Page 29 - Pentateuch

In the first event of his adult life, Jacob proves the accuracy of his name. His brother has been out hunting
and is famished. He demands food, food of a simple sort. Jacob is not one for sharing, even with his own
brother. He demands payment. Knowing his brother’s nature, he demands the birthright due to the eldest.
Esau agrees, and both brothers get what they want, for Esau is not particularly excited about a birthright
(25:24-35).

The deal is not complete yet. Isaac, as the patriarch of the
family, has something to say about who gets first place. Jacob,
with the help of his mother, hatches a plan to fool his father
into giving him the eldest son’s blessing. We might wonder a
bit about this family. Has the urge to deceive been handed
down from parents to son? Isaac adopted the same plan that
his father used in passing off his wife as his sister to escape a
difficult situation (26:1-35). Now Rebekah outfits Jacob with
the best clothing of Esau. She covers his hands and neck with
goatskin to simulate Esau’s hairy body. She prepares food in
Esau-style and sends Jacob to visit his father. The blessing is
given. Later, Esau comes in and discovers the trick, rightly
connecting Jacob’s name to his deceiving character. The
blessing has been given, however, and Esau must settle for Fig.17. Isaac blessing Jacob
second best. He has now lost his birthright, given away, and Govert Flinck, c. 1634
his firstborn blessing. The rivalry between these two brothers
has not ended, and Jacob flees to his uncle’s house (27:1-46).

Moses is a wise and thoughtful writer. He has already discussed the character of God in connection with
Abraham. As we finish the stolen birthright chapter, we want to object to the unfairness of it all. How can
God’s blessing be hijacked in such a fashion? Esau has a right to be mad not only at his brother and mother
but at God. Yet not many chapters before, we read about some unfairness to Hagar. She discovered “the
God who sees” (17:13). We are encouraged to keep in mind the character of God already learned and
assume the same traits active in the lives of others as we continue to read. Has not God anticipated this
very outcome from the beginning? He knows Esau to be a profane man, a godless man whose tears of
repentance would be shallow (Heb. 12:14-17). He knows just what events each person must go through to
bring them to a true place of change. Moses has chosen to write about Jacob. We must leave the life story
of Esau and many others for now. Perhaps our curiosity can be satisfied through an eternity of learning in
heaven.

On his way to Laban’s house, Jacob has an encounter with God. This is his first encounter. He has had few
thoughts of God to this point. Jacob does not deserve God’s blessing, yet God gives it. “I am with you and
will watch over you wherever you go” (28:15). Jacob recognizes God as YHWH and is afraid. Yet he seems
unready to trust God fully. He does not immediately leave his ways of deception and commit himself to a
new life. Instead, he says, “If God will be with me and watch over me…, then YHWH will be my God” (28:20-
21).

Has Moses skillfully woven another test into his writing, this one for future generations of readers?
Commentators are divided about Jacob’s experience at Bethel. Some see a genuine spiritual experience.
“Real experience of God must always result in heartfelt worship; here he gave all he had, the stone and the
oil, and promised to give a tenth of all his future income when his affairs improved. To pray for a safe
38
return showed faith, not unbelief.” Others understand the wait-and-see approach by Jacob. “How true to

38 Gordon Wenham, Genesis 16-50 (Dallas: Word, 1994), p. 226.
27