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It is apparent from the previous chapter that Jacob coveted the promise because he perceived that it brought with it substantial material blessings. That the birthright/blessing addressed the temporal matters of prosperity, wealth, political preeminence, and protection is clearly evident (vv.28-29). Prompted by what he would derive from the promise, Jacob’s unholy motive (selfishness) spawns unholy means (deceit) to obtain a holy result (the blessing). Jacob has not yet encountered God. Bethel (28:10-22) and Penuel (32:22-32) lie before him.
All four actors in the drama carry some degree of culpability and, as such, each shares in the tragedy. Esau’s indifference to the birthright (25-32) causes him to be deprived of the blessing, with resulting heartache (27-34) and hatred for his brother (v.41). Isaac, presumably with prior knowledge of God’s election of Jacob (25-23), yet governed by his palate, shows partiality to Esau (v.28). He is depicted as a pathetic old man, impotent to help his anguished son (27-37). Jacob, now the promise-bearer, is condemned to the life of a fugitive (vv.43-45) because of his deceit. The blessing has become a burden. Finally it should be noted that Rebekah, co-conspirator with Jacob, never sees her son again. All are punished. Yet even in the midst of despair, the fugitive son of the promise finds himself seeking refuge and a wife among the very kinsmen to whom Abraham had turned when he sought to safeguard the covenant (24:3-4). The blessing continues secure. And Esau, while not chosen to carry the blessing, is not left without hope (27-40). God will not only be the God of Israel, but of all the nations.