Amplified: For this is what the promise said, About this time [next year] will I return and Sarah shall have a son.(4)
ESV: For this is what the promise said: "About this time next year I will return and Sarah shall have a son."
ICB: God's promise to Abraham was this: "At the right time I will return, and Sarah will have a son."
NKJV: For this is the word of promise: "At this time I will come and Sarah shall have a son."
NIV: For this was how the promise was stated: "At the appointed time I will return, and Sarah will have a son."
NLT: For God had promised, "Next year I will return, and Sarah will have a son."
Philips: For it was a promise when God said: 'At this time I will come and Sarah shall have a son'. (Everybody, remember, thought it quite impossible for Sarah to have a child.)
Wuest: for the word of promise is this, According to this season I will come and there will be to Sarah a son.
Young's Literal: for the word of promise is this; 'According to this time I will come, and there shall be to Sarah a son.'
|Romans — 3:21-5:21||Romans — 6:1-8:39||Romans — 9:1-11:36||Romans — 12:1-16:27|
|Romans 9||Romans 10||Romans 11|
Israel's Election by God
Israel's Rejection of God
|God's Ways Higher
God Not Rejecting Israel
Are you confused about God's plan for Israel? Then I highly recommend Tony Garland's 12 Hour Course on Romans 9-11 in which he addresses in depth the question of What Will Happen to Israel? (click) or see the individual lectures below)
Note that when you click the preceding links, each link will in turn give you several choices including an Mp3 message and brief transcript notes. The Mp3's are long (avg 70+ min) but are in depth and thoroughly Scriptural with many quotations from the Old Testament, which is often much less well understood than the NT by many in the church today. Tony Garland takes a literal approach to Scripture, and his love for the Jews and passion to see them saved comes through very clearly in these 12 hours of teaching! Take your home Bible Study group through this series if you dare! Take notes on the tapes as the transcripts are a very abbreviated version of the audio messages. This course is highly recommended for all who love Israel! I think you will agree that Tony Garland, despite coming to faith after age 30 as an engineer, clearly has been given a special anointing by God to proclaim the truth concerning Israel and God's glorious future plan for the Jews. Garland has also produced more than 20 hours of superb audio teaching in his verse by verse commentary on the Revelation (in depth transcripts also available) which will unravel (in a way you did not think was possible considering the plethora of divergent interpretations) God's final message of the triumph and return of the our Lord Jesus Christ as the King of kings and Lord of lords! Maranatha!
FOR THIS IS A (literally "the") WORD OF PROMISE AT THIS TIME I WILL COME AND SARAH SHALL HAVE A SON: epaggelias gar o logos houtos kata ton kairon touton eleusomai (1SFMI) kai estai (3SFMI) te Sarra huios: (Genesis 17:21; 18:10,14; 21:2) (Hebrews 11:11,12,17)
For (gar) is a term of explanation, which should always prompt you to pause and ask yourself what is the Spirit seeking to explain?
Word of promise - In the immediate context, this would refer to God's promise that Abraham would have a son from Sarah despite their old age. In Genesis 15:6 we see that Abraham took God at His Word (the promise of a son that would eventually be as numerous as the stars, Ge 15:5), and rested on His promise, so much so that he was prepared to sacrifice that very son (Isaac), the one through whom God had promised Abraham an innumerable posterity! The Word of Promise was a Word of Life, life that would come through Isaac, the son of promised and one day life and the potential for eternal life through the Word of Life, Christ Jesus (1Jn 1:1). As an aside faith is dynamic not static and demonstrates that it is genuine faith by obedience (Ge 22:1-2 God told Abraham to sacrifice his son). Obedience did not save Abraham, but it clearly demonstrate to all subsequent generations that he was a genuine believer! Abraham banked on God's promise of a great posterity so much that he was willing to slay the one who from whom that posterity would come (Read Ge 22:9-14). He believed God would still fulfill His word of promise and in Hebrews we learn that Abraham believed in the resurrection (read Heb 11:17-19-note)
Compare other similar phrases that describe God's Word…
word of life - 1 John 1:1.
word of His grace - Acts 20:32
word of the kingdom - Matthew 13:19
word of promise - Romans 9:9
word of faith - Romans 10:8
word of reconciliation - 2Corinthians 5:19,
word of truth - Ephesians 1:13
the word of exhortation - Hebrews 13:22
Promise (1860) (epaggelia/epangelia from epí = intensifies verbal meaning + aggéllo = to tell, declare) originally referred to an announcement or declaration (especially of a favorable message) but in later Greek came to mean a declaration to do something with the implication of obligation to carry out what is stated (thus a promise or pledge). Epaggelia was primarily a legal term denoting summons, a promise to do or give something, but in the NT speaks primarily of the promises of God.
Epaggelia - 52x in 50v (note concentration in Hebrews = 14x in 13v) - Luke 24:49; Acts 1:4; 2:33, 39; 7:17; 13:23, 32; 23:21; 26:6; Rom 4:13f, 16, 20; 9:4, 8f; 15:8; 2 Cor 1:20; 7:1; Gal 3:14, 16ff, 21f, 29; 4:23, 28; Eph 1:13; 2:12; 3:6; 6:2; 1 Tim 4:8; 2 Tim 1:1; Heb 4:1; 6:12, 15, 17; 7:6; 8:6; 9:15; 10:36; 11:9, 13, 17, 33, 39; 2Pet 3:4, 9; 1John 2:25. NAS = promise (37), promised (1), promises (12), what was promised (2).
This verse is taken from from (Ge18:10) but not an exact quote of the LXX in this case.
And he said, "I will surely return to you at this time next year; and behold, Sarah your wife shall have a son." And Sarah was listening at the tent door, which was behind him. (Ge 18:10)
Paul is reminding his readers that God's choice is not based on natural descent. Isaac's birth is supernatural and represents God's sovereign choice.
Time (2540) (kairos means a point of time or period of time, time, period, frequently with the implication of being especially fit for something and without emphasis on precise chronology. It means a moment or period as especially appropriate the right, proper, favorable time (at the right time).
Kairos can refer to a fixed and definite time, the time when things are brought to crisis, the decisive epoch waited for or a strategic point in time.
Kairos speaks of a limited period of time, with the added notion of suitableness ("the suitable time", "the right moment", "the convenient time"). Kairos refers to a distinct, fixed time period, rather than occasional moments.
Kairos is not so much a succession of minutes (Greek chronos 5550), but a period of opportunity. Chronos refers to chronological time, to clock time or calendar time, to a general space or succession of time. Kairos, on the other hand, refers to a specific and often predetermined period or moment of time and so views time in terms of events, eras, or seasons, such as the times of the Gentiles (see below) In other words, kairos defines the best time to do something, the moment when circumstances are most suitable, the psychologically "ripe" moment.
In rhetoric kairos is "a passing instant when an opening appears which must be driven through with force if success is to be achieved." (E. C. White, Kaironomia p. 13)
Amplified: And not only that, but this too: Rebecca conceived [two sons under exactly the same circumstances] by our forefather Isaac,
ESV: And not only so, but also when Rebecca had conceived children by one man, our forefather Isaac,
ICB: And that is not all. Rebekah also had sons. And those sons had the same father, our father Isaac.
NKJV: And not only this, but when Rebecca also had conceived by one man, even by our father Isaac
NIV: Not only that, but Rebekah's children had one and the same father, our father Isaac.
NLT: This son was our ancestor Isaac. When he grew up, he married Rebekah, who gave birth to twins.
Philips: And then, again, a word of promise came to Rebecca, at the time when she was pregnant with two children by the one man, Isaac our forefather.
Wuest: And not only, but also Rebecca, conceiving by one, Isaac, our father.
Young's Literal: And not only so, but also Rebecca, having conceived by one -- Isaac our father--
|AND NOT ONLY THIS BUT THERE WAS REBEKAH ALSO WHEN SHE HAD CONCEIVED TWINS BY ONE MAN OUR FATHER ISAAC: Ou monon de alla kai Rebekka ex enos koiten echousa (PAPFSN) Isaak tou patros hemon: (Ro 5:3,11; Luke 16:26) (Genesis 25:21, 22, 23)
Notice that this sentence is not formally completed, being taken up after the parenthetical Ro 9:11 by “It was said unto her” in Ro 9:12.
And not only this - The connective "and" indicates Paul is giving another example to illustrate his point.
By one man our father Isaac - Rebekah's children had one and the same father
Conceived - This meaning is derived from two words koite (bed) and echo (to have or hold), so the phrase is literally "having bed."
Conceived (2845) (koite) is a word which in general first refers to a structure on which one can lie down (a bed, couch), for resting or sleeping. Then koite or bed came to be used as an extension of the word "bed" or a euphemism for sexual relations (defiling the marriage bed - Heb 13:4-note). Paul uses koite in the plural implying "sexual excesses, promiscuity, illicit affairs or illicit sexual activity (Ro 13:13-note). As noted above here in Romans 9:10, koite is combined with the verb echo (to have) and literally reads "bed having" (or have bed) and is an idiomatic way of saying conceive or become pregnant.
Paul's point is that unlike Ishmael and Isaac who were of a single father, but two mothers, Esau and Jacob had one mother and one father and that furthermore, they were twins conceived in the same act of union (Ge. 25:21, 22, 23, 24 ) .
Koite - 4x -Usage: bed(2), conceived*(1), sexual promiscuity(1).
Koite - 81x in 79v in non-apocryphal Septuagint often of a literal bed - Ge 49:4 ("bed" - used in context of illicit sexual contact ~ incest); Ex 10:23; 21:18; Lev 15:4f, 16ff, 21, 23f, 26, 32; 18:20, 22f; 19:20; 20:13; 22:4; Num 5:13, 20; 31:17f, 35; Jdg 21:11f; 2 Sam 4:5, 11; 11:2, 13; 13:5; 17:28; 1 Kgs 1:47; 1 Chr 5:1; Esth 4:17; Job 7:13; 33:15, 19; 36:28; 37:8; 38:40; Ps 4:4; 36:4; 41:3; 149:5; Prov 7:17; Song 3:1; Isa 11:8; 17:2; 56:10; 57:7; Jer 10:22; 50:6; Ezek 23:17; Dan 2:28f; 4:5, 8, 10, 13; 7:1f; Hos 7:14; Mic 2:1, 12; Luke 11:7; Rom 9:10; 13:13; Heb 13:4
Robert Haldane - And not only this; but when Rebecca also had conceived by one, even by our father Isaac; Not only in the case of Isaac was the election limited to him as the son of promise, but also in a still more remarkable instance was this truth indicated in the case of the two sons of Isaac. They were conceived by Rebecca of the same husband, yet God chose the one and rejected the other. An original difference between Isaac and Ishmael might be alleged, since the one was born of the lawful wife of Abraham, the free woman, and the other was the son of the bond woman; but in the case now brought forward there existed no original difference. Both were sons of the same father and mother, and both were born at the same time. The great distinction, then, made between the two brothers could only be traced to the sovereign will of God, who thus visibly notified, long before the event, the difference of the Divine purpose, according to election, towards the people of Israel.
Matthew Poole comments that this is added "because there might be some objection against the former; as if there were some reason why God chose Isaac, and refused Ishmael. Isaac was born of a free-woman, and when Abraham was uncircumcised: besides, Ishmael no sooner came to years, but he showed some tokens of perverseness, and of a wicked spirit. Therefore, in this and the three following verses, he gives another, which was beyond all exception; and that is in Esau and Jacob, betwixt whom there was no disparity, either in birth or in works: they had both one and the same mother; Rebecca conceived with them at one and the same time, and that by no other person than our father Isaac; and yet the one of these is chosen, and the other refused. Tills now was an undeniable proof, that the promise belongs not to all the children of Abraham, or of Isaac, according to the flesh; all the seed of neither are the children of the promise."
Constable - God's special election of one portion of Abraham's descendants for special blessing is further evident in His choice of Jacob rather than Esau. Someone might say that Isaac was obviously the natural son through whom blessing would come since he was the first son born to Abraham and Sarah. That was not true of Jacob. Furthermore Esau and Jacob both had the same mother as well as father, so that was not a factor as an objector might claim it was in Isaac and Ishmael's case. Jacob and Esau might have shared the firstborn privilege since they were twins. One conception produced both of them. However, God chose Jacob even though Rebekah bore Esau before Jacob. As in the case of Isaac, God made a choice between them before their birth. Their birth was also supernatural since their mother was barren. God chose Jacob before he had done any deeds or manifested a character worthy of God's special blessing. The fact that Jacob became a less admirable person in some respects than Esau shows that God's choice was not due to Jacob but to Himself. (Romans 9 Expository Notes)
In Romans 9:10, 11, 12, 13 John Murray explains that
Amplified: It was said to her that the elder [son] should serve the younger [son].
ESV: she was told, "The older will serve the younger."
ICB: But before the two boys were born, God told Rebekah, "The older will serve the younger." This was before the boys had done anything good or bad. God said this before they were born so that the one chosen would be chosen because of God's own plan. He was chosen because he was the one God wanted to call, not because of anything he did.
NKJV: it was said to her, "The older shall serve the younger."
NIV: not by works but by him who calls--she was told, "The older will serve the younger."
NLT: not according to our good or bad works.) She was told, "The descendants of your older son will serve the descendants of your younger son."
Philips: The promise was: 'The older shall serve the younger'.
Wuest: The older shall serve the younger; even as it stands written, Jacob I loved, but Esau I hated.
Young's Literal: 'The greater shall serve the less;'
|IT WAS SAID TO HER THE OLDER (Esau) WILL SERVE THE YOUNGER (Jacob) : errethe (3SAPI) aute hoti o meizon douleusei (3SFAI) to elassoni: (Genesis 25:22,23; 2Samuel 8:14; 1Kings 22:47)
Paul quotes the Septuagint (LXX) of (Genesis 25:23) (o meizon douleusei (3SFAI) to elassoni).
Serve (1398) (douleuo from doulos = slave or one who is in bondage or bound to another, in the state of being completely controlled by someone or something) means to be in bondage or in the position of a servant and to act accordingly, dutifully obeying the master's commands.
This "prophecy" was given before the twins were born. The eldest son according to man's ways should have received the blessing but God choose Jacob over Esau.
Esau, the older, did not actually serve Jacob, his younger twin; but Esau’s descendants, the Edomites, did. For example during David's reign we read that…
Do you know the final confrontation of Jacob and Esau recorded in the Scriptures? Jesus before Herod, the King before "a" king. Herod was Idumean, Edomite, a descendant of Esau. Jesus was, through David, a descendant of Jacob. There, standing face-to-face, were Jacob and Esau! Herod has nothing but contempt for the King of the Jews, and Jesus will not open his mouth in the presence of Herod. This is God's strange and mysterious way of dealing with humanity. His ways are not my ways, and His thoughts are not my thoughts.
|Greek: kathos gegraptai, (3SRPI) Ton Iakob egaphesa, (1SAAI) ton de Esau emisesa. (1SAAI)
Amplified: As it is written, Jacob have I loved, but Esau have I hated (held in  relative disregard in comparison with My feeling for Jacob).(6)
ESV: As it is written, "Jacob I loved, but Esau I hated."
ICB: As the Scripture says, "I loved Jacob, but I hated Esau."
NKJV: As it is written, "Jacob I have loved, but Esau I have hated."
NIV: Just as it is written: "Jacob I loved, but Esau I hated."
NLT: In the words of the Scriptures, "I loved Jacob, but I rejected Esau."
Philips: And we get a later endorsement of this divine choice in the words: 'Jacob I have loved, but Esau I have hated'.
We must not jump to conclusions about God
Wuest: even as it stands written, Jacob I loved, but Esau I hated.
Young's Literal: according as it hath been written, 'Jacob I did love, and Esau I did hate.'
JUST AS IT IS WRITTEN: kathos gegraptai (3SRPI) :
Written (1125) (grapho [word study]) is in the perfect tense which emphasizes the lasting and binding authority of that which was written. It has been written at some point in time in the past and it "stands" written.
Paul is saying in this section (Ro 9:10, 11, 12, 13) that God's election is…
Not based on natural descent
JACOB I LOVED BUT ESAU I HATED: ton Iakob egaphesa (1SAAI) ton de Esau emisesa (1SAAI):
Loved (verb) (25) (agapao [word study] see related study of noun agape) means to love unconditionally and sacrificially as God Himself loves sinful men (John 3:16), the way He loves the Son (John 3:35, 15:9, 17:23, 24). Agapao is a verb and by its verbal nature calls for action. This quality of love is not an emotion but is an action initiated by a volitional choice.
See all 36 uses of miseo below.
John MacArthur writes that agapao…
A student once said to Dr. Griffith Thomas that he was having trouble with this passage because he could not understand why God hated Esau. Dr. Thomas answered,
That is the big problem. It is easy to see why God rejected Esau. He was godless, filled with pride, and not surprisingly from his loins came forth a nation (Edom) that wanted to live without God and which as a result turned their backs to Him. And so from a human perspective we can find some rationale for why God rejected Esau, but that is not the case with why He chose Jacob. This reminds me of the passage in Deuteronomy which says "the secret things belong to the LORD." (Dt 29:29)
Jacob I loved - The Hebrew idiomatic phrase (according to Rienecker) can mean "I prefer Jacob to Esau". In other words in context God choose Jacob even though Esau was the firstborn. Don't forget though that Esau sold his birthright for a mess of porridge -- he despised his birthright (Ge 25:34) See article on Esau
Hated (3404) (miseo from misos = hatred) means to dislike strongly, to have a strong aversion to or to detest, all of these representing expressions of hostility of one person (or group) toward another (Mt 5:43, Lk 6:27, et al). Specifically the hatred can be directed toward God (Lk 1:71). Good hatred in Heb 1:9 (cf use of miseo in Lxx of Ps 101:3, Ps 119:104, 113, 128, 163, Ps 139:21-22). The majority of the NT uses of miseo convey the literal meaning of animosity towards God, people or particular attitudes.
It is notable that except for Lk 1:71, miseo is always used by Jesus in the Gospels.
The literal meaning of bearing ill will towards another person or persons is found in the majority of texts (e.g., Mt 5:43, 44; 6:24; Lk 1:71; Jn 7: 7; 17:14; Titus 3: 3; 1Jo. 2: 9 ff.; Rev. 17:16). The world’s hatred for the people of God is expressed in Lk 1:71; Jn 7: 7; 15:18; 17:14; 1Jo. 3:13. Mt 10:22; 24:9; Mk 13:13; Lk 21:17 describe suffering hatred for the cause of the Gospel.
In Luke 14:26 miseo is used in what might be described as a "non-literal" meaning. Friberg has this note on miseo in Luke 14:26 stating "Hebraistically, requiring single-minded loyalty in discipleship prefer less, love less." Renn adds that "Our love for God, for Christ, and for the cause of the gospel should so exceed all other loyalties that, compared with our earthly love for those in our family, our love for the Lord should make our mortal attachment to our loved ones seem like hatred. Explicit malice towards our families is, of course, in no way intended." Renn adds that in John 12:25 "Hate in this text is not literal malice towards oneself, but rather indicates symbolically the most sublime expression of selflessness, expressed hyperbolically as hatred."
Miseo also indicates hatred of sin in Heb. 1: 9; Jude 1:23; Rev. 2: 6, 15. Ro 7:15 mentions the apostle Paul’s personal dilemma in which he wrestles with conflicting desires of hatred of sin and an attraction to that which is evil.
BDAG "To be disinclined to, disfavor, disregard in contrast to preferential treatment (Mt 6:24, Lk 16:13, Lk 14:26)" Here is a good OT example - "Now the LORD saw that Leah was unloved (Heb = sane; Lxx = miseo), and He opened her womb, but Rachel was barren." (Ge 29:31, see similar use in Dt 21:15, 16)
NIDNTT - miseō, hate, originally denoted the resentment which arises when someone feels himself injured by the behaviour of another. This meaning is also broadened to include an active element . echthros and its cognates, on the other hand, derive from the Gk. echthros, hatred, and convey rather the fixed idea of irreconcilable, deep-rooted enmity. An echthros is someone from whom one can expect only harm and danger, or at least from whom one imagines that this is what one should expect. The verb miseo connotes not only antipathy to certain actions, but also a permanent and deep-seated human hostility towards other men or even the deity.
To hate is to possess and/or express a strong negative reaction, a feeling toward someone considered an enemy as well as loving someone less than another.
Miseo is the opposite of agapao (to love). The essence of to love is to care more about others than about self, caring even to the point of sacrifice of one's life (Jn 15:13, Eph 5:25). To hate is to care little or nothing about the other person and even wish them harm and/or death (Eph 5:29, Mt 24:9).
Wuest says that in general " miseo speaks of a concealed and cherished hatred; stugeo of a hatred which is expressed." (Note: Stugeo is the root of the verb apostugeo in Ro 12:9-note. Stugeo describes an intense dislike, an aversion or a repugnance to something. When you add the prefix apo [away or from] the compound verb conveys the sense of one who hates something so extremely that he or she literally backs away from it in disgust. )
Hate (Webster's Dictionary) - To feel strong aversion or intense dislike for. To dislike greatly; to have a great aversion to. It expresses less than abhor, detest, and abominate, unless pronounced with a peculiar emphasis. In Scripture, it signifies to love less. Hate implies an emotional aversion often coupled with enmity or malice
Hate is a relative term in Romans 9:13. Jesus used the same word in a similar way when He cautioned that a man must hate his father and mother if he would come to Christ (Lk 14:26). Obviously Jesus, who was an advocate of the Law (Ex 20:12), was not encouraging "hate" in the usual sense of the word. But through a consecrated use of the hyperbole of antithesis, Jesus is saying that the love a man has for Christ ought to dwarf his love for his father to the extent that the latter would seem to be "hate" by comparison. Hatred in this sense is not absolute but relative to a higher choice.
Therefore, God did not "hate" Esau in the conventional sense of the word. In fact, He greatly prospered and favored him (Ge 27:38, 39, 40). Esau did receive earthly blessings, as he himself testified (Ge 33:9.)
However, God's favor and blessing upon Jacob was so extensive that by comparison Esau would appear to be hated. The verse could be understood to mean that God has chosen Jacob to fulfill His elective purpose, but He has passed over Esau. Keep in mind that Esau rejected God. The divine rationale for this action is simply the elective purpose of God in Israel.
Miseo - 40x in 36v - Usage: hate(13), hated(12), hateful(1), hates(12), hating(2).
Miseo - 158v in the non-apocryphal Septuagint (Take a few moments and read through these OT uses of miseo especially in Psalms and Proverbs) - Ge 26:27; 29:31, 33; 37:4, 8; Ex 18:21; 20:5; Lev 19:17; 26:17; Num 10:35; Deut 1:27; 4:42; 5:9; 7:10, 15; 9:28; 12:31; 16:22; 19:4, 6, 11; 21:15ff; 22:13, 16; 24:3; 30:7; 32:41, 43; 33:11; Jdg 11:7; 14:16; 15:2; 2Sa 5:8; 13:15, 22; 18:28; 19:6; 22:18, 41; 1Ki 22:8; 2Chr 18:7; 19:2; Esther 4:17; Job 34:17; Ps 5:5; 11:5; 18:17, 19, 40; 21:8; 25:19; 26:5; 31:6; 34:21; 35:19; 36:2; 38:19; 44:7, 10; 45:7; 50:17; 55:12; 68:1; 69:4, 14; 74:4, 23; 83:2; 86:17; 89:23; 97:10; 101:3; 105:25; 106:10, 41; 119:104, 113, 128, 163; 120:6; 129:5; 139:21f; Pr 1:22, 29; 5:12; 6:16; 8:13, 36; 9:8; 11:15f; 12:1; 13:5, 24; 14:20; 15:10, 27, 32; 17:9; 19:7; 22:14; 25:17; 26:28; 28:16; 29:10, 24; Eccl 2:17f; 3:8; 8:1; Isa 1:14; 33:15; 54:6; 60:15; 61:8; 66:5; Jer 12:8; 44:4; Ezek 16:27, 37; 23:28; 36:3; Dan 4:19; Hos 9:15; Amos 5:10, 15, 21; 6:8; Mic 3:2; Hag 2:14; Zech 8:17; Mal 1:3; 2:13, 16
G Michael Hagan discussion of "Hate" -
F B Meyer -The apostle is dealing here, not with individuals as such, but with peoples w id nations. For instance, Isaac stands for the entire Jewish race — Abraham’s seed (Romans 9:7). He is dealing with the question, why it was that God chose Israel and rejected Edom; chose Jacob and rejected Esau: and he shows that the ultimate decision of their destinies lay in the purpose of God, according to election. The one was elect to be a channel of immense blessing to the world; whilst the other was rejected. But we must always associate the Divine foreknowledge with the Divine choice. “Whom He did foreknow, He also did predestinate.” We must regard Jacob and Esau, not as individual personalities merely, but as the founders of nations. For God’s purpose in the building-up of the chosen people, Jacob the methodical and far-seeing, was more suited than Esau the free-lance, the rover, the child of impulse and passion. And, besides, there were religious aptitudes and capacities within him, of which Esau gave no sign or trace. This does not solve the entire mystery, perhaps; but only casts it a degree or two further back. Still, it ought to be considered. Like a candle, it casts a slender ray on to the black abyss. In any case, is it not certain that God’s choice did alight on him who was most suited to serve the Divine purpose? It may be that God is wanting to execute his purpose through you. Take heed. Still the savory dish steams on the desert air, and appeals to the appetite of our natures; and we are strongly tempted to forego the unseen and eternal for a moment’s gratification. See to it that for one morsel of meat you do not sell your birthright. (Our Daily Homily)