Here we have the third round of Jacob"s battle with Esau. The first was at birth ( Genesis 25:21-28) and the second was over the birthright ( Genesis 25:29-34). [1] In all three incidents Jacob manipulated his brother-unnecessarily, in view of God"s promise ( Genesis 25:23). [source][source][source]
"This chapter 27] offers one of the most singular instances of God"s overruling providence controlling the affairs of sinful men and so disposing of them that the interests of God"s kingdom are safeguarded. Usually the guilt of Jacob is overemphasized, and Esau is regarded as relatively or entirely the innocent party in the transaction. This traditional view requires modification and correction." [2][source]
"This chapter portrays an entire family attempting to carry out their responsibilities by their physical senses, without faith.... [source][source][source]
"All the natural senses play a conspicuous part-especially the sense of taste in which Isaac prided himself, but which gave him the wrong answer. Reliance on one"s senses for spiritual discernment not only proves fallible, but often fouls up life unduly. [source][source][source]
"Most importantly, however, the story is about deception." [3][source]
An oral blessing was as legally binding as a written will in the ancient Near East. [4][source]
"As in modern society, inheritance under Nuzi law was effected by testamentary disposition, although the [5] tablets indicate that such a testament was often made orally. One of the tablets tells of a lawsuit between brothers concerning the possession of their late father"s slave girl, Sululi-Ishtar. The youngest of three brothers, Tarmiya, was defending his elder brothers" claim to Sululi-Ishtar and the tablet sets out his testimony:[source]
"My father, Huya, was sick and lay on a couch; then my father seized my hand and spoke thus to me. "My other sons, being older, have acquired a wife; so I give herewith Sululi-Ishtar as your wife.""[source]
"In the end result the Court found in favour of Tarmiya, upholding his father"s oral testamentary disposition. [source][source][source]
"It also appears from another Nuzi tablet that even an oral testament commenced with an opening introductory statement such as: "Now that I am grown old ...." which was the legal phraseology to indicate that what was to follow constituted a testamentary disposition. In similar manner, Isaac indicated to his elder son Esau that he wished to bestow upon him his testamentary blessing: "Behold now, I am old, I know not the day of my death" ( Genesis 27:2)." [5][source]