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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
Two Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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And the words: “You shall live by your sword” mean that the people never stop being in defensive or aggressive war with the nations living around them, as Scripture itself shows. And the sentence “You shall be the servant of your brother” indicates the age that still continues, the age in which the Savior was present and came to visit his own brothers according to the flesh, and the Savior the prophet here suggests to serve after humanity has become obedient. That is why he said: “There will come a time when you shall shake and break the yoke from your neck.” Which yoke, but the yoke that lies in the law? Provided that they do not live any more as slaves under the yoke of the law but believe in the gospel as free men, they can still be saved.
This then is what the patriarch Isaac says, “You shall serve your brother. But the time will be, when you shall shake off and loose his yoke from your neck.” He means that there will be two peoples, one the son of the slave girl, the other of the free woman—for the letter is a slave, whereas grace is free16—and that the people that attends to the letter is going to be a slave as long as it needs to follow the expounder of learning in the spirit. Then that will also come to pass which the apostle says, “that the remnant may be saved by reason of the election made by grace.” “You shall serve your brother,” but then you will perceive your advancement in servitude only when you begin to obey your brother voluntarily and not under compulsion.
Everyone who does not possess the authority conferred by a clear conscience is a slave; whoever is crushed by fear or ensnared by pleasure or seduced by desires or provoked by wrath or felled by grief is a slave. In fact, every passion is servile, because “everyone who commits sin is a slave of sin,” and, what is worse, he is the slave of many sins. The person who is subject to vices has sold himself to many masters, so that he is scarcely permitted to go out of servitude. But take the one who is the master over his own will, judge over his counsels, agent of his judgment, the man who restrains the longing of his bodily passions and does well what he does. (Note that by acting well he acts rightly, and one who acts rightly acts without blame or reproach because he has power over his actions.) Such a person is assuredly free. For the one who does all things wisely and in complete accord with his will is the only free man. It is not accidental status that makes the slave but shameful and foolish conduct. Indeed, the wise servant rules the foolish master, and “their own servants will lend to the masters.” What will they lend? Not money, surely, but wisdom, just as the law also says, “You will lend to many nations and will not borrow.” For the Jew lent to the proselyte the prophecies of God’s law.
Nevertheless Esau brought it about by his demands and entreaties that he did receive a blessing but such a blessing as was in agreement and correspondence with the earlier one, namely, that he should serve his brother. Indeed, the one who could not command and rule the other ought to have served him, in order to be ruled by the one who was wiser. It was not the role of the holy patriarch to deliver his own son to the ignoble state of slavery. But since he had two sons, one without moderation and the other moderate and wise, in order to take care for both like a good father, he placed the moderate son over the immediate one, and he ordered the foolish one to obey the one who was wise. For the foolish man cannot of his own accord be a disciple of virtue or persevere in his intent, because the fool changes like the moon. Isaac was right to deny Esau freedom to make his own choices; else he might drift like a ship in the waves without a helmsman. But Isaac made him subject to his brother according to that which is written, “The unwise man is the slave of the wise man.” Therefore the patriarch was right to make him subject, so that he might amend his dispositions under rule and guidance. And so Isaac says, “By your sword shall you live; you shall serve your brother,” for holiness has mastery over cruelty and kindness excels over emotions that are harsh.
(Verse 40.) And you shall serve your brother, and it shall come to pass when you shall have removed it, and shall have taken away his yoke from your neck. This signifies that the Edomites will serve the Jews, and that a time will come when they shall throw off the yoke of servitude from their neck and resist their dominion. However, according to the Seventy Interpreters, who said: 'But it shall come to pass when you shall have removed it, and shall have taken away his yoke from your neck,' it seems that the decision is uncertain and not yet complete.
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Summary
Genesis 27:40 records the concluding, complex prophetic pronouncement Isaac delivers to his son Esau, a pivotal moment following Jacob's deceitful acquisition of the firstborn's blessing. This pronouncement, delivered to a grieving Esau who pleaded for any remaining blessing, outlines a future for Esau and his descendants (the Edomites) characterized by a life reliant on conflict, a period of subservience to Jacob's lineage, and a subsequent, eventual rebellion to regain independence.
Context
Literary Context
This verse serves as the culmination of one of the most dramatic narratives in Genesis, immediately following Jacob's elaborate deception, aided by Rebekah, to steal the blessing intended for Esau. The preceding verses detail Esau's bitter cry and desperate plea to his blind father, Isaac, for a blessing of his own. Isaac, having already bestowed the primary, covenantal blessing upon Jacob, is left with a secondary, yet still significant, pronouncement for Esau. This prophecy, therefore, is not a full blessing in the same vein as Jacob's, but rather a divinely ordained destiny that acknowledges Esau's lineage while affirming the preeminence of Jacob's. It sets the stage for the ongoing rivalry and distinct destinies of the two brothers and their future nations.
Historical & Cultural Context
In the ancient Near East, the paternal blessing was a solemn and binding pronouncement, often considered an irreversible divine decree that shaped a son's destiny and the future of his descendants. The concept of the "birthright" and the accompanying blessing carried immense social, economic, and spiritual weight, determining inheritance, leadership, and the continuation of the family line, especially in the context of covenant promises. The prophecy's imagery of living "by the sword" and breaking a "yoke" reflects the geopolitical realities of the time, where nomadic groups often relied on raiding and warfare for sustenance, and subjugation was a common consequence of defeat, symbolized by the imposition of a yoke. Geographically, Esau's descendants, the Edomites, settled in the rugged, mountainous region of Seir (modern-day Jordan), a territory that naturally lent itself to a more militaristic and independent existence, often in conflict with their neighbors.
Key Themes
Genesis 27:40 contributes significantly to several overarching themes within the book of Genesis and beyond. Foremost is the theme of Divine Sovereignty versus Human Action, illustrating how God's purposes, as revealed in Genesis 25:23 where "the elder shall serve the younger," are ultimately accomplished despite human deception and flawed choices. It also highlights the Nature of Blessing, distinguishing between the covenantal, spiritual blessings bestowed upon Jacob (which carried the lineage of the Messiah) and the more temporal, earthly blessings given to Esau. The verse further develops the theme of Sibling Rivalry and National Destiny, showing how the personal conflict between Jacob and Esau would extend into the historical relationship between their respective nations, Israel and Edom, marked by periods of conflict, subjugation, and rebellion, as seen in later historical accounts like 2 Samuel 8:14 and 2 Kings 8:20.
Exposition and Analysis
Key Word Analysis
Meaning "drought; also a cutting instrument (from its destructive effect), as a knife, sword, or other sharp implement." This word vividly portrays Esau's destiny and that of his descendants, the Edomites, as one characterized by a reliance on military prowess, struggle, and a life sustained through aggressive means, rather than the settled agricultural prosperity promised to Jacob. It signifies a life of constant conflict and self-sufficiency through force.
Meaning "to work (in any sense); by implication, to serve, till, (causatively) enslave, etc." This term directly prophesies a period of subjugation for Esau's descendants under Jacob's lineage. It denotes a state of being compelled to work or be in bondage, highlighting a loss of autonomy and independence, a significant blow to the proud and independent spirit associated with Esau.
Meaning "to break off or crunch; figuratively, to deliver." This word signifies a violent separation or liberation. In the context of the prophecy, it foretells a successful rebellion or revolt by Esau's descendants against the dominion of Jacob's line, indicating a future moment of deliverance from servitude and the reassertion of their independence.
Verse Breakdown
"And by thy sword shalt thou live"
This initial declaration sets the tone for Esau's future and the destiny of the Edomite nation. It signifies a life characterized by warfare, hunting, and a reliance on one's own strength and weaponry for survival and sustenance. Unlike Jacob, whose blessing emphasized agricultural abundance and divine provision, Esau's existence would be marked by struggle and a need for aggressive self-preservation in a harsh environment. This foreshadows the Edomites' historical reputation as a warlike people.
"and shalt serve thy brother"
This clause directly prophesies the subservience of Esau's descendants (Edom) to Jacob's descendants (Israel). This was a significant part of the prophecy, confirming the earlier divine word to Rebekah that "the elder shall serve the younger." It implies a period of political and military subjugation, where Edom would be under the dominion of Israel, losing its independence and autonomy. This aspect of the prophecy saw historical fulfillment during the reigns of Israelite kings like David.
"and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck"
This final, conditional part of the prophecy offers a glimmer of future liberation for Esau's lineage. The phrase "when thou shalt have the dominion" (or "when you become restless" or "when you break loose") indicates a future period of agitation and a successful revolt. The "yoke" is a powerful Metaphor for servitude and oppression. This part of the prophecy foretells that Edom would eventually throw off Israelite control, regaining its independence. This cyclical pattern of subjugation and rebellion is indeed reflected in the historical interactions between the two nations.
Literary Devices
The prophecy in Genesis 27:40 is rich in literary devices that enhance its meaning and impact. It is fundamentally a Prophecy, a divinely inspired declaration of future events, underscoring God's foreknowledge and sovereign control over national destinies. The phrase "by thy sword shalt thou live" employs Metonymy, where "sword" represents the entire lifestyle of warfare, raiding, and self-reliance. The "yoke" is a potent Metaphor for subjugation and oppression, commonly used in ancient Near Eastern literature to describe political servitude. The entire pronouncement stands in stark Contrast to the blessing given to Jacob, which emphasized agricultural prosperity, divine favor, and spiritual dominion, thereby highlighting the distinct paths ordained for the two brothers and their descendants. Finally, the prophecy serves as Foreshadowing, setting the stage for the long and often tumultuous relationship between the nations of Israel and Edom, whose historical interactions repeatedly fulfill the specific conditions outlined by Isaac.
Theological and Thematic Connections
Genesis 27:40 stands as a profound testament to divine sovereignty amidst human fallibility. Despite Jacob's deception and Esau's intense grief and plea, God's ultimate plan and prophetic word, previously declared to Rebekah in Genesis 25:23 that "the elder shall serve the younger," were not thwarted but rather unfolded through these complex human actions. This underscores that God's purposes are immutable and can be realized even through the brokenness of human sin and schemes. The distinct nature of the blessings—Jacob's covenantal and spiritual, Esau's more temporal and focused on earthly struggle and eventual freedom—highlights the diverse ways God works in the lives of individuals and nations, always aligning with His overarching redemptive plan. The historical fulfillment of this prophecy in the interactions between Israel and Edom further demonstrates the reliability and accuracy of biblical prophecy, reinforcing faith in God's word.
Reflection and Application
The ancient prophecy in Genesis 27:40 offers enduring insights for believers today, reminding us that even amidst human deception, conflict, and the consequences of flawed choices, God's sovereign plan ultimately prevails. This narrative encourages us to trust in God's overarching purposes, recognizing that His blessings and His will may manifest in diverse forms, not always aligning with our immediate desires or expectations. It challenges us to look beyond immediate circumstances and discern God's hand at work in the broader sweep of history, both personal and global. Understanding the unfolding of divine purpose through the historical interactions between Israel and Edom encourages us to live with an awareness of His ultimate control, finding peace and assurance in His unfailing faithfulness, even when life's path seems difficult or unjust.
Questions for Reflection
FAQ
Why did Isaac give Esau a "lesser" blessing compared to Jacob's?
Isaac's blessing to Esau was not necessarily "lesser" in terms of its prophetic power or divine origin, but it was fundamentally distinct in its nature and scope. Jacob received the covenantal blessing, which was tied directly to the Abrahamic promises of a great nation, a land, and the lineage through which the Messiah would come. This blessing carried spiritual preeminence and an eternal dimension. Esau's blessing, while significant, focused on earthly prosperity, a life of conflict, and eventual freedom from servitude. This distinction reflects God's sovereign choice, as revealed to Rebekah in Genesis 25:23, that "the elder shall serve the younger," indicating a divine preference for Jacob's line to carry the covenantal promises.
How does this prophecy relate to the nation of Edom?
This prophecy directly foretells the destiny of the nation of Edom, descended from Esau. The phrase "by thy sword shalt thou live" accurately describes the Edomites' historical reputation for warfare, their rugged independence, and their reliance on military strength for survival in the mountainous region of Seir. The declaration "shalt serve thy brother" was fulfilled when Edom was subjugated by Israel, most notably during King David's reign, as recorded in 2 Samuel 8:14. Finally, "when thou shalt have the dominion, that thou shalt break his yoke from off thy neck" refers to Edom's successful revolts against Israelite control, such as the one recorded in 2 Kings 8:20. Thus, the prophecy provides a precise outline of the historical and often tumultuous relationship between the two nations.
Was Esau's destiny predetermined, negating his free will?
While God's sovereignty is undeniably evident in the prophecy concerning Esau, the biblical narrative does not present it as negating Esau's free will or moral responsibility. God's foreknowledge of Esau's character and choices—such as his despising of the birthright in Genesis 25:34—is consistent with His sovereign plan. The prophecy describes the trajectory of Esau and his descendants, outlining the consequences of their actions and the divine ordering of history, but it does not remove their agency or accountability. The theological tension between divine sovereignty and human free will is a recurring theme throughout Scripture, with both aspects affirmed as true without fully resolving the mystery of their interaction.
Christ-Centered Fulfillment
The prophecy concerning Esau, with its themes of earthly struggle, temporary subjugation, and eventual breaking of a physical yoke, ultimately points to the far greater spiritual realities fulfilled in Jesus Christ. While Esau's blessing was one of physical dominion and a life by the sword, the true and ultimate dominion, the spiritual kingdom, is established not by human might but through the sacrificial love of the Lamb of God. Jesus, as the true heir of all promises, inheriting through Jacob's line, establishes a kingdom that is "not of this world" (John 18:36), delivering His people from a far more oppressive yoke than any physical servitude—the yoke of sin and death. Through His death and resurrection, Christ breaks the ultimate "yoke" from off our necks, offering true freedom and spiritual dominion over the powers of darkness (Colossians 1:13). In Him, the ancient conflict between brothers and nations is transcended, as He unites all who believe, regardless of lineage or earthly distinctions, into one spiritual family under His perfect and eternal rule, fulfilling the true blessing of Abraham for all nations (Galatians 3:16 and Ephesians 2:14).