Genesis 27:1-4

ATTEMPTED THEFT OF THE BIRTHRIGHT FRUSTRATED

"And it came to pass that when Isaac was old, and his eyes were dim, that he could not see, he called Esau his elder son, and said unto him, My son: and he said unto him, 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 venison; and make me savory food, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die."

Note the heading we have given this paragraph. It contrasts vividly with that found in many commentaries. Peake entitled it, "Jacob Cheats Esau of His Father's Blessing";[1] and Robinson entitled it, "Jacob Steals Esau's Blessing!"[2] Such views cannot be correct. What is in view here is a plot - initiated by Esau, concurred in by Isaac, and long nurtured by the flattering deeds of Esau - which was designed to take back the birthright and the blessing which conveyed it, from Jacob to whom he had sold it and confirmed the sale with a solemn oath.

The birthright and blessing in view here did not belong to Esau. They were the property of Jacob, by right of divine prophecy (Genesis 25:33f), a right which Esau despised and which he had solemnly renounced, "selling it" for one mess of red beans! Whence then are all these bold denunciations of Jacob for "cheating," "stealing," and "defrauding his brother"? We concur in the opinion of Morris that such distortions are the result, as well as the continuing cause, "of tremendous waves of anti-Semitism and persecutions visited against the Jews through the centuries."[3] Morris gave that opinion in protest of such titles as "The Stolen Blessing" in Scofield's Reference Bible.

It is a matter of extreme doubt and disobedience that Isaac would have deliberately decided to give the birthright and blessing to Esau. He knew better, and that he attempted to do so without the knowledge or consent of Rebekah proves it. Note in the text, that "such as I love" reveals that Esau had long pampered his father by bringing those tasty morsels of the hunt. And it is not amiss to understand his doing so by design to frustrate the will of God and his own ratification of it by an oath.

Perhaps there was some attempt to rationalize his disobedience by Isaac, a thing Esau had no doubt aided. One device would have been that of making a distinction between "birthright" and "blessing," as noted by Esau in Genesis 27:36; but there was no distinction! The birthright automatically carried with it the right of the patriarchal blessing also. This right, "encompassed headship over Isaac's household, the paradise land, nationhood with dominion, and mediatorship of divine judgment."[4] It also included the "double portion" of the father's wealth, and the right of priesthood on behalf of the Chosen People. Note that this "blessing" which Isaac thought he was transferring to Esau included exactly those things pertaining to the birthright. We can discern in the narrative Esau's false interpretation of his shameful "sale" of the birthright, making it a partial and incomplete thing, which it was not.

These things are not presented as an approval or justification of the deceitful and sinful things Rebekah and Jacob did in order to frustrate Isaac and Esau's evil purpose, but an explanation of why they did so, and also a rebuttal of those over-zealous remarks about what an unqualified scoundrel Jacob was. As a matter of fact, there is not a word of rebuke from the Lord against any of the wicked deeds visible in this chapter. Nevertheless, it is clear that, "The sin of Isaac and Esau was infinitely more grievous."[5]

"I know not the day of my death ..." Speiser remarked that this is meaningless, because "nobody could be said to know that!"[6] That kind of thinking has led some to interpret the passage as meaning, "I know that I shall die soon." Despite his remark, however, Speiser rendered the passage thus: "There's no telling when I may die." That Isaac indeed acted in the contemplation of death is certain (Genesis 27:4). In this connection, the age of Isaac should be considered. "Isaac was then in his 137th year, at which age his half-brother Ishmael had died fourteen years previously."[7]

"My son ..." (Genesis 27:1). Leupold commented on the use of "my son," in this passage and by Rebekah in Genesis 27:8, noting that they carry the particular connotation of, "the son which each particularly loved."[8] The shameful and sinful partiality of both Isaac for Esau and Rebekah for Jacob provide a horrible example of the evil of such injustice on the part of parents. Papa's Boy and Mama's Boy! Millennial hatreds between great races of people began right here in this senseless favoritism.

We remarked earlier that God expressed neither approval or disapproval of the wickedness concentrated here in this chapter, where even Isaac sought to convey the headship of the Chosen Race to Esau, the profane fornicator with two pagan wives, who despised all the promises, and whose sensual and inconstant life rendered him totally unfit for such responsibilities. Whatever view one takes of the consequences of what the Lord related here, it is crystal clear that God disapproves of all sin, and that "the wages of sin is death."

Note the sequel to these events:

1. "Isaac suffered for his preference for Esau, which was not determined by the will of God, but by his weak affection."[9] Also, his foolish and rebellious intention of by-passing the will of God with reference to the Messianic line might be identified as the reason that the Bible virtually closed any further reference to him in the Scriptures.
   
2. Esau suffered for his despising the blessings of the birthright.
   
3. Rebekah suffered for her part in the deception by being deprived of both her sons. Jacob left home, and Rebekah, as far as the record says, never saw him anymore. Esau was further estranged.
   
4. Jacob suffered many years of hardship, deception, and injustice at the hands of Laban. As a keeper of Laban's cattle his status was that of the lowest slaves known in that day. Hosea made mention of this humiliation of Jacob in Hosea 12:12 as a deterrent to the pride of Ephraim. See my comment at Hosea 12:12.
   
5. The unity of Isaac's family was irrevocably shattered.