Bible Commentaries
Genesis 25

Introduction

ESAU

(Genesis 25-27)

A popular notion is that a person is what he is because of his environment. So it follows that if the

community is improved the people who live there will be improved. Some time ago all America was

profoundly affected by a famous defense argument that was used during the trial for a brutal, senseless

murder. A notorious lawyer, counsel for the defense, in an impassioned, brilliant plea, claimed that

society was guilty, not his clients. He so influenced the jury that his clients escaped the death penalty

which was their due according to the law. No doubt environment does have some effect, but too much

weight should not be attached to this fact. Circumstances no doubt do alter cases but they do not settle

them, and it is doubtful if they are ever the deciding factor in the prevention or the execution of a crime.

It is a human trait to blame circumstances for what happens. How often a youngster comes home and

explains his misbehavior by saying, "Everybody else was doing it too." I have heard a father say at such

a time, "If everybody jumped off a bridge, would you do it?" Blaming others for our misdeeds merely

shows our reluctance to face unpleasant facts, causing us to bring in excuses and more excuses. This

accounts for what Adam said when he had broken God’s commandment (Gen. 3:12). When Aaron,

influenced by the children of Israel, made a golden calf for their worship, he was called to account for his

action by Moses. In his explanation Aaron told Moses that the people (p.107) had brought their gold to

him because they remembered the idols of Egypt and wanted an image to worship. He admitted that he

had thrown the gold into the melting pot "and there came out this calf." In other words: "Don’t blame

me!"

I remember when a number of farmers were discussing this very subject. "Would a man act the way he

does because of where he is?" They referred to an old English saying that has a bald, almost ruthless,

candor in what it expresses: "You can’t make a silk purse out of a sow’s ear." They felt that in the

attempt to improve people, much time and money has been spent in vain in trying to renovate whole

communities. After repeated failures to change people by changing their environment this conclusion

seems justified: "You can get a family out of the slums easily enough, but you can’t get the slum out of

the family so easily." This is to say again that although environment does make some difference, it does

not take the place of responsibility.

The significance of environment can be seen in nature and history. A lily can grow in a swamp. On the

same hillside oak trees and maple trees can grow. The rain and sunshine does not vary for each tree. The

oak tree is there because of an acorn, and the apple tree is there because of an apple seed, according to

the laws of nature. Cain and Abel had the same parents. They lived in the same surroundings, but they

were different. Noah had three sons, but two of them differed from the third one. In our continuing study

of the Book of Genesis, we come now to the classic example of the twins: Esau and Jacob. Their parents

were Isaac and Rebekah. Their environment was certainly the same for each, and yet there was a

personal difference between these brothers.

"Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob, and I hated Esau" (Mal. 1:2-3). Paul

refers to this in his letter to the Romans: "As it is written, Jacob have I loved, but Esau have I hated."

What accounts for this difference in the attitude of God? The answer here, as in the case of Cain and

Abel, must be that God looks into the heart. (p.108)

And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man,

dwelling in tents. And Isaac loved Esau, because be did eat of his venison: but Rebekah loved Jacob. And

Jacob sod pottage. and Esau came from the field, and he was faint: And Esau said to Jacob, Feed me, I

pray thee, with that same red pottage; for I am faint: therefore was his name called Edom. And Jacob said,

Sell me this day thy birthright. And Esau said, Behold, I am at the point to die: and what profit shall this

birthright do to me? And Jacob said, Swear to me this day; and he sware unto him: and he sold his

birthright unto Jacob. Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and

rose up, and went his way: thus Esau despised his birthright (Gen. 25:27-34).

The truth in this situation seems quite obvious. Jacob had come in from his work in the fields and

prepared his food. Esau had not prepared anything, but when he came by he wanted the food Jacob had

prepared. Jacob wanted it too, which is why he had cooked it. When Esau asked for the food, Jacob

offered to sell it to him for his birthright. Esau said, "What good is my birthright to me if I die of

hunger?" So he agreed to the trade. This incident points up the difference between the two brothers.

In giving his birthright for something to eat, Esau belittled his birthright. God does not tolerate a man

who will give up blessing from God for a moment’s satisfaction. "And Esau have I hated." God hates

anyone that will exchange a great benefit for the small gratification of a moment. Such a person cannot

prosper with God. This truth is profoundly relevant today. It is the person who is willing to give up

some temporary immediate pleasure in order to gain eternal, everlasting benefit who will receive the

blessing of God. "Jacob have I loved." All through the story of Jacob it is recorded that above all else he

wanted to have the blessing of God.

Esau and Jacob both knew that the promise of God to bless Abraham and their father Isaac would

continue on from father to son in their family. God had said, "In Isaac shall thy seed be called." When

Rebekah bore twins, before they were born, she had been told that "the elder shall (p.109) serve the

younger." The name Jacob literally translated means "Heel grabber." This is because when the children

were born Esau was born first but Jacob’s hand clutched Esau’s heel. This was suggestive of Jacob’s

attitude in later life. The idea could be seen if two boys were climbing a ladder and the second boy

reached up and grabbed the first one by the heel to hold him back. In the Hebrew language there is an

expression referring to someone who takes advantage of another. In such a case they would say the one

is trying to "Jacob" the other. The Bible does not tell us that the brothers knew of the prophecy that the

older would serve the younger, but undoubtedly both knew of the blessing God had promised their

father. Certainly Jacob sought the blessing of God.

In the course of time Esau felt great bitterness toward Jacob, because he felt that Jacob had cheated

him out of his birthright. It may be true that the deal was not really a fair trade, even though Esau had

agreed to the transaction of his own free will. It would seem that since God had promised the first place

to the younger, Jacob need not have connived to get the birthright from Esau. Later we read of another

incident in which Jacob again schemed to make sure he would get the blessing. This time his mother

Rebekah overheard Isaac talking to Esau, telling him to go hunting for deer and prepare venison such as

Isaac liked. On hearing this, Rebekah called to Jacob and told him what she had overheard. She asked him

to fetch her two kids which she would prepare as savory meat. Then he was to take the meat to Isaac

that he might receive Esau’s blessing. Jacob was fearful that his father would discover such deception: "I

shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing." But his mother

urged him, saying, " Upon me be thy curse, my son; only obey my voice, and go fetch me them." To

complete the deception she brought Esau’s clothes for Jacob to wear, and put the skins of the kids of the

goats upon his hands and upon the smooth of his neck, because Esau was "a hairy man," and Jacob was

"a smooth man." Isaac had some doubts when he heard Jacob’s voice, but these were dispelled

(p.110) when he felt his hands and smelled the smell of the field upon the clothes. "And he discerned him

not, because his hands were hairy, as his brother Esau’s hands: so he blessed him." From here on the

story speaks of Esau’s grief and anger, and his hatred for Jacob when he discovered that his brother had

by deceit received the blessing.

This deception of Isaac reveals much about the man Jacob. Isaac was in no way responsible for what

had happened. This incident shows that an honest man can be deceived. But it shows about Jacob that

he would do anything to get the blessing of God. The life of Jacob is an amazing example of the grace of

God. In spite of Jacob’s underhanded dealings, God later blessed him and used him. Before the twins

were born Rebekah had been told that the older would serve the younger. Instead of waiting for the Lord

to bring this to pass, she took things into her own hands and caused Jacob to deceive his father. We read

that Rebekah loved Jacob and so she sent him away to escape from the wrath of Esau. She never saw

Jacob again. It is natural to feel sorry for Esau. His story attracts popular sympathy, but the truth is

that he was actually unworthy. He realized too late what he had lost, for "he cried with a great and

exceeding bitter cry, and said unto his father, Bless me, even me also, O my father . . . Hast thou but one

blessing, my father?" The record shows Isaac did have a lesser blessing for Esau. But Isaac could not

reverse or recall the blessing which Jacob had received. This is a sobering thought: "Can blessing be

forfeited? Can I lose the blessing of God?" This incident would teach this is true only when I am ready

to give up the greater for the lesser.

JACOB

(Genesis 25-31)

The story of Jacob continues through chapter 28. His conduct so far has shown him to be a grasping

person who wanted what was good for him. At the same time his deep rooted desire for the blessing of

God is something to be appreciated. Jacob was forty years of age at the time when he left his home. That

may seem old to us, but when we remember that the expected life span in those days was one hundred

and twenty years he would be like a young man of twenty-two or twenty-three years of age in our day.

On his first night away from home Jacob had a most amazing experience.

And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and

tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his

pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and

the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold,

the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac: the land

whereon thou liest, to thee will I give it, and to thy seed; And thy seed shall be as the dust of the earth,

and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee

and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep

thee in all places whither thou goest, and will bring thee again into this land; for I will not leave

thee, (p.112) until I have done that which I have spoken to thee of (Gen. 28:10-15).

In this vision or dream he was given a great promise. The word ladder that we find here is not the best

translation of the Hebrew word, which implies "ascending steps" something like a staircase. The

important thing is that this was a means of communication between earth and heaven.

When Jacob saw this ladder reaching from this earth to heaven, he realized the reality of heaven, and

that everything that takes place on this earth matters in heaven. The angels of God "ascending and

descending" this staircase point to the real communication which takes place between earth and heaven.

The vision shows there is actually an interaction between the two, between earth and heaven, and over it

all is God, who created both. This God, who is Creator of all, spoke the words of promise and blessing

to Jacob.

And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he

was afraid, and said, How dreadful is this Place this is none other but the house of God, and this is the

gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows,

and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel:

but the name of that city was called Luz at the first (28:16-19).

When he said, "How dreadful is this place," he meant "How overwhelming and awesome is this place."

He felt that he was in the presence of God and he bowed to the ground and worshiped.

And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will

give me bread to eat, and raiment to put on, so that I come again to my father’s house in peace; then shall

the Lord be my God: And this stone which I have set for a pillar, shall be God’s house: and of all that thou

shalt give me I will surely give the tenth unto thee (28:20-22).

When Jacob says, "If God will be with me," he is not expressing a doubt. It is more like saying, "Since

God will (p.113) be with me." For instance we could say to a mother, "If that’s your child, take care of

it." What we really mean is "Since that is your child." There is no doubt in Jacob’s mind. He had been

given this vision and had heard the promise of God. He was ready to put all his trust in Him, and to put

Him first above all else. He was prepared to give God his full allegiance.

There is no good reason for thinking that Jacob was bargaining with God. By giving one-tenth he

recognized that God was giving him everything. It is like our worship of God. We worship God at all

times, but we set aside Sunday for special worship services. That is one day in seven. When we turn to

God on Sunday we are not to turn away from Him during the following days of the week, but rather we

worship Him at all times. So it is with the tithe. We receive all we have from God and then we set aside

one tenth to show it. By the way, the tithe is not for God. He does not need the money. I need to give it

for my own soul’s sake. This is the principle of tithing, and Jacob recognized this.

After this dream and the promises of God to encourage him, Jacob went on his journey and came into

the land of the people of the East. He stopped at a well and inquired of some men he met there about his

mother’s brother Laban. They knew him well, but before he could inquire further, Laban’s daughter

Rachel came to the well to water her sheep. Jacob watered them for her and then told her who he was.

When Rachel heard that he was Rebekah’s son, she ran to tell her father about him.

And it came to pass, when Laban heard the tidings of Jacob his sister’s son, that be ran to meet him, and

embraced him, and kissed him, and brought him to his house. And he told Laban all these things (29:13).

Jacob told Laban of the reason for his coming and Laban invited him to stay in his home. No doubt

Jacob rendered valuable service to Laban, because after a month had passed Laban asked Jacob to name

his wages and to continue working for him. Because Jacob loved Rachel he said, "I will serve thee seven

years, for Rachel thy younger (p.114) daughter." This arrangement was agreed upon; "and Jacob served

seven years for Rachel; and they seemed unto him but a few days, for the love he had to her."

In the wedding ceremony it was the custom that a bride would wear a veil over her face. So when the

seven years were ended and Jacob came for his bride, it was an easy thing for Laban to deceive him and

give him his older daughter in marriage. Jacob was shocked and complained to Laban:

And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou

hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me? (29:25).

Laban explained that in his country it was the custom to marry the older daughter off first. Then Jacob

agreed to work seven more years for Rachel.

In the fourteen years that Jacob worked for Rachel, Laban tried to cheat him again and again. It is

written that he changed Jacob’s wages ten times. After Rachel’s son Joseph was born, Jacob said unto

Laban, "Send me away, that I may go unto mine own place, and to my country." Laban urged Jacob to

stay, "For I have learned by experience that the Lord hath blessed me for thy sake." Jacob consented to

stay on. For his wages he was to receive cattle and sheep. As the months passed into years and his

flocks and herds increased, Laban and his sons resented Jacob’s wealth and began to persecute him. The

Word of the Lord then came to him: "And the Lord said unto Jacob, Return unto the land of thy fathers,

and to thy kindred; and I will be with thee" (31:3). Jacob called Rachel and Leah to the field and said,

"And ye know that with all my power I have served your father. And your father hath deceived me, and

changed my wages ten times; but God suffered him not to hurt me" (31:6-7). Both Rachel and Leah

understood how their father had treated Jacob and they were ready to go with him to his own country.

Jacob gathered his flocks and cattle and camels and servants and set his children and his wives on

camels, as he (p.115) started on his journey to Canaan. He set out from a ranch which was far from the

home place, while it was still night, because he wanted no trouble with Laban, the Syrian. "And it was

told Laban on the third day that Jacob was fled" (31:22). Laban at once gathered together his men and

pursued after Jacob to make trouble for him, but God came to him in a dream and warned him to do

Jacob no harm. When Laban caught up with Jacob, he said that God had spoken to him, and warned him

to treat Jacob well. Then he accused Jacob of having stolen his idols before leaving. Jacob had no way of

knowing that Rachel had taken them and hidden them in the trappings of her camel and was sitting on

them. So he told Laban to search for them. Laban and his men searched Jacob’s and Leah’s and Rachel’s

tents without finding even a trace of them.

Jacob resented Laban’s suspicions and protested his innocence.

And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass?

what is my sin, that thou hast so hotly pursued after me? Whereas thou hast searched all me stuff, what

hast thou found of all thy household stuff? set it here before my brethren and thy brethren, that they may

judge betwixt us both. This twenty years have I been with thee; thy ewes and thy she goats have not cast

their young, and the rams of thy flock have I not eaten. That which was torn of beasts I brought not unto

thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night. Thus

I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes.

Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six

years for thy cattle: and thou hast changed my wages ten times. Except the God of my father, the God of

Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath

seen mine affliction and the labour of my hands, and rebuked thee yesternight (31:36-42).

Then Laban, feeling that he had wronged Jacob, made a covenant with him! They erected a pillar of

stone for a remembrance, and Laban and his men remained there (p.116) overnight and then took leave of

his daughters and their children.

Rachel’s theft of her father’s idols indicates a common tendency. Often when a person becomes a

Christian he may bring along ideas that belong to his home or to the community he grew up in. Many of

us are guilty of this very thing. We take with us a lot of ideas into our Christian life which would be

better left behind, because they can only hamper our walk with the Lord. This example of Rachel should

cause all of us to do some soul-searching and to put away all that does not belong to a life of faith.