The Pulpit Commentaries
Genesis 27:30-40
EXPOSITION
And it came to pass (literally, and it was), as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out—literally, and it was (sc. as soon as, or when) Jacob only going forth had gone; i.e. had just gone out (Ewald, Keil), rather than was in the act of coming out (Murphy), since the narrative implies that the brothers did not meet on this occasion—from the presence of Isaac his father, that (literally, and) Esau his brother came in from his hunting.
And he also had made savory meat (vide Genesis 27:4), and brought it unto his father, and said unto him, Let my father arise, and eat of his son's venison—compared with Jacob's exhortation to his aged parent (Genesis 27:19), the language of Esau has, if anything, more affection in its tones—that thy soul may bless me. Esau was at this time a man of mature age, being either fifty-seven or seventy-seven years old, and must have been acquainted with the heavenly oracle (Genesis 25:23) that assigned the precedence in the theocratic line to Jacob. Zither, therefore, he must have supposed that his claim to the blessing was not thereby affected, or he was guilty of conniving at Isaac's scheme for resisting the Divine will. Indignation at Jacob's duplicity and baseness, combined with sympathy for Esau in his supposed wrongs, sometimes prevents a just appreciation of the exact position occupied by the latter in this extraordinary transaction. Instead of branding Jacob as a shameless deceiver, and hurling against his fair fame the most opprobrious epithets, may it not be that, remembering the previously-expressed will of Heaven, the real supplanter was Esau, who as an accomplice of his father was seeking secretly, unlawfully, and feloniously to appropriate to himself a blessing which had already been, not obscurely, designated as Jacob's? On this hypothesis the miserable craft of Jacob and Rebekah was a lighter crime than that of Isaac and Esau.
And Isaac his father said unto him, Who art thou? The language indicates the patriarch's surprise. And he said, I am thy son, thy firstborn Esau. The emphatic tone of Esau's answer may have been dictated by a suspicion, already awakened by Isaac's question, that all was not right (Inglis). Esau's claim to be regarded as Isaac's firstborn, after having bartered away his birthright, is considered by some to be unwarranted (Wordsworth); but it is doubtful if Esau attached the importance to the term "firstborn" which this objection presupposes.
And Isaac trembled very exceedingly,—literally, feared a great fear, to a great degree; shuddered in great terror above measure (Lange). The renderings ἐξέστη δὲ Ἰσαάκ ἔκστασιν μεγάλην σφόδρα (LXX.), Expavit stupors, et ultra quam credi potest admirans (Vulgate), "wondered with an exceedingly great admiration" (Onkelos), emphasize the patriarch's astonishment, the first even suggesting the idea of a trance or supernatural elevation of the prophetic consciousness; whereas that which is depicted is rather the alarm produced within the patriarch's breast, not so much by the discovery that his plan had been defeated by a woman's wit and a son's craft—these would have kindled indignation rather than fear—as by the awakening conviction not that he had blessed, but that he had been seeking to bless, the wrong person (Calvin, Willet)—and said, Who? where is he—quis est et ubi est? (Jarchi); but rather, who then is he? (Rosenmüller, Kalisch, Lange)—that hath taken venison,—literally, the one hunting prey—that hunted, or has hunted, the part having the force of a perfect—and brought it me, And I have eaten of all before thou earnest, and have blessed him? yea, and he shall be blessed—thus before Jacob is named he pronounces the Divine sentence that the blessing is irrevocable (Lange).
And when Esau heard the words of his father, he cried with a great and exceeding bitter cry—literally, he cried a cry, great and bitter exceedingly; expressive of the poignant anguish of his soul (Kalisch, Bush), if not also of his rage against his brother (Philo, Eusebius), of his envy of the blessing (Menochius, Lapide), and of the desperation of his spirit (Calvin). Cf. Hebrews 12:17—and said unto his father, Bless me, even me also, O my father. A proof of Esau's blind incredulity in imagining it to be within his father's power to impart benedictions promiscuously without and beyond the Divine sanction (Calvin); a sign that he supposed the theocratic blessing capable of division, and as dependent upon his lamentations and prayers as upon the caprice of his father (Lange); an evidence that "now at last he had learned in some measure adequately to value" the birthing? (Candlish); but if so it was post horam.
And he (i.e. Isaac) said, Thy brother came with subtlety,—with wisdom (Onkelos); rather with fraud, μετά δόλου (LXX.)—and hath taken away thy blessing—i.e. the blessing which I thought was thine, since Isaac now understood that from the first it had been designed for Jacob.
And he (Esau) said, Is he not rightly named Jacob?—literally, is it that one has called ha name Jacob? הֲכִיְ being employed when the reason is unknown. On the meaning of Jacob cf. Genesis 25:26—for (literally, and) he hath supplanted me (a paronomasia on the word Jacob) these two times—or, already twice; זֶה being used adverbially in the sense of now. The precise import of Esau's exclamation has been rendered, "Has he not been justly (δικαίως, LXX.; juste, Vulgate; rightly, A.V.) named Supplanter from supplanting?" (Rosenmüller). "Is it because he was named Jacob that he hath now twice supplanted me?" (Ainsworth, Bush). "Has he received the name Jacob from the fact that he has twice outwitted me?" (Keil). "Shall he get the advantage of me because he was rims inadvertently named Jacob?" (Lange). "Has in truth his name been called Jacob?" (Kalisch). All agree in bringing out that Esau designed to indicate a correspondence between Jacob's name and Jacob's practice. He took away my birthright;—this was scarcely correct, since Esau voluntarily sold it (Genesis 25:33)—and, behold, now he hath taken away my blessing. Neither was this exactly accurate, since the blessing did not originally belong to Esau, however he may have imagined that it did. And he said, Hast thou not reserved a blessing for me? The question indicates that Esau had no proper conception of the spiritual character of the blessing which his brother had obtained.
And Isaac answered and said unto Esau (repeating the substance of the Messing already conferred on Jacob), Behold, I have made him thy lord,—literally, behold, a lord (vide on Genesis 27:29) have I constituted him to thee; Isaac hereby intimating that in pronouncing the words of blessing he had been speaking under a celestial impulse, and therefore with absolute authority—and all his brethren have I given to him for servants (for the fulfillment vide 2 Samuel 8:14), and with corn and wine have I sustained him:—i.e. declared that by these he shall be sustained or supported (cf. Genesis 27:28)—and what shall I do now unto thee, my son?
And ESAU said unto his father, Hast thou but one blessing, my father? Not as desiring either the reversal of the patriarchal sentence upon Jacob, which he appears to have understood to be irrevocable, or an extension of its gracious provisions, so as to include him as well as Jacob; but as soliciting such a benediction as would place him, at least in respect of temporalities, on a level with the favorite of Rebekah, either because he did not recognize the spiritual character of the covenant blessing, or because, though recognizing it, he was willing to let it go. Bless me, even me also, O my father. And Esau lifted up his voice, and wept (cf. Hebrews 12:17). "Those tear expressed, indeed, sorrow for his forfeiture, but not for the sinful levity by which it had been incurred. They were ineffectual (i.e. they did not lead to genuine repentance) because Esau was incapable of true repentance" (vide Delitzsch on Hebrews 12:17).
And Isaac his father (moved by the tearful earnestness of Esau) answered and said unto him,—still speaking under inspiration, though it is doubtful whether what he spoke was a real, or only an apparent, blessing—(vide infra)—Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above. Literally, from (מִן) the fatnesses (or fat places) of the earth, and from the dew of area; a substantial repetition of the temporal blessing bestowed on Jacob (Genesis 27:28), with certain important variations, such as the omission of plenty of corn and wine at the close, and of the name of Elohim at the commencement, of the benediction (Vulgate, Luther, Calvin, Ainsworth, Rosenmüller, 'Speaker's Commentary'); though, by assigning to the preposition a privative rather than a partitive sense, it is readily transformed into "a modified curse"—behold, away from the fatnesses o/the earth, c; shall thy dwelling be, meaning that, in contrast to the land of Canaan, the descendants of Esau should be located in a sterile region (Tuch, Knobel, Kurtz, Delitzseh, Keil, Kalisch, Murphy). In support of this latter rendering it is urged
(1) that it is grammatically admissible;
(2) that it corresponds with the present aspect of Idumaea, which is "on the whole a dreary and unproductive land;"
(3) that it agrees with the preceding statement that every blessing had already been bestowed upon Jacob; and
(4) that it explains the play upon the words "fatness" and "dew," which are hero chosen to describe a state of matter exactly the opposite to that which was declared to be the lot of Jacob. On the other hand, it is felt to be somewhat arbitrary to assign to the preposition a partitive sense in Genesis 27:28 and a privative in Genesis 27:39. Though called in later times (Malachi 1:3) a waste and desolate region, it may not have been originally so, or only in comparison with Canaan; while according to modern travelers the glens and mountain terraces of Edom, covered with rich soil, only want an industrious population to convert the entire region into "one of the wealthiest, as it is one of the most picturesque, countries in the world."
And by thy sword shalt thou live,—literally, upon thy sword shalt thou be, i.e. thy maintenance shall depend on thy sword; a prediction that Esau's descendants should be a warlike and tumultuous people of predatory habits (cf. Josephus, B. 1; 4. 4)—and shalt serve thy brother;—a prediction afterwards fulfilled (of. 1Sa 14:47; 2 Samuel 8:14; 1 Kings 11:16; 2 Kings 14:7; 2 Chronicles 20:22-14)—and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck. The verb רוּד, used of beasts which have broken the yoke and wander freely about (Gesenius, Furst), appear to hint at an incessant restlessness on the part of Edom while under Israel's yoke which should eventually terminate in regaining their independence. The exact rendering of the clause is obscure, but perhaps means that when Edom should roam about as a freebooter (Lange), or should revolt (Alford), or should toss, shake, or struggle against the yoke (Vulgate, Keil, Hengstenberg, 'Speaker's Commentary), he should succeed. Other renderings are, when thou shalt bear rule (Kimchi), when thou shalt repent (Jarchi), when thou shalt be strong (Samaritan), when thou prevailest (Murphy), when thou shalt truly desire it (Kalisch), when thou shalt pull down (LXX.); because thou art restless (Havernick).
HOMILETICS
The stolen blessing: a domestic drama.-3. Isaac and Esau, or the hunter's lamentation.
I. Isaac's STARTLING DISCOVERY.
1. Unexpectedly made. The return of Esau from the hunting-field with a dish of venison was a sudden and most unpleasant revelation to the aged patriarch, showing that in some inexplicable manner he had been out-maneuvered, and, as it were, constrained against his will to bestow the blessing upon Jacob. So in common life it is not infrequently seen that the unexpected is that which happens, that wicked schemes prove abortive, that the deceiver is himself deceived—"the engineer hoist on his own petard,"—and that men are often made the involuntary and unconscious instruments of furthering the will of Heaven.
2. Tremblingly received. Apprehending what had taken place, the blind old invalid "feared a great fear exceedingly," saddened with an inward horror, not through disappointment at the failure of his scheme, or indignation at the wicked craft and heartless duplicity of Rebekah's favorite, but alarm at his own sinful intention which God had thus manifestly seen and thwarted. It is well when the soul trembles at a discovery of its own wickedness. Gracious souls dread nothing "Thy more than standing on the verge of sin."
3. Pathetically acknowledged. Thy brother came with subtlety, and hath taken away thy blessing;" and, "I have blessed him: yea, and he shall be blessed." It becomes parents to commiserate their children's misfortunes, and especially to sorrow if they miss the blessings of salvation. They who lack these, even when they do not wish to obtain them, are objects of profoundest pity.
4. Meekly acquiesced in. Recognizing the hand of God in the remarkable transaction in which he had been an actor, with true humility and faith the venerable patriarch bowed before the will of the Supreme. Neither Esau's prayers and tears, nor his own paternal affections, could stimulate so much as a wish to undo what had been done. To a truly pious heart the will of God is final. "Thy will be done" is the language of faith.
II. ESAU'S SINGULAR BEHAVIOUR.
1. His bitter lamentation for himself. Esau's "great and exceeding bitter cry" was expressive not of heartfelt grief for his sinful levity in parting with the birthright, or guileful behavior in attempting to secure the blessing; but
(1) of deep mortification at being over-reached by his crafty brother;
(2) of remorseful chagrin at not recovering the blessing he had practically surrendered in the sale of the birthright;
(3) of earnest desire to induce Isaac to revoke the words he had spoken. The repentance which he sought carefully with tears (Hebrews 12:17) was not his own change of heart, but his father's change of mind.
2. His wrathful indignation against his brother. "Is he not rightly named Jacob for he hath supplanted me these two times. A statement not quite accurate; but angry men are seldom remarkable for accuracy of statement; a statement also expressive of hatred against Jacob, and incensed brothers often call each other bad names. Good men should be angry and sin not. Indignation, even when righteous, should be restrained.
3. His tearful request to his father. "Bless me, me also, O my father!" Having lost the blessing of the covenant, he was still desirous of possessing some sort of blessing. Wicked men often covet the material advantages of religion who have no desire to share in its spiritual enrichments.
III. ISAAC'S SOLEMN DECLARATION.
1. Of Esau's subjection to Jacob. "Behold, I have made him thy lord." A prediction of
(1) political subordination, afterwards fulfilled in the conquests of Israel; and
(2) of possible salvation to Esau and his descendants through believing recognition of the spiritual ascendancy of Jacob and his seed.
2. Of Esau's portion from God.
(1) A fat soil. God appoints to all men, individuals and nations, the bounds of their habitation. Inhabitants of fertile regions have a special call to thankfulness.
(2) A roving life. Though the warlike character of Esau's descendants was of God's appointment and permission, it is no just inference that savage tribes are as useful as those of settled and improved habits, or that God does not desire the diffusion of civilization and the elevation of the race.
(3) Ultimate independence. Though some nations have been placed in subjection, it is God's will that all should aspire to freedom. Revolt, rebellion, insurrection are sometimes a people's highest duty. Lessons:—
1. The blessing of the covenant is not of him that willeth or of him that runneth, but of God that showeth mercy.
2. Those who despise God's salvation in youth cannot always obtain it in manhood or age.
3. Those who finally come short of eternal life will have no one to blame but themselves.
4. No one need sue in vain for Heaven's favor, since the blessing is not now for one, but for all.
5. There is a difference between penitence and remorse.
6. Though no man can hope to change the mind of God, it is within the power of all men to desire and to effect a change upon their own hearts.
7. The prediction of a nation's or a person's future does not interfere with the free operation of the human will
HOMILIES BY R.A. REDFORD
Jacob's deceit, Esau supplanted.
In this familiar narrative the following points may be distinguished:—
I. ISAAC'S ERROR—connecting a solemn blessing with mere gratification of the senses, neglect of the Divine word, favoritism towards the son less worthy.
II. JACOB'S SUBTILTY and selfishness. The birthright had been sold to him; he might have obtained the blessing by fair agreement. His fear of Esau lay at the root of his deceit. One sin leads on to another. Those who entangle themselves with the world are involved more and more in moral evil.
III. REBEKAH'S AFFECTION was perverted into unmotherly partiality and unwifely treachery to Isaac. The son's guilt rested much on the mother's shoulders, for she laid the plot and prepared the execution of it. All were sad examples of self-assertion destroying the simplicity of faith. And yet—
IV. THE COVENANT GOD over-rules the weakness and error of his people. The blessing was appointed for Jacob. Although pronounced by an instrument blind, foolish, sinful, deceived, it yet is the blessing, which, having been lodged in Isaac, must pass on to the true heir of Isaac, who, according to the promise and prediction, is Jacob.
V. The lower character and standing of Esau and his inferior blessing represents the distinction between THE CHOSEN PEOPLE AND THOSE WHO, WHILE NOT INCLUDED IN THE COMMONWEALTH OF ISRAEL, may yet by connection and intercourse with it derive some portion of the Divine benediction from it. Both in pre-Christian and Christian times there have been nations thus situated.
VI. The LATE REPENTANCE Of the supplanted Esau. He found no possibility of averting the consequences of his own error (Hebrews 12:17), no place where repentance would avail to recover that which was lost. The "great and exceeding bitter cry" only reveals the shame, the blessing taken away. Those who, like Esau, despise their place in the family of God are driven out into the fierce opposition of the world; "by their sword" they must live and "serve their brethren."
VII. THE END OF DECEIT IS HATRED, passion, fear, flight, individual and family disorder and suffering. Yet again the merciful hand interposes to over-rule the errors of man. Jacob's flight from Esau's hatred is his preservation from ungodly alliance with heathen neighbors, and the commencement of a wholesome course of discipline by which his character was purged of much of its evil, and his faith deepened and developed—R.
HOMILIES BY J.F. MONTGOMERY
Unfaithfulness in believers.
"Is not he rightly named Jacob?" Jacob, Israel—how widely different the thoughts suggested by the two names. Both tell of success. But one is the man of craft, who takes by the heel to trip up. The other, as a prince of God (cf. Luke 1:15), prevails through believing prayer. Yet Jacob became Israel, and Israel had once been Jacob. The plant of faith has often to struggle through a hard soil. To understand the lessons of his life, remember—
1. In contrast to Esau, he was a man of faith. His desire was for a future and spiritual blessing. He believed that it was to be his, and that belief influenced his life. But—
2. His faith was imperfect and partial in its operation, and this led to inconsistencies (cf. Matthew 14:29, Matthew 14:30; Galatians 2:12). Naturally quiet, his life was passed chiefly at home. Godly influences undisturbed by outward life taught him to worship God, and to prize his promise. But he had not proved his armor (cf. 1 Corinthians 10:12); and, as often happens,- the object of his faith was the means of his trial. His father's purpose in favor of Esau shook his faith (cf. 1 Peter 4:18). He yielded to the suggestion to obtain by deceit what God had promised to give (Isaiah 49:1), and earned his brother's taunt, "Is not he rightly named Jacob?" Yet it does not appear that he was conscious of having failed in faith. Consider—
I. THE DANGER OF SELF-DECEIVING (cf. Ezekiel 13:10). One brought up among godly influences may seem to possess faith. Ways of faith, hopes of faith, may be familiar to him. He may really embrace them, really desire a spiritual prize. But not without cause are we warned (1 Corinthians 10:12). Some plan of worldly wisdom, some point of self-seeking or self-indulgence, attracts him; only a little way; not into anything distinctly wrong. Or he falls into indolent self-sufficiency. Then there is a shrinking from close walk with God. Formality takes the place of confidence. All may seem outwardly well; but other powers than God's will are at work within. And if now some more searching trial is sent, some more distinct choice between God and the world, a self-satisfying plea is easily found. And the self-deceit which led to the fall makes it unfelt. And the path is lighted, but not from God (Isaiah 1:11).
II. THE HARM DONE TO OTHERS BY UNFAITHFULNESS OF-CHRISTIANS (cf. Romans 2:24; Romans 14:16). The world is quick to mark inconsistencies of believers. They form an excuse for the careless, a plea for disbelieving the reality of holiness. And for weak Christians they throw the influence of example on the wrong side (cf. 1 Corinthians 8:9). Deeds have more power than words; and the course of a life may be turned by some thoughtless yielding. Nor can the harm be undone even by repentance. The failure is visible, the contrition and seeking pardon are secret. The sins of good men are eagerly retailed. The earnest supplication for pardon and restoration are known to few, and little cared for. The man himself may be forgiven, and rise stronger from his fall; but the poison in the soul of another is still doing its deadly work.
III. THE WAY OF SAFETY. Realize the living Christ (Ephesians 3:17). Rules of themselves can do little; but to know the love of Christ, to bear it in mind, is power.—M.