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Commentary on Genesis 27 verses 1–5
Here is, I. Isaac's design to make his will, and to declare Esau his heir. The promise of the Messiah and the land of Canaan was a great trust, first committed to Abraham, inclusive and typical of spiritual and eternal blessings; this, by divine direction, he transmitted to Isaac. Isaac, being now old, and not knowing, or not understanding, or not duly considering, the divine oracle concerning his two sons, that the elder should serve the younger, resolves to entail all the honour and power that were wrapped up in the promise upon Esau his eldest son. In this he was governed more by natural affection, and the common method of settlements, than he ought to have been, if he know (as it is probable he did) the intimations God had given of his mind in this matter. Note, We are very apt to take our measures rather from our own reason than from divine revelation, and thereby often miss our way; we think the wise and learned, the mighty and noble, should inherit the promise; but God sees not as man sees. See Sa1 16:6, Sa1 16:7.
II. The directions he gave to Esau, pursuant to this design. He calls him to him, Gen 27:1. For Esau, though married, had not yet removed; and, though he had greatly grieved his parents by his marriage, yet they had not expelled him, but it seems were pretty well reconciled to him, and made the best of it. Note, Parents that are justly offended at their children yet must not be implacable towards them.
1.He tells him upon what considerations he resolved to do this now (Gen 27:2): "I am old, and therefore must die shortly, yet I know not the day of my death, nor when I must die; I will therefore do that at this time which must be done some time." Note, (1.) Old people should be reminded by the growing infirmities of age to do quickly, and with all the little might they have, what their hand finds to do. See Jos 13:1. (2.) The consideration of the uncertainty of the time of our departure out of the world (about which God has wisely kept us in the dark) should quicken us to do the work of the day in its day. The heart and the house should both be set, and kept, in order, because at such an hour as we think not the son of man comes; because we know not the day of our death, we are concerned to mind the business of life.
2.He bids him to get things ready for the solemnity of executing his last will and testament, by which he designed to make him his heir, Gen 27:3, Gen 27:4. Esau must go a hunting, and bring some venison, which his father will eat of, and then bless him. In this he designed, not so much the refreshment of his own spirits, that he might give the blessing in a lively manner, as it is commonly taken, but rather the receiving of a fresh instance of his son's filial duty and affection to him, before he bestowed this favour upon him. Perhaps Esau, since he had married, had brought his venison to his wives, and seldom to his father, as formerly (Gen 25:28), and therefore Isaac, before he would bless him, would have him show this piece of respect to him. Note, It is fit, if the less be blessed of the greater, that the greater should be served and honoured by the less He says, That my soul may bless thee before I die. Note, (1.) Prayer is the work of the soul, and not of the lips only; as the soul must be employed in blessing God (Psa 103:1), so it must be in blessing ourselves and others: the blessing will not come to the heart if it do not come from the heart. (2.) The work of life must be done before we die, for it cannot be done afterwards (Ecc 9:10); and it is very desirable, when we come to die, to have nothing else to do but to die. Isaac lived above forty years after this; let none therefore think that they shall die the sooner for making their wills and getting ready for death.
The fact that the prophet asks Esau for food by giving him an order signifies the call that the Word addresses to the first people when he asks them for the fruit of the works of justice, that justice which was considered to be a nourishment for the Father. In fact, the words “go out to the field, and hunt game for me” signify worldly life. On the other hand, the fact that he says, “Take your quiver and your bow” shows that the people, inflated with their personal glory, would not be justified by their faith but by being proud of their wars would ask for a tyrant as their king, just as Moses had said to them: “And the sword is your boast.”
Notice in this, dearly beloved, God’s ineffable wisdom: Whereas the father gave evidence of natural affection by giving these directions to Esau, the wise and resourceful Lord caused his own prediction to be brought to pass by means of Rebekah, thus teaching us the power of virtue and mildness of manner. I mean, one son considered himself to hold pride of place by birthright and by his father’s preference for him, and yet he was suddenly found to be bereft of all this. The other son, on the contrary, being endowed with homely virtues and enjoying the help of favor from above, won his father’s blessing against his will. Nothing is more powerful than the person helped by that mighty right hand.In any case, look carefully at all this so as to learn the extraordinary nature of God’s designs: One man enjoyed favor from that source and was accorded great cooperation in everything so that the father’s blessing was transferred to him. The other lost everything, forfeiting what was his because of the evil of his ways.
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SUMMARY
Genesis 27:3 records Isaac's solemn instruction to his elder son, Esau, to hunt and prepare a specific savory meal. This seemingly simple paternal request serves as the catalyst for a pivotal narrative of familial deception, the contentious transfer of the firstborn's blessing, and the unfolding of God's sovereign plan amidst human imperfection, profoundly shaping the trajectory of the patriarchal lineage.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 27:3 presents Isaac's direct and urgent command to Esau, setting the stage for the unfolding drama: "Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me [some] venison;" This instruction is laden with significance, revealing Isaac's specific desires and the immediate catalyst for the ensuing familial conflict.
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several literary devices that enrich its meaning. Foreshadowing is prominent, as Isaac's seemingly innocuous request for a meal sets in motion a chain of events that will irrevocably alter the course of the family's destiny, leading to Jacob's deception and the subsequent fulfillment of God's prophecy. There is also a strong element of Irony: Isaac, though blind, believes he is acting according to the established order and his preference, yet his very command opens the door for Rebekah and Jacob to subvert his intentions. The tools mentioned—the "weapons, quiver and bow"—serve as Symbolism for Esau's identity and livelihood as a hunter, a stark contrast to Jacob's more domestic nature. The venison itself becomes a Symbol of the desired blessing, a physical manifestation of the spiritual inheritance Isaac intends to bestow, yet it is ultimately through a deceptive substitute that the blessing is procured.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaac's instruction to Esau in Genesis 27:3 is a critical juncture that highlights profound theological and thematic truths. It underscores the immense spiritual and cultural weight placed on a father's blessing in ancient Near Eastern society, considered binding, irrevocable, and prophetic. Isaac's clear favoritism towards Esau, though understandable from a human perspective (Esau's provision of venison), tragically contributed to the familial discord and deception that followed, illustrating how human preferences can complicate divine purposes. Yet, even amidst the subsequent human sin, manipulation, and flawed intentions, God's ultimate plan, revealed earlier concerning the twins' destiny, was sovereignly fulfilled. This demonstrates God's remarkable ability to work through imperfect circumstances and human choices, even sinful ones, to accomplish His divine purposes, ensuring His covenant promises endure despite human failings.
REFLECTION AND APPLICATION
Genesis 27:3, though a simple command, serves as a powerful reminder of several timeless principles relevant to contemporary life. The dangers of parental favoritism are starkly illustrated; Isaac's clear preference for Esau sowed seeds of discord that led to jealousy, deceit, and long-lasting family estrangement. We are called to love and treat all our children equitably, recognizing their individual gifts and avoiding comparisons that foster resentment and division within the home. Furthermore, Isaac's desire to give a blessing highlights the lasting impact of spoken words, especially those of authority or affection. This reinforces the importance of intentional, truthful, and edifying communication in all relationships, recognizing the profound power our words hold to build up or tear down, to bless or to curse. Finally, the narrative reminds us of God's unwavering sovereignty: even amidst human sin, deception, and flawed intentions, God's ultimate plan prevails. This offers profound comfort and assurance that His purposes will be accomplished, regardless of our imperfections or the chaotic circumstances of life, inviting us to trust in His overarching providence.
Questions for Reflection
FAQ
Why was a specific meal required before the blessing?
Answer: In ancient Near Eastern culture, sharing a meal, especially one prepared with specific care and personal effort, often symbolized covenant, intimacy, and the sealing of important agreements. For Isaac, the "savory food" (Hebrew: mat'ammim) was not just a preference but likely a ritualistic component, a final act of filial devotion and provision that would prepare him physically and spiritually to confer such a weighty and irrevocable patriarchal blessing. It was a deeply personal and sensory experience intended to accompany and confirm the solemnity of the moment, symbolizing Esau's honor and worthiness to receive the blessing.
Did Isaac know about Esau selling his birthright to Jacob?
Answer: The biblical text does not explicitly state that Isaac knew about the sale of the birthright in Genesis 25:34. His actions in Genesis 27:3 and subsequent verses strongly suggest he was unaware, as he proceeds with his intention to bless Esau as the firstborn, indicating his belief that Esau still held the primary claim. Rebekah and Jacob's elaborate deception, predicated on Isaac's blindness and his ignorance of this prior transaction, further supports the conclusion that the birthright sale was likely kept secret from him.
CHRIST-CENTERED FULFILLMENT
The narrative of Jacob receiving the blessing, initiated by Isaac's request in Genesis 27:3, profoundly foreshadows the person and work of Jesus Christ. Just as Jacob, the younger son and seemingly less deserving by human standards, received the blessing through divine election and a form of substitution (wearing Esau's clothes, presenting a prepared meal), so too does humanity, inherently undeserving and alienated from God, receive the ultimate blessing of salvation and adoption through Christ. He is the true firstborn, "the firstborn over all creation" (Colossians 1:15), who perfectly fulfills the law and prophets. Through His incarnation, He takes on our humanity, and through His atoning sacrifice, He offers Himself as the perfect Lamb of God. By faith in Him, we are "clothed" in His righteousness, receiving the spiritual inheritance and blessing that was rightfully His, not ours by merit or works. This narrative powerfully illustrates God's sovereign choice and grace, overturning human expectations and natural order to establish His covenant through a chosen line, culminating in Jesus Christ, through whom "all the families of the earth shall be blessed" (Genesis 12:3). He is the one who "redeemed us from the curse of the law by becoming a curse for us, so that in Christ Jesus the blessing of Abraham might come to the Gentiles" (Galatians 3:13-14).