In Defense of Jacob 
by S. K. Neumiller


Introduction

   Many people who read the account of Jacob obtaining the birthright and
blessing from Esau feel that Jacob's performance is worthy of derision.
Perhaps it was early on, but some go on to harbor negative feelings for
Jacob despite the blessings the Lord bestows upon him.  Some feel that the
Lord simply had no choice in the matter as patriarchy demanded that one of
Isaac's natural sons inherit the blessings of Abraham and Jacob was the
better of the two.  I feel we should analyze the account with greater
effort in order to discover the deeper meanings which are present and the
Lord's motives for endorsing a deceitfully obtained blessing.


Endorsement of the Blessing

   Both Isaac and the Lord endorse the blessing after Jacob deceitfully
receives it.  Could not Isaac have revoked the blessing, or the Lord simply
refused to honor it as it was obtained deceitfully?  Isaac realizes that
Jacob's actions are in fulfilment of Rebekah's prophecy as Esau announces
that Jacob has obtained both the birthright and the blessing, and is
rightly named "Supplanter" (27:36-37).  Isaac therefore endorses the
blessing upon Jacob and pronounces another on Esau (27:39-40).  The
prophecy given to Rebekah of the Lord (25:22-23) clearly illustrates the
Lord's anticipating the events to come where Jacob will supplant Esau,
thereby endorsing in advance Isaacs blessing upon Jacob.  But, what of
Jacob's subtilty?  Rebekah's prophecy fortells the importantance of the
types shown forth in that Esau and Jacob will represent "two nations . . .
and two manners of people."  Thus, Jacobs unrighteous actions previous to
receiving the blessing are shown forth as a type.


Esau and Jacob

   While the accounts are not overly detailed as far as personalities are
concerned, some safe deductions can be made.  It is plain that Esau cared
nothing for his birthright, as he gave it up for some stew (Genesis 25:34).
It is not suprising Esau would give up the birthright so easily as he was a
man of the field and the birthright entitled him to a double share of
Isaac's possessions.  But, of what use are tents, sheep and land to a
hunter?  Esau obviously failed to look beyond the physical benefits of
obtaining the birthright.  Furthermore, after Jacob duped Isaac into
obtaining Esau's blessing, Esau contemplates murder (27:41).  And,
Rebekah's fear for Jacob's life shows the threat was not idle.  Clearly
Esau was no man of God.

   Some insight into Jacob's character is given when he refuses to feed his
own starving brother (25:31).  Only on obtaining the birthright by oath
does Jacob feed him.  This action also indirectly shows Jacob's interests
were mainly in obtaining the birthright so as to get the double portion of
the inheritance, as Jacob exercised initiative in obtaining the birthright,
while apparently doing little to curry his father's favor so as to obtain
the blessing honestly.  Furthermore, when told by his mother to pose as
Esau, Jacob's reaction is fear of being caught rather than pangs of guilt
over acting in a deceitful manner.  These actions paint a picture of
someone who is interested mainly in worldly things.  Assuming that Jacob
knew of Rebekah's prophecy (which is a safe assumption as he swares an oath
in 27:20 referring to the Lord's sanctioning the blessing of Jacob in place
of Esau), it is also possible that Jacob was simply resting on his laurels
after obtaining the birthrigh from Esau.  Trusting that the prophecy would
be fulfilled regardless, he didnt bother to do his part and gain his
father's blessing honestly.  He simply sat back and waited for the work of
the Lord commence without helping it along.  While it is possible that
Jacob was simply not religious at all, it is more likely that Jacob was
somewhat spiritual, but initially without strong convictions.  Evidence for
his being familiar with spiritual things would be his accepting the vision
of the ladder as genuine, sanctifying the stone by anointing it with oil
and covenanting with the Lord (28: 12-22).


Esau and Jacob as Types

   Esau was rightful heir to the birthright, but sold it out of hunger for
a bowl of stew and some bread.  Being in want for food is a typical
covenant malediction, as those who are disobedient are not blessed by the
abundance of the earth.  Esau's selling the birthright for food is also
symbolic of rejecting spiritual blessings, both temporal and eternal, for
worldly things.  Esau desires his father's blessing but is far from worthy,
as is displayed by forfieting the birthright and in his murderous nature
(27:41). This displays selfishness and open rebellion against the Abrahamic
covenant.  His marriage to non-believers further displays his disregard for
the covenant as he makes wordly covenants rather than heavenly ones.

   Jacob obtains the birthright from the rightful inheritor, and gets the
very same blessing his father was to pronounce upon the favored son.  This
represents those who have the birthright to the inheritance being
supplanted by those who are more worthy, and the supplanters receive the
same exact blessings the natural and rightful heir would have received.
Jacob is somewhat religious but caught up in the ways of the world until he
is forced to flee for his life, and upon realising his position he repents
and covenants with the Lord, which is typical of the exodus.

   Old Testament prophets who use Esau (also referred to as Edom or Idumea)
as a type present him as one who disregards the Lord and indulges in
worldly things.  Thus, Esau as a type represents the wicked world, but a
more specific interpretation of the willful rebellion of natural Israel
against the covenant can also be applied (Isaiah 34:5-6; 63:1, Jeremiah
49:8-10, Ezekiel 35:5, Obadiah 1:6-18, Malachi 1:1-4).  Jacob, as a type,
represents the repentant in general, and more specifically the gentiles who
embrace the gospel and receive the blessings of natural Israel (Isaiah
14:1; 41:8, Jeremiah 46:28, Hosea 12:2-6).


Conclusion

   Jacob's actions were not above reproach at first, but Jacob repented,
and in doing so became favored of the Lord.  Christ taught the parable of
the two sons in Matthew 21:28-32 wherein the first son says to his father
"I will not" but repented and went, and the second son says "I will" then
goes not.  Christ then states that the first son is the one who actually
does the father's bidding and will enter in before the second son.  This
parable is broadly interpreted to imply that the first son represents
Epraim and the second son represents Judah.  In light of the preceding
discussion, the parable is also derivitive of the relationship between
Isaac, Esau and Jacob.  Let us recognize the overarching importance of the
sybolism in Jacob's actions rather than find fault with him.