Verse-by-Verse Bible Commentary
Genesis 27:15

Clarke's Commentary

Verse Genesis 27:15. Goodly raiment — Mr. Ainsworth has a sensible note on this place. "The priest in the law had holy garments to minister in, Exodus 28:2-4, which the Septuagint there and in this place term την στολην, THE robe, and στολην αγιαν, the holy robe. Whether the first-born, before the law, had such to minister in is not certain, but it is probable by this example; for had they been common garments, why did not Esau himself, or his wives, keep them? But being, in all likelihood, holy robes, received from their ancestors, the mother of the family kept them in sweet chests from moths and the like, whereupon it is said, Genesis 27:27, Isaac smelled the smell of his garments." The opinion of Ainsworth is followed by many critics.

Bridgeway Bible Commentary

Jacob receives Isaac’s blessing (26:34-28:9)

The custom in ancient times was for the father of the household to confirm the birthright on his firstborn son by giving his special blessing just before he died. People considered this blessing to be more than just a promise; they saw it as a prophecy that carried God’s favour. Isaac knew that God’s will was for Jacob, not Esau, to receive the firstborn’s blessing (see 25:23). Yet he was determined to give the blessing to Esau, even though Esau, by taking wives from among the Canaanites, confirmed his own position as being outside God’s covenant blessings (26:34-27:4).
Rebekah and Jacob were also at fault, because of their deceit and lack of trust in God (5-24). In spite of these failures, Jacob received the blessing that God intended for him. He was to be the head of God’s promised people, who would live in a prosperous land and have victory over their enemies (25-29).

On finding that his scheme had not worked, Isaac accepted the fact that God’s will for the blessing of Jacob could not be changed (30-37). The only blessing Isaac could give Esau was the promise that he too would be father of a nation (to be known as Edom; cf. 25:30); but that nation would live in a barren region where it would be in constant conflict with its neighbours, particularly Israel (38-40; cf. Numbers 24:18; 1 Samuel 14:47; 1 Samuel 14:47; 2 Samuel 8:13-14; 2 Samuel 8:13-14; 1 Kings 11:15-16; 1 Kings 11:15-16; 2 Kings 8:20-22; 2 Kings 8:20-22; 2 Kings 14:7,2 Kings 14:22).

In bitterness Esau planned to kill Jacob, so Rebekah decided to send Jacob to her brother Laban for safety (41-45). However, knowing Isaac’s feeling concerning Jacob’s deceit, she gave Isaac a different reason for sending Jacob away. Jacob needed a wife, and Rebekah knew that Isaac would not want a third Canaanite daughter-in-law, as Esau’s existing Canaanite wives created enough trouble (46; cf. 26:34-35). Isaac therefore agreed to Rebekah’s suggestion to send Jacob north to find a wife among Rebekah’s relatives. He sent Jacob off with the blessing of the covenant, this time giving his blessing knowingly and willingly. As for Rebekah, she gained what she wanted, but as far as we know she never saw her favourite son again (28:1-5).
When Esau learnt that his parents did not approve of his Canaanite wives, he married again, this time to one of Ishmael’s daughters. By such a marriage, Esau gave further confirmation that he was outside God’s covenant blessings (6-9).

Coffman's Commentaries on the Bible

"And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt for venison, and to bring it. And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying, Bring me venison, and make me savory food, that I may eat, and bless thee before Jehovah before my death. Now therefore, my son, obey my voice according to that which I command thee. Go now to the flock, and fetch me from thence two good kids from the goats; and I will make them savory food for thy father, such as he loveth: and thou shalt bring it to thy father, that he may eat, so that he may bless thee before his death. And Jacob said unto Rebekah is mother, Behold, Esau my brother is a hairy man, and I am a smooth man. My father peradventure may feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing. And his mother said unto him, Upon me be thy curse, my son; only obey my voice, and go fetch me them. And he went, and fetched, and brought them to his mother: and his mother made savory food, such as his father loved. And Rebekah took the goodly garments of Esau her elder son, which were with her in the house, and put them upon Jacob her younger son; and she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck: and she gave him the savory food and the bread, which she had prepared, into the hands of her son Jacob."

"Rebekah heard when Isaac spake" "Like Sarah (Genesis 18:10), Rebekah was eavesdropping on the conversation between Isaac and Esau."John T. Willis, Genesis (Austin: Sweet Publishing Company, 1976), p. 329.

Esau is consistently called "his son," and Jacob is called "my son" by Rebekah. Although Isaac evidently thought he might die soon, he lived, in fact, some forty more years afterward. The temporary blindness (?) and disability that came upon him could very well have been providential as a means of frustrating his evil purpose.

The skill of Rebekah who could prepare little goats to taste like venison has often been mentioned, but this should be understood in the light of Isaac's state of health and debilitation.

"I shall seem to him as a deceiver" Jacob did not object to the deception they planned, but only to the possibility of detection.

"Upon me be thy curse" Along with the rash prayer of Rachel (Genesis 30:1), this impromptu prayer of Rebekah was a disaster, for she did indeed that day suffer the loss of her beloved Jacob and never saw him anymore. "Little did she realize that her death would come before he could return. Indeed the curse did fall upon her."Clyde T. Francisco, The Teachers' Bible Commentary (Nashville: Broadman Press, 1972), p. 36.

"The skins of the kids of the goats" "These were the Oriental camel-goats, whose wool is black, silky, and of a fine texture, sometimes used as a substitute for human hair."Thomas Whitelaw, The Pulpit Commentary, Genesis, Vol. I (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 337.

This bold and unscrupulous plan of deception was executed with skill and efficiency. It succeeded because of its very daring.

"The goodly garments of Esau … which were with her in the house" This should probably not be read as indicating that Esau and his two pagan wives were living in the same house with Isaac and Rebekah. If that was the case, it might indicate that this chapter is related out of chronological sequence, which after all, is not unusual. However, perhaps Morris was correct in the view that:

"The goodly garments might have been special garments associated with the priestly function of the head of the house. If so, it would appear that Rebekah had kept these in her own house for this purpose."H. M. Morris, op. cit., p. 433.

If that was the case, it should be noted that Esau had gone hunting in them, hence the smell mentioned by Isaac, and such disrespect for the sacred garments would have been thoroughly in keeping with Esau's character.

Barnes' Notes on the Whole Bible

- Isaac Blessing His Sons

The life of Isaac falls into three periods. During the first seventy-five years he is contemporary with his father. For sixty-one years more his son Jacob remains under the paternal roof. The remaining forty-four years are passed in the retirement of old age. The chapter before us narrates the last solemn acts of the middle period of his life.

Genesis 27:1-4

Isaac was old. - Joseph was in his thirtieth year when he stood before Pharaoh, and therefore thirty-nine when Jacob came down to Egypt at the age of one hundred and thirty. When Joseph was born, therefore, Jacob was ninety-one, and he had sojourned fourteen years in Padan-aram. Hence, Jacob’s flight to Laban took place when he was seventy-seven, and therefore in the one hundred and thirty-sixth year of Isaac. “His eyes were dim.” Weakness and even loss of sight is more frequent in Palestine than with us. “His older son.” Isaac had not yet come to the conclusion that Jacob was heir of the promise. The communication from the Lord to Rebekah concerning her yet unborn sons in the form in which it is handed down to us merely determines that the older shall serve the younger. This fact Isaac seems to have thought might not imply the transferrence of the birthright; and if he was aware of the transaction between Esau and Jacob, he may not have regarded it as valid. Hence, he makes arrangements for bestowing the paternal benediction on Esau, his older son, whom he also loves. “I am old.” At the age of one hundred and thirty-six, and with failing sight, he felt that life was uncertain. In the calmness of determination he directs Esau to prepare savory meat, such as he loved, that he may have his vigor renewed and his spirits revived for the solemn business of bestowing that blessing, which he held to be fraught with more than ordinary benefits.

Genesis 27:5-13

Rebekah forms a plan for diverting the blessing from Esau to Jacob. She was within hearing when the infirm Isaac gave his orders, and communicates the news to Jacob. Rebekah has no scruples about primogeniture. Her feelings prompt her to take measures, without waiting to consider whether they are justifiable or not, for securing to Jacob that blessing which she has settled in her own mind to be destined for him. She thinks it necessary to interfere that this end may not fail of being accomplished. Jacob views the matter more coolly, and starts a difficulty. He may be found out to be a deceiver, and bring his father’s curse upon him. Rebekah, anticipating no such issue; undertakes to bear the curse that she conceived would never come. Only let him obey.

Verse 14-29

The plan is successful. Jacob now, without further objection, obeys his mother. She clothes him in Esau’s raiment, and puts the skins of the kids on his hands and his neck. The camel-goat affords a hair which bears a great resemblance to that of natural growth, and is used as a substitute for it. Now begins the strange interview between the father and the son. “Who art thou, my son?” The voice of Jacob was somewhat constrained. He goes, however, deliberately through the process of deceiving his father. “Arise, now, sit and eat.” Isaac was reclining on his couch, in the feebleness of advancing years. Sitting was the posture convenient for eating. “The Lord thy God prospered me.” This is the bold reply to Isaac’s expression of surprise at the haste with which the dainty fare had been prepared. The bewildered father now puts Jacob to a severer test. He feels him, but discerns him not. The ear notes a difference, but the hand feels the hairy skin resembling Esau’s; the eyes give no testimony. After this the result is summarily stated in a single sentence, though the particulars are yet to be given. “Art thou my very son Esau?” A lurking doubt puts the definite question, and receives a decisive answer. Isaac then calls for the repast and partakes.

Genesis 27:26-29

He gives the kiss of paternal affection, and pronounces the benediction. It contains, first, a fertile soil. “Of the dew of heaven.” An abundant measure of this was especially precious in a country where the rain is confined to two seasons of the year. “Of the fatness of the earth;” a proportion of this to match and render available the dew of heaven. “Corn and wine,” the substantial products, implying all the rest. Second, a numerous and powerful offspring. “Let peoples serve thee” - pre-eminence among the nations. “Be lord of thy brethren” - pre-eminence among his kindred. Isaac does not seem to have grasped the full meaning of the prediction, “The older shall serve the younger.” Third, Prosperity, temporal and spiritual. He that curseth thee be cursed, and he that blesseth thee be blessed. This is the only part of the blessing that directly comprises spiritual things; and even this of a special form. It is to be recollected that it was Isaac’s intention to bless Esau, and he may have felt that Esau, after all, was not to be the progenitor of the holy seed. Hence, the form of expression is vague enough to apply to temporal things, and yet sufficiently comprehensive to embrace the infliction of the ban of sin, and the diffusion of the blessing of salvation by means of the holy seed.

Genesis 27:30-41

Esau’s blessing. Esau comes in, but it is too late. “Who then?” The whole illusion is dispelled from the mind of Isaac. “Yea, blessed he shall be.” Jacob had no doubt perpetrated a fraud, at the instigation of his mother; and if Esau had been worthy in other respects, and above all if the blessing had been designed for him, its bestowment on another would have been either prevented or regarded as null and void. But Isaac now felt that, whatever was the misconduct of Jacob in interfering, and especially in employing unworthy means to accomplish his end, he himself was culpable in allowing carnal considerations to draw his preference to Esau, who was otherwise unworthy. He knew too that the paternal benediction flowed not from the bias of the parent, but from the Spirit of God guiding his will, and therefore when so pronounced could not be revoked. Hence, he was now convinced that it was the design of Providence that the spiritual blessing should fall on the line of Jacob. The grief of Esau is distressing to witness, especially as he had been comparatively blameless in this particular instance. But still it is to be remembered that his heart had not been open to the paramount importance of spiritual things. Isaac now perceives that Jacob has gained the blessing by deceit. Esau marks the propriety of his name, the wrestler who trips up the heel, and pleads pathetically for at least some blessing. His father enumerates what he has done for Jacob, and asks what more he can do for Esau; who then exclaims, “Hast thou but one blessing?”

Genesis 27:39-41

At length, in reply to the weeping suppliant, he bestows upon him a characteristic blessing. “Away from the fatness.” The preposition (מי mı̂y) is the same as in the blessing of Jacob. But there, after a verb of giving, it had a partitive sense; here, after a noun of place, it denotes distance or separation; for example, Proverbs 20:3 The pastoral life has been distasteful to Esau, and so it shall be with his race. The land of Edom was accordingly a comparative wilderness (Malachi 1:3). “On thy sword.” By preying upon others. “And thy brother shalt thou serve.” Edom was long independent; but at length Saul was victorious over them 1 Samuel 14:47, and David conquered them 2 Samuel 8:14. Then followed a long struggle, until John Hyrcanus, 129 b.c., compelled them to be circumcised and incorporated into Judaism. “Break his yoke.” The history of Edom was a perpetual struggle against the supremacy of Israel. Conquered by Saul, subdued by David, repressed by Solomon, restrained after a revolt by Amaziah, they recovered their independence in the time of Ahab. They were incorporated into the Jewish state, and furnished it with the dynasty of princes beginning with Antipater. Esau was now exasperated against his brother, and could only compose his mind by resolving to slay him during the days of mourning after his father’s death.

Genesis 27:42-46

Rebekah hearing this, advises Jacob to flee to Laban her brother, and await the abatement of his brother’s anger. “That which thou hast done to him.” Rebekah seems not to have been aware that she herself was the cause of much of the evil and of the misery that flowed from it. All the parties to this transaction are pursued by a retributive chastisement. Rebekah, especially, parts with her favorite son to meet him only after an absence of twenty years, if ever in this life. She is moreover grievously vexed with the connection which Esau formed with the daughters of Heth. She dreads a similar matrimonial alliance on the part of Jacob.

Smith's Bible Commentary

Shall we turn now in our Bibles to Genesis chapter twenty-seven?

Now it came to pass, when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I. And he said, Behold now, I am old, I know not the day of my death: now therefore take, I pray thee, thy weapons, your quiver, your bow, go out to the field, and get me some venison; Make me some savoury barbecued venison, such like I such as I love, and bring it to me, that I may eat; and my soul may bless thee before I die ( Genesis 27:1-4 ).

It is interesting that at this point, Isaac is becoming feeble; he's pretty much bedfast. He's blinded now as the result of his age. He feels that death is approaching but it is interesting that death does not come unto Isaac for many, many years. After this experience, Jacob had fled to Haran, spent twenty years there, came back and Isaac was still alive.

And so sometimes you think you've about had it, you think I'm going fast but you know don't give up, the Lord still allows you to hang on and you know, "it is appointed unto us once to die and after that the judgment"( Hebrews 9:27 ). We don't always know the appointments of God. But indeed, I feel that it is tragic to be in the case of Isaac to be an invalid for such a long period of time. That indeed is tragic.

I think that death is not the worst thing that can happen to a person. I think that when the body can no longer really function in its God-given manner and purpose, when the body can no longer really express me, what I am, here confined to a bed, almost blind or for all practical purposes blind and all, helpless, having to be waited on; and for the spirit just to remain in the body is a hard thing. It's a hard thing upon the person that is lying there; it is a hard thing upon the persons that have to take care of them.

And many times, in cases like this, as far as the person is concerned, much better to be absent from the body and to be present with the Lord ( 2 Corinthians 5:8 ). And to just have your spirit linger on in the body, why does the spirit linger on? Why doesn't God release the spirit sooner from the body? I don't know. These are the things that are all in the hands of God. It really isn't mine to question the ways of God.

But here's a man that God loved. Here's a man that was a servant of God. And yet we find his body incapacitated and yet, his life continuing for many, many years to come in the state of semi-invalidism. And so feeling that he's going to die, calls his son Esau that he go out and get some venison, fix it and spice it up and all like he liked it and bring it to him that he might eat and give him the blessing.

Earlier Esau cared nothing of the birthright. A profane man not interested in spiritual things. Not interested in the promises of God and the fulfillment of the promises of God. He could care less about the birthright, but he is interested in the blessing but the blessing really went with the birthright. The blessing came upon the eldest son. But he had sold that position, the birthright, but still he was desiring the blessing of his father.

Now indeed it was the purposes of God that Jacob should receive the birthright and it was also the providence of God, the choice of God, that Jacob should receive the blessing. It is an interesting thing before the twins were born, when they were striving, fighting with each other in Rebekah's womb. She could not figure out all of the activity. She prayed and God said, "There are two nations striving in your womb". They are diverse from each other and before they were ever born, God said, "And the elder shall serve the younger".

Now this was declared of God before their birth that the selection of Jacob might be of the sovereign purposes of God, rather than the deservings of man. God knowing in advance their nature, their character; knowing in advance Esau being a profane person and being a materialist and not really concerned with spiritual things, knowing before they were ever born the attitudes of their lives. God chose Jacob over Esau, that it might be of election, by God's choice and not by man's deservings.

Now the election of God is something that is difficult for us to understand. It is really impossible for us to think as God thinks. I cannot think with that foreknowledge. I just can't do it. God does. And thus it's impossible for me to put my mind in God's mind, to think as God thinks. And thus it's wrong for me to judge God for the way he thinks because I can't even know how he thinks. Because when God thinks or when God looks at a situation, He looks at it with this foreknowledge, knowing already in advance what's going to be. We don't know that. And thus when we select someone, we don't know what the outcome is going to be.

Say we have someone who comes in for a job interview. The resume looks great. It looks like, oh, they'd be just the right-and you hire them. You think, oh my, this is great; this is the employee we need. And they turn out to be just horrible. We've made the wrong selection. Now if we knew six months what was going to be in six months, you know, when we hired them, we'd never have hired them. We'd never have selected them. If we had the foreknowledge and knew what was going to happen because we had selected them for this particular job, we'd never hired them in the first place. But we don't have that kind of knowledge and thus we select or we elect and then we hope for the best.

Last night if Gossage would have had foreknowledge and known what that particular pitch that he elected to pitch to Baylor what was going to happen to it, you think he'd ever elected that pitch? No, you'd have thrown it out of the park. He'd have rolled in the home plate or something. But you see, we don't know so we think this is what's best. They fire it and then oh man, what a mistake. But God doesn't make mistakes because God knows in advance what the result is going to be. And thus he elects according to His foreknowledge.

Now if you had the capacity of foreknowledge, wouldn't it be rather stupid to elect a loser? If you had this kind of ability to think with foreknowledge, wouldn't it be sort of dumb to select someone you know is not going to make it? Of course, it would be. So how can you fault God for the fact that He makes selections because He does it according to His foreknowledge? I can't think that way and I really can't fault God because He can think that way and makes His selection by His foreknowledge.

So God knew in advance concerning Esau, concerning Jacob, and according to this advance knowledge that God had, He selected that the elder should serve the younger and that through the younger one, His promises for the nation and for the world should be fulfilled.

Now Jacob came to an awareness of this. Of course, his mother knew it before he was ever born because she had prayed and she said, "God, what's going on inside of me?" God said "there are two nations" and He said, "the elder shall serve the younger". So when Jacob came out second, she knew that Jacob was the one that God had selected for the blessings, and that the purposes of God will be accomplished through Jacob rather than Esau. Their mother knew that from their birth. And knowing that, she favored Jacob. But Esau, not really caring about the spiritual things, manifested the very character and nature that God knew he had from the beginning, the reason why God rejected him.

Now Isaac's whole request, go out and get me some nice barbecued venison that I might bless you. You know the kind that I really love to eat. What a cheap basis for blessing. Just 'cause this kid can hunt and get good barbecued meat, that's all that Isaac was really caring about. He was going to give the blessing upon the basis of a savory meat, where God wanted the blessing to go upon the basis of the purposes of God in the future.

So when Rebekah heard Isaac sending Esau out to get this venison, she called Jacob in, and she said, Now, your dad has sent your brother out to get some venison and all, so quickly, get me a couple of goats and kill them and I'll fix the meat. I can barbecue that goat to taste like venison. Your dad won't know the difference. And you take it in to him that you might receive the blessing ( Genesis 27:5-10 ).

Now notice that this whole deceptive scheme was coming from Rebekah but she was putting Jacob up to it.

And Jacob objected and said, Hey, there's so much difference, though we're twins there's so much difference between us. They were fraternal instead of identical twins and so much difference between us that he'll surely discover the fact that I'm not Esau. That guy is so covered with hair and if he calls me over to feel me, he'll see that I'm just smooth and he's just covered with hair and we smell different and everything else. No way we can pull it off. And she said, Let me take care of that. And said, she wrapped some of the goat fur around his arm and around his neck and put some covered him with dirt to give him an earthy smell. And so he carried in this barbecued goat that she had fixed to taste like venison. And he said, Here, father, I've got the venison for you that you might eat and bless me. He said, Well, how come you got it so fast? And he said, Well, the Lord was with me and the deer just came right across my path. As soon as I got out the door, there it was and I got it. And he said, Are you sure that that is you, my son Esau? And he said, Yes, I'm Esau. He says, Well, come over here close to me. And so Jacob went over close and the old man felt his arm and he held out that fur that he had tied around his arm and he says, Yeah, it's the voice of Jacob but it's sure the hairy arm of Esau. And he ate the venison and he blessed Jacob ( Genesis 17:11-25 ).

Now the thing is, was it God's will that Jacob receive the blessing? Yes. Did Jacob and Rebekah know that it was God's will that Jacob receive the blessing? Yes, they did. But they made a mistake and that is they knowing what God intended, endeavored to help God out in fulfilling His purpose and thus went into the deception which was a ploy of theirs to help God fulfill His will and fulfill His purpose.

Why is it that we think that God can't do His work without our help? Why is it that we think that God is so dependent upon us to accomplish His purposes? Such is not the case. God can accomplish His purposes apart from our help. God will accomplish His purposes apart from us if necessary.

You remember when Esther was faced with that dangerous task of going into her husband, the king, uninvited. According to the laws of the Medes and the Persians, if she should go in without his asking for her to come, she would be grabbed by the guards and put to death, unless he would raise his sceptre to her. No one goes into the king, not even his wife, unless the king has called for them. And to dare to come into his court without being called meant instant death unless the king himself at that moment would give you the reprieve by holding up his sceptre.

And yet the people of God were in danger of extermination by a foolish decree that the king had made. And Mordecai came to Esther and he said, "Look, perhaps God has brought you into the kingdom for just a time as this or just an hour as this"( Esther 4:14 ). In other words, maybe your whole life is going to be fulfilled in this one hour that God has brought you to this position just for this purpose.

She explained the difficulty, the law of the Medes and the Persians. He hasn't called me for a long time. I don't know if he's mad at me or whatever. If I go in there and he doesn't raise his sceptre, my head is gone. It's all over for me.

And Mordecai said to her, "Do you think that at this time you can altogether escape the edict of the king? You're Jewish, too". And he said, "If you should fail at this time, their deliverance shall arise from another quarter". God will save His people. He's not going to let His people get wiped out. If you fail, God is still not going to fail. But you, in your failure, will lose your own life. Sort of "he who seeks to save his life will lose it: he who'll lose his life for my sake", Jesus said, "the same will find it" ( Matthew 16:25 ).

And Esther was in that very position. Mordecai said, "Look, don't think that you're going to escape this decree. But if you at this time altogether fail, their deliverance shall arise". He had that confidence that God will accomplish His purpose. Though you may fail, the purposes of God cannot fail.

But what happens is that you'll lose out the reward and the blessing that could be yours by being that instrument that God uses to accomplish His work. Now the work of God is going to be accomplished. What God has willed and purposed shall come to pass. We can be the instruments through which it happens. If we yield ourselves to God, He'll work through us. If we fail to yield ourselves, God will still do His work and yet we have lost the reward and the benefit and the joy of being the instrument.

But the work of God is never dependent upon our deception or our conniving or our scheming. We don't have to scheme and connive to get the work of God done. I look around today at people who are endeavoring to do the work of God. And there are so many people who have great visions for what they can do for God. All they need is the money. And so they've gone into all kinds of schemes to raise money in order to do the work of God. And when you read their letters, the whole insinuation of the letter is "here's a glorious work of God that is depending now upon you sending in your contribution. And if you fail the work of God is not going to be done".

And they really lay those heavy ones on you of you've got to send it in and here's the work of God. It can't be done unless you respond. If it's a true work of God, it's going to be done. If it is a true work of God, then it is worth responding to. But yet, God is able to do His work independent. God is not dependent upon us ever. We are dependent on Him always.

So their mistake or their fault here was not a fault of not believing God nor was it a fault of not believing the purposes of God. They were both faithful, believing God, believing the purposes of God. Their mistake was thinking that God couldn't fulfill His purposes without their help.

"I know what You want to do, God, and I just don't see how You can do it without my help". And so I get in there and I start scheming and conniving to help God get His work done. Never. He doesn't need that kind of help.

And so Jacob pulled it off and Esau blessed Jacob, verse twenty-six. I mean Isaac.

Isaac said unto him, Come near now, and kiss me, my son. And he came near, and he kissed his father: and his father smelled the smell of his raiment ( Genesis 27:26-27 ),

Looking for that earthy smell.

and he blessed him, and he said, See, the smell of my son is the smell of the field which the LORD hath blessed ( Genesis 27:27 ):

It smells like the outdoor fields.

Therefore God give thee of the dew of heaven, and of the fatness of the earth, and plenty of corn and wine: And let people serve thee, and nations bow down to thee: be lord over your brethren, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee ( Genesis 27:28-29 ).

So somewhat the blessing that God had pronounced upon Abraham is passed on to him. That is, the blessing upon those that would bless him, the curse upon those that would curse him, but giving to him the fatness of the earth, prosperity, and servants.

And it came to pass, as soon as Isaac had made an end of the blessing of Jacob, and Jacob was scarcely gone out from the presence of his father, that Esau his brother came in from his hunting. And he also had made the savoury meat, and he brought it to his father, and he said unto his father, Let my father arise, and eat of his son's venison, that thy soul may bless me. And Isaac his father said unto him, Who art you? And he said, Well, I'm your son, your firstborn Esau. And Isaac trembled very exceedingly, [began to shake] he said, Who? And where is he that has taken the venison, and brought it to me, and I have eaten all of it before you came, and I have blessed him? yes, he shall be blessed. And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also, O my father. And he said, Thy brother came with subtlety, and he has taken away your blessing. And he said, Is he not rightly called Heel Catcher? for he hath supplanted me these two times: he took away my birthright; and, behold, now he has taken away my blessing. And he said, Haven't you reserved a blessing for me? And Isaac answered and said to Esau, Behold, I have made him thy lord, and all of his brothers have I given to him for servants; and with corn and wine have I sustained him: and what shall I do now unto thee, my son? And Esau said unto his father, Have you not but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept ( Genesis 27:31-38 ).

Now in Hebrews the twelfth chapter as we deal with the men of faith in the Old Testament, this particular incident is brought into view. In verse sixteen and seventeen of chapter twelve where he's talking about the men of faith in the Old Testament, actually going back to verse thirteen is where, well twelve, were not eleven, is men of faith, twelve is getting into the chastening of the Lord. And he tells us to "follow peace with all men, and holiness, without which no man shall see the Lord: Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled."

Now be careful about yourself. Follow after peace with all men. Don't allow bitterness to fill your heart. Any root of bitterness coming in will trouble you and will defile many people around you. "Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears" ( Hebrews 12:14-17 ).

He sought what carefully? Not repentance. He wasn't crying here repentant tears at all. What was he crying about? He was crying about the loss of the blessing. Many people get confused and think, "Oh, poor Esau, he tried to repent and he was crying in repentance and he couldn't find a place of repentance though he sought repentance with tears". No, he never did seek repentance. What he was seeking was the blessing and what he was crying about was the fact that there was no blessing for him. Had he really repented, then God surely would have done something for him. God has said that "a broken and a contrite spirit he will not turn away" ( Psalms 51:17 ). No man has yet truly repented but what God did not accept him and bless him.

But his was not the repentance at all nor tears of repentance. And don't confuse thinking "oh, the poor guy was just there weeping before God and crying out in repentance but he couldn't receive it". No, that's not so. You read the story here and the tears were not at all tears of repentance. Actually, they were tears of anger; they were tears of bitterness. They were tears of a lost blessing that he was desiring. He really didn't seek spiritual things. He wasn't really seeking God; he was only seeking the blessing of his father. And when it was gone, when his brother had taken it, his tears were tears of bitterness, anger, hatred against his brother but not at all tears of repentance.

There was no place of repentance. And that's what the scripture is saying. He didn't-he didn't really repent at all. There was no change in Esau's heart, only a weeping over the fact that he had lost the blessing.

And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness of the earth, and the dew of heaven from above; And by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck. And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand; and then will I slay my brother ( Genesis 27:39-41 ).

My dad's soon going to die and as soon as he's dead, I'm going to kill that brother of mine. Didn't want to do it while his dad was alive 'cause his dad might curse him. So I'll wait till daddy's dead and then I'm going to kill him.

Notice the bitterness. This is what Hebrews is warning about. "Lest any root of bitterness"; profane person Esau, he became very embittered over this, a root of bitterness defiling him. Now this hatred of Esau's descendants for Israel continued. Esau became the father of the Edomites. And there was a great hostility through history of the Edomites against the Israelites. Many times the Edomites sought to invade the land of Israel. When the Israelites were coming out of Egypt and needed to pass through the land of the Edomites, the king of Edom met them with his armies and prohibited their passage through the land.

The Edomites of course have since passed off of the scene. The last Edomite that we know is Herod, king Herod of Idumaea and his family. And there ended the Edomite race. But of course, God has preserved Israel to the present time.

Now this threat of Esau was heard by his mother Rebekah.

And so she called Jacob, and she said unto him, Behold, thy brother Esau, is comforting himself in the thought that he's going to kill you ( Genesis 27:42 ).

He's finding comfort in that right now. He's really mad, he's really bitter and he's just comforting himself by his intention to kill you.

Therefore, [she said], obey my voice; and arise and flee to Laban my brother to Haran; and tarry with him a few days, until your brother's fury is turned away; Until your brother's anger is turned away from you, and he forget that which was done to him: then will I send, and fetch thee from there: for why should I be deprived of you both in one day? And Rebekah said unto Isaac, I am weary of my life because of the daughters of Heth: if Jacob takes a wife from one of these wild girls around here, then what good is my life going to be to me ( Genesis 27:43-46 )?

And so she's setting up for that Isaac will send Jacob away in peace, saying that these daughters-in-law were just really a real vexation and a problem and all and she wanted her son Jacob to go and get a wife from her own family.

Somehow it takes away a little bit from the romance of the story as it goes to realize that at this point, Jacob was about seventy years old. Getting ready to run away from home. But these patriarchs were living to twice the age, which is normal today. So you have to really sort of cut the age factor in half in order that you might totally understand the virility and all of the person at seventy years because they lived to one hundred and forty, one hundred and fifty years old. Thus seventy years wasn't really that old to them at that time. But it does sort of throw a different light on the whole thing; you don't picture some teenage kid running off from home at this stage. He was close to seventy years old.

Rebekah said stay there for a few days until your brother's anger has subsided. But Esau did not cool off in a hurry for word never did come to Jacob from his mother to come home because as Jacob was gone, his mother died. And so he never saw his mother again unfortunately. And of course, the sad by-product of this bit of deception that they had connived together is that the mother was deprived of ever seeing her son whom she loved, Jacob again. She died while Jacob was in Haran.

Now if you remember the story earlier, when the servant had gone to Haran to get a bride for Isaac, that Rebekah came out to the well and he said, "Give me a drink" and she said, "Sure, and I'll get water for your camels, too". And that was the little thing that he had set up that he would know the will of God for the one who was to be the bride of Isaac. And how the servant explained this whole thing and he gave to her a gold nose ring and a couple of golden bracelets. And she ran home and said, "Oh, one of Abraham's servants is here and he's looking", you know for they didn't know what his purpose was but he's just here and he's got a lot of camels and she showed the gold earrings and the golden nose ring.

And Laban her brother came running out to meet him. "Oh, come, stay in our house". Laban, seeing the gold, he was-he was attracted to this and was a very gracious host and all. And Laban was active in the negotiations to send Rebekah back. She was his sister and so he is the uncle of Jacob and it's important that you sort of fix that relationship in your mind as we move along now in the story. Laban is the brother of Jacob's mother, the brother of Rebekah and he will be coming soon into our scene.

"

Dr. Constable's Expository Notes

It seems consistent with the character of Rebekah as presented elsewhere in Genesis to interpret her actions here as predictable, if not commendable. A sincere desire to make sure that Isaac’s blessing went to the divinely chosen, more responsible of her sons apparently motivated her. While her motive seems to have been good, her method evidenced lack of faith in God. [Note: See Sharp, pp. 164-68.] She tried to "pull the wool" over Isaac’s eyes.

"Jacob is clearly less concerned with the rightness, the morality, of his mother’s suggestion than he is with what happens to him if his disguise is discovered and his impersonation revealed." [Note: Hamilton, The Book . . . Chapters 18-50, p. 216.]

People used the black, silk-like hair of the camel-goat of the East (Genesis 27:16) as a substitute for human hair as late as the Roman period. [Note: Keil and Delitzsch, 1:275, n. 1.]

Gill's Exposition of the Whole Bible

And Rebekah took goodly garments of her eldest son Esau,.... Or "desirable" q ones, exceeding good ones:

which [were] with her in the house; which she had the care and keeping of, and were wore only on particular occasions: some think these were priestly garments, which belonged to him as the firstborn, and were not in the keeping of his wives, being idolaters, but in his mother's keeping; which is not very probable, yet more likely than that they were, as some Jewish writers r say, the garments of Adam the first man, which Esau seeing on Nimrod, greatly desired them, and slew him for them, see Genesis 10:10; and hence called desirable garments:

and put them upon Jacob her younger son; that be might be took for Esau, should Isaac examine him and feel his garments, or smell them.

q החמדת "desideratissimis", Junius & Tremellius, Piscator. r Targum Jon. in loc. Bereshit Rabba, sect. 65. fol. 58. 1. Pirke Eliezer, c. 24. Shalshalet Hakabala, fol. 3. 1.

Henry's Complete Commentary on the Bible

      6 And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,   7 Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death.   8 Now therefore, my son, obey my voice according to that which I command thee.   9 Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth:   10 And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death.   11 And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man:   12 My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing.   13 And his mother said unto him, Upon me be thy curse, my son: only obey my voice, and go fetch me them.   14 And he went, and fetched, and brought them to his mother: and his mother made savoury meat, such as his father loved.   15 And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob her younger son:   16 And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:   17 And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob.

      Rebekah is here contriving to procure for Jacob the blessing which was designed for Esau; and here,

      I. The end was good, for she was directed in this intention by the oracle of God, by which she had been governed in dispensing her affections. God had said it should be so, that the elder should serve the younger; and therefore Rebekah resolves it shall be so, and cannot bear to see her husband designing to thwart the oracle of God. But,

      II. The means were bad, and no way justifiable. If it was not a wrong to Esau to deprive him of the blessing (he himself having forfeited it by selling the birthright), yet it was a wrong to Isaac, taking advantage of his infirmity, to impose upon him; it was a wrong to Jacob too, whom she taught to deceive, by putting a lie into his mouth, or at least by putting one into his right hand. It would likewise expose him to endless scruples about the blessing, if he should obtain it thus fraudulently, whether it would stand him or his in any stead, especially if his father should revoke it, upon the discovery of the cheat, and plead, as he might, that it was nulled by an error personæ--a mistake of the person. He himself also was aware of the danger, lest (Genesis 27:12; Genesis 27:12), if he should miss of the blessing, as he might probably have done, he should bring upon himself his father's curse, which he dreaded above any thing; besides, he laid himself open to that divine curse which is pronounced upon him that causeth the blind to wander out of the way,Deuteronomy 27:18. If Rebekah, when she heard Isaac promise the blessing to Esau, had gone, at his return from hunting, to Isaac, and, with humility and seriousness, put him in remembrance of that which God had said concerning their sons,--if she further had shown him how Esau had forfeited the blessing both by selling his birthright and by marrying strange wives, it is probable that Isaac would have been prevailed upon knowingly and wittingly to confer the blessing upon Jacob, and needed not thus to have been cheated into it. This would have been honourable and laudable, and would have looked well in the history; but God left her to herself, to take this indirect course, that he might have the glory of bringing good out of evil, and of serving his own purposes by the sins and follies of men, and that we might have the satisfaction of knowing that, though there is so much wickedness and deceit in the world, God governs it according to his will, to his own praise. See Job 12:16, With him are strength and wisdom, the deceived and the deceiver are his. Isaac had lost the sense of seeing, which, in this case, could not have been imposed upon, Providence having so admirably well ordered the difference of features that no two faces are exactly alike: conversation and commerce could scarcely be maintained if there were not such a variety. Therefore she endeavours to deceive, 1. His sense of tasting, by dressing some choice pieces of kid, seasoning them, serving them up, so as to make him believe they were venison: this it was no hard matter to do. See the folly of those that are nice and curious in their appetite, and take a pride in humouring it. It is easy to impose upon them with that which they pretend to despise and dislike, so little perhaps does it differ from that to which they give a decided preference. Solomon tells us that dainties are deceitful meat; for it is possible for us to be deceived by them in more ways than one, Proverbs 23:32. 2. His sense of feeling and smelling. She put Esau's clothes upon Jacob, his best clothes, which, it might be supposed, Esau would put on, in token of joy and respect to his father, when he was to receive the blessing. Isaac knew these, by the stuff, shape, and smell, to be Esau's. If we would obtain a blessing from our heavenly Father, we must come for it in the garments of our elder brother, clothed with his righteousness, who is the first-born among many brethren. Lest the smoothness and softness of Jacob's hands and neck should betray him, she covered them, and probably part of his face, with the skins of the kids that were newly killed, Genesis 27:16; Genesis 27:16. Esau was rough indeed when nothing less than these would serve to make Jacob like him. Those that affect to seem rough and rugged in their carriage put the beast upon the man, and really shame themselves, by thus disguising themselves. And, lastly, it was a very rash word which Rebekah spoke, when Jacob objected the danger of a curse: Upon me be thy curse, my son,Genesis 27:13; Genesis 27:13. Christ indeed, who is mighty to save, because mighty to bear, has said, Upon me be the curse, only obey my voice; he has borne the burden of the curse, the curse of the law, for all those that will take upon them the yoke of the command, the command of the gospel. But it is too daring for any creature to say, Upon me be the curse, unless it be that curse causeless which we are sure shall not come,Proverbs 26:2.

Kelly Commentary on Books of the Bible

Having already shown the position of Isaac, I resume briefly with the remark that he stands before us clearly as the representative of the Son, and this too as dead, risen, and in heaven. All will understand it who remember that we have had His death and resurrection parabolically in Genesis 22:1-24; and then, after the passing away of her who was the figure of the new covenant, come the entirely novel dealings of God in the call of the bride for the Son here carefully and exclusively connected with the type of heaven. The bearing of this on the great mystery of the heavenly Christ and the church, His body and bride, does not need to be further insisted on now.

We have here, before pursuing the history of Isaac to the end, an episode which brings before us the birth of the two sons of Isaac and Rebecca. God had already affirmed the principle of His choice in the son of the free woman Sarah, when the child of the flesh was set aside. But there was this difference. It only in a preparatory way set out the great principle of God's sovereignty. There was a difference in the mother, if not in the father. There was a need, in the wisdom of God, that the sovereignty should be affirmed still more expressly. And so it was now; for Esau was the son of the same father and of the same mother as Jacob, and in fact they were twins. It was therefore impossible to find a closer parity between any than in these two sons of Isaac and Rebecca. Nevertheless, from the first, entirely apart from any grounds such as to determine a preference, God shows that He will be sovereign. He can show mercy to the uttermost, and He does; but He is God, and as such He reserves to Himself His right of choice. Why even a man does so; and God would be inferior to man if He did not. But He claims His choice and makes it, setting it forth in the most distinct manner, which is reasoned on, as we know, in the power of the Spirit of God, in the Epistle to the Romans, and alluded to elsewhere in the Bible. I only refer to it passingly to show how clearly it is brought out in the circumstances.

At the same time there is another thing to be weighed. The after history illustrates the two men and their posterity; for whatever may be said of the failure of Jacob, it is perfectly clear that not Jacob but Esau was profane, despising God and consequently his birthright. This is brought out in the same chapter. But the choice of God was before anything of the sort, and God made it unambiguous. I would only add one other word, that although scripture is abundantly plain that He chose him apart from anything to fix that choice, it is never said nor insinuated in any part of the word of God, that the prophet's solemn expression "Esau have I hated" was applicable from the first. The choice was true, but not the hatred. In fact, so far is it from the truth that we see the plainest facts in opposition to such a thought. In the first book of the Bible the choice of Jacob, and not Esau, is made plain; in the last book of the Bible, the prophecy of Malachi, the hatred of Esau is for the first time clearly affirmed. How admirable the word of God is in this! Let us delight first that God should have His choice; secondly, that God, far from pronouncing His hatred then, waited till there was that which manifestly deserved it waited, as we see, to the very last. To confound two things so distinguished, to mix up the choice at the beginning with the hatred at the end, seems nothing but the narrow folly of man's mind. The truth is that all the good is on God's part, all the evil on man's. He is sovereign; but every condemned soul will himself own the absolute justice of it.

In Genesis 26:1-35, which follows, Isaac's history is resumed. Let us bear in mind that it is the account of the risen Son. Hence mark the difference when Jehovah appears to Isaac. I call your attention to it as an interesting fact, as well as an instance of the profoundly typical character of the Scriptures. He appears as Almighty God (El-Shaddai) to Abraham: so He is also revealed as the Almighty to Jacob; but I am not aware that He is ever represented as formally proclaiming Himself in this way to Isaac. The reason is manifest. While surely included in fact like his father and son in such a revelation of El-Shaddai, Isaac has an altogether peculiar place in the record, not connected in the same way with the dispensations of God as either Abraham on the one hand, or Jacob on the other. Here we have God either in His own abstract majesty as Elohim, or in special relationship as Jehovah the two forms in which God is spoken of. These are used, but not "the Almighty." Isaac indeed speaks of Him as the Almighty when he blesses Jacob; but when God appears, Scripture describes Him simply as Elohim or as Jehovah. The reason is clear: we are upon the ground where God meant us to appreciate the very peculiar dealings with him who sets forth the Bridegroom of the church. Consequently what was merely of an earthly, passing, or dispensational nature is not brought forward.

Again, when God does appear to Isaac, He says, "Go not down into Egypt; dwell in the land which I shall tell thee of." Isaac is always a dweller in the heavenly land. How admirably this suits the position of Christ as the risen Bridegroom will be too plain to call for further proof. "Sojourn in this land, and I will be with thee and will bless thee; for unto thee and unto thy seed I will give all these countries, and I will perform the oath which I sware unto Abraham thy father. And I will make thy seed to multiply as the stars of heaven." Not a word about the sand of the sea. He is as ever exclusively connected with what is heavenly as far as the figure goes. In the case of Abraham appears the double figure: the children were to be as the stars of the sky, but also as the sands of the sea. Isaac has the peculiar place. Abraham takes in both; as we know, he is connected with that which is heavenly, but also with what is earthly. For Isaac we find the heavenly places, a relationship past resurrection as far as this could be set forth in type. But it was only the shadow, not the very image; and so alas! we find that he who was but the type denies his relationship, which Christ never does. Isaac failed like Abraham before. Unswerving fidelity is true of One only.

At the same time we have the never-failing faithfulness of God. Immediately afterwards he is blessed and blessed a hundred-fold. What is not the goodness of God? And Abimelech seeks his favour too; but Isaac remains always in the emblematic heavenly land, the type of Christ's present position.

The next chapter (Genesis 27:1-46) lets us into the sight of circumstances which searched the heart of all concerned. We see the nature which left room for the mingled character which so evidently belonged to Jacob. He was a believer; but a believer in whom flesh was little judged, and not in him only, but in Rebecca also Between them there is much to pain; and although Isaac might not be without feebleness and fault, there was deceit in both the mother and the son. As to Esau, there was nothing of God, and consequently no ground of complaint on that score. At the same time there was positive unrighteousness, of which God never makes light in any soul. Hence we find that though the blessing was wrested fraudulently from Isaac, he is astonished to find where he had been drifting through yielding to nature; for indeed flesh wrought in Isaac, but for the time it ruled, I may say, in Rebecca and in Jacob. Shocked at himself, but restored in soul, he finds himself through his affections in danger of fighting against the purpose of God. Spite of all the faults of Rebecca and of Jacob, they at least did hold fast the word of God. On the whole it is a humiliating spectacle: God alone shines throughout it all as ever. Isaac therefore, awakened to feel whence he was fallen, affirms the certainty of the purpose of God, and pronounces in the most emphatic terms that, spite of the manner in which Jacob had possessed himself of his blessing, he shall be blessed of God.

In Genesis 28:1-22 we have Jacob called by Isaac, and sent to Padan-Aram for a wife, with El-Shaddai's blessing on him. Now the governmental dealings of God begin to appear, and Jacob is the standing type of the people of God not walking in communion with God like Abraham, and consequently the first type of a pilgrim and of a worshipper too; not as the son, risen from the dead and in the heavenly land, but an outcast; forced to be, if a pilgrim, a pilgrim against his will in the government of God, and consequently the most apt possible type of Israel, for unfaithfulness expelled from their own land, passing under corrective discipline, but blessed at last with rest and joy here below. This is what Jacob represents none more suitable to be such a type, as we shall find by the very name which God gives him. So "Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan. Arise, go to Padan-aram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban, thy mother's brother. And God Almighty bless thee, and make thee fruitful, and multiply thee."

Jacob accordingly goes out on his lonely way, and went to Padan-aram, and there it is that he dreams; and he beheld standing above the ladder Jehovah, who proclaims Himself to Jacob as the God of his fathers. "I am Jehovah, the 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." Mark again the consistency of the word of God. Not a word here about the stars of the sky. Abraham had both; Isaac had the heavenly part alone, and Jacob the earthly alone. And He says, "Behold I am with thee, I will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee until I have done that which I have spoken to thee of." Jacob awakes; but, as is always the case when a person is simply under the government of God without being founded in His grace, there is alarm. The presence of God is more or less an object of dread to the soul, as indeed he expressed it. "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." Many of us may be astonished to think of such a conjunction, that the house of God should be associated with terror. But so it must always be where the heart is not established in grace; and Jacob's heart was far from it. He was the object of grace, but in no way established in grace. Nevertheless there is no doubt of God's grace towards him, little as he might as yet appreciate its fulness. Jacob then rises up early, and takes the stone that be had put for his pillow, and sets it up, calling the name of the place Bethel, and vowing a vow; for all here is of a Jewish savour: "If God* will be with me, and will keep me in the way that I go, and will give me bread to eat and raiment to put on" his demands were by no means large, legalism is of necessity contracted "so that I come again to my father's house in peace, then shall Jehovah 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." He was in no way a man delivered from self or from the earth. It is as nearly as possible the picture of a man under law. How appropriate, therefore, for the type of the Jew driven out through his own fault, but under the mighty hand of God for government, but for good in His mercy at the end! This is precisely what Jacob himself has to prove, as we may see.

*There is no real difficulty in understanding the propriety of the various divine names in these chapters according to the motive which governs. Thus El-Shaddai is the peculiar patriarchal name of guaranteed protector; Jehovah of special relationship for covenant blessings of Israel according to promise; but then Jehovah is Elohim in His own majesty, or He would be a merely national deity, Compare Genesis 17:1-27, where it is expressly Jehovah that appears and calls Himself El-Shaddai, yet immediately after talks as Elohim with Abram. See also Genesis 22:1; Genesis 22:8-9; Genesis 22:12; Genesis 22:11; Genesis 22:14-16, where the various document-system is manifestly disproved. Esau in Genesis 27:1-46, has neither covenant nor divine name of any sort.

Thus he goes on his journey; and among the children of the east ensues a characteristic scene, which need not be entered into in a detailed manner the providential introduction to his experiences with Laban and his family. (Genesis 29:1-35)

Now experiences are admirable in their own way as a school for the heart in the soul's finding its way to God; but experiences completely melt away in the presence of God. This and the grace known there in Him who died and rose again alone can give fully either the end of self or communion with God. Experiences may be needed and wholesome; but they are chiefly wholesome as a part of the road while on our way to Him. Before what God is to us in Christ they disappear I do not mean the results, but the processes. So we shall find it was with Jacob. He is a man evidently cared for by God. He shows us much that was exceeding sweet and lovely. No doubt he had often to suffer from Laban's deceit; but was there not a memorial here of the deceit in which he had acted himself? He is deceived about his wife, deceived about his wages, deceived about everything; but how had he dealt with his father, not to speak of his brother? Deceit must meet with deceit under the retributive hands of God. Wonder not overmuch at the tale of .Jacob; but bless with all your heart the God who shows Himself caring for His servant, and, after he had suffered awhile, giving him although slowly yet surely to prosper. At his setting out he was by no means a young man, being somewhere about eighty years of age when he reached Laban. There he receives, not willingly, two wives instead of one. Leah he did not want, Rachel he did. But in his chequered course, as we know, their maids were given as concubines, with many a child and many a sorrow.* And spite of Laban abundance was his in herds and flocks. (Genesis 30:1-43)

*Can it be doubted that this part of Genesis is typical like what goes before and after? Surely Jacob's love for Rachel first, for whom nevertheless he must wait and fulfil the week afresh after Leah had been given him, is not without evident bearing on the Lord's relation to Israel first loved, for whom meanwhile the slighted Gentile has been substituted with rich results in His grace. Rachel is at length remembered by God, who takes away her reproach by adding to her a son (Joseph) type of One glorified among the Gentiles and delivering His Jewish brethren after suffering among both Jews and Gentiles So her history closes in the death of her Benoni and Jacob's Benjamin son of the mother's sorrow and of the father's right hand, as the people of God will prove in the end. I take this opportunity Of noticing the beauty of Scripture in the use of the divine names in these chapters, the best answer to the superficial folly which attributes them to different writers and documents. In the case of Leah (Genesis 29:1-35), who was hated compared with Rachel, Jehovah as such interposed with His special regard to her sorrow, and this was expressed in the name of her first-born son, Reuben; and His hearing in her second, Simeon. At Levi's birth she does not go farther than the hope of her husband's being joined to her; but Jehovah has praise when she bore Judah. In Rachael's case (Genesis 30:1-43) there is no such expression at first of confidence in Jehovah's compassionate interest; but in disappointment of heart she gives Jacob her maid; and, when Dan was born, she accepts it as the judgment of Elohim, and at Naphtali's birth speaks of His wrestlings. Leah, following her example, gains through Zilpah Gad and Asher, but makes no acknowledgment of the divine name in either form. After this comes the incident of using mandrakes for hire, when Elohim acts for Leah in sovereign power and she owns Him as such when Issachar was born, and in Zebulun on the pledge of her husband's dwelling with her. In the same power did Elohim remember Rachael, who not only confesses that the God of creation had taken away her reproach, but calls her son Joseph saying, Jehovah shall add to me another son. This is the more striking because it is an instance of the combined use of these names admirably illustrating both sides of the truth, and irreconcilable with the double-document hypothesis. Rachel rose from the thought of His power to the recognition of His ways with His own. And even Laban (verse 39) is obliged to confess that Jacob enjoyed the blessing of One who was in special relationship with him of Jehovah.

At length, when Laban's sons murmur and their father's countenance was not toward Jacob as before, Jehovah bids him return to the land of his fathers. (Genesis 31:3) His mind is at once made up. He gives a touching explanation to Rachel and Leah, and sets out secretly; for there was no such confidence in God with a pure conscience as divested himself of fear. There was the unseen hand of God; but the power and the honour of God could not be righteously found in such a course. Grace would give these another day: they could not rightly be as yet. He steals away therefore timidly, pursued as if he were a thief by his father-in-law, whom however God takes gravely in hand, coming to him in a dream by night. The Syrian (Laban) is warned to beware what he says or does to Jacob, and even obliged to confess it himself. While Jacob lays his remonstrance before him, Laban after all cannot but seek his aid, and enters into a special covenant with the very man he had overtaken in his flight.

After this we find the angels of God meeting Jacob. (Genesis 32:1-32) "And when Jacob saw them, he said, This is God's host." They were the witnesses of the full providential care of God; but no such intervention can ever set the heats or conscience right with God. This was proved immediately afterwards. The messengers whom Jacob sent to propitiate Esau returned, saying, that the dreaded chief of Seir was coming to meet him with four hundred men. God's host then gave no comfort to Jacob against the host of Esau. He is alarmed more than ever. He sets to work in his own way. He makes his plan-and then he makes his prayer; but after all he is not at ease. He devised with considerable skill; feeble was his faith, and where even generous self-sacrificing love for the family? All bears the stamp of anxiety as well as address, if not craft. This was his natural character; for though eminently a man of God, still it is not God who is prominent to his eyes, and leant on, but his own human resources. Ill at ease, he sends over I am sorry to say himself last of all! That which he valued most came latest. Jacob was not among the first! His flocks, herds and camels set first, wives and children next, Jacob last. The various bands in order were meant to serve as a breakwater between the offended brother Esau and trembling Jacob. But at length, when all were taken or sent over the ford Jabbok, comes another whom Jacob did not expect when left alone. A man struggled with him that night till break of day.

But it is well to remark, though it has been often noticed, that it is not set forth to the honour of Jacob that he wrestled with the man, for it was rather the man, or God Himself, who wrestled with him. There was still not a little in him with which God had a controversy for Jacob's good, not without his humiliation. In short God was dealing with and putting down His servant's dependence on his own strength, devices, and resources in any and every way. Hence, as the symbol of this, what was touched and shrank was the known sign of man's strength. The sinew of: the thigh was caused to wither away. But the very hand which touched the seat of natural strength imparted a strength from above; and Jacob on this occasion has a new name given to him. "Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed." He asked the name of God, but this could not, consistently with His character, be revealed yet. God keeps His name in secret now. Jacob struggles all night that he might be blessed. It was no question of peaceful fellowship, still less of earnest intercession for others. It was indeed most significant of divine mercy; but of God's mercy in the dark, where there could not yet be communion. Thus nothing could more truly answer to the state of Jacob. He was no doubt strengthened of God, but it was compassionate mercy strengthening him to profit by a needful and permanent putting down of all his own strength love that must wither it up, but would nevertheless sustain himself.

In the next chapter (Genesis 33:1-20) the meeting takes place. Esau receives him with every appearance of generous affection, refusing but at length receiving his gifts. At the same time Jacob proves that his confidence was far from being restored. He is uneasy at the presence of Esau: his conscience was not good. Esau proffers his protection. There was nothing farther from the desire of Jacob. Is it too much to say that the excuse was not thoroughly truthful? Can one believe that Jacob meant to visit him at mount Seir? Certain it is that, directly Esau's back is turned, he goes another way. "He journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth And Jacob came to Shalem,* a city of Shechem, which is in the land of Canaan, when he came from Padan-aram; and pitched his tent before the city. And he bought a parcel of a field, where he had spread his tent.... And he erected there an altar, and called it El-elohe-Israel." Thus, it seems to me evident, that although there was unquestionably progress in Jacob's soul, he was far from being brought to that which we find in Abraham from the very beginning. He is still wandering still under corrective government. All that which hindered the enjoyment of grace was not yet removed. There was earthliness of mind enough to quit the pilgrim's tent and build a house, as well as to buy a piece of ground. What did he want it for? He erected no doubt an altar. There is progress unquestionably; but he does not in this go beyond the thought of God as connected with himself. It was in no way the homage of one who regarded God according to His own being and majesty. Now there never can be the spirit of worship till we delight in God for what He is Himself, not merely for what He has been to you or me. I grant you that it is all right to feel what He has done for us; but it is rather the preparation for worship, or at most worship in its most elementary form. It is more thanksgiving than the proper adoration of God, and in fact a circumscribing of God to our own circumstances. I admit fully that the grace of God does minister to our wants; but then it is to raise us above them and the sense of them, in order that we may freely and fully enjoy what God is, and not merely feel what He has done for us. Jacob had not reached that yet; for him God the God of Israel is all he can say. Shechem is not Bethel.

*Probably, instead of "to Shalem," etc., we should translate it "in peace to," etc. Compare Genesis 28:21, Genesis 34:21.

This conclusion, as to the then state of Jacob, seems to be confirmed by the chapter which follows The settling down in the city ere long became a sorrowful story for Jacob, who proved it in one that was near and dear to him. It was the occasion of his daughter Dinah's shame, as well as of her brother's cruel and deceitful vengeance, that brought trouble on Jacob, and caused him to stink among the inhabitants of the land, as Jacob so sorely confessed. (Genesis 34:1-31)

Once more God said to Jacob, Arise; but now it is to "go to Bethel, and dwell there; and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother." Here he is not met by a host of angels, nor does the mysterious stranger wrestle in the darkness of the night, crippling him in the might of nature, and making the weak to be strong. It is a more open call in Genesis 35:1-29.

Now it is singular to hear, that Jacob says to his household and all that are with him, "Put away the strange gods that are among you, and be clean, and change your garments." "Strange gods "? Yes, there they were, and he knew it all along, but he never before felt the seriousness of it till summoned to go to Bethel. His conscience is now awake to what previously made no impression on his mind. We easily forget what our bears does not judge as it is before God; but as He knows how to rouse the conscience adequately, so it is a sorrowful thing on the other hand when a saint forgets what ought to be the permanent object of his soul, still more solemn when his conscience is not sensitive to that which utterly sullies the glory of God. Manifestly it was the case with Jacob; but now the presence of God, not providential power, not disciplinary dealings with him, but the call to Bethel, brings light into his soul, and the false gods must be put away. Jacob will have the household in unison with an altar at Bethel. "Be clean, and change your garments, and go to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went." What in his ways can be conceived more blessed than the patient faithfulness of God? Now at length Jacob is alive to his responsibility toward God. "And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem. And they journeyed."

But was it a flight now? "And the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob." All was changed from this point. "So Jacob came to Luz which is in the land of Canaan, that is, Bethel. And he built there an altar, and called the place El-beth-el (the God of Bethel)." There Deborah, Rebekah's nurse, died and was buried. There God appeared again; and while He repeats the name of Israel instead of Jacob, He reveals Himself as God Almighty, El-Shaddai. "And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and He called his name Israel,"* blotting out in one sense all the history from the day when that name was first conferred on him. It is a sorrowful reflection for the heart when time past is, so to speak, time lost. It is not that God cannot turn it to purpose when grace is at work, but there must be merited self-reproach as we may too well know.

*Dr. Davidson (Introd. O. T. pp. 65, 66), in his arguments against unity of authorship on the score of diversities, confusedness, and contradictions, alleges this: "In like manner Jacob's name was changed to Israel, when he wrestled with a supernatural being in human form all night before he met his brother Esau, on his return from Mesopotamia (Genesis 32:28); whereas according toGenesis 35:10; Genesis 35:10 he received the name on another occasion at Bethel, not Penuel, as the first passage states. It is a mere subterfuge to assert that, because no reason is assigned for the change of name in 35: 10, it relates no more than a solemn confirmation of what had been done already. A reason for the change does not necessarily accompany its record. The words are explicit: 'And God said unto him, Thy name is Jacob; thy name shall not be called any more Jacob, but Israel shall be thy name.' If his name were Israel before, the words plainly assert the contrary. The passages are junior Elohistic, and Elohistic respectively. An analogous example is Bethel, formerly Luz, which was so named by Jacob on his journey to Mesopotamia (Genesis 28:19, Genesis 30:13), but according to Genesis 35:15, on his return. Identical names of places are not imposed twice." It is evident that the rationalist approaches Scripture, not as a believer and learner, but as a judge, and that his criticism is captious, to say nothing of irreverence. There is nothing to hinder a repetition in giving names either to persons or places. Let those who are affected by such petty cavils weigh our Lord's giving Simon the name of Peter twice (John 1:42, Matthew 16:18), and the second time with yet more emphasis than the first. It is the more absurd in the case of Jacob changed to Israel and then confirmed, because the usual plea of Jehovah and Elohim does not apply here. In both cases it is Elohim. Hence the need of inventing a junior Elohist in order to maintain their illusion. Again, the first verse of Genesis 35:1-29. furnishes the most direct and conclusive proof that identical names of places may be imposed twice, for God is represented on this second occasion as bidding Jacob go up to Bethel (not Luz) before he calls the place for the second time Bethel. What is the value of Dr. D.'s denial of what Scripture positively affirms?

Not only then does Jacob receive afresh his new name, but God shrouds His name no longer in secrecy. Now he has not to ask, "What is thy name?" any more than He who wrestled once had to ask him wherefore he asked it. He was not then in the condition to profit by that name; nor was it consistent with God's own honour that He should make it known. Now God can reveal Himself to His servant, saying, "I am God Almighty. Be fruitful and multiply. A nation and a company of nations shall be of thee, and kings shall come out of thy loins. And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land." And not unlike what was said of Abraham, so on an occasion of singular nearness it is said of Jacob, great honour for one after such an experience, that "God went up from him in the place where he talked with him." If it was a glorious moment in Abraham's history, it was especially gracious in God's ways with Jacob. "And Jacob set up a pillar in the place where he talked with him, even a pillar of stone, and he poured a drink-offering thereon, and he poured oil thereon, and called the name of the place where God spake with him Beth-el." Afterwards comes the passing away of Rachel at a moment of deep interest already noticed, the birth of her second son, and her burial near Bethlehem. And on the journey there the aged father has a fresh sorrow and shame in the foul sin of his first-born.

Then follows the genealogy of Jacob's sons; and the long-delayed last sight of Isaac at Hebron, where he dies at the age of 180 years, and was buried by his sons Esau and Jacob.

But there is another genealogy (Genesis 36:1-43), and strikingly introduced in this place. The Edomite interrupts the course of the line of God's dealings. We discern at once what remarkable maturity there was here. It is always so first that which is natural, afterwards that which is spiritual. Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure duke this and duke that, to the end of the chapter even kings, as we are told, reigned before there were any such in Israel. I have no doubt that this is given us as an important element to mark how rapidly what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

Genesis 37:1-36 introduces to us a new and altogether different range of events the very attractive account of Joseph. It is not now a fugitive from the land under the righteous hand of God, but a sufferer who is going to be exalted in due time. These are the two main outlines of Joseph's history a more than usually meet type of Christ, in that he shone above all his fellows for unsullied integrity of heart under-the several trials. There is no patriarch on whom the Spirit of God dwells with greater delight; and among those who preceded Christ our Lord it may be questioned where one can find such a sufferer. And his suffering too was not merely outside: he suffered quite as keenly from his brethren. Wherever he lived, in Palestine or in Egypt, he was a sufferer, and this in astonishing grace, never higher morally than when lying under the basest reproach. He was one who had true understanding; and the knowledge of the holy is understanding. Such was Joseph's great distinctive trait. Thus we find it brings him, first of all, into collision with his father's house. Jacob indeed felt very differently. It was impossible for one that valued holiness to bring a good report of his brethren. But his father loved him, and when his brethren saw their father's estimate of him, they could so much the less endure Joseph. "They hated him, and could not speak peaceably unto him." The wisdom that follows fidelity and I believe it is always so as a rule is furnished and exercised in the communications of God; for if He forms a heart for what is of Himself, He gives the supply of what it craves. He ministers to Joseph dreams that shew the gracious purposes that were before Himself. For first the sheaves pay obeisance, and he with the utmost simplicity of heart tells all to his brethren; for he never thought of himself, and therefore could speak with candour. But they with instinctive dislike and jealousy of what gave glory to their brother did not fail to make the detested application of his dreams. Even the father finds it trying, much as he loved him; for Joseph has another dream, in which the sun and moon, as well as eleven stars, made obeisance to him; and Jacob felt but observed the saying.

The story proceeds: Joseph is sent to see the peace of his brethren, follows them to Dothan, and there the last errand of love brings out their deepest hatred. They determine to get rid of him. They will have this dreamer no more. Reuben sets himself against their murderous intention; but the result is that at Judah's proposal he is cast into the pit, given up for death, yet taken out of it and sold to the Midianites a wonderful type of a greater than Joseph. It was bad to sell him for twenty pieces of silver, but this was not the full extent of the wrong; for the same cruel hearts which thus disposed of a holy and loving brother did not scruple to inflict the deadliest wound on their aged father. Sin against the brother, and sin against the father such is the sorrowful conclusion of this chapter of Joseph's story.

Here again, we have another interruption; but never allow for a moment that anything is not perfect in the word of God. It is right that we should see what the leader in this wickedness was; it is well that we should know what the character and conduct of Judah was, whom we afterwards see the object of wondrous counsels on God's part. The answer lies in the shameful account of Judah, his sons, and his daughter-in-law, and himself. (Genesis 38:1-30) Yet of that very line was He born, with her name specified too, which points to the most painfully humiliating tale that we find perhaps anywhere in the book of Genesis. But what humiliation was He not willing to undergo who had love as well as glory incomparably greater than Joseph's!

In Genesis 39:1-23 Joseph is seen in the land of Egypt, for there the Midianites sold him. He is in slavery, first of all in the house of Potiphar, captain of the guard; but "Jehovah was with Joseph; and he was a prosperous man; and he was in the house of his master the Egyptian." Here again he comes into suffering; here again most unworthily is he misrepresented and maligned, and hastily cast into the dungeon. But Jehovah was with Joseph in the prison, just as much as in Potiphar's house. In verse 2, it is written, He was with Joseph; in verse 21, He was with Joseph, "and showed him mercy, and gave him favour in the sight of the keeper of the prison. The keeper of the prison looked not to anything that was under his hand." It mattered little where he was, since Jehovah was with him. What a difference it makes when God is with us God too in His special known relationship, which is implied in the use of "Jehovah" here as everywhere. "He looked not to anything that was under his hand, because Jehovah was with him; and that which he did Jehovah made it to prosper."

But God works for Joseph, and in the prison puts him in contact with the chief butler and the chief baker of the king of Egypt. (Genesis 40:1-23) They too have their dreams to tell. Joseph willingly listens, and interprets according to the wisdom of God that was given him. His interpretation was soon verified. With the remarkable prudence which marks his character, he had begged not to be forgotten. But "his soul came into iron" a little longer. The word of Jehovah tried him. God would work in His own way. If the chief butler forgot Joseph in his prosperity, God did not.

Pharaoh now had a dream; but there was none to interpret. (Genesis 41:1-57) It was two years after a long while to wait, especially in a dungeon; but the chief butler, remembering his faults, and confessing them, tells his master of the young Hebrew in the prison, servant to the captain of the guard, who had interpreted so truly.

"Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon," and presented him duly before the king. His interpretation carried its own light and evidence along with it; and Pharaoh recognized the wisdom of God not only in this but also in the counsel that Joseph gave. And what wiser man than Joseph could take in hand the critical case of Egypt, to husband its resources during the seven years of plenty, and to administer the stores during the seven years of famine that would surely follow? So the king felt at once, and his servants too in spite of the usual jealousy of a court. Joseph was the man to carry out what he had seen beforehand from God; and Joseph accordingly becomes ruler next to Pharaoh over all the land of Egypt.

"And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; and he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt. And Pharaoh called Joseph's name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Poti-pherah priest of On. And Joseph went out over all the land of Egypt. And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. And in the seven plenteous years the earth brought forth handfuls. And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same. And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number. And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Poti-pherah priest of On bare unto him. And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father's house. And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. And the seven years of plenteousness, that was in the land of Egypt, were ended. And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread. And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do. And the famine was over all the face of the earth: And Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt. And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands."

Then comes another wonderful working of God. The sheaves had not yet stood and bowed; the sun, moon, and stars had not paid obeisance yet; but all was to follow not long after. The famine pressed upon the land where Jacob sojourned, while Joseph was in Egypt with a new family, children of the bride that was given him by the king, evidently corresponding with the place of Christ cast out by Israel, sold by the Gentiles, but exalted in a new place and glory altogether, where He too can say during His rejection and separation from Israel, "Behold I and the children whom Jehovah hath given me." Nothing can be more transparent than the application of the type.

But there is more in the type than that we have just seen. The brethren that remained with Israel have yet to be accounted for; and the pressure of the famine is upon them. It is so with Israel now, a famine indeed, and in the deepest sense. But. ten of the brethren come down to buy corn in Egypt; and there it is that God works marvellously by Joseph. He recognizes his brethren. His heart is towards them when they are altogether ignorant who he was that enjoyed the glory of Egypt. The result is that Joseph puts in execution a most solemn searching of the heart and conscience of his brethren. It is exactly what the Lord from a better glory will do ere long with His Jewish brethren. He is now outside in a new position quite unlooked for by them: they know Him not. But He too will cause the pinch of famine to press upon them. He too will work in their hearts in consequence, that He may be made righteously known to them in due time. (Genesis 42:1-38)

We find, accordingly, that first of all one of the brethren is taken, Simeon; and the charge is given that, above all, Benjamin should be brought down. There can be no restoration, no reconciliation, relief it is true, but no deliverance for Israel till Joseph and Benjamin are united. He that was separated from his brethren, but now in glory, must have the son of his father's right hand. It is Christ rejected but exalted on high, and taking the character also of the man of power for dealing with the earth. Such is the meaning of the combined types of Jacob's sons, Joseph and Benjamin Christ has nothing to do with the latter yet; He admirably answers to the type of Joseph, but not yet of Benjamin. As long as He is simply filling up the type of Joseph, there is no knowledge of Himself on the part of his brethren. Hence, therefore, this became the great question how to bring down Benjamin how to put him into connection with Joseph. But the truth is, there was another moral necessity which must be met how to get their hearts and their consciences set right all round. This part of the beautiful tale is typical of the dealings of the Lord Jesus, long severed and exalted in another sphere, first with the remnant, and then with the whole house of Israel. There are various portions. We have Reuben and Simeon; and then others come forward, Judah more particularly at the close, and Benjamin.

The famine still pressing (Genesis 43:1-34), Jacob sorely against his will is obliged to part with Benjamin; and here it is that we find affections altogether unheard of before in the brethren of Joseph. We might have thought them incapable of anything that was good; and it is very evident that their hearts were now strewn to be under a most mighty power which forced them anew, as far as, of course, the type was concerned. More particularly we see how the very ones who had so shamefully failed are now distinctly brought into communion with God's mind about their ways. Reuben is quick to feel, recalls the truth as far as he knew it about Joseph, and shows right feelings towards his father. Yet we know what he had been. Judah is even more prominent, and clearly knew yet deeper searchings of the heart, and particularly too in the way of right affections about both their father and their brother. These, as is plain, were just the points in which they had broken down before. On these they must be divinely corrected now; and so they were.

The issue of all is this, that at last Judah and his brethren return to Joseph's house. (Genesis 44:1-34) Judah speaks. Here indeed we have a most earnest pleading, and full of touching affection. "O my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh. My lord asked his servants, saying, Have ye a father, or a brother?" There we have evidently a heart that has been brought right, exactly where the sin lay. "We said unto my lord, We have a father, an old man." Ah, there was no lacerating of his heart now! "And a child of his old age, a little one." How little they thought of that once! "And his brother is dead, and he alone is left of his mother, and his father loveth him." Do we not feel how far the hearts of all his brethren were from hating Joseph now because of Jacob's love to him! "And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him. And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die. And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more. And it came to pass, when we came up unto thy servant my father, we told him the words of my lord. And our father said, Go again and buy us a little food. And we said, We cannot go down. If our youngest brother be with us, then will we go down: for we may not see the man's face, except our youngest brother be with us. And thy servant my father said unto us, Ye know that my wife bare me two sons, and the one went out from me, and I said, Surely he is torn in pieces, and I saw him not since; and if ye take this also from me, and mischief befall him, ye shall bring down my grey hairs with sorrow to the grave. Now therefore when I come to thy servant my father, and the lad be not with us, seeing that his life is bound up in the lad's life, it shall come to pass, when he seeth that the lad is not with us, that he will die; and thy servants shall bring down the grey hairs of thy servant our father with sorrow to the grave; for thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever. Now, therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father." The moral restoration was complete.

In the following chapter follows the unveiling of the typical stranger, the glorified man, to his brethren, who up to this were wholly ignorant of him. "Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me; and there stood no man with him while Joseph made himself known unto his brethren. And he wept aloud; and the Egyptians and the house of Pharaoh heard; and Joseph said unto his brethren, I am Joseph. Doth my father yet live? And his brethren could not answer him, for they were troubled at his presence. And Joseph said unto his brethren, Come near to me, I pray you; and they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither; for God did send me before you to preserve life. For these two years hath the famine been in the land: and yet there are five years in the which there shall be neither earing nor harvest. And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt. Haste ye, and go up to my father." (Genesis 45:1-9) And so they do. Benjamin then is embraced by Joseph; and now there is no let to the accomplishment of the purpose of God for the restoration of Israel for this complete blessing where the reality comes under Christ and the new covenant.

Jacob comes down at length, and on his way God speaks to Israel "in the visions of the night; and said, Jacob, Jacob; and he said, Here am I. And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes." (Genesis 46:2-4)

Then after the genealogies of the chapter,* we have the meeting between Jacob and Joseph. Not this only; for some of Joseph's brethren are presented to Pharaoh; and Joseph brought in Jacob his father, and set him before Pharaoh; and Jacob blessed Pharaoh. (Genesis 47:1-31) It was a fine sight spiritually (the more so, because unconsciously, without a definite thought, I presume, on his own part) that "the less is blessed of the greater." But so it is. A poor pilgrim blesses the monarch of the mightiest realm of that day; but the greatest of earth is little in comparison with the blessed of God. Jacob now is not merely blessed, but a blesser. He knows God well enough to be assured that nothing Pharaoh teas could really enrich him, and that there is very much which God could give, on which Jacob could count from God even for Pharaoh.

*It may be worth while to observe in this and other genealogies not often the object of infidel attack, that the differences between Genesis, Numbers' and Chronicles in their form are due to the motive for their introduction in each particular connection ; that the difficulties clearly spring from the design, in no way from error in the writer, but in fact because of ignorance in ouch readers as misapprehend them; and that both the difference and the difficulties are the strongest evidence of their truth and inspired character, for nothing would have been easier than to have assimilated their various forms and to have eliminated that which sounds strange to western ears.

This table enumerates 32 of Leah, 16 of Zilpah, 11 of Rachel, 7 of Bilhah=66. But the head also goes with his house; and so with the larger list of Leah's children we see Jacob counted (verse 8), which is confirmed by the fact of 33 attributed to Leah, whereas no more than 32 literally are named, reckoning Dinah, and excluding Er and Onan who died in Canaan as we are expressly told. Objectors have failed to take into account the peculiarity in the mention of Hezron and Hamul in verse 12. It is merely said (and said only in their case) that the sons of Pharez "were" Hezron and Hamul, not that they were born in Canaan, where those had died for whom they were substitutes; next, that the Hebrew of verse 26 does not go so far as to say with the Authorised Version, "came with Jacob into Egypt," but of, i.e. belonging to, Jacob. It should be borne in mind that there is no reason, but rather the contrary from scriptural usage for construing "at that time," of an isolated point of time, but rather of a general period, consisting as here of a number of events, the last and not the first of which might synchronize with the event recorded just before. It seems clear that Stephen (Acts 7:14) cites the LXX. where 76 are given, as the Greek version (Genesis 46:20) adds five sons and grandsons of Manasseh and Ephraim. Is it not monstrous for a man professing Christianity and ostensibly in the position of bishop, to neglect elements so necessary to a judgment of the question, and to pronounce the Biblical account "certainly incredible," mainly on the assumption that Pharez's sons were born in Canaan, which is nowhere said but rather room left for the inference that it was not so in the exceptional form of Genesis 46:12? Yet after citing this verse we are told, "It appears to me certain (!) that the writer here means to say that Hezron and Hamul were born in the land of Canaan." Is scepticism only certain that its own dreams are true, and that scripture is false? There was a natural and weighty motive for selecting two grandsons of Judah, though no other of Jacob's great- grandsons are mentioned in the list. For they only were substitutional, as the very verse in which they occur implies. And it was of the deeper interest too, as one of them (Hezron) stands in the direct line of the Messiah, which was, as it appears to me, one chief reason for introducing the details of Judah's history and its shame in Genesis 38:1-30.. It is vain to quote Numbers 3:17 to set aside the peculiar force of the allusion to the sons of Pharez in Genesis 46:12, with which there is no real analogy.

In Genesis 48:1-22 tidings of Jacob's sickness brings Joseph and his two sons to the bed of the patriarch. The closing scene of Jacob approaches, and I scarcely know a more affecting thing in the Bible. It is a thorough moral restoration. Not merely is there that which typifies it for Israel by and by, but Jacob's own soul is as it never was before. There is no such bright moment in his past life as in the circumstances of his death-bed. I grant that so it ought to be in a believer; and that it is really so in fact where the soul rests simply on the Lord. But whatever we may see in some instances and fear in others, in Jacob's case the light of God's presence was evident. It is striking that here was the only occasion on which the brightness of Joseph's vision was not so apparent. All flesh is grass. The believer is exposed to any evil when he ceases to be dependent, or yields to his own thoughts which are not of faith. Jesus is the only "Faithful Witness." Failure is found in the most blessed servant of God. So fact, so scripture teaches. Joseph, ignorant of the purpose of God about his sons, allows his natural desires to govern him, and arranges the elder before the right hand of his dying father, the younger before his left. So Joseph would have had it; but not so Jacob. His eyes were dim with age, but he was in this clearer-sighted than Joseph after all. There never was a man who saw more brightly than Joseph; but Jacob, dying, sees the future with steadier and fuller gaze than the most famous interpreter of dreams and visions since the world began.

And what thoughts and feelings must have rushed through the old man's heart as he looked back on his own early days! Did he fail to discern then how easily God could have crossed the hands of his father Isaac against his own will? Certainly God would have infallibly maintained His own truth; and as He had promised the better blessing to Jacob, not to Esau, so, spite of Esau and the fruits of his success in hunting, he would have proved that it was not to him that willed like Isaac, nor to him that ran like Esau. All turns on God, who shows mercy and keeps His word.

On this occasion, then, Jacob pronounces the blessing the superior blessing on the younger of the two boys; and this too in terms which one may safely say, were equal to so extraordinary a conjuncture, in terms which none but the Spirit of God could have enabled any mouth to utter.

In Genesis 49:1-33 we find the general prophetic blessing of Jacob's sons. Here one may convey the scope without ceasing to be brief. As the blessings allude to the history of the twelve heads of the nation, so naturally we have the future that awaits the tribes of Israel. But as this is a matter of tolerably wide-spread knowledge amongst Christians, there is no need for much to be said about it.

Reuben is the starting-point, and alas! it is, like man always, corruption. It was the first mark of evil in the creature. The second is no better, rather worse it may be in some respects, violence. Simeon and Levi were as remarkable for the latter, as Reuben for the former a sorrowful vision for Jacob's heart to feel that this not only had been but was going to be; for undoubtedly he knew, as he says, that what he then uttered would sweep onward and befall the people "in the last days." This did not hinder his beginning with the history of Israel from his own days. Corruption and violence, as they had been the two fatal characteristics of his three eldest sons, so would stamp the people in their early history. Israel under law broke the law, and was ever leaving Jehovah for Baalim; yet the sons would be no better, rather worse, than the father; but the grace of God would interfere for the generations to come as it had for their father Jacob, and the last day would be bright for them as in truth for him.

Then Judah comes before us. It might be thought, that surely there will be full blessing now. ''Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.* Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: his eyes shall be red with wine, and his teeth white with milk. Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Zidon."

*The real difficulty inGenesis 49:10; Genesis 49:10 is neither so much the unusual application of the word Shiloh, nor doctrinal zeal, as the desire to get rid of a prophecy. Unbelief sets out with the foregone conclusion that there is and can be no such thing. Hence the effort to destroy its only just and worthy sense. "The Deity (says Dr. D., Introd. O. T. i. 198) did not see fit, as far as we can judge, to impart to any man like Jacob the foreknowledge of future and distant events. Had He done so, He would not have left him in darkness respecting the immortality of the soul (!) and a future state of rewards and punishments (!) He would not have left him to speak on his deathbed, like an Arab chief, of no higher blessings to his sons than rapine and murder, without the least reference to another and better state of existence on which he believed he should enter, and in relation to which he might counsel his sons to act continually. The true way of dealing with the prophecy is simply to ascertain by internal evidence the time in which it was written, on the only tenable and philosophical ground of its having been put into the mouth of the dying patriarch by a succeeding writer. It has the form of a prediction; but it is a vaticinium post eventum. We believe that the time of the prophetic lyric falls under the kings. The tribes are referred to as dwelling in the localities which they obtained in Joshua's time. The announcement respecting Judah's pre-eminence brings down the composition much later than Joshua, since he is represented as taking the leadership of the tribes in subduing the neighbouring nations. We explain the tenth verse in such a manner as to imply that David was king over the tribes, and had humbled their enemies." The proper translation according to this sceptic is:

"The sceptre shall not depart from Judah,

Nor the stuff of power from between his feet,

Until he come to Shiloh,

And to him the obedience of the peoples be"

But, first, the ruling position of Judah was not till but after he came to Shiloh. That any one, therefore, during the kings would falsify the events in a pretended prophecy put into dying Jacob's lips is too much for the credulity of any one but a rationalist. Secondly, one who speaks of others so scornfully as this writer ought not to have exposed himself to the charge of such ignorance as confounding "the peoples" or nations with the people or tribes of Israel. I believe, therefore, with the amplest authority in Hebrew, that as the language admits of our taking Shiloh as the subject, not object, so the sense in the context demands that we render it "until Shiloh (i.e. Peace, or the Man of Peace' the Messiah) come."

Yes, Jacob speaks of Shiloh. But Shiloh was presented to the responsibility of the Jew first; and consequently all seemed to break down, and in one sense all really did. "To him shall the gathering of the peoples be;" and so certainly it will be, but not yet. Shiloh came; but Israel were not ready, and refused Him. Consequently the gathering (or the obedience) of the peoples, however sure, is yet in the future. The counsel of God seemed to be abortive, but was really established in the blood of the cross, which unbelief deems its ruin. It is postponed, not lost.

Zebulun gives us the next picture of the history of Israel. Now that they have had Shiloh presented but have refused Him, the Jews find their comforts in intercourse with the Gentiles. This is what they do now seeking to make themselves happy, when, if they weigh their own prophets, they must suspect fatal error somewhere in their history. They have lost their Messiah, and they court the world. "Zebulun shall dwell at the haven of the sea; and he shall be for a haven of ships, and his border shall be unto Zidon."

The consequence is that the Jews sink under the burden, falling completely under the influence of the nations. This is shown by Issachar "a strong ass crouching down between two burdens."

Then we come to the crisis of sorrows for the Jew. In Dan we hear of that which is far more dreadful than burdens inflicted by the Gentiles, and their own subjection, instead of cleaving to their proper and distinctive hopes. In the case of Dan there is set forth the power of Satan (ver. 17). "Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward." We see here the enemy in the serpent that bites, and the consequent disaster to the horseman. It is the moment of total ruin among the Jews, but exactly the point of change for blessing. It is then accordingly we hear the cry coming forth, "I have waited for thy salvation, O Jehovah." It is the sudden change from the energy of Satan to the heart looking up and out to Jehovah Himself.

From that point all is changed. "Gad, a troop shall overcome him; but he shall overcome at the last." Now we have victory on the side of Israel.

This is not all. There is abundance too. "Out of Asher his bread shall be fat, and he shall yield royal dainties."

Again, there will be liberty unknown under law, impossible when merely dealt with under the governing hand of God because of their faults. "Naphtali is a hind let loose: he giveth goodly words." What a difference from him who was bearing like an ass two burdens!

But, more than that, we have Joseph. Now we have the glory in connection with Israel; and finally power in the earth: Joseph and Benjamin are now as it were found together. What was realised in the facts of the history at last terminates in the blessedness the predicted blessedness of Israel.

The last chapter (Genesis 50:1-26) gives us the conclusion of the book, the burial of Jacob, the reappearance of his sons left with Joseph, and at last Joseph's own death, as lovely as had been his life. He who stood on the highest pinnacle in the land next to the throne, type of Him who will hold the kingdom unto the glory of God the Father, that single-eyed saint now breathes forth his soul to God. "By faith Joseph when he died made mention of the departing of the children of Israel, and gave commandment concerning his bones." His heart is out of the scene where it enjoyed but a transient and at best typical glory. In hope he goes onward to that which would be lasting and true unto God's glory, when Israel should be in Emmanuel's land, and he himself be in a yet better condition even resurrection. He had been exalted in Egypt, but he solemnly took an oath of the sons of Israel, that when God visits them, as He surely will, they will carry up his bones hence. He had served God in Egypt, but to him it was ever the strange land. Though he dwelt there, ruled there, there had a family, and there died fuller of honours than of years, an hundred and ten years old, he feels that Egypt is not the land of God, and knows that He will redeem His people from it, and bring them into Canaan. It was beautiful fruit in its season: no change of circumstances interfered with the promises of God to the fathers. Joseph waited as Abraham, Isaac. and Jacob. Earthly honours did not settle him down in Egypt.

On another day we may see how this oath was kept when God brought about the accomplishment of Israel's deliverance, the type of its ultimate fulfilment.