and he would have cursed him: and he would nevertheless have concluded, "O, I will keep my right, howsoever it be, this shall no whit prejudice me therein, and I have my authority frank and free."

Lo, then how Isaac might have used himself therein, after the common manner. But he knew that God had ordained him the minister, to cause that the inheritance of salvation should rest in his house: and he knew that he was but an instrument therein, and that this was not because God had resigned his office to him, albeit he had communicated it unto him. For if God communicates his authority to those whom he has established in the ministry of his word, this is not meant that he deprives himself of it therefore, neither that he gives over his right therein, in any sort whatsoever. Isaac knew then, that forasmuch as he was but an instrument of the Holy Ghost, that which he had pronounced must stand: and there is no doubt also but that it was revealed unto him. For before he was as it were, restrained: the love which he bore to his eldest son had so besotted him, that he had quite lost the remembrance of that which we have seen before: For he was not ignorant of that which God had determined, "That the greater should serve the lesser."

And yet nevertheless, he is a man as it were altogether senseless and devoid of reason, always addicted to his son Esau, and thought not to yield himself to be governed by God. Now this was not of any deliberate and set rebellion, (as we have declared before:) but it was love that blinded him, and for that he marked not that he should simply have rested in the will of God. Lo how he overhastily forgot himself. So then, let us note that this great fear whereof Moses speaks, was as if a man should suddenly come to awaken a man making some alarm about him, and as if he had been seized with some astonishment, and thought this had been some message of death, and that his enemies had been even come to his bed.

Lo in what case Isaac was. But here we have to note in the first place that it is good that God awaken us very roughly, when we shall be so sluggish, and that he come unto us every day. It is true that we will think ourselves watchful enough, when we shall hear the word of God, and will be zealous, and it will seem that we are very wary therein: but all that we have heard is quickly fled from us, and especially when we have contrary things before us. If we have been exhorted to patience, and it seems that we have been therein so well appointed, that there wanted nothing: let one come to trouble us, let us receive but some little blow, incontinent we will be so inflamed with wrath and displeasure, that we forget that which was spoken unto us.

Again, when we are exhorted to despise the riches and honors of this world, if we be allured thereto by our adversary the Devil, we will be (as it were) asleep in them, and all our senses will be wholly occupied therewith.

Now if our Lord used any simple admonition, it is certain that it is as if it were spoken to a man that were asleep. And what shall men profit thereby? It behooves, therefore, that God awaken us oftentimes by force. And so, as often as God shall scourge us, and that some shall be chastised after one sort, some after another: Let us examine that which was in us, and so we shall know that we were for a time blockish and senseless, that we have known nothing of that which we ought, or else that we were not so attentive therein, and let us learn by the example of our father Isaac, that seeing our Lord does stir us up and would that we should deeply and in good earnest think upon him, and that we should gather up all our senses, which before were wandering: let us learn, I say, to make our profit thereof: Loe this for one lesson.

But let us mark how Isaac willingly submits himself to the will of God. I have already said, that they that will maintain their reputation, will be willful: although they had done the greatest evil in the world, yet they will always maintain it. And lo, this is the cause that so many people plunge themselves so deeply, even unto the depth of the bottomless pits: that is, they are ashamed to be reclaimed: they would have the renown of constancy, and they think that if they should change, that it should be cast in their teeth, as great lightness and inconstancy.

Lo the cause why men harden themselves in obstinacy with boldness and presumption, to follow a thing, however it be, and take the bit in their teeth and will in no case bow, neither to the one side, nor to the other. Now this is a vice very common, and so much the rather we shall be subject unto it, unless we come to that which is rehearsed here. Lo, Isaac who might have been greatly ashamed, for that he was so deceived and abused: a man might say, look upon this drunkard, when he is well whittled, and that he has eaten and drunk, he takes one for another: and further, a man might have said, this was a glutton, when he could not discern between kid and venison: and again, it might have been said: What? when he blessed his youngest son instead of his eldest: being so deceived, and because he did this through error and theft: weeneth he that this shall be available before God?

Isaac therefore might have had many respects, to have been obstinate in his fact. But he forgets all, and knows that forasmuch as it was so ordained of God, that Jacob should be blessed, that it must remain, and no change must be made therein. We are then briefly taught that as often as we shall do any act unadvisedly, which pleases not God, or else if we shall exceed our bounds, and go beyond our calling, however it be, that we always turn the bridle, as soon as we shall be warned, and that we follow not the matter, because this is manifestly to despite God. But especially we have to consider, although Isaac were carried with an evil affection, and although he forgot that which had been pronounced by God, that faith was not utterly quenched in him, albeit it was choked.

This argument was handled yesterday more at large: yet ought it by the way to be further thought upon. For what moved Isaac to say, "I have blessed thy brother, albeit he obtained it by deceit, shall he remain blessed yet?" What lesson learns he? It must needs be that he knew this before. Now he knew it: but as I have said already, the light of his faith was as a coal of fire that had been raked under the ashes: one should have seen nothing thereof, but let them remove a few of the ashes, and then lo, the sparks appear by and by, and afterwards the fire shows itself.

Even so was it in Isaac: and this is not written only for his person, but to the end we should gather a general doctrine thereof: For oftentimes the like shall fall out and come to pass with us, to wit, that when we shall much lose the bridle to our vanities, that one shall be ravished with ambition, another shall be kindled to covetousness, to heap up goods, another shall have some foolish appetite: to be short, another shall be drawn away and estranged from God, by some manner of means: then lo, our faith which is (as it were) dead.

Now God suffers it not to be altogether abolished: For when the word takes lively root in us, it is an incorruptible seed. It cannot then be quite rooted out: but however it be, it cannot be said that there was not one spark or drop of faith, in such sort that we be so cold, that we think no more of God, that the world has quite overcome us. When therefore any do so wander, that they think only but on their lusts, a man would say that faith were quite dead.

Now this may well be in appearance: but notwithstanding God yet reserves some hidden seed: as we have said, that the fire may well be choked, and yet not altogether quenched, when it shall be raked up under the ashes. For all our affections, the riches, honors and pleasures of the world, are as ashes to choke up this light of God, which ought to guide and lead us. But our Lord having pity upon us, brings to pass, that a little after we acknowledge our faults: and whereas we were so cold, yea as it were altogether frozen, we begin to wax warm, in a good zeal, and to return unto him.

Lo, then, how GOD accomplishes that in his faithful, which we read here of our father Isaac. But this is not spoken to the end we should therefore tempt God, as though it were permitted unto us to suffer ourselves in such sort to be carried astray by the Devil, that our faith might be (as it were) asleep in our hearts and souls: For it will not always fall out that God will awake those which are asleep, and call them again which are estranged from him. Let us learn therefore to walk in fear and carefulness: and especially when we shall find men so dull, that they shall be as it were altogether blockish, and that their faith shall be as it were dead in them: let us learn to fear so much the more.

What holiness was there in David? And yet nevertheless we see that he was for a time, as a man quite desperate. Afterwards, having committed such an abominable fault, to have ravished the wife of another, and to have caused her husband wickedly to be slain with such villainous treachery, that he deserved to be thrown out from amongst men: after all this, we may see, what manner of Prophet soever he had been, what fear of God soever he had in him before: to be short, albeit he were a mirror of Angelic perfection, we see that he was as an Ox or a Hog, he knew nothing, he had no remorse, it seems that God had given him up into a reprobate sense, and had stricken him with a spirit of blockishness: yea and when the Prophet comes unto him alleging this comparison, and speaking unto him of a neighbor, that through violence had oppressed a poor man: O he knew well to condemn others, and in the meantime thought nothing of himself, till that the Prophet said unto him: "It is of thee, it is of thee that I do speak." Until that the Prophet Nathan said unto him: "It is thou murderer that hast done such a deed:" until that he came to give him a blow with a club, as it were a chafed Bull, he continues blockish in it: and forasmuch as the Devil had won him so far, that he was as it were drunken, yea altogether bewitched, it must needs be that God even thunder against him.

When therefore we see such like examples as this which is here rehearsed unto us by Moses, that Isaac the chief of the Church, is as it were blind herein, until that God had revealed it by force: so much the more (as I have said) it behooves us to take good heed to walk in fear and carefulness: and in the meantime let us learn when GOD gives us such pushes and spurs, to make us return unto him, whereas we were before as it were insensible, and have gotten through long custom such a strong savor: When God gives us the grace (I say) to call back ourselves unto him, that we be moved as becomes us, and that it be not to wipe our mouth after we have said in one word, that we have faulted, as there are many: but that we follow that which is here taught us by Moses that Isaac was afraid. And how? very greatly, yea wonderfully. For it is impossible that we should come to repentance, unless we have a heaviness that must torment us and we be as it were in hell, to feel our wretchedness, and be therein confounded. Until so much be wrought in us, that we be come thither, it is certain that there shall be no repentance in us. This teaches how we must practice this doctrine: to wit, That when our Lord shall have touched us, that on our parts we be as it were wounded to the bottom of our heart, and that we be so astonished, that we return no more to our slothfulness and negligence, wherewith we were for a time overwhelmed.

Now Isaac yet shows his faith better in saying, "He shall be blessed." For he knew that God had ordained him to this office, and that he spoke not in his own name. For the sentence of God cannot be called back; it behooves therefore that he keep him there. So we have farther to gather from this place that we have already touched: that Isaac here passed not his bound, although he had failed through ignorance, and been deceived in the person, yet he always kept a good principle: to wit, that he had executed that which GOD had committed to his charge: and that therefore this must remain concluded, and have its effect.

Now this is said for our instruction: For we know that at this day our Lord would have the remission of our sins too be shown forth by the mouth of men, he would assure us of the inheritance of everlasting salvation, and also would have his adoption to be declared unto us. Now we must needs have whereupon to resolve ourselves: For if we have not full assurance of our salvation, and if we cannot call upon GOD, it is as much as to shut the gate of Paradise against us. But in the meanwhile, lo, a man who speaks and says, that he will pardon our sins, and yet he is a sinner himself. Again, he promises us the Heavenly life: and [missing text]

brittleness. Lo then that which we have to learn upon these words, "He that hath been blessed shall be blessed." And how so? Had Isaac that Privilege therein, to say that that which he had pronounced should stand? After he had eaten and drunk, and further being a poor blind man, being so blockish that he knew not what he did: being so dull that hearing the voice of his son Jacob, he suffers himself to be led as a poor beast: and yet nevertheless says, "It shall stand?" Yes, but acknowledging his fault, he is confounded, and nevertheless he continues: For he knew whereto God had established him, and thereupon he gives glory to God, and quite casts down himself from his own understanding, knowing well that he had nothing of his own. And so, let us learn that Isaac so ordered himself, and in such sort rested upon the word of God, that he altogether renounced his affections wherewith he was before time carried away.

In the meantime we have here a good rule concerning ourselves, whereby we are warned that when we shall be taught, although this be done by the means of mortal men who are sent unto us, that God does accept us and account us for his own, that this ought to suffice us, and that we may despise Satan and all temptations, & all things that may come in our brain to shake our faith. And thereupon it is said, That Esau cried out, yea by yelling and roaring, and that he howled as it were a wild beast, and that he desired notwithstanding to be blessed: and that his father said unto him:

Lo, it must needs be that the first blessing hold; and that then he despised his brother Jacob, and said: It was right that he was so named. For we have declared before that Jacob's name was drawn from a heel, as if a man should have called him Heelholder; and this was because he held the heel of his brother when he should come forth of the womb. Now, says he, he has given me a blow with his heel. As if a man should say, when a beast rushes upon him, that he has stricken him with his heel. Now, Esau applies this to his brother: He has supplanted me twice now (says he). And this word also comes of Tripping, when a man gives one secretly a blow with his foot, and makes one to fall. He says then, that he has already tripped him twice with his heel. The first time when he took away his birthright, and now when he took away his blessing.

Now here we have to note in the first place, that which the Apostle shows us, to wit, that albeit Esau wept and mourned, notwithstanding he obtained no place of repentance: for he came thereto over late. And this is according to the exhortation which we have made heretofore. It is said that we must not be profane as Esau was, that we must not be given to the earth, nor to all that which concerns our bodies and this transitory life, in such sort that we should forget the heavenly life. And why so? for (says he) they which profane themselves, and defile themselves in their filthy desires they may cry: but they shall find no place of repentance, for the gate shall be shut against them. Now it is true that this at the first show might be thought strange: For it is said As often, and at what time soever a sinner shall mourn and ask pardon, that GOD will be ready always to receive him to mercy, which return unto him. Lo, the promise is general.

So then, how is it that the Apostle says, that we shall not find place of repentance, if we come too late: For there needs nothing but to mourn? But this shall be easily to be understood, when we shall have distinguished between the cries of the faithful and of the unbelievers. Both the one and the other shall indeed cry unto God: but in diverse sorts: for the faithful shall be touched with true repentance, when they cry and when they mourn: It is said likewise that David roared, and that his throat was as it were hoarse. Lo then the cries which the children of God throw forth: as it is said that he himself brayed like a lion. And a little after we hear what Hezekiah says, that his speech failed him, and that he groaned in himself as swallows, and that he could speak no more: that he was so hoarse, that he knew not how to speak one word, distinctly pronounced: that he was as it were altogether quite thrown down.

We see then that the faithful have had this affection: but in the meantime they had repentance, which touched them to the quick for their faults: as it must needs be that they displease themselves therein, and humble themselves before GOD: and after this they conceived some hope to obtain pardon. Now the unbelievers they will bray enough, but in the meantime they leave not off to have their hearts hardened: tears trickle down from their eyes, but in the meantime they leave not off to be proud and rebellious against God: they have indeed some horror of his judgments, but this is but to set themselves in despite against him: for they never go so far as to hate their offences, and to be displeased with them: Lo how it was with Esau. And therefore we have to gather that without repentance, these cries shall be rejected of GOD, and shall never come unto him. And when the Apostle speaks of repentance, it is not that he means that Esau had repentance: but he means, that he obtained not mercy, and that God was not merciful to him.

And so let us take good heed unto ourselves, and let us detest this blasphemy which the Devil sows in the world, That there needs no more but one good sigh. For lo, those merry Greeks, when they shall be exhorted to return from their wickednesses: oh, I must yet a good while use it: and God is a good fellow: Lo, yet another blasphemy as detestable, whereat even the very stones should cleave. And further, God is merciful. It seems to them that under the name of mercy they should hold God bound unto them: but it shall be dearly sold them. Yea lo, they come so far that they say, Oh there needs nothing in the end but one good bulke, and one good sigh. Yea but who is that which shall give it? Have we it in our fist? Must not God work therein? When a man shall fall, albeit he have hurt himself, he may well recover himself: but if he have broken his neck, can he recover himself afterward? Now before God all our faults are deadly: and which is more, it is to put us and deliver us into the hands of Satan. And can a man rise up, when his neck shall be broken? as I have already said.

Now it is certain, that as often as we offend GOD, it is as if we broke our neck, as much as lies in us. And so, can we restore life to ourselves after we have lost it? Lo then, what ought to stir us up to walk in carefulness, and not to tarry till the gate be shut against us: but let us hearken to all the warnings that have been given us: and when God shall knock, let us open unto him. And moreover we have to hold that which is spoken unto us by the Prophet Isaiah: Seek the Lord while he may be found: Call upon him when he is ready to hear. It is true that the time makes no great matter, that we should take any great advantage of it: but yet we must understand for conclusion, that this place of Isaiah was fulfilled when the Gospel was preached, as Saint Paul declares in the second to the Corinthians, Lo the acceptable days, lo the time of salvation. And likewise we must well mark the similitude, which is alleged unto us by our Lord Jesus Christ that we let not the occasion slip: but when God bids us that we come unto him, let us come unto him, yea hasting ourselves, and let us not draw our legs to come slowly, lest our unthankfulness in the end exclude us, and that the gate be shut against us. Let us take good heed, I say to all these exhortations, and so let us make our profit of them, that having found place of repentance before God, we may, after we have bewailed our faults, have our mouth open to rejoice in him, and to praise his holy name, for that he shall have been merciful unto us.

But now let us throw down ourselves before the majesty of our good GOD, in acknowledging our faults, praying him that he will in such sort make us to feel them, that it be not to keep us long in them, nor to slug or flatter ourselves in them: but in such sort to return unto our judge, that asking mercy in him we may there find it in him: and that it be not only to the end that he enter not into account with us, to impute unto us our iniquities and offences: but that by his holy spirit he will purge us, and that we may be more and more reformed: and that he awaken us, that we be not obstinate in our faults: but that we think upon all the corrections whereby he would draw us from the evil way, wherein we have strayed, and that we make such profit of all the advertisements which he gives us, that we be not ashamed to be condemned of him, to the end to obtain mercy. That not only he will show this favor unto us, but to all peoples and nations of the Earth, etc.