Genesis 25:23

The LORD said to her, “Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger.”

The common gifts of Providence are bestowed in such a regular and ordinary way, that the hand of God is scarcely seen or acknowledged in them. They are considered as resulting from a settled order of things, and are placed to the account of an imaginary cause, called Nature.

But it pleases God sometimes to mark his dispensations in so plain a manner, that his agency cannot be overlooked. He withheld from Abraham the promised seed, until there was not the most remote hope of a child being born to him by his wife, Sarah, according to the common course of nature; and thus evinced, beyond a possibility of doubt, that the child was a special and miraculous gift from him.

In the same manner God also kept Isaac childless for twenty years; and then at last condescended to his repeated supplications, and granted him the desire of his heart. On that occasion God further manifested, that, as “children are a fruit and heritage that comes of the Lord,” so all that relates to them, even to the remotest period of time, is ordered by him. Rebekah, who had been twenty years barren, at last found in herself signs of a very extraordinary kind; and being unable to account for them, consulted the Lord. God answered her, that twins were in her womb; that they should be fathers of two distinct nations; that their characters, as also that of their descendants, should be extremely different; that they should contend with each other for the superiority; that the younger should be victorious; and that “the elder should serve the younger.”

This was not fulfilled in the children themselves; for Esau was stronger than Jacob; being at the head of a warlike band, Genesis 36, while Jacob was only a poor shepherd. And Esau having many generations of great and powerful men, while Jacob’s posterity were oppressed with the sorest bondage.

But in the time of David the prophecy began to be accomplished, 2 Samuel 8:14. We may indeed consider Jacob’s obtaining of the birthright as a partial fulfillment of it, and in after ages it was fulfilled in its utmost extent; Edom being made a desolation, while the kingdom of Judah was yet strong and flourishing, Obadiah 1:6-10; Obadiah 1:17-18; Ezekiel 25:12-14.

We must not however imagine that this is all that is contained in the words of our text. This prophecy is referred to by the inspired writers both of the Old and New Testament; and that too in such a way, as to show that it is of singular importance. The prophet Malachi adduces it in proof of God’s partiality towards the Jewish nation, Malachi 1:2-3. Paul quotes it, to confirm the idea he has suggested of God’s determination to reject the Jews, who were the elder part of his family; and to receive the Gentiles, who were the younger, Romans 9:10-13. The whole train of the Apostle’s argumentation in that chapter shows, that he had even an ulterior view, which was to vindicate the sovereignty of God in the disposal of his favors, whether temporal or spiritual; and to make every one sensible that he was altogether indebted to the free grace of God for his hopes of mercy and salvation.

To confirm the words in this view, we may observe:

I. God has a right to dispense his blessings according to his own sovereign will—

God, as the Creator of all things, has an unlimited right over all—

It was of his own good pleasure that he created the world at all; there was nothing that had any claim upon him to call it into existence. When he had formed the chaos, no part of matter had any claim above the rest;

that which was left inert, had no reason to complain that it was not endued with vegetative power;

nor vegetables, that they were not enriched with animal life;

nor animals, that they were not possessed of reason;

nor our first parents, that they were created inferior to angels.

Nothing had any claim upon its Maker. He had the same right over all as “the potter has over the clay, to make one vessel to honor, and another to dishonor;” nor could any presume to say, “Why have you made me thus, Romans 9:20-21.” If this then be true, then what claim can man have upon his Maker now? If he had no claim when innocent, has he acquired any by his fall? Does a loyal subject acquire new rights by rising in rebellion against his prince?

As the Lord and Governor of all things too, God may dispose of them as he sees fit—

An earthly monarch does not consider himself accountable to his subjects for disposing of that which is properly, and in all respects, his own. He obliges those who are the objects of his favor, but does no injury to those who participate in his bounty only in a less degree. Indeed every individual thinks himself at liberty to bestow or withhold his gifts, according as his inclination or judgment may dictate. And shall we deny to God what we concede to men? Shall we bind Him by a law from which we ourselves are free? If anyone were to blame us for using our own discretion in conferring gifts, we should ask without hesitation, “Is it not lawful for me to do what I will with my own? Matthew 20:15.” Shall we then presume to negative that question when put to us by the Governor of the Universe?

Let this idea be well fixed in our minds, that God has a right to bestow his blessing on whomever he will. This will root out that arrogance which is the characteristic of fallen man. This will bring us to the footstool of the Deity, and constrain us to say, “He is the LORD. He will do what He thinks is good! 1 Samuel 3:18.” “I was silent; I would not open my mouth, for you are the one who has done this! Psalm 39:9.” We cannot doubt but that God possesses this right, since it is clear,

II. God actually exercises his right to dispense his blessings according to his own sovereign will—

We may daily see this:

1. In the dealings of his providence—

He consulted none of his creatures about how long a space of time he should occupy in completing the work of creation; or how many orders of creatures he should form. He could as easily have perfected the whole at once, as in six days. He could as easily have endued everything with a rational or angelic nature, as he could diversify their endowments in the marvelous way that he has done. But he acted in all things “according to the good pleasure of his own will.”

When it pleased him to destroy the works of his hands on account of their multiplied iniquities—why did he preserve a wicked Ham, when millions no worse than he were overwhelmed in the mighty waters?

But to speak of things that have passed since the deluge:

Who has ordered the rise and fall of nations?

Who has raised or depressed the families of men?

Who has given to individuals their measure of bodily or intellectual strength?

Who has ordered the number of men’s days on earth?

Is not this the Lord?

Who is it that gives us fruitful seasons, or causes drought and pestilence and famine to oppress the world? “I form the light and create darkness, I bring prosperity and create disaster; I, the LORD, do all these things!” Isaiah 45:7.

If it be thought that these different events are regulated according to the moral state of mankind, and that therefore they exemplify rather the equity than the sovereignty of God; we would ask: What was the foundation of the distinction put between Esau and Jacob, together with their respective families? Paul particularly notices, that, when the prophecy in our text was delivered, “Yet, before the twins were born or had done anything good or bad—in order that God’s purpose in election might stand: not by works but by him who calls—she was told, “The older will serve the younger.” Just as it is written: “Jacob I loved, but Esau I hated! Romans 9:11-13.”

It is clear therefore and indisputable that “All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: “What have you done? Daniel 4:35.”

2. In the dispensations of his grace—

In the call of Abraham, and the separation of his seed for a peculiar people;

in distinguishing between his immediate sons, Ishmael and Isaac; as also between Isaac’s sons, Esau and Jacob;

in giving to their posterity the revelation of his will, while the whole world was left to walk in their own ways;

in making yet further distinctions at this present moment, sending the light of his Gospel to a few of the Gentile nations, while all the rest are permitted to sit in darkness and the shadow of death.

In all this, I say, has not God clearly shown, that “He will have mercy on whom he will have mercy, and that whom he will he hardens, or gives over to the blindness and obduracy of their own hearts! Romans 9:18.”

But, as among Abraham’s seed “all were not Israel who were of Israel,” so it is now in the Christian world. There is a great and visible distinction made between the different hearers of the Gospel: some have “their hearts opened,” like Lydia’s of old, to receive and embrace the truth. Or, like Saul, they are arrested in their mad career of sin, and made monuments of God’s sovereign grace; while thousands around them find “the word, not a savor of life unto life, but of death unto death.”

“Who is it that makes these people to differ? 1 Corinthians 4:7.”

To whom is it owing that “the deaf hear, the blind see, the lepers are cleansed, the dead are raised?” We answer: It is all of God! “It is not of him who wills, nor of him who runs, but of God that shows mercy Romans 9:16.” The favored objects “are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God! John 1:13. “

The existence of God’s sovereign right to do as he pleases being thus incontrovertibly manifest, we observe,

III. That all in whose favor it is exercised, are bound to acknowledge it with most ardent gratitude—

Impious indeed would it be to arrogate the glory to ourselves—

We have not of ourselves a sufficiency for the smallest thing, even for the forming of a good thought! What folly then is it to suppose that we can create ourselves anew, and renovate our souls after the divine image! This is the work of God alone! If then we have any reason to hope that God has wrought this great work within us, what base ingratitude is it to rob him of his glory! Is it for this end that he has shown to us such unmerited regard? Or is it such an use that we ought to make of his distinguishing mercy? Surely, what he has done, he has done “for the praise of the glory of his own grace! Ephesians 1:6;” and if we have been made partakers of his grace, we should strive to the uttermost to answer the ends for which he has bestowed it.

Those who have been the most highly favored by God, have always been most forward to acknowledge their obligations to him—

Ask of Paul, to whom he owed his eminent attainments? And he will answer, “By the grace of God I am what I am! 1 Corinthians 15:10.”

Ask him, to whom all Christians are indebted for every grace they possess? He will answer, “It is God who has made us for this very purpose,2 Corinthians 5:5.” Ascend to the highest heavens, and inquire of the saints in glory; you will find them all casting their crowns at their Redeemer’s feet, and singing, “Unto Him who loved us, and washed us from our sins in his own blood, and has made us kings and priests unto God and our Father, to him be glory and dominion forever and ever!” To imitate them is both our duty and happiness. Our daily song therefore should be, “Not unto us, O Lord, not unto us—but unto Your name be the praise!” “Salvation to our God who sits upon the throne, and unto the Lamb forever!”

To guard this deep subject against the abuses to which it is liable, and to render it conducive to its proper and legitimate ends, we shall add a word,

1. Of caution—

If, as the Apostle says, “there is a remnant according to the election of grace, Romans 11:5,” we are ready to suppose that those who are not of that number are not accountable for their sins, and that their final ruin is to be imputed rather to God’s decrees, than to their own fault. But this is a perversion of the doctrine. It is a consequence which our proud reason is prone to draw from the decrees of God; but it is a consequence which the inspired volume totally disavows. There is not in all of the sacred writings one single word that fairly admits of such a construction.

The glory of man’s salvation is invariably ascribed to the free, the sovereign, the efficacious grace of God! But the condemnation of men is invariably charged upon their own willful sins and obstinate impenitence. If, because we know not how to reconcile these things, men will controvert and deny them, we shall content ourselves with the answer which Paul himself made to all such cavilers and objectors, “Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.

One of you will say to me: “Then why does God still blame us? For who resists his will?”

But who are you, O man, to talk back to God? “Shall what is formed say to him who formed it, ‘Why did you make me like this?'” Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes and some for common use? Romans 9:18-21″

And if neither the truth nor the authority of God will awe them into submission, we can only say with the fore-mentioned apostle, “If any man be ignorant, let him be ignorant, 1 Corinthians 14:38.” As for those, if such are to be found, who acknowledge the sovereignty of God, and take occasion from it to live in sin, we would warn them with all possible earnestness to cease from their fatal delusions! What excellence can he have, who “turns the very grace of God into a license to sin,” and “continues in sin that grace may abound?” Any man that can justify such a procedure, is beyond the reach of argument; we must leave him, as Paul does, with that solemn warning, “His damnation is just! Romans 3:8.”

2. Of encouragement—

To one who feels his utter unworthiness of mercy, we know not any richer source of encouragement than the sovereignty of God. For, if he may dispense his blessings to whoever he will, then the very chief of sinners has no need to despair. The person who is most remote from having in himself any ground to expect the birthright, may be made a monument of God’s grace; while the person who by nature seems to have had fairer prospects, may be left, like the rich young ruler, to perish in his iniquities! The obstacles which appear to stand in the way of his acceptance may even be turned into grounds of hope; because the more unworthy he feels himself to be, the more he may hope that God will glorify the riches of his grace in showing mercy towards him. We do not mean that any person should rush into wickedness in order to increase his prospects of salvation; for, abstractedly considered, the more sinful any man is, the greater prospect there is of his perishing forever. We only mean to say, that, in the view of God’s sovereignty, that which would otherwise have been a ground of despondency, may be turned into a ground of hope!

Let the subject then be thus improved; and while some dispute against it, and others abuse it, let us take occasion from it to make our supplication to God, saying with David, “Be merciful unto my sin, for it is great!”

Charles Simeon (1759-1836)