Exegetical and Hermeneutical Commentary of Joshua 24:4
And I gave unto Isaac Jacob and Esau: and I gave unto Esau mount Seir, to possess it; but Jacob and his children went down into Egypt.
4. And I gave unto Isaac Jacob ] After he too and Rebekah had been childless upwards of nineteen years.
Jacob ] = he that holds by the heel, or supplanter (Gen 25:26).
Esau ] = hairy, rough; whose robust frame and rough aspect were the type of a wild and daring nature.
mount Seir ] = “ rough ” or “ rugged,” extended along the east side of the valley of Arabah, from the Dead Sea to the Elamitic Gulf. The name may either have been derived from Seir the Horite, who appears to have been the chief of the aboriginal inhabitants (Gen 36:20), or, what is perhaps more probable, from the rough aspect of the whole country. These Horites, the excavators of those singular rock-dwellings found in such numbers in the ravines and cliffs around Petra, were dispossessed by the descendants of Esau (Deu 2:12; Deu 2:22), they were divided into tribes under a sheikh, or “duke” (Gen 36:20-30).
but Jacob ] who alone was to have Canaan for himself and his posterity, “went down into Egypt,” as is related in Gen 45:1-28; Gen 46:6; Act 7:15.
Fuente: The Cambridge Bible for Schools and Colleges
Jos 24:4
I gave unto Isaac Jacob and Esau: and I gave unto Esau mount Seir.
Certain singular subjects
I. History and the hand of God in it. See: I gave; and then again, I gave. It is not merely that Esau and Jacob were born of Isaac and Rebekah, but the Lord says, I gave unto Isaac Jacob and Esau. How plainly doth this declare that the hand of God is in human history! At first sight history seems a great tangle, a confusion; but on looking at it more closely we perceive that it is only in appearance a maze, but in fact a marvellous piece of arrangement, exhibiting perfect precision and never-failing accuracy.
1. We see the hand of God in history very strikingly in the raising up of remarkable men at certain special periods. I gave unto Isaac Jacob and Esau: children are the gift of God. This is true not only of Isaac but of all mortal men. God gave to a worthy couple, George Washington; to another pair, John Howard; and to a third, George Whitefield. Each of these, in his own special way, was a Divine gift to men. Children are born with different talents and varied capacities, but all about them which will make them blessings is the gift of God.
2. So also is the hand of God distinctly to be seen in all great events. If Esau captures Mount Seir, then the setting up of the Edomite dominion, bad as it may have been, is from another point of view a matter in which Gods purpose and design are to be noted, for He says: I gave Esau mount Seir. In everything that happens, be it small or great, the Lord is present, and His will is done. It is so in all the plottings and manoeuvrings of kings and princes and senates, in the stirs of public opinion, in the marchings of armies, and in all that transpires among mortal men. Though the iniquity of man is seen abundantly, yet the overruling power of God is never absent.
3. To us the hand of God is very visible in our own case. Look at the hand of God that gave to you and to me such parents as we have: I mean those of us who have the great delight of having descended from Christian men and women. Had we anything to do with that? And yet the greatest part of mans future depends upon the parents of whom he is born. Is not the hand of God in it?
4. And do we not see the hand of God, again, in our children? Bring these gifts of God to God, and say, Here, Lord, are the children which Thou hast given me. O Lord, let Thy name be named on them, and let Thy grace be glorified in them.
5. Observe, further, that the Lords hand is in all the prosperity which He gives to any. He says, I gave unto Esau mount Seir, to possess it. It is by Gods allotment that temporal things fall as they do: even the ungodly have their portion in this life by Divine grant.
6. And, once more, Gods hand is to be seen in the place in which we live. If Esau lives in Mount Seir, it is because God appoints him to be there; and if Israel goes down to Egypt, it is for the selfsame reason. If you and I remove from one place to another, it is sweet to see the cloud moving before us, and to know that the Lord directs our way.
II. Birth and its disappointments. I gave unto Isaac Jacob and Esau, twin children born of godly parents. In that birth there was joy, but sorrow came by it as well as joy. Children are certain cares and doubtful comforts. They may bring to their parents such sorrow that they may be inclined to think the barren happier than the fruitful. Hence it is well for us to leave our hopes of posterity with God; and if we reckon that in a childless house we have missed a great joy, we ought also to reckon that we have missed a mint of trouble by the same fact.
III. Worldlings and their possessions. Why does God so often give possessions to ungodly men? Why do they flourish? Why do they have their portion in this life? Is it not, first, because God thinks little of these things, and therefore gives them to those of whom He thinks little? Why, said Luther in his day, the whole Turkish empire is but a basket of husks that God gives to the hogs, and therefore He hands it over to the unbelievers. Something infinitely better is reserved for the Lords own family. The rich blessing of true grace He reserves for His children and heirs. Do you wish that ungodly men should have less? For my part, I am reconciled to their present prosperity, for it is all they ever will have. Poor souls, let them have as much of it as they may here; they have nothing hereafter. Let those have the treasures of this present evil world who have nothing else. Never quarrel with the Lord for saying, I gave unto Esau mount Seir, to possess it. Besides, these comforts may lead them to reflect upon Gods bounty to them; and at any rate they ought to move them to repentance.
IV. The chosen of God and their trials. Esau reigns, but Israel serves; Esau set his nest on high, but Israel crouched by the reeds of the river. The worldling would read the Scripture as if it said, As many as I love, I caress and pamper; but the Lord speaketh not so; His word is, As many as I love, I rebuke and chasten; Whom the Lord loveth He chasteneth. To carnal reason this seems strange; faith alone can explain it.
1. Israel and his children went down into Egypt, first, for their preservation. Sanctified afflictions are spiritual promotions. The salt and bitterness of sorrow often preserves men from the gall and bitterness of sin.
2. They went down into Egypt, next, for their improvement. God often thrusts His people into adversity that He may improve them, arouse them, instruct them, and ennoble them. See to it, that the Lords design be fulfilled in you to the full. May the fire and the file, the crucible and the flame, work in you a clearance of dross and rust, and make you pure and bright.
3. They also went down into Egypt for their education. The chosen seed needed teaching; they were getting to be rustic, not to say barbarous, in their manners; acquirements and knowledge were scant among them. They must go down into the seat of ancient learning to acquire arts and sciences and civilisation. For future usefulness it is well that we bear present sorrow, and like Jacob go down into Egypt.
4. And they went down to Egypt, again, that God might display His great power in them. It is worth while to go down into Egypt to come out of it with a high hand and an outstretched arm. Oh, the glory of the Lord in His redeemed! Oh, the lofty destiny of the tried people of God! Oh, the sublimity of their lives even now! There is God in them; there is God about them. Jacob and his children went down into Egypt. That is where the story ends, according to my text; but you know the story does not end there after all; for out of Jacob and his children came the Star, the Sceptre, and the Throne. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
I gave unto Esau Mount Seir to possess it, that he might leave Canaan entire to his brother Jacob and his posterity, Gen 36:7,8.
Jacob and his children went down into Egypt, where they long lived in grievous bondage; which God having delivered us from, I shall now pass it over.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. I gave unto Esau mount Seir(Seeon Ge 36:8). In order that he mightbe no obstacle to Jacob and his posterity being the exclusive heirsof Canaan.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I gave unto Isaac Jacob and Esau,…. When Rebekah was barren, so that the children appeared the more to be the gift of God; though Esau perhaps is mentioned, for the sake of what follows:
and I gave unto Esau Mount Seir to possess it; that Jacob and his posterity alone might inherit Canaan, and Esau and his seed make no pretension to it:
but Jacob and his children went down into Egypt; where they continued many years, and great part of the time in bondage and misery, which is here taken no notice of; and this was in order to their being brought into the land of Canaan, and that the power and goodness of God might be the more conspicuous in it.
Fuente: John Gill’s Exposition of the Entire Bible
4. But Jacob and his children went down, etc After mentioning the rejection of Esau, he proceeds to state how Jacob went down into Egypt, and though he confines himself to a single expression, it is one which indicates the large and exuberant and clear manifestation of the paternal favor of God. It cannot be doubted, that although the sacred historian does not speak in lofty terms of each miracle performed, Joshua gave the people such a summary exposition of their deliverance as might suffice. First, he points to the miracles performed in Egypt; next, he celebrates the passage of the Red Sea, where God gave them the aid of his inestimable power; and thirdly, he reminds them of the period during which they wandered in the desert.
Fuente: Calvin’s Complete Commentary
4. Mount Seir is a rugged ridge extending along the east side of the Valley of Arabah, from the Dead Sea to the Elanitic Gulf. It was afterwards called Edom. Compare marginal references.
Fuente: Whedon’s Commentary on the Old and New Testaments
I include in one view all these verses, for the sake of shortness, and because, as they refer to the history of the Patriarchs, already gone through in the Commentary, it would be unnecessary to swell the page again with the relation. The Reader can, if he pleases, refer to the subjects, in their respective places. But I would have the Reader remark with me, in addition to what was there said of the conjurer Balaam, that here it seems somewhat more plain, that this wretched man would, for the sake of gain, have cursed Israel, though he knew the Lord had promised to bless them, had not the Lord restrained him, and overruled his mind to do the very reverse of what he intended. And Reader! do you not believe that the Lord is doing the same for his people very frequently now? When a man ‘ s ways please the Lord, he maketh even his enemies to be at peace with him. Pro 16:7 . On the subject of putting away the false gods from among them, which is again repeated, verse 23, it should seem that there were some of the people which had images by them, though they might not worship them. But as the Lord is jealous of his honour and glory, even the figure of an idol is an abomination. But Reader! if to our fathers in the old church the very mention of idols, or the keeping any representation of them, became so offensive, in the divine eye, what think you must be the indignation of our God, if we hold in our heart a kind of rivalship with God, in making our prayers and our services a part-Savior with Jesus? Shall I not put away all idols in any supposed goodness and righteousness of my own, and learn here from that Jesus alone is my Savior, in whose righteousness his people are accepted? Eph 1:6 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jos 24:4 And I gave unto Isaac Jacob and Esau: and I gave unto Esau mount Seir, to possess it; but Jacob and his children went down into Egypt.
Ver. 4. But Jacob and his children went down into Egypt. ] Where they were held under hard servitude, while Esau and his posterity flourished in mount Seir, having the fat of the earth’s good store, that they might fry the better in hell.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Jacob and Esau. Compare Gen 25:25, Gen 25:26.
Esau. Compare Gen 36:8. Deu 2:5
but Jacob. Compare Gen 46:6.
children = sons.
Fuente: Companion Bible Notes, Appendices and Graphics
unto Isaac: Gen 25:24-26
unto Esau: Gen 32:3, Gen 36:8, Deu 2:5
Jacob: Gen 46:1-7, Psa 105:23, Act 7:15
Reciprocal: Gen 15:14 – that Gen 27:39 – Behold Gen 46:6 – into Egypt Exo 5:6 – officers 2Ch 20:23 – mount Seir Psa 127:3 – children Eze 35:2 – mount Mat 1:2 – Isaac begat
Fuente: The Treasury of Scripture Knowledge
Jos 24:4. I gave unto Esau mount Seir That he might leave Canaan entire to his brother Jacob and his posterity, Gen 36:7-8. But Jacob went down into Egypt Compelled by a grievous famine, and because the time was not come when God intended to plant him and his posterity in Canaan. In Egypt they suffered a long and grievous bondage, from which God having delivered us, I shall now pass it over.