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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 27:30–40. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The covenant-blessing denied to Esau. He that made so light of the birthright would now have inherited the blessing, but he was rejected, and found no place of repentance in his father, though he sought it carefully with tears, Heb 12:17. Observe, 1. How carefully he sought it. He prepared the savoury meat, as his father had directed him, and then begged the blessing which his father had encouraged him to expect, Gen 27:31. When he understood that Jacob had obtained it surreptitiously, he cried with a great and exceedingly bitter cry, Gen 27:34. No man could have laid the disappointment more to heart than he did; he made his father's tent to ring with his grief, and again (Gen 27:38) lifted up his voice and wept. Note, The day is coming when those that now make light of the blessings of the covenant, and sell their title to them for a thing of nought, will in vain be importunate for them. Those that will not so much as ask and seek now will knock shortly, and cry, Lord, Lord. Slighters of Christ will then be humble suitors to him. 2. How he was rejected. Isaac, when first made sensible of the imposition that had been practised on him, trembled exceedingly, Gen 27:33. Those that follow the choice of their own affections, rather than the dictates of the divine will, involve themselves in such perplexities as these. But he soon recovers himself, and ratifies the blessing he had given to Jacob: I have blessed him, and he shall be blessed; he might, upon very plausible grounds, have recalled it, but now, at last, he is sensible that he was in an error when he designed it for Esau. Either himself recollecting the divine oracle, or rather having found himself more than ordinarily filled with the Holy Ghost when he gave the blessing to Jacob, he perceived that God did, as it were, say Amen to it. Now, (1.) Jacob was hereby confirmed in his possession of the blessing, and abundantly satisfied of the validity of it, though he obtained it fraudulently; hence too he had reason to hope that God graciously overlooked and pardoned his misconduct. (2.) Isaac hereby acquiesced in the will of God, though it contradicted his own expectations and affection. He had a mind to give Esau the blessing, but, when he perceived the will of God was otherwise, he submitted; and this he did by faith (Heb 11:20), as Abraham before him, when he had solicited for Ishmael. May not God do what he will with his own? (3.) Esau hereby was cut off from the expectation of that special blessing which he thought to have preserved to himself when he sold his birthright. We, by this instance, are taught, [1.] That it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, Rom 9:16. The apostle seems to allude to this story. Esau had a good will to the blessing, and ran for it; but God that showed mercy designed it for Jacob, that the purpose of God according to election might stand, Rom 9:11. The Jews, like Esau, hunted after the law of righteousness (Rom 9:31), yet missed of the blessing of righteousness, because they sought it by the works of the law (Rom 9:32); while the Gentiles, who, like Jacob, sought it by faith in the oracle of God, obtained it by force, with that violence which the kingdom of heaven suffers. See Mat 11:12. [2.] That those who undervalue their spiritual birthright, and can afford to sell it for a morsel of meat, forfeit spiritual blessings, and it is just with God to deny them those favours they were careless of. Those that will part with their wisdom and grace, with their faith and a good conscience, for the honours, wealth, or pleasures, of this world, however they may pretend a zeal for the blessing, have already judged themselves unworthy of it, and so shall their doom be. [3.] That those who lift up hands in wrath lift them up in vain. Esau, instead of repenting of his own folly, reproached his brother, unjustly charged him with taking away the birthright which he had fairly sold to him (Gen 27:36), and conceived malice against him for what he had now done, Gen 27:41. Those are not likely to speed in prayer who turn those resentments upon their brethren which they should turn upon themselves, and lay the blame of their miscarriages upon others, when they should take shame to themselves. [4.] That those who seek not till it is too late will be rejected. This was the ruin of Esau, he did not come in time. As there is an accepted time, a time when God will be found, so there is a time when he will not answer those that call upon him, because they neglected the appointed season. See Pro 1:28. The time of God's patience and our probation will not last always; the day of grace will come to an end, and the door will be shut. Then many that now despise the blessing will seek it carefully; for then they will know how to value it, and will see themselves undone, for ever undone, without it, but to no purpose, Luk 13:25-27. O that we would therefore, in this our day, know the things that belong to our peace!
II.Here is a common blessing bestowed upon Esau.
1.This he desired: Bless me also, Gen 27:34. Hast thou not reserved a blessing for me? Gen 27:36. Note,
(1.)The worst of men know how to wish well to themselves; and even those who profanely sell their birthright seem piously to desire the blessing. Faint desires of happiness, without a right choice of the end and a right use of the means, deceive many into their own ruin. Multitudes go to hell with their mouths full of good wishes. The desire of the slothful and unbelieving kills them. Many will seek to enter in, as Esau, who shall not be able, because they do not strive, Luk 13:24.
(2.)It is the folly of most men that they are willing to take up with any good (Psa 4:6), as Esau here, who desired but a second-rate blessing, a blessing separated from the birthright. Profane hearts think any blessing as good as that from God's oracle: Hast thou but one? As if he had said, "I will take up with any: though I have not the blessing of the church, yet let me have some blessing."
2.This he had; and let him make his best of it, Gen 27:39, Gen 27:40.
(1.)It was a good thing, and better than he deserved. It was promised him,
[1.]That he should have a competent livelihood - the fatness of the earth, and the dew of heaven. Note, Those that come short of the blessings of the covenant may yet have a very good share of outward blessings. God gives good ground and good weather to many that reject his covenant, and have no part nor lot in it.
[2.]That by degrees he should recover his liberty. If Jacob must rule (Gen 27:29), Esau must serve; but he has this to comfort him, he shall live by his sword. He shall serve, but he shall not starve; and, at length, after much skirmishing, he shall break the yoke of bondage, and wear marks of freedom. This was fulfilled (Kg2 8:20, Kg2 8:22) when the Edomites revolted.
(2.)Yet it was far short of Jacob's blessing. For him God had reserved some better thing.
[1.]In Jacob's blessing the dew of heaven is put first, as that which he most valued, and desired, and depended upon; in Esau's the fatness of the earth is put first, for it was this that he had the first and principal regard to.
[2.]Esau has these, but Jacob has them from God's hand: God give thee the dew of heaven, Gen 27:28. It was enough to Esau to have the possession; but Jacob desired it by promise, and to have it from covenant-love.
[3.]Jacob shall have dominion over his brethren: hence the Israelites often ruled over the Edomites. Esau shall have dominion, that is, he shall gain some power and interest, but shall never have dominion over his brother: we never find that the Jews were sold into the hands of the Edomites, or that they oppressed them. But the great difference in that there is nothing in Esau's blessing that points at Christ, nothing that brings him or his into the church and covenant of God, without which the fatness of the earth, and the plunder of the field, will stand him in little stead. Thus Isaac by faith blessed them both according as their lot should be. Some observe that Jacob was blessed with a kiss (Gen 27:27), so was not Esau.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
And Esau cried out and wailed bitterly, not because he lost his spiritual blessings but because he was now deprived of the bountiful produce of the blessed earth. [Esau wept] not because he was no longer able to be righteous but because he would not be able to make his brother his servant; not because he would not inherit eternal life but because the land of the Canaanites would not be his portion. Since Esau had such spite for his brother that he wished to kill him, Rebekah persuaded Jacob to go to the house of Laban lest they kill each other in their strife, and she became bereft of both of them at the same time.
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Summary
Genesis 27:34 vividly captures the agonizing moment of Esau's profound realization that his patriarchal blessing, intended for him, has been irrevocably bestowed upon his brother Jacob. This pivotal scene portrays the overwhelming pain of missed opportunity and the bitter, irreversible consequences of his earlier choices, particularly his casual disregard for his spiritual inheritance. His desperate, pleading cry for any remaining blessing underscores the immense, binding value placed on such pronouncements within ancient Near Eastern culture.
Context
Literary Context
This verse serves as the emotional climax of a deeply fraught narrative in Genesis 27. Immediately preceding it, Jacob, at his mother Rebekah's instigation, has successfully deceived his blind, aging father, Isaac, into believing he is Esau, thereby securing the firstborn's blessing. Isaac, having pronounced the comprehensive blessing upon Jacob, then experiences a moment of profound shock when the true Esau arrives. Esau's "great and exceeding bitter cry" is the raw, visceral reaction to Isaac's confirmation that the blessing has been given and cannot be rescinded. It marks the tragic culmination of a family drama steeped in favoritism, deception, and a critical misunderstanding of spiritual priorities.
Historical & Cultural Context
In the patriarchal society of ancient Israel, a father's blessing was far more than a mere wish; it was a potent, prophetic pronouncement believed to be divinely inspired and legally binding. It conveyed authority, future prosperity, and spiritual inheritance, often determining the recipient's destiny and lineage. Such a blessing was generally considered singular and irreversible, particularly the primary blessing intended for the firstborn. The act of "blessing" (H1288, bârak) involved a solemn declaration that invoked divine favor and power. Losing this blessing, especially to a younger sibling, was a catastrophic blow to one's status, identity, and future prospects within the family and tribal structure, explaining the intensity of Esau's anguish.
Key Themes
Genesis 27:34 contributes significantly to several overarching themes in the book of Genesis and beyond. It highlights the theme of Divine Sovereignty versus Human Agency and Deception, showing how God's purposes (e.g., the elder serving the younger) can be fulfilled even through flawed human actions. It powerfully underscores the Value of Spiritual Inheritance and the dire consequences of despising it, a lesson Esau learned too late after selling his birthright for a mere meal (as seen in Genesis 25:29-34). Furthermore, the verse encapsulates the theme of Consequences of Sin, demonstrating how Jacob's deception and Esau's recklessness lead to deep family division and lasting sorrow.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to shriek" or "to cry out." This word denotes a loud, often desperate, and urgent cry, typically associated with distress, anguish, or a plea for help. In this context, it emphasizes the raw, uncontrolled nature of Esau's emotional outburst, indicating profound pain and shock rather than a quiet lament.
Meaning "bitter" literally or figuratively, also denoting "bitterness" or "bitterly." It describes an intense, unpleasant feeling, often associated with deep sorrow, grief, or resentment. When applied to Esau's cry, it signifies the extreme emotional pain, disappointment, and perhaps even a sense of injustice he felt at the irreversible loss of his blessing.
A primitive root meaning "to kneel" or, by implication, "to bless." In the context of a patriarch, it refers to the act of conferring divine favor, prosperity, and a prophetic future upon someone. Esau's desperate plea, "Bless me," highlights his understanding of the immense, life-altering power contained within his father's pronouncement, even as he realizes the primary blessing is gone.
Verse Breakdown
"And when Esau heard the words of his father"
This clause sets the scene of Esau's sudden, devastating realization. He has just returned from hunting, confident in receiving the blessing, only to hear Isaac's account of having already blessed Jacob. The "words of his father" are not merely information but a pronouncement of his lost destiny, striking him with immediate and profound impact.
"he cried with a great and exceeding bitter cry"
This is the heart of Esau's emotional response. The Hebrew emphasizes the intensity: "great" (H1419, gâdôwl) and "exceeding" (H3966, mᵉʼôd, meaning "vehemently" or "wholly") amplify the "bitter cry" (H6818, tsaʻăqâh, a shriek). This is not a quiet sob but a loud, unrestrained wail, indicative of overwhelming grief, shock, and the crushing weight of an irreversible loss. It is a cry of desperation for something irrevocably gone.
"and said unto his father, Bless me, [even] me also, O my father."
Despite the finality of Isaac's words, Esau's anguish compels him to plead for any remaining favor. The repetition "me, even me also" underscores his desperation and the depth of his longing for a share in the patriarchal blessing. It reveals a glimmer of hope, however faint, that some remnant of the promised prosperity and favor might still be available to him, acknowledging his father's authority to bestow such a gift.
Literary Devices
The verse powerfully employs Hyperbole and Pathos to convey the depth of Esau's anguish. The description "a great and exceeding bitter cry" is hyperbolic, emphasizing the extreme and overwhelming nature of his sorrow, far beyond ordinary disappointment. This exaggeration evokes Pathos, drawing the reader into Esau's emotional turmoil and eliciting sympathy for his plight, despite his earlier foolishness. There is also a strong element of Irony present; Esau, who once "despised his birthright" (a spiritual and material inheritance), now desperately cries for a blessing that is a direct consequence of that very birthright. His desperate plea, "Bless me, even me also," uses Repetition for emphasis, highlighting his fervent, almost childlike, appeal for recognition and favor from his father.
Theological and Thematic Connections
Esau's bitter cry serves as a profound theological lesson on the consequences of devaluing spiritual inheritance and the irreversible nature of certain choices. While God's sovereign plan to bless Jacob was established before their birth, Esau's actions (selling his birthright) demonstrated a heart that prioritized immediate gratification over eternal promises, creating the human context through which God's purposes unfolded. This narrative underscores the immense significance of divine blessings and the tragic outcome of treating them lightly, reminding us that spiritual opportunities, once squandered, may be lost forever.
Reflection and Application
Esau's agonizing cry in Genesis 27:34 stands as a timeless and poignant warning for every generation. It challenges us to honestly assess our own priorities: are we, like Esau, prone to valuing immediate gratification and fleeting pleasures over the enduring, eternal blessings and promises of God? His desperate plea for a blessing that was irrevocably lost highlights the profound sorrow that accompanies missed spiritual opportunities and the irreversible consequences of choices made in haste or contempt. This narrative urges us to cultivate spiritual foresight, to cherish God's word and promises, and to make wise decisions today, understanding that while God's mercy is boundless for repentance, some earthly consequences of our actions may indeed be permanent. We are called to pursue genuine, spiritual blessings with diligence and to avoid the tragic regret of "what might have been," learning from Esau's sorrow to hold fast to the priceless inheritance offered in Christ.
Questions for Reflection
FAQ
Why was the patriarchal blessing so significant and seemingly irreversible?
In ancient Near Eastern culture, and particularly within the patriarchal narratives, a father's blessing was considered a binding, prophetic pronouncement that carried immense spiritual, social, and economic weight. It was believed to be a transfer of authority, favor, and future prosperity, often seen as a divine decree spoken through the patriarch. Once pronounced, especially by a blind and aging father like Isaac, it was considered irrevocable, reflecting a deep cultural belief in the power of spoken words and the finality of divine will. This understanding is crucial to grasping the depth of Esau's despair, as the blessing was not a mere wish but a sealed destiny.
Does Esau's "bitter cry" indicate true repentance?
While Esau's cry was undoubtedly one of intense sorrow and profound regret, the biblical text, particularly in Hebrews 12:16-17, suggests his tears were for the consequences of his actions (the loss of the blessing) rather than a genuine, heart-level repentance for his past despising of his birthright or a turning to God. He sought the blessing "with tears," but found "no place of repentance," implying his sorrow was primarily for the tangible loss itself, not a transformation of his spiritual values or a turning from his previous recklessness.
Christ-Centered Fulfillment
Esau's bitter cry for a lost earthly blessing and inheritance stands in stark contrast to the eternal, spiritual inheritance offered through Jesus Christ. While Esau lost a temporal blessing due to his own choices and Jacob's deception, believers in Christ receive an imperishable inheritance, secured not by human merit, lineage, or cunning, but by God's boundless grace through faith in His Son. Christ Himself is the ultimate "blessing" (as prophesied in Galatians 3:14), the true heir through whom all spiritual blessings are bestowed upon us (as revealed in Ephesians 1:3). Unlike Esau, whose tears could not reclaim what was lost, those who come to Christ find true repentance and receive an inheritance that is "imperishable, undefiled, and unfading, kept in heaven for you" (as described in 1 Peter 1:3-4). This divine provision transcends the limitations and failures of human lineage and earthly blessings, offering a secure and eternal fulfillment of God's promises that can never be taken away.