Genesis Chapter 27

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402. GENESIS - Chapter 27

"There are many devices in a mans heart; nevertheless the counsel of Yahweh, that shall stand" 

CHAPTER TWENTY-SEVEN - JACOB SUPPLANTS ESAU IN THE BLESSING

The events narrated in this chapter, show how the divine purpose is worked out through a tangled scheme of human weakness and deception. The characters of the story are the four members of the patriarchal family. Two of them, Isaac and Esau, seek to frustrate the revealed purpose of God; the other two, Rebekah and Jacob, seek to carry it out, but by wrong methods. Each of the four is rebuked and disappointed. Isaac is deceived and frightened; Esau is denied the birthright; Jacob has to flee; Rebekah loses her favourite son. These circumstances illustrates the Proverb: "There are many devices in a mans heart; nevertheless the counsel of Yahweh, that shall stand" (Prov. 19:21).

Isaac Prepares To Bless His Firstborn — Vv. 1-4.

Isaac doubtless had been told by Rebekah that God had decreed that the blessing was to be confirmed on Jacob, but with a deep love for Esau, in the absence of any direct revelation, and weakened by sickness which could well have affected the clarity of his thinking, he makes arrangements to confer the blessing where he desired it to be bestowed. Perhaps he enquired of God Who gave no answer in order to test the faith of Jacob and Rebekah. Once the blessing was conferred on Jacob, he did not demur, but recognised it as an act of God.

VERSE 1

"And it came to pass" — We shall show later that Jacob left home when he was about fifty-seven years of age. It is most likely that the events of this chapter took place on the eve of his flight; so that some seventeen years had passed since Esau had married the Hittite women: time enough for the shock of these marriages to fade.

"That when Isaac was old" — He was one hundred and seventeen years of age.

"And his eyes were dim, so that he could not see" — He was afflicted with some malady which caused him to believe that he was about to die, and which weakened his sight and strength. This affected his spiritual vigour. He needed "eye-salve that (he might) see" (Rev. 3:18). He should have realised that Esau was unfit for the blessing: both through his action in selling his birthright, as in marrying pagan wives.

"He called Esau his eldest son" — Throughout the narrative Esau is treated as his son and Jacob is described as her son (cp. Vv. 5,6), showing how divided this household had become.

"And said unto him, My son: and he said, Behold, here am I" — Esau showed respect and subservience to his father when it pleased him so to do; but on other occasions, he did not hesitate to defy him. He was the actual deceiver, not Jacob. He traded on his father's love to obtain something which he had already sold to Jacob (Gen. 25:30-34). He despised his birthright, and would risk nothing for it; but he was not above robbing Jacob of his right if it cost him nothing to so do. Isaac could well have been in ignorance of the transaction between Esau and Jacob.

VERSE 2

"And he said, Behold now, I am old, I know not the day of my death" — He had a premonition that he was about to die (cp. v. 7). Actually he subsequently recovered from this illness, and lived for another sixty-three years (Gen. 35:28).

VERSE 3

"Now therefore take, I pray thee, thy weapons, thy quiver and thy bow" — This is the only occasion where teliy has been translated "quiver." It is from a root signifying to suspend, and could relate to a javelin, a sword, or a quiver.

"And go out to the field, and take me some venison" — In his weakened state, Isaac craved the meat that Esau's hunting could provide him; so he urges his son to go out and hunt, as a man of flesh. Literally the words signify "hunt me some hunting." See mg. Cp. Gen. 25:27.

VERSE 4

"And make me savoury meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die" — Notice how Isaac is temporarily dominated by the flesh. This is part of his sickness which has affected him spiritually. Notice how I, me and my dominate the verse: "make me savoury meat", "as I love", "Bring it to me, that I may eat; that my soul may bless thee before I die."

Rebekah's Counter-plot — Vv. 5-10 

Motivated by love for "her son," Rebekah is prepared to endure any curse to secure his interests (Gen. 27:13). Moreover she is fortified by the realisation that the divine right in the bestowal of the blessing is with Jacob (vv. 7-10). Though she does not desire to deceive Isaac, she can see no other way out. The narrative reveals her as a woman with a self- sacrificing love, a keen mind, and with ability to seize every opportunity. She reveals the same strength of will on behalf of Jacob, as she had shown when she elected to follow Eliezer to the land (Ch. 24:58); and the same awareness of a divine purpose as she exhibited at the birth of her sons (Ch. 25:22-23). Her deception is not to be commended, but her motives were good. This of course, does not excuse her, for it is not right to do evil that good may come. She should have manifested greater faith in the providence of Yahweh.

VERSE 5

"And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt venison, and to bring it" — She overheard the conversation. Perhaps she sensed that something important was happening and eavesdropped on purpose. Notice the personal pronoun "his son" instead of "their son."

VERSE 6

"And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying" — Notice the contrast in this verse: "her son," instead of "their son."

VERSE 7

"Bring me venison, and make me savoury meat, that I may eat, and bless thee before Yahweh before my death" — The meal was to confirm the blessing "before Yahweh," i.e. before He who will confirm it. The words "before Yahweh" are lacking in Isaac's comment (v. 4), but are supplied by Rebekah.

VERSE 8

"Now therefore, my son, obey my voice according to that which I command thee" — She appropriates Jacob as "her son" as Isaac had referred to Esau as "his son" (v. 1). The household was hopelessly divided on the issue.

VERSE 9

"Go now to the flock" — The difference in the approach of the two parties is evident. One went to hunt in the field (a symbol of the world; Matt. 13:38); the other went to the flock. If Esau hunted for deer, which is most likely, he sought for that which could be eaten but not offered in sacrifice (Deut. 14:5). His hunting was only to satisfy the flesh.

"And fetch me from thence two good kids of the goats" — These were animals such as could be offered in sacrifice. Perhaps one was specifically used for that purpose, for it is obvious that two would not be needed to satisfy the hunger of Isaac. Both were slain, for Jacob was covered with their skins (v. 16).

"And I will make them savoury meat for thy father, such as he loveth" — Rebekah evidently judged that in his sickness Isaac could not discern between venison and goats' meat: between natural and spiritual food (1 Cor. 2:14).

VERSE 10

"And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death" — It seemed to all the family that Isaac was on the point of death. Obviously this was a test of their faith, as to how they would react under such trial.

Jacob's Deception — Vv. 11-25

Jacob's greatest fault was his timidity. It leads him into a pathway of deceit. Dominated by his mother, in awe of his father (Vv. 12-13), and fearful of his brother (Vv. 42-46), his timidity, his weakness of the flesh, causes him to resort to duplicity and cunning to obtain that which Yahweh had reserved for him and which he would have ultimately received in any case.

VERSE 11

"And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man" — See Ch. 25:25.

"And I am a smooth man" — Jacob was in need of a covering, and recognised it! Esau had a natural hairy covering which typified a veneer of self- righteousness. Nakedness is a symbol of sin (Rev. 16:15).

VERSE 12

"My father peradventure will feel me" — Isaac's sickness had brought some affliction to his eyes, so he was almost blind (v. 1).

"And I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing" — "I shall be revealed for what I am". Jacob recognised his need of a covering without which he would be seen to be demanding that which was his brother's. We also need to seek the covering of Christ to achieve a greater blessing.

VERSE 13

"And his mother said unto him, Upon me be thy curse, my son: only obey my voice, and go fetch me them" — We can admire the intense, self-sacrificing love of Rebekah for her son, even though we regret the means she adopted to obtain the blessing for him. Her deep love is matched by that of Paul for Israel after the flesh: "I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh" (Rom. 9:3; see also Exod. 32:32).

VERSE 15

"And Rebekah took goodly raiment of her eldest son Esau" —The Hebrew is desirable raiment (see mg). Esau's raiment comprised desirable garments as far as Jacob was concerned, because they were probably the priestly garments of the firstborn. They belonged to Esau as the "eldest son." The Hebrew word rendered "raiment" signifies a covering, and is used of the sacred, distinctive robes, as worn by the priests to denote their holy office (See Exod. 28:2,4; Lev. 10:6; 21:10).

"Which were with her in the house, and put them upon Jacob her younger son" — This is a significant statement which indicates that the "goodly raiment" comprised no ordinary clothes, but garments for a special purpose and occasion. This raiment had not been left in the charge of Esau's pagan wives, but retained by Rebekah. Jacob was elected by God before birth to receive the blessing (Rom. 9:11), and Rebekah now equips him to enter into the presence of his father to receive it.

VERSE 16

"And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck" — The goats were not the European kind, but the oriental camel-goat, the wool of which is black, silky and of much finer texture than that of the European goat. Sometimes it is used as a substitute for human hair (Cp. Song. 4:1). Wool of this fine texture was placed on Jacob's hands and the smooth of his neck. "Hands" speak of labour; the "back of the neck" speaks of obstinate rebelliousness. In sinful, mortal man, both need covering! Though Rebekah used wrong methods, she recognised what was needed.

VERSE 17

"And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob" — Figurative of the offering (Eph. 5:2), through which worshippers approach the Father (Ezek. 20:41). Clothed with priestly garments, with his nakedness covered, and bearing an offering in his hands, Jacob came into the presence of his father. In similar manner we approach the presence of Yahweh.

VERSE 18

"And he came unto his father, and said, My father" — However ignoble was Jacob's method, he was yet entering his father's presence with the genuine and earnest desire to seek a blessing from him.

"and he said, Here am I; who art thou, my son?" — Jacob failed to successfully imitate the voice of Esau (cp. v. 22), requiring, on his part, further deception. One mistake often leads to others, unless deception is acknowledged and abandoned.

VERSE 19

"And Jacob said unto his father, I am Esau thy firstborn" — The statements made by Jacob to his father in this and the following verse, are untruths; and yet, beneath the surface, they contained some substance of truth, by which Jacob probably justified his use of them. It was a lie to claim that he was Esau. Yet by election (Rom. 9:12) and by agreement with his brother (Gen. 25:33), he was the firstborn, and entitled to the blessing. If he had spoken boldly in faith to his father, and pointed out these facts, he may well have obtained the blessing by honorable and open means. But his timidity, and his fear that he might be passed over, got the better of him, and he resorted to a lie.

"I have done according as thou badest me" — This was deception, if not outright lie. Jacob had not received any instruction from his father.

"Arise, I pray thee, sit and eat of my venison" — The word rendered "venison," signifies hunting (see note v. 3). Jacob had not gone hunting for the animal that Rebekah had prepared for Isaac.

"That thy soul may bless me" — This was the dominating motive of Jacob. The objective was worthy; the means he adopted to obtain it were wrong. His deception and lies sprang from his lack of faith in the ability of God to override the intentions of Isaac.

VERSE 20

"And Isaac said unto his son, How is it that thou hast found it so quickly, my son?" — The question was a suspicious one. Isaac needed reassuring and sought an explanation.

"And he said, Because Yahweh thy God brought it to me"—To allay any doubt in the mind of Isaac, Jacob became more enmeshed in a lie, uttering it in the name of God. The statement really means that it was through the providence of God that he was able to supply it. In a way, this was true, because, but for the promise of God to Rebekah, he would not then have appeared before his father. But, at best, it was deception.

VERSE 21

"And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not" — In his physically weakened state, Isaac was confused. There was something wrong, but he did not know what it was. And now, the very thing which Jacob had suggested to Rebekah as likely to happen (v. 12), took place.

VERSE 22

"And Jacob went near unto Isaac his father; and he felt him, and said" — The trembling hands of the sick and confused father felt the hairy covering that Jacob had placed over his skin. Isaac's weakness was such that his hands were not sensitive, so that the deception went undetected.

"The voice is Jacob's voice, but the hands are the hands of Esau" — The voices of the two brothers were probably so much alike that their father could believe himself mistaken. Unconsciously Isaac uttered a proverb that has been illustrated many times since, when actions do not conform to speech. It is possible for a believer to utter platitudes concerning God and His requirements, and yet act in an inconsistent way thereto. The result is deception and confusion.

VERSE 23

"And he discerned him not, because his hands were hairy, as his brother Esau's hands: so he blessed him" — These words are anticipatory (v. 27). At this stage Isaac's doubts were dissolved, and he decided to carry on with the blessing.

VERSE 24

"And he said, Art thou my very son Esau? And he said, I am" — This is probably a formal question preparatory to the bestowal of the blessing. To this direct question, Jacob was forced to give a direct lie. The fear of God had been driven from his mind through fear of the flesh. One deception upon another led to this final completely false statement.

VERSE 25

"And he said, Bring it near to me, and I will eat of my son's venison, that my soul may bless thee. And he brought it near to him, and he did eat: and he brought him wine, and he drank" — The food was designed as a sort of sacrificial feast preparatory to the bestowal of the blessing. In expressing himself by saying "that my soul may bless thee," Isaac unconsciously testified that he was moved by natural fleshly considerations. The food made him feel better, put him in an expansive frame of mind, so that he felt ready to bestow the important blessing. In this incident, when the family should have been united in the heights of spiritual experience, and Yahweh and His purpose should have been in all their minds, each one was motivated by fleshly considerations, and the family possibly deteriorated to the lowest point of its spiritual experience. How many ecclesias have found themselves in that position through a little folly! When such an occasion arises, let each one take care and seek forutmost honesty.

The Blessing Bestowed — Vv. 26-29 

The patriarchal blessing was completely binding (cp. v.33). It comprised the blessing of God ensuring prosperity; divine justice and protection, with punishment meted out to those who cursed the recipient of it; and the extension of its privileges to those who would be gracious to such. Contrary to the will of Isaac, the blessing was pronounced upon Jacob, whom God had predetermined to that end. This demonstrates that "it is not of him that willeth, but of God that showeth mercy" (Rom. 9:16).

VERSE 26

"And his father Isaac said unto him, Come near now, and kiss me, my son" — This was the paternal kiss of acceptance and affection (Luke 15:20). It indicated that Isaac was assured that Esau stood before him ready to receive the blessing.

VERSE 27

"And he came near, and kissed him: and he smelled the smell of his raiment, and said" — See note v. 15. These were the priestly garments that Jacob had put on. Cp. the antitype Eph. 5:2; Rom. 13:14; Isa. 61:10.

"See, the smell of my son is as the smell of a field which Yahweh hath blessed" — The symbol of the true Israel of God (Isa. 51:1-3).

VERSE 28

"Therefore" — The verse, and consequently the blessing, is thus aligned with the priestly raiment of the firstborn that Jacob was wearing. This represents the basis of the blessing. Believers only will be blessed if properly clothed (Rev. 16:15; Isa. 61:10; Gal. 3:26-29).

"God give thee" — In this, and the next verse, the content of the blessing is outlined. It comprises three main sections: prosperity, power and position. God or Ha-Elohim, the Elohim are said to be the channel of that which the previous verse states Yahweh supervises. It is Yahweh Who directs the blessing, but the Elohim who carry it out (Cp. Psa. 103:20; Heb. 1:14). The terms of the blessing have had their application in the past, but their ultimate and complete fulfilment is in the future.

"Of the dew of heaven" — The dew of heaven symbolises blessings from above, both materially and spiritually. See Zech. 8:12. Divine truth is likened to dew (Deut. 32:2), and the time will come when Israel's "heavens," or the government of the future Age, will drop down "dew" (Deut. 33:13,28). The Law of Yahweh, and His Word, will be sent into all the earth (Isa. 2:2-4). The blessings Israel are yet to experience are likened unto "dew" (Hos. 14:5).

"And the fatness of the earth" — The choicest part of the earth has been reserved for Israel. Compare the use of the term in Gen. 45:18, and consider Moses' description of the Promised Land (Deut. 11:9-12). The land of Israel is yet to flourish as the Garden of Eden (Isa. 51:3). 

"And plenty of corn and wine" — Plenty of these products suggests ample increase, due to the goodness of Yahweh. Corn and wine speak of the strength (corn) and joy (wine) of life.

VERSE 29

"Let people serve thee" — This is both a prayer and a prophecy. The literal Hebrew is more direct: "And will peoples serve thee" (see A New Old Testament).

The word people rendered in the singular number in the A.V. is plural, amim, in the Hebrew, and is so rendered as "peoples" in the RV. Invariably, where this word appears in its plural form in Scripture it relates to Gentile peoples, and not to Israel; though in its singular form, it can relate to either. The prophecy, therefore, speaks of peoples being in subjection to Israel, which will occur when Messiah rules. Zechariah declares: "In those days, it shall come to pass that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you" (Zech. 8:23).

"And nations bow down to thee" — In Messiah's times, nations shall pay homage to him, and will respect Israel. The blessing to Jacob is cited in Psa. 72:11 in relation to the coming reign of Christ: "Yea, all kings shall fall down before him: all nations shall serve him." At that time, the status of "first dominion" will be given to Israel (Mic. 4:8).

"Be Lord over thy brethren" — This aspect of the blessing will be fulfilled by Christ in his supremacy over all mankind (Phil. 2:11), by the Ecclesia over all other systems (Rev. 3:9), and by Israel over the Gentile nations throughout the world (Mic. 4:8).

"And let thy mother's sons bow down to thee" — As Isaac and Rebekah had identified Esau and Jacob respectively as his and her son (cp. Vv. 5-6), Isaac imagined that he was predicting the submission of Jacob to Esau. But, in fact, the opposite proved to be the case, in accordance with the will of God. Typically, this part of the blessing pointed forward to Christ, who was treated as an alien by his mother's children (though not by those of his Father — see Psa. 69:8; John 7:5), though, subsequently, they were compelled to bow down to him (cp. 1 Cor. 15:7; James 1:1). This also will be the experience of the Ecclesia (Rev. 3:9; Song 1:6). Paul likened Israel after the flesh to his "brethren" (Rom. 9:3), and ultimately, they will be compelled to bow down to the true "Israel of God" (Gal. 6:16).

"Cursed be every one that curseth thee, and blessed be he that blesseth thee" — Whilst this has a national application to Israel after the flesh (cp. Ezek. 26:1-2), it has particular bearing upon the spiritual Seed (see Gen. 12:3). Moreover, as the blessing extended blessings to those who blessed Jacob, Esau, could have enjoyed them if he accepted the terms of the blessing of Jacob.

The Deception Discovered — Vv. 30-33 

No sooner had the blessing been bestowed, and Jacob had departed, than Esau entered the tent with the meat that he had prepared. He did so fully expecting to receive the blessing. Isaac was amazed to hear his voice and knew immediately that he had been tricked. The whole circumstances threw him into a paroxysm of fear and trembling.

VERSE 30

"And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting" — He did so full of expectancy, expecting to receive the blessing, believing that he had outwitted his brother.

VERSE 31

"And he also had made savoury meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his son's venison, that thy soul may bless me" — Esau had no right to the blessing, having despised his birthright and sold it at a contemptible price (Gen. 25:31-34). Therefore, his action at this moment, was a base attempt to rob his brother of what was his, and defeat the purpose of God. He was attempting to secretly, unlawfully, and feloniously appropriate to himself what he knew belonged to Jacob. If Jacob was guilty of lying, Esau was guilty of an even worse deception.

VERSE 32

"And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy firstborn, Esau?" —  The comedy turns to tragedy as the blind Isaac realises that he has been duped. For the moment, however, he cannot believe the evidence of his ears.

VERSE 33

"And Isaac trembled very exceedingly, and said, Who? where is he that hath taken venison, and brought it me, and I have eaten of all before thou earnest, and have blessed him?" —  The Hebrew charad signifies to shudder with terror. Why did he do so? Certainly the knowledge that he had been duped may well have angered him, or stirred him to indignation, but the word implies that he was moved by fear. This, doubtless, was caused by a dawning realisation that he would have bestowed the blessing upon the wrong party, and so would have been opposing the purpose of God. The blessing was the most precious possession that he had, and once given, was irrevocable (see Heb. 11:20; Rom. 11:29). The revelation had been given to Rebekah that it was to go to Jacob, but evidently the same knowledge had not been divinely imparted to Isaac. Doubtless Rebekah would have disclosed this revelation to him, but most likely he had set it aside as being an attempt on her part to secure it for her favourite son. Now the realisation that he would have opposed the will of God greatly      disturbed the faithful and God-fearing Isaac.

"Yea, and he shall be blessed" —  Isaac possibly realised that God had overshadowed his intention so that the blessing was conferred upon the more worthy contender for it. As the "gifts of God" are "without repentance (change)" (Rom. 11:29) he realised that the blessing was irrevocable.

Esau's Complaint and Reward   Vv. 34-40

Esau's previous expectancy and excitement now turned to bitter hatred against his brother. He raised a great and exceeding bitter cry, and pleaded with his father to bestow a blessing upon him. But it was too late. His fatal mistake, as Paul shows (Heb. 12:17), was in selling the birthright, and now his efforts to repair that error were too late, for he had never really repented of his earlier folly. The apostle cites the case of Esau's "profanity" as a warning to believers lest any of them should "fail of the grace of God".

VERSE 34

"And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father" — This was evidently induced by frustrated anger at the way the brother he hated had outwitted him. Paul comments: "Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears" (Heb. 12:16,17). The word "repentance" is metanoia and signifies change of mind. Esau did not manifest any godly sorrow for his past conduct or attitude of mind, but rather, by tears and pleading, sought to change Isaac's mind. But such was impossible, for the blessing having been given, it would be fulfilled by Yahweh, not by Isaac. It was now out of his province to bestow it upon another, or to change it in any way.

"Bless me, even me also, my father" — He now learned, at long last, the value of the spiritual things he had previously despised.

VERSE 35

"And he said, Thy brother came with subtilty, and hath taken away thy blessing"  — Jacob had obtained what could have been Esau's. But, in fact, it was not Esau's blessing at all, nor, for that matter, was it Isaac's to give. It belonged to Yahweh who had overshadowed the events in that troubled and divided household in accordance with His will.

VERSE 36

"And he said, Is not he rightly named Jacob? for he hath supplanted me these two times" — Jacob signifies supplanter as in the margin of the A.V.

"He took away my birthright" — This is untrue. Esau sold it "for one morsel of meat" (Heb. 12:16). That was the value he then placed upon it.

"And, behold, now he hath taken away my blessing" — Again this is untrue. It was not Esau's blessing but Jacob's, for, from the beginning, God had declared that he should receive it (Gen. 25:23).

"And he said, Hast thou not reserved a blessing for me?" — The question reveals that Esau had no conception of the spiritual character of the blessing. He did not realise that it was a divine blessing, and came from God, not from Isaac.

VERSE 37

"And Isaac answered and said unto Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him: and what shall I do now unto thee, my son?" — Power and provisions were given unto Jacob, and servitude reserved for Esau. All the pleading possible could not alter the blessing. It was too late for Esau. He had dissipated his life and now had to take the consequences.

VERSE 38

"And Esau said unto his father, Hast thou but one blessing, my father? bless me, even me also,   my father. And Esau lifted up his voice, and wept" — Paul cites this as an example of the weeping of those at the judgment seat who, like Esau, have frittered away their lives (Heb. 12:17). At this moment of crisis, Esau professed a passionate longing for the blessing, which, previously, he had treated with contempt. As Esau wept, so there will be "weeping and gnashing of teeth" (Matt. 8:12) at the judgment seat, when the foolish lament their lost opportunities.

VERSE 39

"And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above" — It was impossible for Isaac to offer this to Esau because it was part of the blessing given to Jacob. The literal Hebrew has "the fatness of the earth shall be thy dwelling" etc. The R.S.V. renders: "Away from the fatness of the earth... and away from the dew of heaven on high..." The fatness of the earth, and the dew of heaven, can be applied figuratively for spiritual benefits (cp. Deut. 33:28). Esau, as typical of the profane man of the flesh (Heb. 12:16), and unilluminated Gentiles, lived by the sword, and not by the spirit (cp Rom. 8:5; Gal. 6:8). The physical condition of his dwelling place illustrated this, for he ultimately occupied the harsh, dry, desert region of Edom and Mt. Seir, illustrative of the wilderness of life (cp. Deut. 2:5; Mal. 1:3), developing into a warlike, quarrelsome people used throughout Scripture as typical of the flesh in political manifestation.

VERSE 40

"By thy sword shalt thou live" — This is also typical of the Gentile man of flesh, in contrast to the man of the spirit.

"And shalt serve thy brother" — Ultimately this will prove true, as we observe from the blessing bestowed upon Jacob.

"When thou shalt have the dominion" — Edom obtained the dominion when the people of Israel departed from their God. Thus during the times of the Gentiles, the dominion has been with Edom, or fleshly power.

"And it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck" — A yoked animal is restrained. The term indicates that Esau would wander at will once the yoke was removed. That has been the case during the times of the Gentiles as the flesh has taken hold, and Gentilism has extended its influence on all sides.

Jacob Flees From Esau's Hatred   Vv. 41-46

Tension in the tents of Isaac increased as the result of Jacob's deception of his father. Esau viewed him with murderous hatred, openly boasting that he would destroy him on the death of his father. The ever-watchful Rebekah took heed of Esau's attitude, and sought to circumvent it. She urged Jacob to temporarily withdraw from the encampment of Isaac, and seek refuge with her brother in Haran.

VERSE 41

"And Esau hated Jacob because of the blessing wherewith his father blessed him" — However disappointed and remorseful he may have been, Esau was not penitent. He hated Jacob because of the blessing, as men of the flesh hate those who are dominated by the promises of God. Abel (Gen. 4:5), Joseph (Gen. 37:4), Elijah (1 Kings 19:2), and Christ (John 15:25) were all hated by their contemporaries. The Lord warned his disciples that they could expect the hatred of the world (Matt. 10:17-29; Mark 13:9-13; Luke 12:2-9, 51-53; John 15:18-20; 17:14), for the world stands in relation to saints, where Esau stood in relation to Jacob.

"And Esau said in his heart" — Esau was the man of flesh. His name is also Edom, or Adam, and he types the old Man (Rom. 6:6). Being unilluminated by the Word, from their hearts "proceed evil thoughts" (Mark 7:21), for they are governed only by the "thinking of the flesh" (Rom. 8:5).

"The days of mourning for my father are at hand; then will I slay my brother Jacob" — Esau's hatred caused him to look forward to the death of his father that he might enact his vengeance upon Jacob. His love for his father was but a surface love, for he was dominated by the flesh. He fulfilled the observation of Psa. 37:12-13:

"The wicked plotteth against the just And gnasheth upon him with his teeth. Yahweh shall laugh at them; For He seeth that his day is coming.'' Esau's smouldering hatred of Jacob later became typical of the general attitude of the nation. Obadiah declared: "For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever" (v. 10).

VERSE 42

"And these words of Esau her elder son were told to Rebekah" — Thus the thoughts of Esau's heart became the expression of his lips. He openly boasted of his intentions towards Jacob, and this ugly boast was repeated to Rebekah.

"And she sent and called Jacob her younger son, and said unto him" — Once again she takes the initiative, always ready to advance the cause of Jacob, always on the lookout for anything that might impede his interests.

"Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee" — She warned Jacob to be on his guard. She was afraid that the passionate feelings of Esau the hunter might get the better of him before the death of Isaac. David, as prophetic of Christ, experienced similar opposition. Psalm 64:4-5 records his words: "They encourage themselves in an evil matter: They commune of laying snares privily; They say, Who shall see them?"

VERSE 43

"Now therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran" — Rebekah recognised the urgency of the matter. Her words are in the imperative mood as in Genesis 12:1, and therefore can be literally expressed as "Flee for thyself."

VERSE 44

"And tarry with him a few days, until thy brother's fury turn away"— She knew Esau as a man of sudden emotional moods; whilst anger took possession of him he was capable of the most violent actions, but it soon subsided. She envisioned Jacob's trip to last but a short time, and little realised that she would never again see her favourite son in that life. The word "fury" is chemah, from a root signifying to be warm, implying the heated temper of Esau.

VERSE 45

"Until thy brother's anger turn away from thee" — The Hebrew word for "anger" is 'aph'', the nose. It is from a root signifying to breathe hard, indicating inward warmth manifested by hard, quick breathing. But Rebekah knew the fickle nature of her son Esau, and realised that his anger would simmer down.

"And he forget that which thou hast done to him" — Something would occur to draw his attention to other matters, and cause him to forget.

"Then I will send, and fetch thee from thence" — This was her intention, and doubtless Jacob waited many long and weary years for the call to come back home. But she never lived to see her son again. She probably died before Isaac, and possibly shortly after Jacob left home. Thus mankind proposes, but God disposes. Or, as the Proverb has it: "There are many devices in a man's heart; nevertheless the counsel of Yahweh, that shall stand" (Prov. 19:21). James teaches: "Ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall live, and do this, or that" (James 4:14-15).

"Why should I be deprived also of you both in one day?" — Rebekah was afraid that if Jacob remained, she would lose both sons: one (Jacob) by murder; and the other (Esau) by judicial execution. She had a love for both her sons, though her choice was with Jacob, for upon him, even before birth, God had pronounced His preference.

VERSE 46

"And Rebekah said to Isaac" — Her immediate problem was how to justify Jacob's journey to Haran. Esau must not be led to suppose that evasive action was being taken in order to thwart his intention to kill Jacob, or he might act even before his father's death.

"I am weary of my life because of the daughters of Heth" — Esau's marriages had been a cause of concern to both his parents (Gen. 26:35; 28:8). 

"If Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me?" — Her concern was deeper in regard to Jacob than in regard to Esau, and now, because the family blessing had been conferred upon Jacob, Isaac shared this concern. In such circumstances, a wise marriage is most important. A wife must be obtained who is congenial to the principles of the blessing and of the Abrahamic covenant. "Be ye not unequally yoked together with unbelievers," commanded Paul (2 Cor. 6:14), and the patriarchs followed out that principle. It was such a marriage, as Rebekah now feared, that brought tragedy in its train just prior to the Flood (Gen. 6:1-5). Now that the blessing had been confirmed upon Jacob, it was imperative that he follow out its requirements, in accordance to the will of Yahweh.

LESSONS FOR US:

• It is wrong to lie even if done with good intentions
• Disagreements need to be resolved early instead of allowing things to stew for a long time
• Gods will cannot be over-ridden by our designs
• Man can easily be deceived, but God is not mocked

REFERENCE LIBRARY

Genesis Expositor - HP Mansfield

PARAGRAPH QUESTIONS:

1. What were the lies that Rebekah told?
2. What were the lies that Jacob told?
3. What were the lies that Esau told?
4. Which of the lies told in this story were justified?
5. What lie did Isaac tell in this event, and who did he lie to?
6. Does venison taste like goat?
7. Who are the descendants of Esau (natural)?
8. Who are the descendants of Esau (spiritual)?

ESSAY QUESTIONS:

1. Why was Isaac frightened by this incident?
2. Why did God hate Esau? (Mal. 1:2)
3. Where else in scripture do we find the elder serving the younger?
4. In Daniel 10 we read of the angel Palmoni detained by the prince of Persia for 120 days; how does this relate to the teaching of this chapter?
5. Why was it possible to deceive Jacob so easily?
6. What do Isaac's blessings actually mean?
7. How do Isaac's blessings relate to Jesus Christ?
8. What part do the descendants of Esau have in the promises made to Isaac?

DISCUSSION QUESTIONS:

1. Is it ever right to tell lies or to stretch the truth; how might this be applied to life in the Lord?
2. Sometimes disputes occur in the ecclesia, is it right to leave these disputes festering in order to maintain peace?
3. When and how did Esau break of Jacob's yoke?