Genesis 26-35
The Birthright and the Blessing—Chap 25, 27
In these chapters, we see Jacob steal from Esau two things—his birthright and his blessing.
Now, the first thing you need to understand, is that God had promised these to Jacob (Gen 25:23). It was God’s will that Jacob receive these. Having said that, the means that Jacob stole these was not God’s will. God could easily have intervened and given these to Jacob...but Jacob’s early life is totally characterized by his name—supplanter, striver...one who seizes his own way.
For quick definitions, what were these two things Jacob stole?
Birthright. This word denotes the special privileges and advantages belonging to the first-born son among the Jews.
He became the priest of the family.
The first-born son had allotted to him also a double portion of the father’s inheritance (Deut. 21:15–17). Part of the reason for this, is the care of the family now fell on the firstborn, thus provision was made for this care
The first-born inherited the judicial authority of his father, whatever it might be (2 Chr. 21:3).
Esau despised his birthright (Gen 25:34), but Jacob wanted it.
Blessing—this was something deeper. In those days, a deathbed bequest by a father could not be undone. But spiritually, this was more—this was conveying God’s promises, God’s blessing...and ultimately the line of the Messiah, Jesus Christ. Isaac Blessing His Sons
By Arther Pink
Let us look at the two sons who were to receive the blessing. They are first brought before us in Gen. 25:20–34
“And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padan-Aran, the sister to Laban the Syrian. And Isaac entreated the Lord for his wife, because she was barren and the Lord was entreated of him, and Rebekah his wife conceived. And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the Lord. And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger. And when her days to be delivered were fulfilled, behold, there were twins in her womb. And the first came out red, all over like a hairy garment; and they called his name Esau. And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob: and Isaac was threescore years old when she bare them. And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents. And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob. And Jacob sod pottage: and Esau came from the field, and he was faint: and Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom. And Jacob said, Sell me this day thy birthright. And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me? And Jacob said, Swear to me this day; and he aware unto him: and he sold his birthright unto Jacob. Then Jacob gave Esau bread and pottage of lentils; and he did eat and drink, and rose up, and went his way. Thus Esau despised his birthright.” (Gen. 25:27–34.)
There is far more beneath the surface here (as in all Scripture) than meets the eye at first glance. Esau and Jacob are to be considered as representative characters. Esau typifies the unbeliever, Jacob the man of faith. Every line in the brief sketch that is here given of their characters is profoundly significant.
Esau was “a cunning hunter” (v. 27). The “hunter” tells of the roving, daring, restless nature that is a stranger to peace. A glance at the concordance will show that the word “hunter” is invariably found in an evil connection (cf. 1 Sam. 24:11; Job 10:16; Ps. 140:11; Prov. 6:26; Micah 7:2; Ezek. 13:18). “Search” is the antithesis, the good word, the term used when God is seeking His own. Only two men in Scripture are specifically termed “hunters,” namely, Nimrod and Esau, and they have much in common. The fact that Esau is thus linked together with Nimrod, the rebel, reveals his true character.
Next we are told that Esau was “a man of the field” (v. 27. In the light of Matt. 13:38—”The field is the world”—it is not difficult to discern the spiritual truth illustrated in the person of Esau. He was, typically, a man of the world. In sharp contrast from what we are told of Esau two things are said of Jacob:—he was “a plain man; dwelling in tents” (v. 27). The Hebrew for “plain” is “tam,” which is translated in other passages “perfect,” “upright,” “undefiled.” The reference is to his character. The “dwelling in tents” denotes that he was a stranger and pilgrim in this scene; having here no abiding city, but seeking one to come.
“And Jacob sod pottage: and Esau came from the field and he was faint.” Here again the contrast between the two sons of Isaac is sharp and instructive. Jacob was occupied with the affairs of the house, cooking a meal, and enjoying his portion, whereas Esau was again connected with the “field” and is “faint.” Remembering what we have seen above, namely, that Esau is to be viewed as a representative character, a man of the world, this next line in the picture is highly suggestive. Esau returns from the field without his venison, hungry and faint. Such is ever the case with the worldling.
There is nothing to be found in the “field” which can satisfy, or, to drop the figure, the world affords nothing that is able to meet man’s spiritual needs, for be it noted, that man in contrast from the beasts, is essentially a spiritual being. No; over all the systems of this poor world it is written “Whosoever drinketh of this water shall thirst again.” It cannot be otherwise. How can a world into which sin has entered, which is away from God, and which “lieth in the Wicked One” furnish anything which can truly meet the need of the heart that, consciously or unconsciously, ever panteth after God! Esau’s experience was but that of Solomon at a later date, and of many another since—vanity and vexation of spirit is the only portion for those who seek contentment “under the sun.” So it is now. Only the Jacobs—the objects of God’s grace—possess that which appeases the hunger of the inner man.
“And Esau said to Jacob, Feed me, I pray thee, with that same red pottage for I am faint.” It is a pity that the translators of our noble King James Version should have obscured the meaning here by inserting in italics the word “pottage.” As it so frequently the case the words in italics, put in to convey a better sense, only hide the real sense. So it is here. In v. 29 the word “pottage” is employed by the Holy Spirit to denote the portion which Jacob enjoyed. But here in v. 30 what Esau really says is “Feed me, I pray thee, with that same red,” and this was all he said. He was ignorant of even the name of that which was Jacob ’s. No doubt he was thoroughly versed in the terms of the chase, but of the things of the house, of the portion of God’s chosen, he knew not—” Therefore the world knoweth us not, because it knew Him not” (1 John 3:1).
“And Jacob said, Sell me this day thy birthright,” etc. (v. 31). Here Jacob offers to buy from Esau what was his by the free bounty of God. A word now concerning this “birthright.” The birthright was a most cherished possession in those days. It consisted of the excellency of dignity and power, usually a double portion (see Gen. 49:3 and Deut. 21:17). In connection with the family of Abraham there was a peculiar blessing attached to the birthright: it was spiritual as well as temporal in its nature. “The birthright was a spiritual heritage. It gave the right of being the priest of the family or clan. It carried with it the privilege of being the depository and communicator of the Divine secrets. It constituted a link in the line of descent by which the Messiah was to be born into the world.” (F. B. M.)
Esau reveals his true character by saying “Behold, I am going to die: and what profit shall this birthright do to me?” These words show what a low estimate he placed upon “the blessing of Abraham.” This birthright he contemptously termed it. We think, too, that in the light of the surrounding circumstances Esau’s utterance here complains the word of the Holy Spirit in Heb. 12:16—“Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.” Surely Esau did not mean he would die of hunger unless he ate immediately of the pottage, for that is scarcely conceivable when he had access to all the provisions in Isaac’s house. Rather does it seem to us that what he intended was, that in a little time at most, he would be dead, and then of what account would the promises of God to Abraham and his seed be to him—I cannot live on promises, give me something to eat and drink, for tomorrow I die, seems to be the force of his words.
The next time Esau is mentioned is at the close of Gen. 26: there we read “And Esau was forty years old when he took to wife Judith the daughter of Becri the Hittite, and Bashemath the daughter of Elon the Hittite: which were a grief of mind unto Isaac and to Rebekah.” We cannot do better than quote from Mr. Grant:—“This is the natural sequel of a profanity which could esteem the birthright at the value of a mess of pottage. These forty years are a significant hint to us of a completed probation. In his two wives, married at once, he refuses at once the example and counsel of his father, and by his union with Canaanitish women disregarded the Divine sentence, and shows unmistakably the innermost recesses of the heart.”
We are now ready to look at the sad scene which Gen. 27 presents to us. “And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I. And he said, Behold now, I am old, I know not the day of my death: now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison; And make me savory meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die” (Gen. 27:14). Why was it that Isaac desired to partake of venison from Esau before blessing him? Does not Gen. 25:28 answer the question—“And Isaac loved Esau because he did eat of his venison.” In view of this statement it would seem, then, that Isaac desired to enkindle or intensify his affections for Esau, so that he might bless him with all his heart. But surely Isaac’s eyes were “dim” spiritually as well as physically. Let us not forget that what we read here at the beginning of Gen. 27 follows immediately after the record of Esau marrying the two heathen wives. Thus it will be seen that Isaac’s wrong in being partial to Esau was greatly aggravated by treating so lightly his son’s affront to the glory of Jehovah—and all for a meal of venison! Alas, what a terrible thing is the flesh with its “affections and lusts” even in a believer, yea, more terrible than in an unbeliever. But worst of all, Isaac’s partiality toward Esau was a plain disregard of God’s word to Rebekah that Esau should “serve” Jacob (Gen. 25:23). By comparing Heb. 11:20 with Rom. 10:7 it is certain that Isaac had himself “heard” this.
“And Rebekah heard when Isaac spake to Esau his son…and Rebekah spake unto Jacob her son Now therefore, my son, obey my voice according to that which I command thee. Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savory meat for thy father, such as he loveth: and thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death” (vs. 6–10). How like Sarah before her, who, in a similar “evil hour” imagined that she could give effect to the Divine promise by fleshly expediences (Gen. 16:2). As another has suggested “they both acted on that God dishonoring proverb that ‘The Lord helps those who help themselves,’“ whereas the truth is, the Lord helps those who have come to the end of themselves. If Rebekah really had confidence in the Divine promise she might well have followed tranquilly the path of duty, assured that in due time God would Himself bring His word to pass.
“And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man: my father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing” (vs. 11, 12). How the character of Jacob comes out here! He reveals his native shrewdness and foresight, but instead of shrinking back in horror from the sin. He appears to have been occupied only with what might prove its unpleasant consequences.
“And his mother said unto him, Upon me be thy curse, my son only obey my voice, and go fetch me them. And he went and fetched, and brought them to his mother: and his mother made savory meat, such as his father loved. And Rebekah took goodly raiment of her eldest son, Esau, which were with her in the house, and put them upon Jacob her younger son: And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck: and she gave the savory meat and the bread, which she had prepared, into the hand of her son Jacob” (vs. 13–17). It is difficult to say who was most to blame, Jacob or his mother. Rebekah was the one to whom God had directly made known His purpose respecting her two sons, and, be it noted, the wife of Isaac was no heathen but, instead, one who knew the Lord—cf. “She went to enquire of the Lord” (25:22). Her course was plain: she should have trusted the Lord to bring to nought the carnal design of Isaac, but she took the way of the flesh, plotted against her husband, and taught her son to deceive his father. Yet in condemning Rebekah we are reminded of Rom. 2:1, “Therefore thou are inexcusable O man, whosoever thou art that judges:: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.”
We refrain from quoting at length the verses that follow. Jacob complies with his mother’s suggestion, and adds sin to sin. First he impersonates his brother, tells lies to his father, and ends by going the awful length of bringing in the name of the Lord God (v. 20). To what fearful lengths will sin quickly lead us once we take the first wrong step! A similar progression in evil is seen (by way of implication) in Ps. 1:1: the one who “walks” in the counsel of the ungodly will soon be found “standing” in the way of sinners, and then it will not be long ere he is discovered “sitting” in the seat of the scornful.
At first suspicious, Isaac’s fears were allayed by his son’s duplicity, and the blessing was given, “and he came near and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the Lord hath blessed: therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine: islet people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother’s sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee” (vs. 27-29).
It is to be noted that the “blessing” which Jacob here receives from the lips of his father was far below the blessed string of promises which he received directly from God when wholly cast upon His grace (see 28:13-15).
We need not tarry long on the pathetic sequel. No sooner had Jacob left his father’s presence than Esau comes in with his venison and says, “let my father arise and eat of his son’s venison, that thy soul may bless me.” Then it is that Isaac discovers the deception that has been practiced upon him, and he “trembled very exceedingly.” Esau learns of his brother’s duplicity, and with a great and exceeding bitter cry says, “Bless me, even me also, O my father,” only to hear Isaac say, “Thy brother came with subtlety, and hath taken away thy blessing.…behold I have made him thy lord.” Esau renews his request saying, “Hast thou but one blessing, my father, Bless me, even me, also.” Then it was that Isaac uttered that prophecy that received such a striking fulfillment in the centuries that followed—“Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above; And by thy sword shalt thou live, and shalt serve thy brother: and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck” (vs. 39, 40). For Esau “serving his brother” see 2 Sam. 8:14 (David was a descendant of Jacob); and for “thou shalt break his yoke from off thy neck” see 2 Chron. 21:8.
Above we have noticed that when Isaac discovered that he had blessed Jacob instead of Esau he “trembled very exceedingly.” This was the turning point in the incident, the point where, for the first time, light breaks in on this dark scene. It was horror which was awakened in his soul as he now fully realized that he had been pitting himself against the expressed mind of Jehovah. It is beautiful to notice that instead of “cursing” Jacob (as his son had feared, see v. 12) now that Isaac discovers how God had graciously overruled his wrong doing, he bowed in self-judgment, and “trembled with a great trembling greatly” (margin). Then it was that faith found expression in the words “And he shall be blest” (v. 33). He knew now that God had been securing what He had declared before the sons were born. It is this which the Spirit seizes on in Heb. 11:20, “By faith Isaac blest Jacob and Esau concerning things to come.”
Many are the lessons illustrated and exemplified in the above incident. We can do little more than name a few of the most important. 1. How many today are, like Esau, bartering Divine privileges for carnal gratification. 2. Beware of doing evil that good may come. What shame and sorrow they do make for themselves who in their zeal for good do not scruple to use wrong means. Thus it was with Rebekah and Jacob. 3. Let us seek grace to prevent natural affections overriding love for God and His revealed will. 4. Remember the unchanging law of Sowing and Reaping. How striking to observe that it was Rebekah, not Isaac, who sent her beloved child away! She it was who led him into grievous sin, and she it was whom God caused to be the instrument of his exile. She, poor thing, suggested that he find refuge in the home of Laban her brother for “some days.” Little did she imagine that her favorite child would have to remain there for twenty years, and that never again should she behold him in the flesh. Ah! the mills of God grind slowly, but they grind exceeding small, and we might add “surely.” And during those long years Jacob was to be cheated by Laban as he had cheated Isaac. 5. Learn the utter futility of seeking to foil God: “So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy” (Rom. 9:16); neither Isaac’s “willing” nor Esau’s “running” could defeat the purpose of Jehovah. “There are many devices in a man’s heart; nevertheless the counsel of the Lord that shall stand” (Prov. 19:21). Man proposes but God disposes.
Finally, have we not here, deeply hidden, a beautiful picture of the Gospel. Jacob found acceptance with his lather and received his blessing because he sheltered behind the name of the father’s firstborn, beloved son, and was clothed with his garments which diffused to Isaac an excellent odor. In like manner, we as sinners, find acceptance before God and receive His blessing as we shelter behind the name of His beloved Firstborn, and as we are clothed with the robe of righteousness which we receive from Him thus coming before the father in the merits of His Son who “hath given Himself for us an offering and a sacrifice to God for a sweet smelling savor” (Eph. 5:2).
Jacob and Bethel—Chap 28
As Jacob flees from his family and what will be the greatest fear in his life—facing Easu, Jacob comes to Bethel. Bethel will truly be a life changing experience for Jacob, a turning point in many ways.
Up to this point in our account of Jacob’s life...all we see is Jacob. O yes, Jacob wants the blessing, Jacob wants the birthright...but as we look at these things in Jacob’s life—all we see is Jacob. Jacob lives with the sinful and selfish attitude of taking care of number one—what he wants, he gets...even if the means of doing so is wrong. We see no relationship with God, no prayer, not dependence, no faith—just a man handling life on his own.
Yet, as Jacob flees to Haran, I have to wonder what was taking place in his mind. True, he had the birthright, he had the blessing...but now he is driven away from home. Fear laps at his heart, as he knows Esau wants to kill him...and can easily make that threat good. I wonder if he is mulling over the fruits of his striving in life.
The road to Haran took him to a place named “Luz” which means “separation”. In so many ways...that is what his life has just become, as he is from his father, mother and brother. All that he has known up to this point...has been cut off. He is separated.
Yet, here at Luz...something wonderful happens. Jacob has a dream. In the dream, he sees a ladder from heaven to earth—angels descending and ascending on it. What is this dream about? In simple terms—Jacob discovers—God is real! God is involved in the affairs of men! Up to this point, Jacob has totally relied on himself. I am sure he heard lots about God in his home….but personally, he never seemed to have an encounter with God...until now!
As you consider what God is communicating to Jacob here… understand that Jesus took this a step father for you and me. He helps us to see that He is that ladder—He is how God is reaching down to this earth...and how we get from this earth to heaven. Jesus is God’s declaration to you, that God is involved, that God is real, that God does care...that God does love you.
With the dream...Jacob hears from God. There are three main things God communicates to Jacob:
He is God...He is the “I Am” of his fathers
He has a promise of Jacob, a plan for his life—to make his life count, to make his life a blessing
He will be with Jacob. For one who is probably struggling, feeling cut off from his family, his life...this is wonderful
He will fulfill all His promises...God will bring him home
Wonderful promises...and again, as you look on these things that God spoke to Jacob, I simply remind you...that in so many ways, these are the same things God speaks to everyone of His kids today.
He is God...the God of the Bible
He has a promise and a plan for our life...to make us a blessing
He will be with us, He will never forsake us
He will fulfill all His promises...and bring us home...to heaven
Was this the moment of Jacob’s salvation? Perhaps, if not...it seriously laid the foundations for it. But Jacob from this time forward...has God in His life, and grows.
Eventually, Jacob renames the place where he has his dream from “Luz” (separation) to “Bethel” (house of God). Jacob had been separated from his father’s house, but at Bethel he becomes a part of God’s household.
Now, truthfully...Jacob has a lot to learn. He makes several statements that show his ignorance about God and his ways...but, so do many new believers. I will leave you to discover what those misstatements are, but I just wanted you to see the beginning of his relationship with God!
Jacob Double Crossed—Chapter 29
As we look on Jacob’s wedding and its outcome, understand there were no lights in the honeymoon suite, and the brides in those days wore long, flowing veils. That’s why when Jacob rolled over the morning after the wedding he was shocked to discover his beautiful bride was actually Leah, ole’ delicate eyes!
He was steamed! He had been doublecrossed – swindled out of what rightfully belonged to him. He says to Laban in verse 25, "What is this you have done to me? Was it not for Rachel that I served you? Why then have you deceived me?"
And how it must’ve stunned him to hear Laban’s response, "It must not be done so in our country, to give the younger before the firstborn.” In other words, let me teach you a lesson or two about the rights of the firstborn. Wow, talk about poetic justice. What goes around comes around. Laban does to Jacob, exactly what Jacob did to Isaac and Esau. The swindler gets swindled.
God sends Jacob to Haran to look in a mirror called Laban! Jacob learns of God’s goodness at Bethel, but he learns of his own wickedness at Haran. The whole experience humbles Jacob.
This is the first...of many lessons God has for Jacob with Laban. I honestly believe, much of the reason God has Jacob with Laban...is to expose the schemer in Jacob...and wean it out of him.
I wonder...could it be, that God has you in some such relationship today? One where he is letting your sin be exposed in someone else’s life...so that God can prune in out of yours...something to ponder….
.Jacob Wrestles with God—Chapter 32
This is perhaps, one of my most favorite chapters of the Bible. For times sake, I am not going to be able to write much about it, but I do want to draw you attention to what is happening.
It has been well said, that the Christian life is not complicated...it is just difficult. What God wants for us, from us—isn’t hard to see or understand. What God longs for with you and with me, is a love relationship—where He is our God and we are His people. One of the most important and most constant lessons in that relationship—is the lesson of surrender.
I have said it before and heard others same the same thing...when it comes to what God is trying to teach us...it can almost always be linked with that word—surrender...absolute surrender.
If you could view Jacob’s life as a whole, it seems that this is the lesson that God is seeking to drive home. As Jacob meets God at Bethel—God seeks to draw Jacob to trust Him, to surrender to His promises, His power, His presence and His ways. Yet Jacob resists, and for the next 20 years—sees the folly of living a life by scheming. One lesson that becomes clear, is that if God was not for him, he would never make it.
So as we come to this chapter—it is time for the lesson to come to a head.
The first installment, is a reminder of God’s involvement. Again, this is what God began to communicate to Jacob at Bethel, as Jacob saw the angels ascending and descending on the ladder. God was showing Jacob that He is involved...that He can be trusted, practically in this life. As this chapter unfolds, Jacob gets the reminder again, as he sees God...and calls the place Mahanaim—literally meaning double camp or two camps. God is showing Jacob He is there...that He can be trusted. But Jacob has still more to learn.
As Jacob begins his journey, he faces his greatest fear and sends a note to Esau. The answer only seems to point that his greatest fear may be true...that Esau is coming to kill him.
Jacob does everything he can think of, he relies on every tactic he knows. But when that is all done...he knows it is not enough. He tried to protect all that are with him, but that night, he finds himself alone, knowing his work is inadequate.
Yet, as we gaze on v.24—and we see Jacob alone, we realize he does not stay alone long. God Himself meets with Jacob...and it is a wrestling all night long. It is kind of a funny picture to imagine, God and Jacob in a wrestling match. Simply put, God could take him in half a second or less. If God wanted to pin him, to force Jacob down...He could have...but instead, in a wild picture of grace, He waits and lets Jacob exhaust himself. Finally as the entire night of wrestling still has not caused Jacob to give up—God puts out his hip, so that Jacob has nothing else to lean on. Now, finally, Jacob is at an end of himself. I want you to think about that again...at an end of himself. All his resources, cunning, scheming...is at an end. He has nothing else to fall back on—so he gives up.
In such a context in those days, the victor as a sign of his superiority and victory would bestow a blessing on the loser. It was a sign the battle was over, a sign who really won.
So, with that in mind, look on v.26 again and understand what Jacob is saying...he is saying he lost. He is giving up, throwing in the towel...he is surrendering. In his surrender he is asking for a blessing, he is turning to God as a source and away from himself.
Wonderfully, God gives him a new name—Israel. Israel means “governed by God”. It is a picture and a calling of the new relationship that God has for Jacob...that He wants for everyone of us. To move away from being a Jacob—a schemer who trusts in himself...to being one submitted and surrendered to God.
Sadly...Jacob does not stay there long, but God is continually seeking to draw him back to being “Israel—surrendered to God, governed by God”.
Can I say again...it is all about surrender. What God is wanting from you...is surrender...absolute surrender. Then and only then, will you know the glory of being “governed by God”
Isaac Blessing His Sons
By Arther Pink
Let us look at the two sons who were to receive the blessing. They are first brought before us in Gen. 25:20–34
“And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padan-Aran, the sister to Laban the Syrian. And Isaac entreated the Lord for his wife, because she was barren and the Lord was entreated of him, and Rebekah his wife conceived. And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the Lord. And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger. And when her days to be delivered were fulfilled, behold, there were twins in her womb. And the first came out red, all over like a hairy garment; and they called his name Esau. And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob: and Isaac was threescore years old when she bare them. And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents. And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob. And Jacob sod pottage: and Esau came from the field, and he was faint: and Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom. And Jacob said, Sell me this day thy birthright. And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me? And Jacob said, Swear to me this day; and he aware unto him: and he sold his birthright unto Jacob. Then Jacob gave Esau bread and pottage of lentils; and he did eat and drink, and rose up, and went his way. Thus Esau despised his birthright.” (Gen. 25:27–34.)
There is far more beneath the surface here (as in all Scripture) than meets the eye at first glance. Esau and Jacob are to be considered as representative characters. Esau typifies the unbeliever, Jacob the man of faith. Every line in the brief sketch that is here given of their characters is profoundly significant.
Esau was “a cunning hunter” (v. 27). The “hunter” tells of the roving, daring, restless nature that is a stranger to peace. A glance at the concordance will show that the word “hunter” is invariably found in an evil connection (cf. 1 Sam. 24:11; Job 10:16; Ps. 140:11; Prov. 6:26; Micah 7:2; Ezek. 13:18). “Search” is the antithesis, the good word, the term used when God is seeking His own. Only two men in Scripture are specifically termed “hunters,” namely, Nimrod and Esau, and they have much in common. The fact that Esau is thus linked together with Nimrod, the rebel, reveals his true character.
Next we are told that Esau was “a man of the field” (v. 27. In the light of Matt. 13:38—”The field is the world”—it is not difficult to discern the spiritual truth illustrated in the person of Esau. He was, typically, a man of the world. In sharp contrast from what we are told of Esau two things are said of Jacob:—he was “a plain man; dwelling in tents” (v. 27). The Hebrew for “plain” is “tam,” which is translated in other passages “perfect,” “upright,” “undefiled.” The reference is to his character. The “dwelling in tents” denotes that he was a stranger and pilgrim in this scene; having here no abiding city, but seeking one to come.
“And Jacob sod pottage: and Esau came from the field and he was faint.” Here again the contrast between the two sons of Isaac is sharp and instructive. Jacob was occupied with the affairs of the house, cooking a meal, and enjoying his portion, whereas Esau was again connected with the “field” and is “faint.” Remembering what we have seen above, namely, that Esau is to be viewed as a representative character, a man of the world, this next line in the picture is highly suggestive. Esau returns from the field without his venison, hungry and faint. Such is ever the case with the worldling.
There is nothing to be found in the “field” which can satisfy, or, to drop the figure, the world affords nothing that is able to meet man’s spiritual needs, for be it noted, that man in contrast from the beasts, is essentially a spiritual being. No; over all the systems of this poor world it is written “Whosoever drinketh of this water shall thirst again.” It cannot be otherwise. How can a world into which sin has entered, which is away from God, and which “lieth in the Wicked One” furnish anything which can truly meet the need of the heart that, consciously or unconsciously, ever panteth after God! Esau’s experience was but that of Solomon at a later date, and of many another since—vanity and vexation of spirit is the only portion for those who seek contentment “under the sun.” So it is now. Only the Jacobs—the objects of God’s grace—possess that which appeases the hunger of the inner man.
“And Esau said to Jacob, Feed me, I pray thee, with that same red pottage for I am faint.” It is a pity that the translators of our noble King James Version should have obscured the meaning here by inserting in italics the word “pottage.” As it so frequently the case the words in italics, put in to convey a better sense, only hide the real sense. So it is here. In v. 29 the word “pottage” is employed by the Holy Spirit to denote the portion which Jacob enjoyed. But here in v. 30 what Esau really says is “Feed me, I pray thee, with that same red,” and this was all he said. He was ignorant of even the name of that which was Jacob ’s. No doubt he was thoroughly versed in the terms of the chase, but of the things of the house, of the portion of God’s chosen, he knew not—” Therefore the world knoweth us not, because it knew Him not” (1 John 3:1).
“And Jacob said, Sell me this day thy birthright,” etc. (v. 31). Here Jacob offers to buy from Esau what was his by the free bounty of God. A word now concerning this “birthright.” The birthright was a most cherished possession in those days. It consisted of the excellency of dignity and power, usually a double portion (see Gen. 49:3 and Deut. 21:17). In connection with the family of Abraham there was a peculiar blessing attached to the birthright: it was spiritual as well as temporal in its nature. “The birthright was a spiritual heritage. It gave the right of being the priest of the family or clan. It carried with it the privilege of being the depository and communicator of the Divine secrets. It constituted a link in the line of descent by which the Messiah was to be born into the world.” (F. B. M.)
Esau reveals his true character by saying “Behold, I am going to die: and what profit shall this birthright do to me?” These words show what a low estimate he placed upon “the blessing of Abraham.” This birthright he contemptously termed it. We think, too, that in the light of the surrounding circumstances Esau’s utterance here complains the word of the Holy Spirit in Heb. 12:16—“Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.” Surely Esau did not mean he would die of hunger unless he ate immediately of the pottage, for that is scarcely conceivable when he had access to all the provisions in Isaac’s house. Rather does it seem to us that what he intended was, that in a little time at most, he would be dead, and then of what account would the promises of God to Abraham and his seed be to him—I cannot live on promises, give me something to eat and drink, for tomorrow I die, seems to be the force of his words.
The next time Esau is mentioned is at the close of Gen. 26: there we read “And Esau was forty years old when he took to wife Judith the daughter of Becri the Hittite, and Bashemath the daughter of Elon the Hittite: which were a grief of mind unto Isaac and to Rebekah.” We cannot do better than quote from Mr. Grant:—“This is the natural sequel of a profanity which could esteem the birthright at the value of a mess of pottage. These forty years are a significant hint to us of a completed probation. In his two wives, married at once, he refuses at once the example and counsel of his father, and by his union with Canaanitish women disregarded the Divine sentence, and shows unmistakably the innermost recesses of the heart.”
We are now ready to look at the sad scene which Gen. 27 presents to us. “And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I. And he said, Behold now, I am old, I know not the day of my death: now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison; And make me savory meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die” (Gen. 27:14). Why was it that Isaac desired to partake of venison from Esau before blessing him? Does not Gen. 25:28 answer the question—“And Isaac loved Esau because he did eat of his venison.” In view of this statement it would seem, then, that Isaac desired to enkindle or intensify his affections for Esau, so that he might bless him with all his heart. But surely Isaac’s eyes were “dim” spiritually as well as physically. Let us not forget that what we read here at the beginning of Gen. 27 follows immediately after the record of Esau marrying the two heathen wives. Thus it will be seen that Isaac’s wrong in being partial to Esau was greatly aggravated by treating so lightly his son’s affront to the glory of Jehovah—and all for a meal of venison! Alas, what a terrible thing is the flesh with its “affections and lusts” even in a believer, yea, more terrible than in an unbeliever. But worst of all, Isaac’s partiality toward Esau was a plain disregard of God’s word to Rebekah that Esau should “serve” Jacob (Gen. 25:23). By comparing Heb. 11:20 with Rom. 10:7 it is certain that Isaac had himself “heard” this.
“And Rebekah heard when Isaac spake to Esau his son…and Rebekah spake unto Jacob her son Now therefore, my son, obey my voice according to that which I command thee. Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savory meat for thy father, such as he loveth: and thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death” (vs. 6–10). How like Sarah before her, who, in a similar “evil hour” imagined that she could give effect to the Divine promise by fleshly expediences (Gen. 16:2). As another has suggested “they both acted on that God dishonoring proverb that ‘The Lord helps those who help themselves,’“ whereas the truth is, the Lord helps those who have come to the end of themselves. If Rebekah really had confidence in the Divine promise she might well have followed tranquilly the path of duty, assured that in due time God would Himself bring His word to pass.
“And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man: my father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing” (vs. 11, 12). How the character of Jacob comes out here! He reveals his native shrewdness and foresight, but instead of shrinking back in horror from the sin. He appears to have been occupied only with what might prove its unpleasant consequences.
“And his mother said unto him, Upon me be thy curse, my son only obey my voice, and go fetch me them. And he went and fetched, and brought them to his mother: and his mother made savory meat, such as his father loved. And Rebekah took goodly raiment of her eldest son, Esau, which were with her in the house, and put them upon Jacob her younger son: And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck: and she gave the savory meat and the bread, which she had prepared, into the hand of her son Jacob” (vs. 13–17). It is difficult to say who was most to blame, Jacob or his mother. Rebekah was the one to whom God had directly made known His purpose respecting her two sons, and, be it noted, the wife of Isaac was no heathen but, instead, one who knew the Lord—cf. “She went to enquire of the Lord” (25:22). Her course was plain: she should have trusted the Lord to bring to nought the carnal design of Isaac, but she took the way of the flesh, plotted against her husband, and taught her son to deceive his father. Yet in condemning Rebekah we are reminded of Rom. 2:1, “Therefore thou are inexcusable O man, whosoever thou art that judges:: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.”
We refrain from quoting at length the verses that follow. Jacob complies with his mother’s suggestion, and adds sin to sin. First he impersonates his brother, tells lies to his father, and ends by going the awful length of bringing in the name of the Lord God (v. 20). To what fearful lengths will sin quickly lead us once we take the first wrong step! A similar progression in evil is seen (by way of implication) in Ps. 1:1: the one who “walks” in the counsel of the ungodly will soon be found “standing” in the way of sinners, and then it will not be long ere he is discovered “sitting” in the seat of the scornful.
At first suspicious, Isaac’s fears were allayed by his son’s duplicity, and the blessing was given, “and he came near and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the Lord hath blessed: therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine: islet people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother’s sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee” (vs. 27-29).
It is to be noted that the “blessing” which Jacob here receives from the lips of his father was far below the blessed string of promises which he received directly from God when wholly cast upon His grace (see 28:13-15).
We need not tarry long on the pathetic sequel. No sooner had Jacob left his father’s presence than Esau comes in with his venison and says, “let my father arise and eat of his son’s venison, that thy soul may bless me.” Then it is that Isaac discovers the deception that has been practiced upon him, and he “trembled very exceedingly.” Esau learns of his brother’s duplicity, and with a great and exceeding bitter cry says, “Bless me, even me also, O my father,” only to hear Isaac say, “Thy brother came with subtlety, and hath taken away thy blessing.…behold I have made him thy lord.” Esau renews his request saying, “Hast thou but one blessing, my father, Bless me, even me, also.” Then it was that Isaac uttered that prophecy that received such a striking fulfillment in the centuries that followed—“Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above; And by thy sword shalt thou live, and shalt serve thy brother: and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck” (vs. 39, 40). For Esau “serving his brother” see 2 Sam. 8:14 (David was a descendant of Jacob); and for “thou shalt break his yoke from off thy neck” see 2 Chron. 21:8.
Above we have noticed that when Isaac discovered that he had blessed Jacob instead of Esau he “trembled very exceedingly.” This was the turning point in the incident, the point where, for the first time, light breaks in on this dark scene. It was horror which was awakened in his soul as he now fully realized that he had been pitting himself against the expressed mind of Jehovah. It is beautiful to notice that instead of “cursing” Jacob (as his son had feared, see v. 12) now that Isaac discovers how God had graciously overruled his wrong doing, he bowed in self-judgment, and “trembled with a great trembling greatly” (margin). Then it was that faith found expression in the words “And he shall be blest” (v. 33). He knew now that God had been securing what He had declared before the sons were born. It is this which the Spirit seizes on in Heb. 11:20, “By faith Isaac blest Jacob and Esau concerning things to come.”
Many are the lessons illustrated and exemplified in the above incident. We can do little more than name a few of the most important. 1. How many today are, like Esau, bartering Divine privileges for carnal gratification. 2. Beware of doing evil that good may come. What shame and sorrow they do make for themselves who in their zeal for good do not scruple to use wrong means. Thus it was with Rebekah and Jacob. 3. Let us seek grace to prevent natural affections overriding love for God and His revealed will. 4. Remember the unchanging law of Sowing and Reaping. How striking to observe that it was Rebekah, not Isaac, who sent her beloved child away! She it was who led him into grievous sin, and she it was whom God caused to be the instrument of his exile. She, poor thing, suggested that he find refuge in the home of Laban her brother for “some days.” Little did she imagine that her favorite child would have to remain there for twenty years, and that never again should she behold him in the flesh. Ah! the mills of God grind slowly, but they grind exceeding small, and we might add “surely.” And during those long years Jacob was to be cheated by Laban as he had cheated Isaac. 5. Learn the utter futility of seeking to foil God: “So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy” (Rom. 9:16); neither Isaac’s “willing” nor Esau’s “running” could defeat the purpose of Jehovah. “There are many devices in a man’s heart; nevertheless the counsel of the Lord that shall stand” (Prov. 19:21). Man proposes but God disposes.
Finally, have we not here, deeply hidden, a beautiful picture of the Gospel. Jacob found acceptance with his lather and received his blessing because he sheltered behind the name of the father’s firstborn, beloved son, and was clothed with his garments which diffused to Isaac an excellent odor. In like manner, we as sinners, find acceptance before God and receive His blessing as we shelter behind the name of His beloved Firstborn, and as we are clothed with the robe of righteousness which we receive from Him thus coming before the father in the merits of His Son who “hath given Himself for us an offering and a sacrifice to God for a sweet smelling savor” (Eph. 5:2).
Jacob and Bethel—Chap 28
As Jacob flees from his family and what will be the greatest fear in his life—facing Easu, Jacob comes to Bethel. Bethel will truly be a life changing experience for Jacob, a turning point in many ways.
Up to this point in our account of Jacob’s life...all we see is Jacob. O yes, Jacob wants the blessing, Jacob wants the birthright...but as we look at these things in Jacob’s life—all we see is Jacob. Jacob lives with the sinful and selfish attitude of taking care of number one—what he wants, he gets...even if the means of doing so is wrong. We see no relationship with God, no prayer, not dependence, no faith—just a man handling life on his own.
Yet, as Jacob flees to Haran, I have to wonder what was taking place in his mind. True, he had the birthright, he had the blessing...but now he is driven away from home. Fear laps at his heart, as he knows Esau wants to kill him...and can easily make that threat good. I wonder if he is mulling over the fruits of his striving in life.
The road to Haran took him to a place named “Luz” which means “separation”. In so many ways...that is what his life has just become, as he is from his father, mother and brother. All that he has known up to this point...has been cut off. He is separated.
Yet, here at Luz...something wonderful happens. Jacob has a dream. In the dream, he sees a ladder from heaven to earth—angels descending and ascending on it. What is this dream about? In simple terms—Jacob discovers—God is real! God is involved in the affairs of men! Up to this point, Jacob has totally relied on himself. I am sure he heard lots about God in his home….but personally, he never seemed to have an encounter with God...until now!
As you consider what God is communicating to Jacob here… understand that Jesus took this a step father for you and me. He helps us to see that He is that ladder—He is how God is reaching down to this earth...and how we get from this earth to heaven. Jesus is God’s declaration to you, that God is involved, that God is real, that God does care...that God does love you.
With the dream...Jacob hears from God. There are three main things God communicates to Jacob:
He is God...He is the “I Am” of his fathers
He has a promise of Jacob, a plan for his life—to make his life count, to make his life a blessing
He will be with Jacob. For one who is probably struggling, feeling cut off from his family, his life...this is wonderful
He will fulfill all His promises...God will bring him home
Wonderful promises...and again, as you look on these things that God spoke to Jacob, I simply remind you...that in so many ways, these are the same things God speaks to everyone of His kids today.
He is God...the God of the Bible
He has a promise and a plan for our life...to make us a blessing
He will be with us, He will never forsake us
He will fulfill all His promises...and bring us home...to heaven
Was this the moment of Jacob’s salvation? Perhaps, if not...it seriously laid the foundations for it. But Jacob from this time forward...has God in His life, and grows.
Eventually, Jacob renames the place where he has his dream from “Luz” (separation) to “Bethel” (house of God). Jacob had been separated from his father’s house, but at Bethel he becomes a part of God’s household.
Now, truthfully...Jacob has a lot to learn. He makes several statements that show his ignorance about God and his ways...but, so do many new believers. I will leave you to discover what those misstatements are, but I just wanted you to see the beginning of his relationship with God!
Jacob Double Crossed—Chapter 29
As we look on Jacob’s wedding and its outcome, understand there were no lights in the honeymoon suite, and the brides in those days wore long, flowing veils. That’s why when Jacob rolled over the morning after the wedding he was shocked to discover his beautiful bride was actually Leah, ole’ delicate eyes!
He was steamed! He had been doublecrossed – swindled out of what rightfully belonged to him. He says to Laban in verse 25, "What is this you have done to me? Was it not for Rachel that I served you? Why then have you deceived me?"
And how it must’ve stunned him to hear Laban’s response, "It must not be done so in our country, to give the younger before the firstborn.” In other words, let me teach you a lesson or two about the rights of the firstborn. Wow, talk about poetic justice. What goes around comes around. Laban does to Jacob, exactly what Jacob did to Isaac and Esau. The swindler gets swindled.
God sends Jacob to Haran to look in a mirror called Laban! Jacob learns of God’s goodness at Bethel, but he learns of his own wickedness at Haran. The whole experience humbles Jacob.
This is the first...of many lessons God has for Jacob with Laban. I honestly believe, much of the reason God has Jacob with Laban...is to expose the schemer in Jacob...and wean it out of him.
I wonder...could it be, that God has you in some such relationship today? One where he is letting your sin be exposed in someone else’s life...so that God can prune in out of yours...something to ponder….
.Jacob Wrestles with God—Chapter 32
This is perhaps, one of my most favorite chapters of the Bible. For times sake, I am not going to be able to write much about it, but I do want to draw you attention to what is happening.
It has been well said, that the Christian life is not complicated...it is just difficult. What God wants for us, from us—isn’t hard to see or understand. What God longs for with you and with me, is a love relationship—where He is our God and we are His people. One of the most important and most constant lessons in that relationship—is the lesson of surrender.
I have said it before and heard others same the same thing...when it comes to what God is trying to teach us...it can almost always be linked with that word—surrender...absolute surrender.
If you could view Jacob’s life as a whole, it seems that this is the lesson that God is seeking to drive home. As Jacob meets God at Bethel—God seeks to draw Jacob to trust Him, to surrender to His promises, His power, His presence and His ways. Yet Jacob resists, and for the next 20 years—sees the folly of living a life by scheming. One lesson that becomes clear, is that if God was not for him, he would never make it.
So as we come to this chapter—it is time for the lesson to come to a head.
The first installment, is a reminder of God’s involvement. Again, this is what God began to communicate to Jacob at Bethel, as Jacob saw the angels ascending and descending on the ladder. God was showing Jacob that He is involved...that He can be trusted, practically in this life. As this chapter unfolds, Jacob gets the reminder again, as he sees God...and calls the place Mahanaim—literally meaning double camp or two camps. God is showing Jacob He is there...that He can be trusted. But Jacob has still more to learn.
As Jacob begins his journey, he faces his greatest fear and sends a note to Esau. The answer only seems to point that his greatest fear may be true...that Esau is coming to kill him.
Jacob does everything he can think of, he relies on every tactic he knows. But when that is all done...he knows it is not enough. He tried to protect all that are with him, but that night, he finds himself alone, knowing his work is inadequate.
Yet, as we gaze on v.24—and we see Jacob alone, we realize he does not stay alone long. God Himself meets with Jacob...and it is a wrestling all night long. It is kind of a funny picture to imagine, God and Jacob in a wrestling match. Simply put, God could take him in half a second or less. If God wanted to pin him, to force Jacob down...He could have...but instead, in a wild picture of grace, He waits and lets Jacob exhaust himself. Finally as the entire night of wrestling still has not caused Jacob to give up—God puts out his hip, so that Jacob has nothing else to lean on. Now, finally, Jacob is at an end of himself. I want you to think about that again...at an end of himself. All his resources, cunning, scheming...is at an end. He has nothing else to fall back on—so he gives up.
In such a context in those days, the victor as a sign of his superiority and victory would bestow a blessing on the loser. It was a sign the battle was over, a sign who really won.
So, with that in mind, look on v.26 again and understand what Jacob is saying...he is saying he lost. He is giving up, throwing in the towel...he is surrendering. In his surrender he is asking for a blessing, he is turning to God as a source and away from himself.
Wonderfully, God gives him a new name—Israel. Israel means “governed by God”. It is a picture and a calling of the new relationship that God has for Jacob...that He wants for everyone of us. To move away from being a Jacob—a schemer who trusts in himself...to being one submitted and surrendered to God.
Sadly...Jacob does not stay there long, but God is continually seeking to draw him back to being “Israel—surrendered to God, governed by God”.
Can I say again...it is all about surrender. What God is wanting from you...is surrender...absolute surrender. Then and only then, will you know the glory of being “governed by God”
1. Jacob cheats his brother Esau out of their father’s blessing. Esau plans to kill him, so Jacob flees to Haran. There he works for his uncle Laban, who in turn cheats Jacob.
2. After 20 years, Jacob secretly takes his wives, children, servants, and flocks back to Canaan. Laban pursues, but they reach an agreement.
3. Jacob sends a message to Esau, telling him of his return.
4. But Esau is already on his way to Jacob with 400 men. Frightened, Jacob sends large gifts on ahead to Esau.
5. The night before they meet, Jacob wrestles with God. He is told: ‘You have struggled with God and with men, and you have won; so your name will be Israel.’
6. The brothers meet. Far from being angry, Esau runs to his brother and welcomes him with great affection.
7. Esau returns to Edom. Jacob promises to follow him.
8. But instead, Jacob goes on into Canaan.
