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Commentary on Genesis 27 verses 41–46
Here is, I. The malice Esau bore to Jacob upon account of the blessing which he had obtained, Gen 27:41. Thus he went in the way of Cain, who slew his brother because he had gained that acceptance with God of which he had rendered himself unworthy. Esau's hatred of Jacob was, 1. A causeless hatred. He hated him for no other reason but because his father blessed him and God loved him. Note, The happiness of saints is the envy of sinners. Whom Heaven blesses, hell curses. 2. It was a cruel hatred. Nothing less would satisfy him than to slay his brother. It is the blood of the saints that persecutors thirst after: I will slay my brother. How could he say that word without horror? How could he call him brother, and yet vow his death? Note, The rage of persecutors will not be tied up by any bonds, no, not the strongest and most sacred. 3. It was a politic hatred. He expected his father would soon die, and then titles must be tried and interests contested between the brothers, which would give him a fair opportunity for revenge. He thinks it not enough to live by his sword himself (Gen 27:40), unless his brother die by it. He is loth to grieve his father while he lives, and therefore puts off the intended murder till his death, not caring how much he then grieved his surviving mother. Note, (1.) Those are bad children to whom their good parents are a burden, and who, upon any account, long for the days of mourning for them. (2.) Bad men are long held in by external restraints from doing the mischief they would do, and so their wicked purposes come to nought. (3.) Those who think to defeat God's purposes will undoubtedly be disappointed themselves. Esau aimed to prevent Jacob, or his seed, from having the dominion, by taking away his life before he was married; but who can disannul what God has spoken? Men may fret at God's counsels, but cannot change them.
II. The method Rebekah took to prevent the mischief.
1.She gave Jacob warning of his danger, and advised him to withdraw for a while, and shift for his own safety. She tells him what she heard of Esau's design, that he comforted himself with the hope of an opportunity to kill his brother, Gen 27:42. Would one think that such a bloody barbarous thought as this could be a comfort to a man? If Esau could have kept his design to himself his mother would not have suspected it; but men's impudence in sin is often their infatuation; and they cannot accomplish their wickedness because their rage is too violent to be concealed, and a bird of the air carries the voice. Observe here, (1.) What Rebekah feared - lest she should be deprived of them both in one day (Gen 27:45), deprived, not only of the murdered, but of the murderer, who either by the magistrate, or by the immediate hand of God, would by sacrificed to justice, which she herself must acquiesce in, and not obstruct: or, if not so, yet thenceforward she would be deprived of all joy and comfort in him. Those that are lost to virtue are in a manner lost to all their friends. With what pleasure can a child be looked upon that can be looked upon as no other than a child of the devil? (2.) What Rebekah hoped - that, if Jacob for a while kept out of sight, the affront which his brother resented so fiercely would by degrees go out of mind. The strength of passions is weakened and taken off by the distances both of time and place. She promised herself that his brother's anger would turn away. Note, Yielding pacifies great offences; and even those that have a good cause, and God on their side, must yet use this with other prudent expedients for their own preservation.
2.She impressed Isaac with an apprehension of the necessity of Jacob's going among her relations upon another account, which was to take a wife, Gen 27:46. She would not tell him of Esau's wicked design against the life of Jacob, lest it should trouble him; but prudently took another way to gain her point. Isaac saw as uneasy as he was to Esau's being unequally yoked with Hittites; and therefore, with a very good colour of reason, she moves to have Jacob married to one that was better principled. Note, One miscarriage should serve as a warning to prevent another; those are careless indeed that stumble twice at the same stone. Yet Rebekah seems to have expressed herself somewhat too warmly in the matter, when she said, What good will my life do me if Jacob marry a Canaanite? Thanks be to God, all our comfort is not lodged in one hand; we may do the work of life, and enjoy the comforts of life, though every thing do not fall out to our mind, and though our relations be not in all respects agreeable to us. Perhaps Rebekah spoke with this concern because she saw it necessary, for the quickening of Isaac, to give speedy orders in this matter. Observe, Though Jacob was himself very towardly, and well fixed in his religion, yet he had need to be put out of the way of temptation. Even he was in danger both of following the bad example of his brother and of being drawn into a snare by it. We must not presume too far upon the wisdom and resolution, no, not of those children that are most hopeful and promising; but care must be taken to keep them out of harm's way.
Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, "My beloved ate and drank, and was enlarged and became fat, and kicked." [Deuteronomy 32:15] Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and has become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. [Wisdom 2:24]
For thus it is written: "And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why are you grieved, and why is your countenance fallen? If you offer rightly, but do not divide rightly, have you not sinned? Be at peace: your offering returns to yourself, and you shall again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him." [Genesis 4:3-8] You see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother [Genesis 27:41-45]. Envy made Joseph be persecuted unto death, and to come into bondage. [Genesis 37:18-28] Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, "Who made you a judge or a ruler over us? Will you kill me, as you killed the Egyptian yesterday?" [Exodus 2:14] On account of envy, Aaron and Miriam had to make their abode without the camp. [Numbers 12:14-15] Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God's servant Moses. [Numbers 16:33] Through envy, David not only underwent the hatred of foreigners, but was also persecuted by Saul king of Israel. [1 Samuel 21:10-15]
But if needs be, let us learn from Rebekah how to make provision so that enmity does not provoke wrath and wrath rush headlong into fratricide. Let Rebekah come—that is, let us put on patience, the good guardian of blamelessness—and let her persuade us not to give in to our anger. Let us withdraw somewhat further, until our anger is softened by time and we are taken by surprise at having forgotten the wrong done us. Therefore patience is not much afraid of exile but readily enters upon it, not so much to avoid the danger to salvation as to escape giving incitement to wrongdoing. The loving mother too endures the absence of her dearly beloved son and purposes to give more to the one whom she has harmed, while still consulting the interests of both, to render the one safe against fratricide and the other blameless of crime.
We have heard the words of an intemperance that is drunk with bodily desires; let us consider the deeds of true virtue. Virtue needs nothing but the grace of God. It pursues the only and supreme good, and it is content with that only good from which we receive all things but on which we bestow nothing because it has no need of anything, just as David says, “I have said to the Lord, ‘You are my Lord, for you have no need of my goods.’ ” And what does the Lord need, when he abounds in all things and imparts everything to us, while providing all things without deficiency?
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SUMMARY
Genesis 27:43 records Rebekah's urgent command to her son Jacob to flee to her brother Laban in Haran, a desperate measure to protect him from the murderous wrath of his twin brother Esau. This pivotal instruction marks the immediate consequence of Jacob's deception of Isaac and initiates a significant period of exile and spiritual formation, setting the stage for the unfolding of God's covenant purposes through a flawed but chosen patriarch.
CONTEXT
EXPOSITION AND ANALYSIS
Rebekah's words in Genesis 27:43 are direct, urgent, and authoritative, setting in motion a critical phase in Jacob's life and the biblical narrative: "Now therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran;"
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant Literary Devices. The use of Imperative Verbs ("obey," "arise," "flee") creates a sense of immediate urgency and highlights Rebekah's decisive authority in a moment of crisis. This direct address underscores the gravity of Jacob's situation. The phrase "my son" functions as Terms of Endearment and Appeals to Authority, simultaneously conveying Rebekah's deep maternal concern and her expectation of Jacob's obedience. The Foreshadowing of Jacob's long journey and stay in Haran is also present, as this seemingly desperate flight initiates a pivotal period of his life, setting the stage for his marriages, the birth of his children, and his spiritual maturation, all of which are crucial to the unfolding of God's covenant promises.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 27:43 powerfully illustrates the immediate and painful consequences of human sin, as Jacob's deceit forces him into exile. Yet, it simultaneously showcases God's remarkable sovereignty, demonstrating His ability to orchestrate His divine purposes even through the moral failings and dysfunctional choices of His people. Rebekah's desperate act of protection, though born of favoritism and fear, paradoxically aligns with God's overarching plan to preserve the covenant lineage through Jacob. This forced journey to Haran becomes a providential crucible for Jacob's spiritual growth, character development, and the eventual formation of the family that will become the nation of Israel. It underscores that God's faithfulness to His promises transcends human imperfection and that difficult circumstances can often be instrumental in His redemptive work.
REFLECTION AND APPLICATION
Genesis 27:43 serves as a poignant reminder that our choices, particularly those involving deception or compromise, carry significant consequences that can ripple through our lives and relationships. Jacob's immediate exile highlights the painful repercussions of his actions, demonstrating that even when our intentions might seem to align with a perceived "greater good" (like securing a blessing), God never condones sin. For us today, this narrative calls for a deep commitment to integrity and truthfulness in all our dealings. However, the passage also offers profound hope: even in the midst of self-inflicted difficulties or forced separations, God remains sovereign. Just as Jacob's exile became a period of profound spiritual formation and the foundation for his family, our own challenging circumstances, whether self-imposed or divinely ordained, can be crucibles for growth, purification, and the unfolding of God's purposes in our lives. We are invited to trust in God's faithfulness, knowing that He can redeem our mistakes and use even our brokenness to advance His perfect plan.
Questions for Reflection
FAQ
Why did Rebekah specifically send Jacob to Laban in Haran?
Answer: Rebekah sent Jacob to Laban, her brother, for several strategic and culturally significant reasons. Primarily, it provided a safe refuge far from Esau's immediate, murderous wrath, ensuring Jacob's physical survival. Beyond mere safety, Haran was the ancestral homeland of Abraham's family, and sending Jacob there was a culturally appropriate way to ensure he could find a wife from within their extended kin, a practice vital for maintaining lineage purity and strengthening tribal ties. This is seen later when Jacob marries Leah and Rachel, Laban's daughters, as detailed in Genesis 29.
Was Jacob's deception justified since God's plan for him to receive the blessing was ultimately fulfilled?
Answer: No, Jacob's deception was not justified, even though God's sovereign plan for him to receive the blessing was ultimately fulfilled. The Bible consistently portrays deception as sin, and Jacob's actions led to immediate and long-lasting negative consequences, including his forced exile, family estrangement, and future troubles with Laban. While God is sovereign and can work through human sin and imperfection to achieve His purposes, as seen in Joseph's story, He does not endorse or justify the sin itself. His faithfulness to His promises does not negate the moral responsibility or the painful repercussions of human actions.
What is the significance of Haran in the biblical narrative?
Answer: Haran holds immense significance in the biblical narrative. It was the place where Abraham's family settled after leaving Ur of the Chaldeans, and where Terah, Abraham's father, died before Abraham continued his journey to Canaan, as recorded in Genesis 11:31-32. For Jacob, Haran became a pivotal location for his personal and familial development. During his twenty-year stay there, he married Leah and Rachel, fathered eleven of his twelve sons, and accumulated significant wealth, transforming from a solitary fugitive into the patriarch of a large family, laying the foundational framework for the twelve tribes of Israel, as chronicled throughout Genesis 29, Genesis 30, Genesis 31.
CHRIST-CENTERED FULFILLMENT
Jacob's flight from Esau to Haran, though a direct consequence of his sin and a period of personal exile, paradoxically serves as a crucial step in the unfolding of God's redemptive plan that ultimately culminates in Christ. Jacob, the deceiver, is sent away from the promised land, a poignant foreshadowing of humanity's spiritual exile due to sin, yet God's unwavering promise to him at Bethel—"I am with you and will watch over you wherever you go" (Genesis 28:15)—ensures the continuation of the covenant line. This journey highlights God's faithfulness to His promises despite human imperfection, demonstrating that His purposes cannot be thwarted by sin but are ultimately achieved through His sovereign grace. Christ is the ultimate "seed" of Abraham and Jacob, the one through whom all nations are truly blessed, as promised in Galatians 3:16. Unlike Jacob, who fled due to his own sin, Jesus perfectly obeyed the Father's voice, even to the point of death on a cross (Philippians 2:8). His journey to the cross involves a profound "exile" from the Father for humanity's sake, bearing the weight of our sin, ultimately leading to the restoration and fulfillment of all God's promises made to the patriarchs, offering true refuge and reconciliation for all who believe, as described in 2 Corinthians 5:18-19.