Gênesis 27:1
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XXVII.
JACOB BY SUBTILTY OBTAINS THE FIRSTBORN’S BLESSING.
(1) It came to pass. — The importance of this chapter is manifest. Just as in Abraham’s life the decision had to be made which of the two sons, Ishmael and Isaac, was to be the heir of the promise, so, here again, there is the same Divine election (Romanos 9:10): but while Abraham obeyed, though with heavy heart (Gênesis 21:11), Isaac even struggled against God’s will, and his assent was obtained by human craft working tortuously to effect that which God would have wrought in His own better way. In this case, however, the sons are more closely allied, being twins, born of the same mother, but the younger following so closely upon the very heels of the elder as to seem, even at his birth, as if in eager pursuit. They grow up strangely unlike — the one brave, active, vigorous, but indifferent to everything save earthly things. In his skill and love of hunting, Esau is the very counterpart of Ishmael. The other is calm, sedentary, keenly alive to business, devoted to domestic pursuits, but chiefly valuing the spiritual privileges for which Abraham had left his distant home, and become a wanderer in the highlands of Canaan. Thoroughly as all honest men must disapprove of the mean way in which Jacob bought the birthright, yet, at least, he valued that which Esau so despised as to sell it for the gratification of a hungry appetite. And now again the transfer is ratified by means of another unworthy artifice, but Esau this time is grieved and distressed; for at least he loved his father, and gave proof of the possession of the same warm heart that made him afterwards fall so lovingly upon his brother’s neck, and kiss him with tears of hearty affection (Gênesis 33:4).
For Jacob, it must be said that he sought no earthly good. It was not the elder brother’s share of the father’s wealth that he wanted. All that was Isaac’s he resigned to Esau, and went away to push his fortunes elsewhere. Even when he returned with the substance he had gotten in Padan-aram, he was no match for Esau (Gênesis 33:1), though Isaac was still living. While, too, Esau violated the family law laid down by Abraham, Jacob conformed to it. By marrying Canaanitish women, Esau forfeited by his own act the birthright which previously he had sold; for his children, being illegitimate (Hebreus 12:16), could not inherit the promise. What was utterly wrong in Rebekah’s and Jacob’s conduct was that they used miserable artifices to do that which should have been left to God; and Isaac was equally wrong in trying to make void and annul the clear intimation of prophecy (Gênesis 25:23).
Isaac was old. — Isaac was now 117 years of age. but he lived to be 180 (Gênesis 35:28). (See Excursus on Chronology of Jacob’s Life at end of this book.) He had thus sixty-three more years to live, but not only himself (Gênesis 27:2), but Esau also expected his speedy decease (Gênesis 27:41). Probably, therefore, his failing eyesight was the result of some acute disorder, which so enfeebled his general health that he had grown despondent, and thought his death near. But evidently he recovered, and attained to a good old age. It seems, however, that though the lives of the patriarchs were so long extended, yet that their bodily vigour slowly decayed through the latter portion of their days. Jacob when but 130 speaks of himself as a grey-haired old man, already upon the brink of the grave (Gênesis 42:38; Gênesis 47:9). Moreover, the term old is used in a very general sense in the Old Testament, and thus Samuel is described as old in 1 Samuel 8:1, when we should have spoken of him as at most middle-aged.