EXPOSITION
And it came to pass, that when Isaac was old,—according to the generally accepted calculation, in his one hundred and thirty-seventh year. Joseph, having been introduced to Pharaoh in his thirtieth year (Genesis 41:46), and having been thirty-nine years of age (Genesis 45:6) when his father, aged one hundred and thirty (Genesis 47:9), came down to Egypt, must have been born before Jacob was ninety-one; consequently, as his birth occurred in the fourteenth year of Jacob's sojourn in Mesopotamia (cf. Genesis 30:25 with Genesis 29:18, Genesis 29:21, Genesis 29:27), Jacob's flight must have taken place when he was seventy-seven. But Jacob was born in Isaac's sixtieth year (Genesis 25:26); hence Isaac was now one hundred and thirty-seven. There are, however, difficulties connected with this reckoning which lay it open to suspicion. For one thing, it postpones Jacob's marriage to an extremely late period. Then it takes for granted that the term of Jacob's service in Padan-aram was only twenty years (Genesis 31:41), whereas it is not certain whether it was not forty, made up, according to the computation of Kennicott, of fourteen years' service, twenty years' assistance as a neighbor, and six years of work for wages. And, lastly, it necessitates the birth of Jacob's eleven children in the short space of six years, a thing which appears to some, it not impossible, at least highly improbable. Adopting the larger number as the term of Jacob's sojourn in Mesopotamia, Isaac would at this time be only one hundred and seventeen (vide 'Chronologer of Jacob's Life,' 31.41)—and his eyes were dim,—literally, were failing in strength, hence becoming dim (1 Samuel 3:2). In describing Jacob's decaying vision a different verb is employed (Genesis 48:10)—so that he could not see,—literally, from seeing; מִן with the inf. constr, conveying the idea of receding from the state of perfect vision—he called Esau his eldest son,—Esau was born before his twin brother Jacob (Genesis 25:25)—and said unto him, My son:—i.e. my special son, my beloved son, the language indicating fondness and partiality (Genesis 25:28)—and he (Esau) said unto him, Behold, here am I.
And he (i.e. Isaac) said, Behold now, I am old, and know not the day of my death. Isaac had manifestly become apprehensive of the near approach of dissolution. His failing sight, and probably the recollection that Ishmael, his half-brother, had died at 137 (if that was Isaac's age at this time; wide supra), occasioned the suspicion that his own end could not be remote, though he lived forty-three or sixty-three years longer, according to the calculation adopted, expiring at the ripe age of 180 (vide Genesis 30:28).
Now therefore take, I pray thee, thy weapons,—the word "weapon" signifying a utensil, vessel, or finished instrument of any sort (cf. Genesis 14:1; Genesis 31:37; Genesis 45:20). Here it manifestly denotes weapons employed in hunting, and in particular those next specified—thy quiver—the ἅπαξ λέγομενον, תְּלִי: from תָּלָה to hang, properly is "that which is suspended;" hence a quiver, φαρέτραν (LXX.), pharetram (Vulgate), which commonly depends from the shoulders or girdle (Aben Ezra, Rosenmüller, Keil, Kalisch, et alii), though by some it is rendered "sword" (Onkelos; Syriac)—and thy bow (vide Genesis 21:16), and go oat to the field,—i.e. the open country inhabited by wild beasts, as opposed to cities, villages, or camps (cf. Genesis 25:27)—and take me some venison—literally, hunt for me hunting, i.e. the produce of hunting, as in Genesis 25:28.
And make me savory meat,—"delicious food," from a root whose primary idea is to taste, or try the flavor, of a thing. Schultens observes that the corresponding Arabic term is specially applied to dishes made of flesh taken in hunting, and highly esteemed by nomad tribes—such as I love (cf. Genesis 25:28, the ground of his partiality for Esau), and bring it to me, that I may eat;—"Though Isaac was blind and weak in his eyes, yet it seem-eth his body was of a strong constitution, seeing he was able to eat of wild flesh, which is of harder digestion" (Willet)—that—the conjunction בַּעֲבוּר followed by a future commonly expresses a purpose (cf. Exodus 9:14)—my soul may bless thee—notwithstanding the oracle (Genesis 25:23) uttered so many (fifty-seven or seventy-seven) years ago, Isaac appears to have clung to the belief that Esau was the destined heir of the covenant blessing; quoedam fuit coecitatis species, quae illi magis obstitit quam externa oeulorum caligo (Calvin)—before I die.
And Rebekah (who, though younger than Isaac, must also have been old) heard when Isaac spake—literally, in the speaking of Isaac; בְּ with the inf. forming a periphrasis for the gerund, and being commonly rendered by when (Genesis 14:1; Genesis 31:18), the subordinated noun being changed in translation into the subject of the sentence—to Esau his son (to which the "her son" of Genesis 27:6 stands in contrast). And Esau went to the field to hunt for venison,—literally, to hunt hunting. (vide on Genesis 27:3) and to bring it—i.e. "the savory meat" or "delicious food," as directed (Genesis 27:4).
And Rebekah spake unto Jacob her son,—i.e. her favorite, in contrast to Esau, Isaac's son (Genesis 27:5)—saying, Behold, I heard thy father speak unto Esau thy brother, saying, Bring me venison (vide on Genesis 27:3), and make me savory meat, that I may eat (literally, and I shall eat), and bless thee—the lengthened form of the future in this and the preceding verb (cf. וְאֹכֵלָה in Genesis 27:4) is expressive of Isaac's self-excitement and emphatic determination—before the Lord. The word Jehovah, by modern criticism regarded as a sign of divided authorship, is satisfactorily explained by remembering that Rebekah is speaking not of the blessing of God's general providence, but of the higher benediction of the covenant (Hengstenberg). The phrase, though not included in Isaac's address to Esau, need not be regarded as due to Rebekah's invention. She may have understood it to be implied in her husband's language, though it was not expressed (cf. Genesis 14:20). That it was designedly omitted by Isaac in consequence of the worldly character of Esau appears as little likely as that it was deliberately inserted by Rebekah to whet her favorite's ambition (Kalisch). As to meaning, the sense may be that this patriarchal benediction was to be bestowed sincerely (Menochius), in presence and by the authority of God (Ainsworth, Bush, Clericus); but the use of the term Jehovah rather points to the idea that Rebekah regarded Isaac simply "as the instrument of the living and personal God, who directed the concerns of the chosen race (Hengstenberg). Before my death. Since Rebekah makes no remark as to the groundlessness of Isaac's fear, it is not improbable that she too shared in her bed-ridden husband's expectations that already he was "in the presence of" his end.
Now therefore, my son,—Jacob at this time was not a lad, but a grown man of mature years, which shows that in the following transaction he was rather an accomplice than a tool—obey my voice according to that which I command thee. We can scarcely here think of a mother laying her imperative instructions on a docile and unquestioning child; but of a wily woman detailing her well-concocted scheme to a son whom she discerns to be possessed of a like crafty disposition with herself, and whom she seeks to gain over to her stratagem by reminding him of the close and endearing relationship in which they stand to one another.
Go now to the flock, and fetch me—literally, take for me, i.e. for my purposes (cf. Genesis 15:9)—from thence two good kids of the goats. According to Jarchi kids were selected as being the nearest approach to the flesh of wild animals. Two were specified, it has been thought, either to extract from both the choicest morsels (Menochius), or to have the appearance of animals taken in hunting (Rosenmüller), or to make an ample provision as of venison (Lunge), or to make a second experiment, if the first failed (Willet). And I will make them—probably concealing any difference in taste by means of condiments, though Isaac's palate would not be sensitive in consequence of age and debility—savory meat for thy father, such as he loveth (vide Genesis 27:4): and thou shalt bring it to thy father, that he may eat (literally, and he shall eat), and that he may bless thee—בַּעֲבֻר אֲשֶר, in order that, from the idea of passing over to that which one desires to attain; less fully in Genesis 27:4—before his death. Clearly Rebekah was anticipating Isaac's early dissolution, else why this indecent haste to forestall Esau? There is no reason to surmise that she believed any connection to subsist between the eating and the benediction, though she probably imagined that the supposed prompt obedience of Isaac's son would stimulate his feeble heart to speak (Rosenmüller).
And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man (vide Genesis 25:25) and I am a smooth man—חָלָק, smooth (opposed to שָׂעִיר," hairy); the primary idea of which is to cut off the hair. Cf. χαλκός χάλιξ κόλαξ γλυκός, γλοῖος γλίσχρος; glacies, glaber, gladius, glisco; gluten, glatt, gleiten, glas—all of which convey the notion of smoothness.
My father peradventure will feel me, and I shall seem to him as a deceiver;—literally, shall be in his eyes as a scorer (Keil, Lange), with the idea of mocking at his aged sire's infirmities—ὡς καταφρονῶν (LXX.); or as a deceiver, an imposter, one who causes to go astray (Vulgate, Rosenmüller, Ainsworth, Murphy); though perhaps both senses should he-included, the verb תָּעע, to scoff, meaning primarily to stammer, and hence to mislead by imperfect speech, and thus to cause to wander or lead astray, תָּעָה,—and I shall bring a curse—קְלָלָה—(from קָלַל, to be light, hence to be despised) signifies first an expression of contempt, and then a more solemn imprecation—upon me, and not a blessing.
And his mother said unto him, Upon me be thy curse, my son (cf. Genesis 43:9; 1Sa 25:24; 2 Samuel 14:9; Matthew 27:25). Tempted to regard Rebekah's words as the utterance of a bold and unscrupulous woman (Aben Ezra), we ought perhaps to view them as inspired by faith in the Divine promise, which had already indicated that of her two sons Jacob should have the precedence (Willet, Calvin, Lange), and that accordingly there was every reason to anticipate not a malediction, but a benediction. Only obey my voice (i.e. do as I direct you, follow my instructions), and go fetch me them—or, go and take for me (sc. the two kids I spoke of).
And he went (sc. to the flock), and fetched,—or, rather, took (sc. the two kids as directed) and brought them (after slaughter, of course) to his mother: and his mother made savory meat, such as his father loved. All this implies that Rebekah reckoned on Esau's absence for a considerable time, perhaps throughout the entire day.
HOMILETICS
The stolen blessing: a domestic drama.
1. Issac and Rebekah, or plotting and counterplotting.
I. THE SCHEME OF ISAAC.
1. Its sinful object. The heavenly oracle having with no uncertain sound proclaimed Jacob the theocratic heir, the bestowment of the patriarchal benediction on Esau was clearly an unholy design. That Isaac, who on Mount Moriah had evinced such meek and ready acquiescence in Jehovah's will, should in old age, from partiality towards his firstborn, or forgetfulness of Jehovah's declaration, endeavor to thwart the Divine purpose according to election affords a melancholy illustration of the deceitfulness of sin even in renewed hearts, and of the deep-seated antagonism between the instincts of nature and the designs of grace.
2. Its secret character. The commission assigned to Esau does not appear to have been dictated by any supposed connection between the gratification of the palate, the reinvigoration of the body, or the refreshment of the spirit and the exercise of the prophetic gift, but rather by a desire to divert the attention of Rebekah from supposing that anything unusual was going on, and so to secure the necessary privacy for carrying out the scheme which he had formed. Had Isaac not been doubtful of the righteousness of what he had in contemplation, he would never have resorted to maneuvering and secrecy, but would have courted unveiled publicity. Crooked ways love the dark (John 3:20, John 3:21).
3. Its urgent motive. Isaac felt impelled to relieve his soul of the theocratic blessing by a sense of approaching dissolution. If it be the weakness of old men to imagine death nearer, it is the folly of young men to suppose it farther distant than it is. To young and old alike the failure of the senses should be a premonition of the end, and good men should set their houses in order ere they leave the world (Genesis 25:6; 2 Kings 20:1; Isaiah 38:1).
4. Its inherent weakness. That Isaac reckoned on Rebekah's opposition to his scheme seems apparent; it is not so obvious that he calculated on God's being against him. Those who meditate unholy deeds should first arrange that God will not be able to discover their intentions.
II. THE STRATAGEM OF REBEKAH.
1. The design was legitimate. Instead of her behavior being represented as an attempt to outwit her aged, blind, and bed-ridden husband (for which surely no great cleverness was required), and to stealthily secure the blessing for her favorite, regard for truth demands that it should rather be characterized as an endeavor to prevent its surreptitious appropriation for Esau.
2. The inspiration was religious. Displaying a considerable amount of woman's wit in its conception and execution, and perhaps largely tainted by maternal jealousy, Rebekah's stratagem ought in fairness to be traced to her belief in the pre-natal oracle, which had pointed to Jacob as the theocratic heir. That her faith, however mixed with unspiritual alloy, was strong seems a just conclusion from her almost reckless boldness (Genesis 27:13).
3. The wickedness was inexcusable. Good as were its end and motive, the stratagem of Rebekah was deplorably wicked. It was an act of cruel imposition on a husband who had loved her for well-nigh a century; it was a base deed of temptation and seduction, viewed in its relations to Jacob—the prompting of a son to sin against a father; it was a signal offence against God in many ways, but chiefly in the sinful impatience it displayed, and in the foolish supposition that his sovereign designs needed the assistance of, or could be helped by, human craft in the shape of female cunning.
III. THE RIVAL ACCOMPLICES.
1. The confederate of Isaac. The guilt of Esau consisted in seeking to obtain the birthright-when he knew
(1) that it belonged to Jacob by Heaven's gift,
(2) that he had parted with any imaginary title he ever had to expect it,
(3) that he was utterly unqualified to possess it, and
(4) that he was endeavoring to obtain it by improper means.
2. The tool of Rebekah. That Jacob in acting on his mother's counsel was not sinless is evinced by the fact that he
(1) perceived its hazardous nature (Genesis 27:11, Genesis 27:12),
(2) discerned its criminality, and yet
(3) allowed himself to carry it through.
Lessons:—
1. The wickedness of trying to subvert the will of Heaven—exemplified in Isaac.
2. The sinfulness of doing evil that good may come—illustrated by the conduct of Rebekah.
3. The criminality of following evil counsel, in opposition to the light of conscience and the restraints of Providence—shown by the conduct of both Esau and Jacob.