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Commentary on Genesis 27 verses 30–40
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.
(Verse 36.) And Esau said, rightly is his name called Jacob: for he hath supplanted me these two times. Jacob is interpreted supplanter. And therefore, because he had deceived his brother by art, he alluded to the name. Therefore, he was called Jacob before, because he had taken hold of his brother's heel in his birth.
“And Esau said, ‘Rightly is his name called Jacob.’ ” Tripping up is what Jacob means. And not even tripping up is empty of meaning, because it is to be taken figuratively, like guile. Jacob, you see, was not yet so malicious as to plan to trip his brother up, when he was given his name. He was called a tripper-up when as his brother was being born he held his foot with his own hand. That is when he was called “Tripper-up.” Now tripping up the materialistically minded is the very life of the spiritually minded. All the materialists are tripped up when they envy the spiritual people in the church, and they thereby become worse. Listen to the apostle saying this very thing, especially because he there mentions the smell that Isaac talked about here, saying, “Behold, the smell of my son is as the smell of an abundant field, which the Lord has blessed.” So the apostle says, “We are the sweet smell of Christ in every place,” and he says, “For some indeed the smell of life, for life; for the others the smell of death, for death. And for this who is sufficient?” Sufficient, that is, to understand how we can be the smell of death for the death of other people, without any fault of ours. Spiritual people walk their ways, knowing nothing except how to live a good life. And those who are spiteful about their innocent lives commit grave sins, which is why God will punish them. And thus a person who is a sweet smell for life to others becomes to them a smell for death. For the Lord himself was the first to become a sweet smell for life to believers and a bad smell for death to persecutors. Because so many people had believed him, the Jews were full of spite and committed that enormous crime of killing the innocent one, the saint of saints. If they had not done this, the sweet smell of Christ would not have meant death for them. So Esau was tripped up in his father’s blessing.
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SUMMARY
Genesis 27:36 captures the raw anguish and bitter accusation of Esau as he confronts his father, Isaac, with the devastating realization that his younger brother, Jacob, has once again deceitfully deprived him of what was rightfully his. This pivotal moment underscores the profound themes of betrayal, loss, and the complex interplay of human will, divine purpose, and the consequences of sin in the unfolding narrative of the Abrahamic covenant and the destiny of the two brothers.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage is rich in Irony and Wordplay, particularly centered around the name Jacob. Esau's rhetorical question, "Is not he rightly named Jacob?", is a bitter and ironic confirmation that Jacob, the "heel-grabber" or "supplanter," has indeed lived up to his name in the most painful way. This Pun on Jacob's name (Hebrew Yaʻăqôb from ʻâqab) underscores the core conflict and the nature of Jacob's character as perceived by his brother. The repetition of the phrase "he took away" (or "hath taken away") creates a sense of Parallelism, highlighting the two distinct but equally devastating acts of deprivation. Esau's lament is a powerful example of Pathos, evoking sympathy for his profound sense of loss and betrayal, despite his earlier carelessness with his birthright.
THEOLOGICAL AND THEMATIC CONNECTIONS
This narrative profoundly illustrates God's sovereign plan unfolding amidst human sin and imperfection. While Jacob and Rebekah employed deceit to secure the blessing, God's prior declaration that "the elder shall serve the younger" (Genesis 25:23) ultimately came to pass. This demonstrates that God's purposes are not thwarted by human failings; rather, He works through and even redeems the consequences of such actions to achieve His ultimate will. The story also serves as a stark warning about the danger of devaluing spiritual inheritance for fleeting desires, as Esau did with his birthright, and the profound regret that can follow.
REFLECTION AND APPLICATION
The story of Jacob and Esau, particularly Esau's anguished cry in Genesis 27:36, serves as a potent reminder of the destructive power of deception and the lasting pain it inflicts, not only on the victim but also on family relationships and the deceiver themselves. While God's ultimate purposes are sovereign, our means matter. We are called to walk in integrity, truth, and righteousness, trusting God to fulfill His promises in His perfect timing and way, rather than resorting to manipulation or ungodly shortcuts. Furthermore, Esau's profound regret over the blessing he once despised should prompt us to examine our own hearts: are we valuing the spiritual blessings and eternal inheritance offered by God, or are we trading them for immediate gratification and worldly pursuits? Let us learn to cherish what is truly valuable and live with wisdom, integrity, and faith.
Questions for Reflection
FAQ
Why is Esau's statement, "Is not he rightly named Jacob?" so significant?
Answer: Esau's statement is a profound and bitter pun that cuts to the very core of Jacob's identity. The name Jacob (Hebrew, Yaʻăqôb) means "heel-grabber" or "supplanter." By saying Jacob is "rightly named," Esau is acknowledging that Jacob has consistently lived up to his name's meaning, not just by holding his heel at birth (Genesis 25:26), but by deceitfully taking what was rightfully Esau's—first the birthright and now the blessing. It underscores the deep sense of betrayal and the fulfillment of a destiny tied to Jacob's very identity, confirming Esau's perception of his brother as a cunning usurper.
Does this story imply that God condones deception if it leads to His will being done?
Answer: No, the narrative does not condone deception. While God's sovereign plan for Jacob to receive the blessing was established before their birth (Genesis 25:23), the means by which Jacob and Rebekah achieved this were clearly deceptive and led to significant negative consequences. The Bible often portrays human sin and its effects, even within the context of God's overarching plan, to illustrate the destructive nature of sin and the pain it causes, rather than endorsing the sinful actions themselves. God works through imperfect people and circumstances, not because of their sin. The subsequent years of family strife, Jacob's flight, and his own experiences with deception (e.g., Laban's trickery in Genesis 29) demonstrate that sin has painful consequences, even for those used by God.
CHRIST-CENTERED FULFILLMENT
The narrative of Jacob and Esau, with its themes of a chosen lineage, a coveted blessing, and the pervasive presence of human sin, ultimately points forward to Jesus Christ. Despite the deceit and familial brokenness, God's covenant promise to Abraham continued through the flawed line of Jacob, demonstrating that God's faithfulness is not contingent on human perfection but on His own unwavering character. It is through this very lineage that the Messiah, Jesus Christ, would eventually come, bringing the ultimate and perfect blessing of salvation. Unlike Jacob, who gained his blessing through deception and cunning, Christ is the true and righteous heir who, though He was rich, yet for our sakes He became poor (2 Corinthians 8:9), willingly surrendering His divine prerogatives to bring blessing to humanity. He is the "seed" through whom all nations are truly blessed (Galatians 3:16), perfectly fulfilling the Abrahamic covenant not by human trickery, but by His perfect obedience and sacrificial love on the cross (Hebrews 9:15). In Christ, we receive an eternal and incorruptible inheritance, not through deception, but through grace and faith (1 Peter 1:3-5).