CRITICAL NOTES.—
Genesis 27:3. Take some venison.] Heb. Hunt a hunt for me. “What this hunt should be except of the deer or gazelle, does not appear. And hence it is not surprising that kids of the flock answered the purpose when so cooked and flavoured as to make a savoury dish.” (Jacobus.)—
MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 27:1-5
ISAAC IN THE NEAR PROSPECT OF DEATH
I. He has warnings of his approaching end.
1. His advanced age. He was now 137 years old. His son, Esau, had now been married 37 years; and his brother, Ishmael, had been dead 14 years. He himself thought, very naturally, that he was near his end, though, as it happened, he did not die till 43 years after this time. He felt that the world was going rapidly from him. Friend after friend was departing. The years of man’s age are like the milestones on the journey, we feel that we have not much further to go. Whatever we may put into life; however we may expand the measures of it by holy thoughts and deeds, or make it monstrous by wickedness, the length of it is a measured quantity. Our Lord has taught us that we cannot add a cubit to the length of our life’s journey (Matthew 6:27). And Job, long ago, speaking of man, the length of whose mortal day is appointed by his Maker, says, “Seeing his days are determined, the number of his months are with Thee, Thou hast appointed his bounds that he cannot pass.” (Job 14:5.)
2. Signs of weakness and decay. Dim eyes, trembling limbs, loss of memory, a languid interest in present things and a tenacious clinging to the past are signs that life is wearing away and that the end is near. It is a merciful Providence that to most men death does not come suddenly to cut them off in the midst of high health, but their way to the dark house is by a gentle descent. God sends them reminders of their latter end, and the man says, “Behold now I am old, and I know not the day of my death.” Young men may die, old men must; they have one foot already in the grave.
II. He sets in order his worldly affairs. He feels now that the time has come for him to discharge any remaining duties towards the living. For soon the hour is coming when he can no longer work, and whatever has to be done must be done quickly.
1. Duties prompted by the social affections. There are those who have grown up around us, and who are associated with us by natural ties, to whom we owe certain duties. We are bound to show them kindness and regard. We have but a short time in which to discharge those obligations, for death will not stay. Isaac wishes to bestow his blessing upon his eldest son, and to receive a kindness from him for the last time. His fond affection would be gratified, and his son would receive honour thereby. He would discharge a debt of love and celebrate the satisfactions of his feelings by a joyful feast.
2. Duties regarding the settlement of inheritance and property. Life was uncertain, and therefore Isaac must contrive so that there may be no disputes after his death. He wishes to settle the position which his sons were to occupy in the family, according to his own notions of right. It is best for a man to arrange all such matters while his mind is clear, and before he is perplexed and confused by the last sickness. In this way he can dismiss the world, and secure for himself a tranquil time before the end. It is well to have some time to walk quietly and thoughtfully along the shores of eternity before we take our last voyage to the unknown scenes beyond life. The conduct of Isaac, at this time, shows a thoughtfulness and a calmness worthy of his reputation as a contemplative man. He is still able to enjoy a feast, and looks forward to some brief renewal of his vigour and spirits. In all this, surely, there is a gleam of immortality. He is about to do something which will take effect after his death. If this life be all, why should we consider the brief enjoyments and distinctions of those who must in a few short years sink with us into nothingness, as though we had never been! Surely the only attitude of mind which we could assume towards such a blank and ruined prospect would be that of despair! But man feels in the depths of his heart that he must have, in some way, an interest and inheritance in the future.
SUGGESTIVE COMMENTS ON THE VERSES
Genesis 27:1-2. Dimness, and even loss of sight, is more frequent in Palestine than with us.
Old age itself is a disease, and the sink of all diseases. “The clouds return after the rain.” A continual succession of miseries, like April weather, as one shower is unburdened, another is brewed, and the sky is still overcast with clouds. Lo, such is old age. And is this a fit present for God? Wilt thou give Him the dregs, the very last sands, thy dotage, which thyself and thy friends are weary of? “Offer it now to thy prince, will he be pleased with thee?” (Malachi 1:8.) But God will not be so put off. He is “a great king,” and stands upon his seniority (Malachi 1:14.)—(Trapp.)
Esau had been perverse and undutiful in marrying into the stock of Canaan, yet his father’s affection still clings to him. How strong is parental love to surmount the worst obstacles!
That the time of death should be uncertain is a benevolent provision, for a man is thereby enabled to continue his services to mankind until the last moment in which he can be useful. The knowledge of the exact time, as fixed and unalterable, would throw a disturbing and perplexing element into human affairs.
Genesis 27:3-4. Isaac’s inordinate love of the pleasures of appetite still clung to him. How strongly rooted are old habits and propensities!
The words of dying men are living oracles. It was the patriarch’s care, and it must be ours, to leave a blessing behind us; to seek the salvation of our children whilst we live, and to say something to the same purpose when we die, that may stick by them. So when we are laid in our graves, our stock remains, goes forward, and shall do till the day of doom.—(Trapp.)
Why was “savoury meat” required in order to the bestowment of the blessings? The design of it seems to have been not merely to strengthen animal nature, but to enkindle affection. Isaac is said to have loved Esau on account of his venison (Genesis 25:23): this therefore would tend, as he supposed, to revive that affection, and so enable him to bless him with all his heart. It seems however, to have been but a carnal kind of introduction to so Divine an act: partaking more of the flesh than of the Spirit, and savouring rather of that natural affection under the influence of which he at present acted, than of the faith of a son of Abraham.—(Fuller.)
It is probable that Isaac demanded something better than ordinary, because this was to be also a peculiar day. To all appearance it was a Divine providence through which Jacob gains time to obtain and bear away the blessing from him.—(Lange.)
Genesis 27:5. Isaac’s carefully calculated project is thwarted by a woman’s shrewdness. A carnal policy can always be met by its own weapons.
Rebekah overhearing this charge of Isaac to his son Esau, takes measures to direct the blessing into another channel. It was just that Esau should lose the blessing, for by selling his birth-right he had despised it. It was God’s design too that Jacob should have it. Rebekah also knowing of this design, from its having been revealed to her that “the elder should serve the younger,” appears to have acted from a good motive. But the scheme which she formed to correct the error of her husband was far from being justifiable. It was one of those crooked measures which have too often been adopted to accomplish the Divine promises; as if the end would justify, or at least excuse the means. Thus Sarah acted in giving Hagar to Abraham; and thus many others have acted under the idea of being useful in promoting the cause of Christ. The answer to all such things is that which God addressed to Abraham: “I am God Almighty; walk before Me, and be Thou perfect.”