At the time of writing, my wife has just returned from purchasing prizes for our Assembly's end-of-year Sunday School prize-giving. Flicking through one of the pictorial Bibles I noticed that in the section dealing with Jacob in Genesis 27 the bottom-line message is that "We should always be honest"! This is true enough but the more mature believer has the capacity to absorb many other lessons from the record of Genesis 25 and 27.
The Background
There are a number of interacting factors that shape the character of Jacob, and they principally stem from his family. He was privileged to witness, at first-hand, the faith of his grandfather a man who grew to become "the Friend of God" (James 2.23). Abraham's death, and especially the manner of it (Gen 25.8), would have been especially poignant for Jacob. I recall, for example, my own experiences as a teenager when my grandfather suddenly passed away and for the first time I was confronted with the solemn truth of mortality - that we are not on this earth to stay.
Then, despite comparatively little being said of his father, Isaac, we do learn that he was a man of meditation (Gen 24.63) and prayer (Gen 25.21), but one who found the flesh to be a potent force (Gen 27.1-4). The closeness between mother and son is also evident in the lives of Rebekah and Jacob (Gen 25.28), and he may have known of both her desire to discern the Lord's will (Gen 25.22) and also her tendency to rush God's timetable (Gen 27).
Finally, Jacob is to be commended for having a wholly different character from his twin brother. Esau appears to have care neither for spiritual things nor family interests (Gen 25.34; 26.34-35; Heb 12.16-17). The key lesson, therefore, that we learn from Jacob's background is the critical importance of the family in the development of a child. Interestingly, Solomon's wisdom concurs with Jacob's experiences, for the training of the child does influence future growth (Prov 22.6).
The Birth
The documentation of Jacob's arrival on earth is intriguing on a number of fronts (Gen 25.22-26). For example, in response to Rebekah's entreaty as to why her unborn children were struggling within her she was told that this was representative of how things would be for centuries thereafter (perhaps not great for her blood pressure!). Edom (from Esau) and Israel (from Jacob) would be in constant opposition. This is, perhaps, nowhere more striking than during the earthly ministry of the Lord Jesus when members of the Herodian dynasty (who, according to Josephus, were descendants of Esau) opposed the Saviour. Moreover, the immediate separation of the two brothers (Gen 25.23) highlights the important principle of having no common ground between the world and believers, a truth further developed by Paul (2 Cor 6.14-18). Also, the revelation that the "elder shall serve the younger" establishes an important principle that is again reflected in the life of the Lord. For instance, priority of the second over the first anticipated how the Lord, as the second Man, would be greater than the first man, Adam, as taught in 1 Corinthians 15.47. Finally, as the births take place, and as the centuries have subsequently proven, the Lord is true to His word (2 Cor 1.20). How reassuring it is for God's people to serve One who is faithful and can be trusted for everything.
The Boys
Following the narrative relating to their birth, there are a few verses dealing with their growth (Gen 25.27-28). Initially we notice the description of Esau as the hunter whereas Jacob is the perfect or mature man (Strong: 8535; cp. Gen 25.27 and Job 1.8). Few Bible characters are afforded such a description as that of Jacob and, interestingly, his grandfather was called to aspire to the position of spiritual maturity at the tender age of ninety-nine (Gen 17.1)! It is never too late to develop greater depth in our Christian testimony and, in reality, no matter what stage we are at in our pathway there is always room for improvement. The natural development of the two boys would have been encouraging to both parents; however, it is hoped that spiritual progress was more keenly anticipated by them. It is equally important for the believer to grow, and a key "dietary" requirement is feeding on the Word (1 Pet 2.1-2).
Despite the small number of verses given to their early years, it is significant to learn of their dwelling: Esau was a hunter whereas Jacob for now lived in the temporary abode of tents (Gen 25.27). This is entirely consistent for the people of God who are pilgrims on earth and are travelling to their permanent home in glory. Evidently Jacob proved the adage that "We get like the company we keep", for, as remarked in the initial article, his desire to live in tents stemmed from the fact that his grandfather and father resided in tents too (Heb 11.9).
Finally, it is solemn to learn of the division in the home (Gen 25.28). Much of the heartache in Genesis 25 and 27 stems from this solitary verse and we learn that factors in the home (or the assembly) need to be addressed with haste and sensitivity.
The Birthright
The Old Testament, and especially the Pentateuch, places a great deal of significance on the nature of the birthright. In general terms, its importance lay in the associated blessing with the recipient having primacy over other family members (Gen 43.33) and also a double share of the family estate (Deut 21.17). The inheritance fell to the firstborn and, in part, typifies the Lord in His unique and unrivalled position of pre-eminence. Though God has many children He has only One who can be described as firstborn (Rom 8.29; Col 1.15,18; Heb 1.6). Then, with regard to Jacob, it is intriguing to note his intercession for the birthright and, by extension, the paltry value that Esau placed on the spiritual. Ultimately, the key lesson from Jacob's perspective is that his impatience was in full display. Regarding the incident here and in Genesis 27, H C Leupold succinctly remarks that Jacob pursued "the right goal but the wrong way". He was undoubtedly the divine choice to be the de facto firstborn but instead of taking matters into his own hands the better way would have been to await God and His timing. Perhaps Jacob was guilty of repeating the error of his grandparents as they took matters into their own hands and the product of which was Ishmael! We generally display the same spirit of restlessness and often try to take control of our own destinies.
The Blessing
Despite the lengthy narrative of Genesis 27 it is primarily a single-issue passage dealing with the bestowal of the blessing upon Jacob, both in terms of the lead-up and aftermath. Of all the key personalities in the chapter one of the saddest figures is that of Isaac. This aged patriarch, probably now around 130+ years of age, has full exposure given to his waning physical and spiritual powers. James Large in his excellent book on Jacob outlines Isaac's failing senses (sight, Gen 27.1; hearing, 27.22; touch, 27.22; taste, 27.25, 27.9; and smell, 27.27). Rebekah was little better as she displays the character of a schemer and, in effect, takes the lead in the deception of her husband (Gen 27.6,42,46). Jacob is not only complicit in his mother's scheming, but also takes the Lord's name in vain (Gen 27.20). Finally, Esau was left to bemoan his portion that was away from the land of plenty (Gen 27.39, RVm). The only person silent in the chapter is God and, despite this, His will is still accomplished! The significance of this fact is borne out by a comment from Keil & Delitzsch: "In this way a higher hand prevailed above the acts of sinful men, bringing the counsel and will of Jehovah to eventual triumph, in opposition to human thought and will".
The problems in the chapter are twofold. First, there was Jacob's lack of maturity. He must have been in his seventies at this stage and his parents were no "spring chickens" either! How sad it is to observe that God's people could have lived so long and yet learned so little. Second, there was a clear lack of spirituality where God was neither consulted nor His will upheld. Isaac must have known the divine choice of Jacob (Gen 25.23) but he desired the reverse and was intent on blessing Esau (Gen 27.29). Not surprisingly, the chapter faithfully documents the punishment that accrues to those who are disobedient to God, for He could not allow such flagrant disregard of His will. Isaac trembles violently (knowing that God has overruled his own efforts) in Genesis 27.33; Rebekah and Jacob part with no reference to a reunion and the latter becomes a hired hand (Gen 31.41); Esau is excluded from the land of plenty (Gen 27.39). What a solemn lesson we learn. Whatever we sow in life that shall we also reap (Gal 6.7-8). This is especially pertinent for believers: we have been ransomed with a great price and should not live as we chose (1 Cor 6.19-20).
To be continued.
