Genesis 27:36
So Esau declared, "Is he not rightly named Jacob? For he has cheated me twice. He took my birthright, and now he has taken my blessing." Then he asked, "Haven't you saved a blessing for me?"
Is he not rightly named Jacob?
The name "Jacob" in Hebrew is "Ya'akov," which is derived from the root word "aqeb," meaning "heel" or "to supplant." This reflects the narrative of Jacob grasping Esau's heel at birth (Genesis 25:26). In a broader sense, the name signifies one who follows or supplants, which is evident in Jacob's actions throughout his life. The question posed by Esau here is rhetorical, emphasizing the appropriateness of Jacob's name in light of his actions. Historically, names in the ancient Near East were often seen as indicative of one's character or destiny, and Jacob's life account is a testament to this cultural belief.

For he has deceived me these two times
The Hebrew word for "deceived" is "yaqob," which is a play on Jacob's name, further emphasizing the theme of supplanting or deception. This phrase highlights the two pivotal moments in Esau's life where he feels wronged by Jacob: the selling of his birthright and the stealing of his blessing. In the cultural and historical context of the patriarchal period, the birthright and blessing were of immense importance, conferring not just material wealth but also spiritual leadership and familial authority. Esau's lament underscores the gravity of these losses.

He took my birthright
The birthright, or "bekorah" in Hebrew, was the right of the firstborn son to inherit a double portion of the father's estate and to assume leadership of the family. In Genesis 25:29-34, Esau sells his birthright to Jacob for a meal, an act that reflects his impulsive nature and lack of appreciation for spiritual matters. This transaction, though legally binding, was seen as morally dubious, and it sets the stage for the ongoing conflict between the brothers. Theologically, this moment is often interpreted as a demonstration of God's sovereign choice, as He had already declared that "the older shall serve the younger" (Genesis 25:23).

and now he has taken my blessing
The blessing, or "berakah" in Hebrew, was a prophetic pronouncement of prosperity and divine favor, typically given by the patriarch to his sons. In Genesis 27, Jacob, with the help of his mother Rebekah, deceives Isaac into giving him the blessing intended for Esau. This act of deception is central to the narrative and highlights themes of divine providence and human agency. While Jacob's actions are morally questionable, they align with God's overarching plan, as seen in the unfolding of Israel's history. The blessing itself was irrevocable, which is why Esau's plea for another blessing is so poignant.

Then he asked, 'Haven’t you reserved a blessing for me?'
Esau's question reveals his desperation and heartbreak. In the ancient Near Eastern context, blessings were not just words but were believed to have tangible effects on one's future. Esau's plea is a cry for any remaining favor or hope from his father. This moment is a turning point in Esau's life, marking the beginning of his estrangement from the covenantal promises given to Abraham and Isaac. From a theological perspective, this highlights the theme of God's election and the mysterious ways in which His purposes are fulfilled, often through human weakness and failure.

Persons / Places / Events
1. Esau
The elder son of Isaac and Rebekah, who feels wronged by his brother Jacob for taking both his birthright and blessing.

2. Jacob
The younger son of Isaac and Rebekah, who deceives his father Isaac to receive the blessing meant for Esau.

3. Isaac
The father of Esau and Jacob, who is deceived by Jacob into giving him the blessing intended for Esau.

4. Rebekah
The mother of Esau and Jacob, who orchestrates the deception of Isaac to ensure Jacob receives the blessing.

5. The Blessing
A significant event where Isaac intends to bestow a prophetic and material blessing upon his elder son, Esau, but is deceived into blessing Jacob instead.
Teaching Points
The Consequences of Deception
Jacob's deception leads to long-term family strife and personal consequences. Deception, even when seemingly justified, can lead to broken relationships and distrust.

The Value of Spiritual Inheritance
Esau's lament highlights the importance of valuing spiritual blessings and responsibilities. We should not take lightly the spiritual gifts and callings God has given us.

God's Sovereignty and Human Responsibility
While God had a plan for Jacob, the means by which Jacob obtained the blessing were flawed. This teaches us that God's sovereignty does not excuse unethical behavior.

Forgiveness and Reconciliation
The account sets the stage for future reconciliation between Jacob and Esau, reminding us of the power and necessity of forgiveness in healing broken relationships.

The Role of Parental Influence
Rebekah's role in the deception shows the significant impact parents can have on their children's actions and decisions, urging us to guide with integrity and wisdom.
Bible Study Questions
1. How does Esau's reaction in Genesis 27:36 reflect his earlier decision to sell his birthright, and what can we learn about the long-term consequences of our choices?

2. In what ways does the account of Jacob and Esau challenge us to consider the ethical implications of achieving our goals? How can we apply this to our personal and professional lives?

3. How does the concept of spiritual inheritance in this passage connect with the New Testament teachings on spiritual gifts and responsibilities?

4. What role does forgiveness play in the account of Jacob and Esau, and how can we apply this principle in our own relationships?

5. How can parents today learn from Rebekah's actions in this account to positively influence their children's spiritual and moral development?
Connections to Other Scriptures
Genesis 25:29-34
This passage provides context for Esau's earlier decision to sell his birthright to Jacob, which he references in Genesis 27:36.

Hebrews 12:16-17
This New Testament passage reflects on Esau's actions and the consequences of despising his birthright, offering a moral lesson on the importance of valuing spiritual inheritance.

Malachi 1:2-3
This passage speaks to God's sovereign choice of Jacob over Esau, which is echoed in the events of Genesis 27.

Romans 9:10-13
Paul references the account of Jacob and Esau to illustrate God's sovereign election and purpose.
Unfaithfulness in BelieversJ.F. Montgomery Genesis 27:36
Esau and the BlessingF. Goodall, B. AGenesis 27:33-40
Esau Disappointed of His BlessingT. H. Leale.Genesis 27:33-40
Esau, the Man of NatureM. M. Kalisch, Ph. D.Genesis 27:33-40
Esau's CryJ. H. Newman, D. D.Genesis 27:33-40
Esau's Irreligious Envy of JacobA. Fuller.Genesis 27:33-40
Esau's Late RepentanceBishop Harvey Goodwin.Genesis 27:33-40
Godly and Worldly SorrowBp. Armstrong.Genesis 27:33-40
Late and False TearsBp. Hall.Genesis 27:33-40
LessonsJ. C. Gray.Genesis 27:33-40
The BlessingE. Craig.Genesis 27:33-40
The Cry of One Man Representing the Wail of ManyHomilistGenesis 27:33-40
The Deceived Father and the Defrauded Son and BrotherF. W. Robertson, M. A.Genesis 27:33-40
The Repentance of EsauBp. S. Wilberforce.Genesis 27:33-40
People
Esau, Haran, Heth, Isaac, Jacob, Laban, Rebekah
Places
Beersheba, Haran
Topics
Behold, Birthright, Birth-right, Blessing, Deceived, Esau, Hast, Haven't, Heel, He's, Isn't, Jacob, Kept, Named, Reserved, Rightly, Supplanted, Twice
Dictionary of Bible Themes
Genesis 27:36

     5095   Jacob, life

Genesis 27:30-39

     5688   firstborn

Genesis 27:35-36

     5920   pretence

Genesis 27:36-40

     6650   finding

Library
There is a Great Question About Lying, which Often Arises in the Midst Of...
1. There is a great question about Lying, which often arises in the midst of our every day business, and gives us much trouble, that we may not either rashly call that a lie which is not such, or decide that it is sometimes right to tell a lie, that is, a kind of honest, well-meant, charitable lie. This question we will painfully discuss by seeking with them that seek: whether to any good purpose, we need not take upon ourselves to affirm, for the attentive reader will sufficiently gather from the
St. Augustine—On Lying

Epistle Lii. To Natalis, Bishop .
To Natalis, Bishop [1463] . Gregory to Natalis, Bishop of Salona. As though forgetting the tenour of former letters, I had determined to say nothing to your Blessedness but what should savour of sweetness: but, now that in your epistle you have recurred in the way of argumentation to preceding letters, I am once more compelled to say perhaps some things that I had rather not have said. For in defence of feasts your Fraternity mentions the feast of Abraham, in which by the testimony of Holy Scripture
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Letter xxxv. From Pope Damasus.
Damasus addresses five questions to Jerome with a request for information concerning them. They are: 1. What is the meaning of the words "Whosoever slayeth Cain vengeance shall be taken on him sevenfold"? (Gen. iv. 5.) 2. If God has made all things good, how comes it that He gives charge to Noah concerning unclean animals, and says to Peter, "What God hath cleansed that call not thou common"? (Acts x. 15.) 3. How is Gen. xv. 16, "in the fourth generation they shall come hither again," to be reconciled
St. Jerome—The Principal Works of St. Jerome

Touching Jacob, However, that which He did at his Mother's Bidding...
24. Touching Jacob, however, that which he did at his mother's bidding, so as to seem to deceive his father, if with diligence and in faith it be attended to, is no lie, but a mystery. The which if we shall call lies, all parables also, and figures designed for the signifying of any things soever, which are not to be taken according to their proper meaning, but in them is one thing to be understood from another, shall be said to be lies: which be far from us altogether. For he who thinks this, may
St. Augustine—Against Lying

Conflict.
"Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the Author and Perfecter of our faith, who for the joy that was set before Him endured the Cross, despising shame, and hath sat down at the right hand of the throne of God. For consider Him that hath endured such gainsaying of sinners against themselves, that ye
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

First Withdrawal from Herod's Territory and Return.
(Spring, a.d. 29.) Subdivision C. The Twelve Try to Row Back. Jesus Walks Upon the Water. ^A Matt. XIV. 22-36; ^B Mark VI. 45-56; ^D John VI. 15-21. ^d 15 Jesus therefore perceiving that they were about to come and take him by force, to make him king, withdrew again into the mountain himself alone. [Jesus had descended to the plain to feed the multitude, but, perceiving this mistaken desire of the people, he frustrated it by dismissing his disciples and retiring by himself into the mountain.] ^a
J. W. McGarvey—The Four-Fold Gospel

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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