And Isaac loved Esau, because he did eat of [his] venison: but Rebekah loved Jacob.
28. because venison ] Cf. Gen 27:3-4.
Rebekah loved Jacob ] i.e. more than Esau. We have in this verse the division of the two pairs, Isaac and Esau, Rebekah and Jacob, on which turns the narrative in chap. 27.
The contrast between the hunter and the shepherd is drawn with a settled preference for the shepherd.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 25:28
Rebekah loved Jacob
Rebekah; or, undue natural affection and partiality in parents
1.
While the account of Rebekah in Holy Scripture is so brief, that it would be difficult to draw many reflections from the study of her character, her position is suggestive, and her conduct by no means without important practical results. She first comes before our notice as the future wife of
Isaac, and, in that capacity, at once attracts the interest of the student of the patriarchal age. She found Isaac walking, meditating at eventide, and he received her into his tent. Isaac was forty years old when he took Rebekah to wife–the daughter of Bethuel the Syrian, of Padanaram, the sister of Laban the Syrian. Isaac entreated the Lord for his wife, because she was barren; and Isaac loved Esau because he did eat of his venison, but Rebekah loved Jacob. The next we hear of her was in Gerar, where her beauty attracting the notice of the inhabitants, Isaac called her his sister. Esaus marriage became a grief of mind to Isaac and Rebekah, for he married a Hittite. The next and hinging circumstance of Rebekahs life is the account of the deception passed upon his father by Jacob, at the suggestion of his mother.
2. The character which we have brought before us by the preceding acts is one, which to our eye, would wear the appearance of duplicity and self-seeking in a high degree; but placing aside for a moment the impression which is thus forced upon us, it will be well to study the many practical suggestions which are started by reading Rebekahs life. And first, this trait which I have just called duplicity, whatever if may be, belonged to the mother of Israel, and characterized each succeeding scion of her race. The Jew is essentially subtle. In whatever degree this may be traceable to Rebekah and her son, it nevertheless is very clear that a parents fault is constantly transmitted to its child and onward to successive generations. More than this. If the parent yields to his natural disposition, he strengthens his own habit of evil and transmits to his descendants a nature more strongly inclined to the same evil; whereas if, on the other hand, he succeeds in checking his own disposition, the result becomes apparent in the healthier moral condition of his offspring. All this is very sad to contemplate, inasmuch as countless beings become responsible for the fault of one; but it is in accordance with the history of mankind, with the moral impressions of antiquity, and with distinct statements of Divine revelation. The sin of Adam has effected his remotest descendant; the oft told tales of the Atreidae and OEdipus remind us how strongly the heathen world was impressed with the belief that the sin of the parent predisposed the child for the committal of a similar fault, and became the cause of punishment to distant posterity; while the second commandment tells us in clear terms, that God visits the sins of the fathers on the children to the third and fourth generation. But it is not only to punishment, but the physical tendency to a definite form of immorality to which I specially refer. It has been observed, with regard to the population of our own country, that in districts where certain crimes are prevalent children are born with bodily constitutions and mental conformations, such as strongly to predispose the will to yield the same faults of which the parents are guilty; and so remarkably is this the case, that in some places the brevity of life and the rapid increase of the committal of crime are appalling; and though perhaps in a less degree, the indulged fault of a parent is often seen to be the habitual condition of the child. This being the case, what a motive it offers to parents to cheek their own evil tendencies and to lead a godly and upright life. Rebekahs fault was perpetuated to onward centuries; and the wilfulness of overweening affection–mingled with a disregard to truthfulness–has marked the descendant of Israel down to the day we live in. So pride, vanity, extravagance, uncharitableness of judgment or opinion, though but perhaps a slight intentional offence in father or mother, may receive severe penalties inflicted on the descendants of the third and fourth generation. How striking to see the pride of aristocracy, though perhaps resulting from some acts of which a man may be proud, inherited by a child who has nothing on which to plume himself, except the fact of being descended from a parent who earned for himself his position and his titles. Yet we are frequently called upon to see this condition of childhood, the result of the indulged temper and feeling of the parent.
3. But the character of Rebekah is suggestive in other ways; she indulged favouritism, and, like a mother, loved her youngest son the best. Partiality of this kind is either selfishness or worse. If it simply flows from an actual preference, it is selfish to yield to it; if, as it often does, it springs from noticing a reflection of self in the child of our partiality, it becomes idolatry, or the worshipping of self in another shape.
4. But there is another lesson which Rebekah teaches us, which we cannot pass by; the way in which intense and partial affection blinds the eye to pure morality. Rebekahs love for Jacob was so great that she betrayed her husband for the sake of securing the birthright for her younger son; and she infringed Gods law by indulging in deceitfulness. The forms of morality and religion are in themselves clear, keen, and definite, even as the statue carved from the hardest marble; but between our eye and those forms it is easy enough to let mists arise so blinding and deceiving as wholly to change the appearance of the form which we are gazing at. This is especially the case with regard to the forms of truthfulness. (E. Monro, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 28. Isaac loved Esau – but Rebekah loved Jacob.] This is an early proof of unwarrantable parental attachment to one child in preference to another. Isaac loved Esau, and Rebekah loved Jacob; and in consequence of this the interests of the family were divided, and the house set in opposition to itself. The fruits of this unreasonable and foolish attachment were afterwards seen in a long catalogue of both natural and moral evils among the descendants of both families.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Isaac loved Esau, not simply nor chiefly because he pleased his palate, but because this was an evidence of his sons great respect and affection to him, that he would take such pains and incur such hazards to which that course of life exposed him, that he might please and serve his father.
But Rebekah loved Jacob upon better grounds, both because of his more pious and meek temper, and because of the oracle and promise of God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28. The parents were divided intheir affection; and while the grounds, at least of the father’spartiality, were weak, the distinction made between the children led,as such conduct always does, to unhappy consequences.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Isaac loved Esau, because he did eat of [his] venison,…. Better than Jacob, not only because he was his firstborn, but because he brought him of the flesh of creatures, which he took in hunting, and being dressed, were savoury food to him: it is in the original, “because venison (or what he hunted) [was] in his mouth” h, into which he put it, and was very grateful to his taste:
but Rebekah loved Jacob; more than Esau, being more at home with her, and of a milder disposition; and more especially being a good man, a partaker of the grace of God, and to whom she knew by the oracle the blessing and promise belonged.
h “quia venatio in ore ejus”, Pagninus, Montanus.
Fuente: John Gill’s Exposition of the Entire Bible
28. And Isaac loved Esau. That God might more clearly show his own election to be sufficiently firm, to need no assistance elsewhere, and even powerful enough to overcome any obstacle whatever, he permitted Esau to be so preferred to his brother, in the affection and good opinion of his father, that Jacob appeared in the light of a rejected person. Since, therefore, Moses clearly demonstrates, by so many circumstances, that the adoption of Jacob was founded on the sole good pleasure of God, it is an intolerable presumption to suppose it to depend upon the will of man; or to ascribe it, in part, to means, (as they are called,) and to human preparations. (33) But how was it possible for the father, who was not ignorant of the oracle, to be thus predisposed in favor of the firstborn, whom he knew to be divinely rejected?. It would rather have been the part of piety and of modesty to subdue his own private affection, that he might yield obedience to God. The firstborn prefers a natural claim to the chief place in the parent’s affection; but the father was not at liberty to exalt him above his brother, who had been placed in subjection by the oracle of God. That also is still more shameful and more unworthy of the holy patriarch, which Moses adds; namely, that he had been induced to give this preference to Esau, by the taste of his venison. Was he so enslaved to the indulgence of the palate, that, forgetting the oracle, he despised the grace of God in Jacob, while he preposterously set his affection on him whom God had rejected? Let the Jews now go and glory in the flesh; since Isaac, preferring food to the inheritance destined for his son, would pervert (as far as he had the power) the gratuitous covenant of God! For there is no room here for excuse; since with a blind, or, at least, a most inconsiderate love to his firstborn, he undervalued the younger. It is uncertain whether the mother was chargeable with a fault of the opposite kind. For we commonly find the affections of parents so divided, that if the wife sees any one of the sons preferred by her husband, she inclines, by a contrary spirit of emulation, more towards another. Rebekah loved her son Jacob more than Esau. If, in so doing, she was obeying the oracle, she acted rightly; but it is possible that her love was ill regulated. And on this point the corruption of nature too much betrays itself. There is no bond of mutual concord more sacred than that of marriage: children form still further links of connection; and yet they often prove the occasion of dissension. But since we soon after see Rebekah chiefly in earnest respecting the blessing of God, the conjecture is probable, that she had been induced, by divine authority, to prefer the younger to the firstborn. Meanwhile, the foolish affection of the father only the more fully illustrates the grace of the divine adoption.
(33) Cest une outrecuidance insupportable de la vouloir faire dependre de la volonte de l’homme, ou transporter une partie d’icelle aux moyens et preparatifs humain. — French Tr.
Fuente: Calvin’s Complete Commentary
(28) Because he did eat of his venison.Literally, because the venisonthat is, the produce of Esaus huntingwas in his mouth; in our phrase, was to his tastewas what he liked. The diet of an Arab sheik is very simple (see Note on Gen. 18:6); and Isaac, a man wanting in physical vigour and adventurousnessas is usually the case with the children of people far advanced in yearsboth admired the energy which Esau had inherited from Rebekah, and relished the fruits of it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
28. Because he did eat Literally, for hunting was in his mouth, that is, the results of hunting game . Comp . Gen 27:4.
Rebekah loved Jacob No reason is given for her partial love, but we easily infer it was owing to Jacob’s more domestic habits, and the prophecy which had gone before his birth. Isaac seems, after the birth of his sons, to have been strangely swayed by carnal appetite. Quiet, unenterprising, and timid, he was drawn by the law of attraction of opposites to his daring, impetuous, and resolute son, while the quick and impulsive Rebekah loved (best) the mild and undemonstrative, but scheming, Jacob. Esau was frank and bold, but coarse and carnal; Jacob was timid, reticent, and shrewd, but spiritual. Esau had no spiritual insight, no relish whatever for the blessings and duties of the great Abrahamic covenant, he cared only for the carnal portion of the birthright; Jacob, though selfish and cunning, yet had a genuine hunger for the things of God; but it required a long and painful discipline, mighty, spiritual strugglings and angelic wrestlings to qualify him to become the heir of Abraham. In this patriarchal home the mother was the ruling spirit, and the timorous Isaac and unsuspecting Esau were no match for the resolute Rebekah and scheming Jacob. God used, yet punished, these sins. The shortsightedness of Isaac, the wild ferocity of Esau, the deception of Rebekah and Jacob, were woven into the web of providence for man’s good and God’s glory.
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 25:28. Isaac loved Esau, &c. Jacob was his mother’s favourite; and it is not much to be wondered at, since the knew he was to inherit the blessing, see Gen 25:23 which, by the way, gives us a key to all his subsequent behaviour. She could not forbear intrusting Jacob, it is probable, with the secret, though she seems all along to have concealed it from her husband, whose favourite Esau was, not only as being the first-born, but as promising (in the father’s opinion) to prove a great person, by the valour and activity of his temper; and also because he furnished his table with variety of venison, which he loved. These two brothers were not above twenty years old, when Jacob gave a proof of his being acquainted with the secret delivered to his mother, by making Esau swear away his birthright; and this he did, very probably, from some previous general directions given him by his mother.
REFLECTIONS.After being married near twenty years, Isaac, like his father before him, is exercised with discouragement, and sees no prospect of the promised Seed; yet he waits, and takes no other wife; and faith will be rewarded. He applies to God in prayer, and God now grants his request, and Rebekah conceived. Note; (1.) Though we pray twenty years for a mercy, we should not be weary. (2.) Husbands and wives should unite their supplications. We have in this history of these twins,
1. Their struggling in the womb, and Rebekah’s anxiety thereupon. 2. The course she took hereupon: she inquired of the Lord. Note; To spread our griefs and cares before a throne of Grace, is a great relief. 3. The birth of the twins; the one hairy, the other smooth; and as from their birth different, so in their lives and occupations. Note; In the education of our children, we should consult their turn and temper. 4. The different regard they met with from their parents. Isaac loved the brave spirit of Esau, and the venison he caught him, while Rebekah’s fondness fixes on the more domestic Jacob. Note; Though it is almost impossible for parents internally to regard each child with the same affection, it is dangerous to have favourites or to appear partial.
Fuente: Commentary on the Holy Bible by Thomas Coke
And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.
No doubt Rebekah had an eye to God’s promise: Compare Gen 25:23 with Rom 9:12 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 25:28 And Isaac loved Esau, because he did eat of [his] venison: but Rebekah loved Jacob.
Ver. 28. And Isaac loved Esau, &c. ] Here, as likewise in Manoah’s wife, more grace appears in the woman than in the man; whose blind and misplaced love, for carnal ends, commends and illustrates the divine adoption.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
venison. Heb. hunting. Figure of speech Metonymy(of the Cause), App-6, hunting put for what was caught. Eating was strong in Esau too (Gen 25:34). It was “the will of the flesh” which Isaac’s faith overcame in Genesis 27, for he wished to bless Esau, and he loved his savoury meat, See note on Gen 27:3, Gen 27:4. Compare Heb 11:20.
Fuente: Companion Bible Notes, Appendices and Graphics
he did eat of his venison: Heb. venison was in his mouth, Gen 27:4, Gen 27:19, Gen 27:25, Gen 27:31
Rebekah: Gen 27:6
Reciprocal: Gen 27:14 – mother Gen 48:19 – I know it Joh 1:13 – nor of the will of the
Fuente: The Treasury of Scripture Knowledge
Gen 25:28. Isaac loved Esau The conduct of both these parents was blameable: they had but these two children, and the father was peculiarly attached to the one, and the mother to the other. And this improper partiality gave occasion to that strife which once threatened their being deprived of them both. Such partiality should be carefully guarded against in parents, as being both sinful in itself, and of dangerous tendency. It is true some children may be of a much more amiable spirit and conduct than others of the same family; yet all ought to have a due share of parental regard, and none be in any manner slighted or neglected.