“Now these are the records of the generations of Esau (that is, Edom).” (Genesis 36:1)
The Bible lists many genealogies. Most of them are relevant to one thing, or rather One Person, and that is that they are connected to the lineage of the Lord Jesus Christ. But in Genesis 36, we have an entire chapter given which does not concern the lineage of the Lord at all. Instead, it follows the descendants of Esau and tells us the origin of the Edomites: a people whose eventual fate we learn about in the short little book of Obadiah. This chapter is parenthetical; a segue away from the narrative about the family of Jacob and hardly seems relevant at all. Scarcely a beat is missed when Chapter 37 picks right up where the 35th chapter left off. So why are we given this list of Esau and his descendants?
Esau is a perfect picture of the natural man; the man who cares nothing about the things of God and seeks to live his life as he pleases, giving no thought to the spiritual. He is the man apart from Christ: depraved yet proud, sinful yet boastful, lost but determined. He is the man who leaves the Land of Promise, who turns his face away from the place of blessing (Gen. 36:6), who can have all that his father has intended for him yet values it none whatsoever. “Esau is Edom“, we are told again and again (e.g., vv. 1, 8, and 19). He was born Esau, but he came to be known by another name. The name Edom referred to who he became, it referred to that fateful decision he made when he esteemed a bowl of soup above his birthright (Gen. 25:30). It would serve forever as a reminder that he valued the things of this Earth and not the things of God (Heb. 12:16-17).
Just as Genesis 4:16-24 showed what Cain and his descendants did apart from the Lord, Genesis 36 shows what Esau and his descendants did apart from the Lord. Both men were spiritually dead, mere shells of what God intended a person to be, but both appeared successful and prominent on the outside. Cain’s descendants were pioneers in the Arts and Sciences, people of craft and industry. Likewise were the descendants of Esau men of renown: rulers, chieftains, men of nobility. Yet both groups are only mentioned in passing; their greatest endeavors, their highest aspirations — mere footnotes in the Word of God.
“For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong,” (1 Corinthians 1:26-27)
What a stark contrast between these “chiefs” and “kings” of the Edomites and the shepherds and nomads the Book of Genesis has been focusing on. How vast a difference between Abraham, Isaac, and Jacob — who were strangers and foreigners, owning none of the land on which they stood — and the sons of Esau who ruled the land in which they settled. Looking through human eyes, it would be hard to recognize that God was working through and blessing the group living in tents and tending cattle and not the group sitting on thrones and dwelling in palaces.
Does God not work in like manner even now? As Jesus pointed out concerning John the Baptist: God was working through the man clad in camel’s-hair and eating locusts, not some man adorned in fine clothes and living in a mansion (Matt. 11:8). Whether we are rich or poor, living in a palace or homeless, God does not look on the outward appearance but what is in the heart. And God resists the proud but lifts up those who will humble themselves before Him (Jam. 4:6, 10).
It is interesting to note that Esau’s grandsons are labeled as “chiefs” (Gen. 36:15), but who made them so? God certainly did not anoint them as rulers. It seems that they took to calling themselves and each other such; their praise came from man. This was quite different from Abram being called Abraham, or Sarai being called Sarah, or Jacob being called Israel. Those names came from God, it was God Who exalted these people, not man.
In Genesis 37, we return to the family of Jacob and pick up with the story of Joseph. Those who are of the flesh, those who are filled with pride, those who revere not the Lord nor His will fade into the background and out of sight. They will continue to build their palaces, sit on their thrones, and rule their lands, all the while believing that they are great men and women of prominence. But the Spirit of God resumes the narrative about those who are really prominent and important people. Those who seek not the praise of man but the praise of God. Those who refuse to exalt themselves but wait for the Lord to lift them up.
To Jesus Christ goes all glory. In service to Him,
[This post was originally published August 21, 2010]
[If you do not know the Lord Jesus Christ or you are not certain where you are headed when this life ends, I invite you to read the article “Am I Going To Heaven?“]
The great preacher Dr. Martyn Lloyd-Jones was once asked: “What does a Christian look like?” Without hesitation, he simply responded: “He walks with a limp.”
Having “wrestled” with the Lord to the point where God had broken his leg, Jacob now bore in his body the mark of God’s touch. It was not just his leg that had been broken, but his own will, his dependence on his own flesh. When many of us first meet the Lord, we suppose that we may accept Him into our lives and partake of his grace and favor, but yet continue to walk in our own strength and confidence. A true surrender to the Lord of Jesus Christ is seldom accomplished until we, like Jacob, have struggled with Him and He has broken our own flesh. Thus the mark of one truly devoted to the Lord is to walk with a limp, a token of God’s own touch upon them showing that He has touched them as He touched Jacob.
The Lord told the Apostle Paul that His strength was made perfect in our weaknesses (2 Corinthians 12:9). Yet, so often we resist the part where we must be made weak. This world abhors and despises weakness, seeing it as a liability. But God declares that the more adept we are at recognizing our own weaknesses, the more apt we are to depend on His strength. Pity the one who says they are trusting in the Lord, yet sees no reason that they need to trust anyone. When we believe that we have the strength and power necessary to overcome the trials and tribulations that we face, then we are not believing that our sufficiency comes from God alone. We simply cannot put our faith in ourselves and God at the same time. Like Jacob, the time will come when we are forced to struggle with God Himself and either let go of Him entirely, or have our own strength “broken.”
There is probably nothing quite so wondrous to behold than to see the way a person begins to behave who has truly trusted the Lord. To witness the power of God at work in the lives of those for whom no other possible explanation for such an abrupt change of temperament could exist is to behold a miracle of the highest order. To safeguard us against falling into the sin of pride, God seldom allows us to accurately measure the changes occurring in our own lives; but if we remain spiritually alert, we can have the inestimable privilege of seeing them in the lives of others. The distinctions between the Jacob of Genesis 32 and the Israel of Genesis 33 are remarkable. Gone is the boasting, the arrogance, the self-interest. In their place is humility, graciousness, and generosity. The man who had risked so much in order to wrest the birthright from his brother is now selflessly heaping lavish gifts on Esau. The man who had gone to such lengths to insure that he would be the exalted and honored son of Isaac is now yielding to the mercy of Esau. Jacob had formerly treated his brother as a buffoon and a fool, and now he calls him “My lord.” Could there be any other satisfactory explanation for this change of heart save that God had gotten a hold of Jacob’s heart?
It is amazing how many things which seemed so crucial before tend to lose any real sense of importance once we have yielded our lives to God. Our hopes, our dreams, our goals; our own desires for wealth, honor, fame, and possessions all seem to fade into the background (or else fade away entirely) once we have a genuine encounter with the majesty of Jesus Christ. All of those pursuits begin to look like little more than a waste of time in light of what we have found in Christ. Like the Apostle Paul, we begin to look at the things of this world as little more than rubbish compared to what we have received from the hand of God (Philippians 3:8). There is no doubt that Jacob’s priorities have changed. He no longer sees Esau as a rival for God’s favor, but as the brother who he is. The wrestling match at Penuel has left Jacob with a greater view of Who God is, and a lesser view of who he himself is. Is this not the same experience which we all eventually go through in our own walk with the Lord?
Personally, I wish that Genesis 33 ended with Verse 16. But it does not. Without any comment or explanation, we find Jacob journeying to Succoth after he has told Esau that they shall soon meet again in Seir. What is going on? As is so often the case in Scripture as well as our daily lives, many great spiritual victories are all too quickly followed up with spiritual defeats. The high places where we tread today stand in stark contrast to the valleys which we shall crawl through tomorrow. Lest we are tempted to conclude that life will be an unbroken parade of victory over our own flesh once we have been broken by the Lord, we see that Jacob has yet to be completely defeated by Israel. Though he now walks with a limp, Jacob is still free to limp away after his own desires. Broken flesh does not guarantee an end to rebellion. Jacob’s spiritual journey is not quite complete at this point; he still has a ways to go.
This chapter does, however, end on a high note. Jacob erects an altar and calls it El-elohe-Israel, or, God, the God of Israel (v. 20). This tells us two very important things: 1.) Jacob appropriates the name that God has given him — God has called me Israel, therefore, I am Israel and, 2.) God is his God. There is no more “Then shall the Lord be my God” (Gen. 28:21), no more “The God of my father hath been with me” (Gen. 31:5). God is now his God. There is a world of difference between declaring that God is God and declaring that God is my God.
After deceiving Isaac into passing his blessing of the first-born onto Jacob rather than Esau (Genesis 27), Rebekah learns that Esau intends to kill Jacob as soon as their father is dead (Verse 41). Under the pretense that Jacob must not marry from amongst the “daughters of Heth”, that is, the local peoples among whom the family is living, Rebekah plants the idea into her husband’s mind that Jacob must be sent away, back to her own people in Padan-Aram to find a suitable bride from among them.
A successful con artist will tell you that the most effective tool of their craft is to persuade others to do what you want them to do and make them think the idea to do so is their own. Rebekah does just that. Genesis 27:43 tells us that she intended Jacob to go to her hometown of Haran and stay with her brother Laban until Esau’s wrath subsides. Yet she makes no specific mention of this to Isaac, but merely laments their family’s prospects if their son is left to wed one of these Canaanite girls. Her cunning is demonstrated in this maneuver just as it was when she instructed Jacob to deceive his father; for Isaac gives heed to her distress and makes the “suggestion” that the young man ought to go to his Uncle Laban and find a bride from his household (Gen. 28:2).
“May God Almighty bless you and make you fruitful and multiply you, that you may become a company of peoples. May He also give you the blessing of Abraham, to you and to your descendants with you, that you may possess the land of your sojournings, which God gave to Abraham.” (Genesis 28:3-4)
As if the magniloquent blessing bestowed upon Jacob back in Genesis 27:28-29 was not enough, Isaac again pours out upon his son beautiful words of adulation before his departure. Still humiliated and seething in quiet anger, Esau witnesses this conversation between his father and brother and carefully notes the instructions that Jacob is given.
Esau’s response is quite interesting, for he does what so many who have felt the sting of self-inflicted rejection have done before and since. He seeks to precisely emulate the behavior which seems to carry the promise of approval. If God shall require an offering, then Cain will bring one (Gen. 4:3), if God is pleased with sacrifice, then King Saul shall offer it (1 Sam. 15:15), and if God’s blessing shall rest upon the son who marries daughters from the lineage of Abraham, then Esau will do likewise. But the hearts of each of these men were far from the Lord! The carnal man has ever sought to secure the approval of God through careful attention to the deeds and acts which God has prescribed, all the while withholding the one thing which God cherishes above all else: a love for Him. They perform in a way that they believe will endear them to the Lord, but they inwardly despise all that God is.
Just as Cain and Saul, Esau’s “obedience” to the expectations of the Lord was perverse and deficient at that. Genesis 28:9 tells us that Esau married a descendant of Ishmael (Mahalath), but he had already married two Hittite women, much to the dismay of his parents (Gen. 26:34-35). What a tragic portrait of the worldly man who desperately seeks to fool God into applauding his piety, but in the end has only deluded himself. For Esau is like those who will not “divorce” their own commitments to the things of this world, nor sever their ties to the deeds of their own flesh; but rather they will merely attempt to add some sort of righteous observance atop their lifestyle of sinfulness. “I will go to Church”, they say, “But I will not cease to go to the bars and taverns.” “I will read the Bible, I will pray, I will be baptized”, they declare, “But I will not stop reading pornography, cursing, nor will I change the lifestyle to which I am accustomed.” Let me add these things to my daily practice, let me take on these new habits, but do not ask me to forsake any of the old.
It is the rankest of hypocrisy to suppose that sanctimonious behavior actually sanctifies. To presume that marching abreast of God’s people will indeed make someone one of God’s people is to deceive only one’s self. It was not the marrying into the Semitic line that gained the approval of God, it was the grace of God that gained Jacob His approval. Esau made the error that so many who know nothing about the things of God make: he believed that God looks upon the outward appearance, just as man does. He was fully willing to go through a particular ritual, to marry a new wife if that meant that he might gain God’s (and Isaac’s) blessing. But he was not willing to surrender himself to the Lord and accept His grace. He was willing to act like a true believer, so long as that did not mean that he must become a true believer.
To Jesus Christ goes all glory. In service to Him,
[This post was originally published May 26, 2010]
[If you do not know the Lord Jesus Christ or you are not certain where you are headed when this life ends, I invite you to read the article “Am I Going To Heaven?“]
Last time, we spoke of Isaac’s commendable devotion to the Lord and his steadfast dedication to pursuing the things of God. It is good that we were shown such a wonderful picture of Isaac’s faithfulness in Genesis 26 because if we were left with only the account of the events of Genesis 27, we might have come to quite a different conclusion about his character. In fact, the whole sordid affair of the “stolen blessing” casts such a despicable shadow across this entire family that it gives us pause when we reflect upon the fact that they were the lineage through whom our Lord Jesus would ultimately arise. Yet we know that we serve a perfect God Who is in no way dependent upon “perfect” people, and thus we are reminded that even the Patriarchs of old were not without their faults.
“For whatever was written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope.” (Romans 15:4)
As we read through the details of this incident, the treachery and deception of Jacob’s ruse, carefully rehearsed to him by Rebekah, his mother, makes it readily apparent that neither the woman nor her son are blameless. Rebekah is guilty of conspiring to defraud Isaac, while Jacob perpetrates what is perhaps the world’s first case of “identity theft.” We know that they are in no way innocent. But Isaac and even Esau are no less blameworthy of wrong-doing in the eyes of God. Let us consider the role of each player in this very sad and deplorable scene:
As is so often the case, the head-of-the-household is where the occasion of familial folly can be traced. Isaac calls his favorite son (Gen. 25:28), Esau, to his side and tells him that he is old and will soon be dead; therefore, the time has come to pass on the mantle of blessing in order that Esau might assume the role of his father (Gen. 27:1-2). But why does he do so? Has the Lord appeared to him again as He did previously (Gen. 26:2, 26:24), instructing Isaac to do this? No. It seems that this notion has arisen solely from the heart and mind of Isaac. He tells Esau that he fears that the days of his life are at an end, but God has certainly not given him this idea. No less than 43 years will transpire before we read his “obituary” in Genesis 35:29!
Isaac reacts out of fear and panic that his time is short and that those things which must be done can wait no longer. So he decides that he shall take it upon himself to pass the blessing on to Esau at once. But we can be certain that Isaac was not ignorant of the oracle which the Lord had told Rebekah those many years before: that Jacob would be the blessed son (Gen. 25:23). How is it, then, that he should seek to circumvent the will of God in order to accomplish his own purposes?
“And prepare a savory dish for me such as I love, and bring it to me that I may eat, so that my soul may bless you before I die.” (Genesis 27:4)
Like so many parents throughout history, Isaac seems to have intertwined the value of Esau with Esau’s meeting his expectations. How many fathers have we known who withhold their love and approval save that their own sons fulfill the desires which they have for them? Genesis 25:28 tells us plainly that Isaac loved Esau because he ate of his son’s venison. As Esau had been willing to sacrifice the blessing of his father in order to satisfy his own fleshly appetites, so is Isaac willing to “sell” the birthright to the son which will satisfy his. What a picture of two men being led about by their own appetites, preferring to serve the god of their own bellies (Phil. 3:19), if but for a season, rather than remaining mindful of the things of the Living God.
“Then Isaac trembled violently, and said, “Who was he then that hunted game and brought it to me, so that I ate of all of it before you came, and blessed him? Yes, and he shall be blessed.” (Genesis 27:33)
Isaac’s response when he realizes that he has been duped is very interesting. He does not become angry. He does not recant the blessing which was extracted from him under false pretenses. He trembles. Is this not the response of any of us when we are reminded that we are powerless to override the plans of God? So often we know the will and desire of God, yet we try to supersede it with our own. And when the sovereignty of the Lord of Heaven moves upon our own lives in those instances, trumping our actions with His own, we, too, are left with no response but fear and trembling. Ashamed that we have even tried to superimpose our own will over that of our precious Lord’s, we are left with no viable recourse but to throw ourselves on His mercy and accept the course of action that He has set in motion.
If we could have asked Rebekah the day that this happened, she very likely would have told us that she had really done nothing wrong. After all, she had already been told that God had chosen Jacob to receive Isaac’s blessing, what was the harm in making sure that this happened? As she overheard Isaac and Esau discussing the giving of the blessing to occur after Esau returned from his hunt (Gen. 27:5), Rebekah must have surely been gripped with desperation. She must have felt compelled to do something to prevent this from happening. But what to do? There is an age-old philosophical question that asks: “Is an evil deed truly evil if the end result is good?” Or, “Does the end justify the means?” In the eyes of God, we know the answer to this question. We are never justified in resorting to trickery, deception, lies, or any other sinful behavior in order to bring about any perceived “greater good.” We serve an all-powerful God in Whose hands all things are upheld. We must trust that He will bring about all things according to His will.
Rebekah had heard the Word of God which clearly told her that Jacob would be the son of blessing, not Esau. It was not up to her to ensure that this would happen; God would cause it to come to pass. Yet how often do we do likewise? We have the promises in God’s Word to us (the Bible) and we still resort to all sorts of measures that conflict with His holiness in order to ensure our own “success.” We must trust in the One Who has made the promises to bring them to pass. Any suggestion as to what would have happened that day had Rebekah not intervened would be pure speculation. I do know one thing, though: the blessing most definitely would not have been passed on to Esau.
Like his mother, Jacob’s greatest fault is believing that he is personally responsible for making sure that God’s will is carried out in his life, regardless of the method. We already saw Jacob behave less than honorably when he took advantage of Esau’s low regard for the blessing back in Genesis 25:27-34. So, really, his despicable actions here do not come as any surprise. But there can be little doubt that he has definitely taken things quite a bit further by moving from extortion to out-and-out deception. He lies repeatedly to his father with a coolness that leaves little doubt that he was one with much practice in lying and manipulating others. Two aspects of this make things particularly heinous: that he is deceiving his own father, and that he is doing so in the name of God.
“Isaac said to his son, “How is it that you have it so quickly, my son?” And he said, “Because the Lord your God caused it to happen to me.” (Genesis 27:20)
Few things are more distressing than when a person attempts to validate their own misdeeds by applying the endorsement of God to them. They equate the success of their own endeavors, no matter how deplorable, with the approval of the Lord. Or else they seek to elevate their own wicked agenda to a level of unwarranted respectability by fabricating the confirmation of Heaven behind it. “God has told me to do this”, or “The Lord wants me to do that”, they will claim. They do things in the name of God which God has nothing to do with. Perhaps Jacob really believed that the blessing of God was with him during this tragic event, but we can be certain that this was no plan of His. How the will of God comes to pass is every bit as important as whether or not it comes to pass at all.
“For you know that even afterwards, when [Esau] desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears.” (Hebrews 12:17)
Esau blames Jacob for stealing his birthright (Gen. 27:36), though he had willfully given it to him for the price of a bowl of soup. That thing which had previously been of absolutely no value whatsoever to Esau now was something he was exceedingly bitter and angry over. Why the change of mind? Sadly, it is not that Esau now has a higher regard for the things of God; he has not acquired a higher level of spirituality. But he is now standing face-to-face with the consequences of his decisions, and that is what disturbs him. Many people, when faced with the consequences of their sinful behavior, will cry out in despair, but it is not because they have suddenly realized that they have offended the holiness of God. It is for no other reason than they sincerely desire that the results of their bad decisions be abated. Esau has no more interest in serving in the priestly role of the family than he did before, but he is interested in the “grain and the new wine.” Oh, to enjoy the blessings of God without having to yield one’s will to Him! To eat the delicious red stew and receive the blessings of Heaven! To sing with the drunkards on Saturday night and with the church choir on Sunday morning! This is what Esau is so bitter about.
Finally, it must be noted that, although each of the four members of this family were selfishly going about to pursue their own desires, the will of God is not frustrated. Though they were all in error, though they all were guilty of trying to do things their own way rather than God’s, the end result was exactly what God said it would be. This was not how God planned for it to come about, but His purposes were realized, nonetheless. Rebekah would never again see Jacob after she sent him away (Gen. 27:43), Esau would end up living away from his homeland in the land of Edom (Gen. 32:3), and, ironically, Jacob, who had just received such a magnificent blessing from Isaac, being the heir to all of Isaac’s wealth, would flee from his home and the wrath of Esau with no more than the clothes on his back and the staff in his hand! What a price they paid for their sins. We do well to be certain that we do things the way that God would have us do them.
To Jesus Christ goes all glory. In service to Him,
[This post was originally published May 20, 2010]
In Genesis 25:23, the Lord tells Rebekah that the reason that the twins in her womb are struggling against one another is that they are “two nations”, and “two manner of people.” They are different in every way. We do not read much farther before we see exactly what He means.
Esau was a hunter: a man of the field. Jacob was a quiet man and spent his days indoors. Esau was brawny, muscular, and athletic; Jacob was fair-skinned and soft. Because of this, the boys’ father preferred manly Esau, while Rebekah doted on Jacob, the “Mama’s boy.” But while these are the initial distinctions between the two young men given to us in Genesis 25:27-28, we learn that there is much more to it than that when we come to Verses 29-34:
“Once when Jacob was cooking stew, Esau came in from the field, and he was exhausted. And Esau said to Jacob, “Let me eat some of that red stew, for I am exhausted!” (Therefore his name was called Edom.) Jacob said, “Sell me your birthright now.” Esau said, “I am about to die; of what use is a birthright to me?” Jacob said, “Swear to me now.” So he swore to him and sold his birthright to Jacob. Then Jacob gave Esau bread and lentil stew, and he ate and drank and rose and went his way. Thus Esau despised his birthright.” (Genesis 25:29-34 ESV)
At first glance, it seems that Jacob is blackmailing Esau by threatening to let him die if he does not surrender his birthright immediately. But let us consider for a moment what is actually going on here. First of all, Esau comes in from hunting and is exhausted. I am certain that he was very hungry at this point and it seems that he hadn’t had any luck in his hunt, coming home empty-handed. So, he smells the stew that Jacob is making and asks him for some of it. Jacob tells him the price that he requires for giving him some, to which Esau replies that he is about to die, so what good is his birthright anyway? We should bear in mind that the two boys were living in the house of their father, Isaac, who had inherited all that his own father, Abraham, had (Gen. 25:5). This house was without a doubt filled with food and servants who could have happily brought Esau something to eat. Jacob is not holding Esau captive; he is not the only one who can provide him with food. It is doubtful that Esau was actually in any danger of starving to death at this moment (these were his words, not the writer of Genesis), but even if he had been, he certainly had other options.
So what made Esau surrender something so valuable for such a trivial price? The text says: “Thus Esau despised his birthright” (V. 34). It was of no value to him whatsoever. Why not at least get a bowl of hot soup out of the deal since it was something he didn’t really care about anyway? So we have here a further distinction between the two boys that went beyond their occupations and physical prowess. Jacob valued the birthright while Esau did not. What exactly, then, did the birthright entail? In the days before the Law of Moses was given, the firstborn son in each family would not only inherit a larger portion of their father’s possessions, he would also serve as the priest of the family. God would set apart unto Himself the Levites under the Mosaic Law (Numbers 3:12), but before this, the position of priest within each household fell to the firstborn son as part of their birthright. It seems that Esau really had no interest in taking on this role and placed no value in serving God at all. After eating the stew, Esau does not so much as pause a moment to reconsider his oath but heads off on his way.
Both men were in the wrong that day, but at least Jacob had his eye on receiving the blessing of God. His methods were clearly improper, but his objectives were at least commendable. As his grandfather Abraham had done so long ago when he sought to take matters into his own hands and conceive a son through Hagar (Genesis 16), Jacob sought to circumvent the timing and methods of God by resorting to trusting in his own ingenuity to bring about the promise of God. Never is it necessary to rely on our own strength in order to bring about the promises of God in our lives, especially when it involves dishonesty, trickery, and taking advantage of those who are unspiritual. God had promised that Jacob would obtain the birthright when He assured his mother that “The elder shall serve the younger” (Genesis 25:23). We can be certain that this maneuver on Jacob’s part was not God’s intended manner for the birthright to be transferred.
Esau, on the other hand, was guilty of being a faithless and carnal man; placing no worth on the things of God. By man’s standards, it might seem that he was the nobler of the two brothers at this point in time, but God knows the heart of man. Lest we are too rash to pass judgment on Esau, however, we must ask ourselves at what price we have been willing to sacrifice our own relationship with God? Our position with God in Christ is secured and upheld by Him alone, that is without question, but have we not at times behaved much like Esau: preferring the momentary pleasures of this world to our eternal “birthright” in Christ Jesus? We smell the stew of sin’s gratification and are so often willing in that moment to forsake the precious priesthood to which God has called us (1 Peter 2:9) that we might partake of it. Esau sold his position with God for the price of a bowl of soup, what are we willing to take for it?
To Jesus Christ goes all glory. In service to Him,
[This post was originally published May 7, 2010]
*English Standard Version (ESV)The Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles, a division of Good News Publishers.