You shall bring it to your father, that he may eat, so that he may bless you before his death.”
Jacob said to Rebekah his mother, “Behold, Esau my brother is a hairy man, and I am a smooth man. What if my father touches me? I will seem to him as a deceiver, and I would bring a curse on myself, and not a blessing.”
His mother said to him, “Let your curse be on me, my son. Only obey my voice, and go get them for me.”
He went, and got them, and brought them to his mother. His mother made savory food, such as his father loved. Rebekah took the good clothes of Esau, her elder son, which were with her in the house, and put them on Jacob, her younger son. She put the skins of the young goats on his hands, and on the smooth of his neck. She gave the savory food and the bread, which she had prepared, into the hand of her son Jacob.
He came to his father, and said, “My father?” He said, “Here I am. Who are you, my son?”
Jacob said to his father, “I am Esau your firstborn. I have done what you asked me to do. Please arise, sit and eat of my venison, that your soul may bless me.”
Isaac said to his son, “How is it that you have found it so quickly, my son?” He said, “Because Yahweh your God gave me success.”
Isaac said to Jacob, “Please come near, that I may feel you, my son, whether you are really my son Esau or not.”
Jacob went near to Isaac his father. He felt him, and said, “The voice is Jacob’s voice, but the hands are the hands of Esau.” He didn’t recognize him, because his hands were hairy, like his brother, Esau’s hands. So he blessed him. He said, “Are you really my son Esau?” He said, “I am.”
He said, “Bring it near to me, and I will eat of my son’s venison, that my soul may bless you.” He brought it near to him, and he ate. He brought him wine, and he drank.
His father Isaac said to him, “Come near now, and kiss me, my son.”
He came near, and kissed him. He smelled the smell of his clothing, and blessed him, and said, “Behold, the smell of my son is as the smell of a field which Yahweh has blessed.
God give you of the dew of the sky, of the fatness of the earth, and plenty of grain and new wine.
Let peoples serve you, and nations bow down to you. Be lord over your brothers. Let your mother’s sons bow down to you. Cursed be everyone who curses you. Blessed be everyone who blesses you.”
As soon as Isaac had finished blessing Jacob, and Jacob had just gone out from the presence of Isaac his father, Esau his brother came in from his hunting. He also made savory food, and brought it to his father. He said to his father, “Let my father arise, and eat of his son’s venison, that your soul may bless me.”
Isaac his father said to him, “Who are you?” He said, “I am your son, your firstborn, Esau.”
Isaac trembled violently, and said, “Who, then, is he who has taken venison, and brought it to me, and I have eaten of all before you came, and have blessed him? Yes, he will be blessed.”
When Esau heard the words of his father, he cried with an exceedingly great and bitter cry, and said to his father, “Bless me, even me also, my father.”
He said, “Your brother came with deceit, and has taken away your blessing.”
He said, “Isn’t he rightly named Jacob? For he has supplanted me these two times. He took away my birthright. See, now he has taken away my blessing.” He said, “Haven’t you reserved a blessing for me?”
Isaac answered Esau, “Behold, I have made him your lord, and all his brothers I have given to him for servants. I have sustained him with grain and new wine. What then will I do for you, my son?”
Esau said to his father, “Do you have just one blessing, my father? Bless me, even me also, my father.” Esau lifted up his voice, and wept.
Isaac his father answered him, “Behold, your dwelling will be of the fatness of the earth, and of the dew of the sky from above.
You will live by your sword, and you will serve your brother. It will happen, when you will break loose, that you will shake his yoke from off your neck.”
John Calvin 1540 · Public Domain On vv11, 13, 14, 19, 21, 26, 27, 29, 30, 33, 34, 36, 37, 38, 39, 40 11. And Jacob said to Rebekah. That Jacob does…
11. And Jacob said to Rebekah. That Jacob does not voluntarily present himself to his father, but rather fears lest, his imposture being detected, he should bring a curse upon himself, is very contrary to faith. For when the Apostle teaches, that “whatsoever is not of faith is sin,” (Romans 14:23,) he trains the sons of God to this sobriety, that they may not permit themselves to undertake anything with a doubtful and perplexed conscience. This firm persuasion is the only rule of right conduct, when we, relying on the command of God, go intrepidly wheresoever he calls us. Jacob, therefore, by debating with himself, shows that he was deficient in faith; and certainly, although he was not entirely without it, yet, in this point, he is convicted of failure. But by this example we are again taught, that faith is not always extinguished by a given fault; yet, if God sometimes bears with his servants thus far, that he turns, what they have done perversely, to their salvation, we must not hence take a license to sin. It happened by the wonderful mercy of God, that Jacob was not cut off from the grace of adoption. Who would not rather fear than become presumptuous? And whereas we see that his faith was obscured by doubting, let us learn to ask of the Lord the spirit of prudence to govern all our steps. There was added another error of no light kind: for why does he not rather reverence God than dread his father’s anger? Why does it not rather occur to his mind, that a foul blot would stain the hallowed adoption of God, when it seemed to owe its accomplishment to a lie? For although it tended to a right end, it was not lawful to attain that end, through this oblique course. Meanwhile, there is no doubt that faith prevailed over these impediments. For what was the cause why he preferred the bare and apparently empty benediction of his father, to the quiet which he then enjoyed, to the conveniences of home, and finally to life itself? According to the flesh, the father’s benediction, of which he was so desirous, that he knowingly and willingly plunged himself into great difficulties, was but an imaginary thing. Why did he act thus, but because in the exercise of simple faith in the word of God, he more highly valued the hope which was hidden from him, shall the desirable condition which he actually enjoyed? Besides, his fear of his father’s anger had its origin in the true fear of God. He says that he feared lest he should bring upon himself a curse. But he would not so greatly have dreaded a verbal censure, if he had not deemed the grace deposited in the hands of his father worth more than a thousand lives. It was therefore under an impulse of God that he feared his father, who was really God’s minister. For when the Lord sees us creeping on the earth, he draws us to himself by the hand of man.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv12, 13, 19, 22, 24, 33, 36, 37, 38, 40 Hebrew, before his eyes.
Hebrew, before his eyes.
Or, as though I would deceive him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10, 11, 12, 13, 14, 15, 16, 17, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40 Gen 27:10 And thou shalt bring [it] to thy…
Gen 27:10 And thou shalt bring [it] to thy father, that he may eat, and that he may bless thee before his death.
Ver. 10. And thou shalt bring it to thy father.] Though this action, in the general intendment, was good, yet the execution of it wanted not particular error. Her course had been, rather, to have reminded her husband of God’s promise to Jacob, and gently to have exhorted him to do nothing against it; and then to have entreated the Lord, to bend his mind to the obedience of his divine will, though to the crossing of his own. But the saint’s righteousness, while here, is mixed; as light and darkness, dimness at least, in a painted glass, dyed with some obscure and dim colour: it is transparent, and giveth good, but not clear and pure light.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv12, 13, 15, 16, 19, 23, 26, 27, 28, 29, 31, 33, 34, 35, 36, 37, 38, 39, 40 I shall appear to him to be indeed a…
I shall appear to him to be indeed a deceiver, one that abuseth his age and blindness. The particle as sometimes signifies not the likeness, but the truth of the thing, Joh 1:14; 2Co 3:18.
I shall bring a curse upon me, which is due to every one that deceiveth the blind, Deu 27:18, especially his father, and especially in a religious concern, Jer 48:10; Mal 1:14, such as this was.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv18, 30 Observe here, I. The art and assurance with which…
Observe here, I. The art and assurance with which Jacob managed this intrigue. Who would have thought that this plain man could have played his part so well in a design of this nature? His mother having put him in the way of it, and encouraged him in it, he dexterously applied himself to those methods which he had never accustomed himself to, but had always conceived an abhorrence of. Note, Lying is soon learnt. The psalmist speaks of those who, as soon as they are born, speak lies, Psa 58:3; Jer 9:5. I wonder how honest Jacob could so readily turn his tongue to say (Gen 27:19), I am Esau thy first-born; nor do I see how the endeavour of some to bring him off with that equivocation, I am made thy first-born, namely by purchase, does him any service; for when his father asked him (Gen 27:24), Art thou my very son Esau? he said, I am. How could he say, I have done as thou badest me, when he had received no command from his father, but was doing as his mother bade him? How could he say, Eat of my venison, when he knew it came, not from the field, but from the fold? But especially I wonder how he could have the assurance to father it upon God, and to use his name in the cheat (Gen 27:20): The Lord thy God brought it to me. Is this Jacob? Is this Israel indeed, without guile? It is certainly written, not for our imitation, but for our admonition. Let him that thinks he stands take heed lest he fall. Good men have sometimes failed in the exercise of those graces for which they have been most eminent.
II. The success of this management. Jacob with some difficulty gained his point, and obtained the blessing.
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1. Isaac was at first dissatisfied, and would have discovered the fraud if he could have trusted his own ears; for the voice was Jacob's voice, Gen 27:22. Providence has ordered a strange variety of voices as well as faces, which is also of use to prevent our being imposed upon; and the voice is a thing not easily disguised nor counterfeited. This may be alluded to to illustrate the character of a hypocrite. His voice is Jacob's voice, but his hands are Esau's. He speaks the language of a saint, but does the works of a sinner; but the judgement will be, as here, by the hands.
2. At length he yielded to the power of the cheat, because the hands were hairy (Gen 27:23), not considering how easy it was to counterfeit that circumstance; and now Jacob carries it on dexterously, sets his venison before his father, and waits at table very officiously, till dinner is done, and the blessing comes to be pronounced in the close of this solemn feast. That which in some small degree extenuates the crime of Rebekah and Jacob is that the fraud was intended, not so much to hasten the fulfilling, as to prevent the thwarting, of the oracle of God: the blessing was just going to be put upon the wrong head, and they thought it was time to bestir themselves. Now let us see how Isaac gave Jacob his blessing, Gen 27:26-29. (1.) He embraced him, in token of a particular affection to him. Those that are blessed of God are kissed with the kisses of his mouth, and they do, by love and loyalty, kiss the Son, Psa 2:12. (2.) He praised him. He smelt the smell of his raiment, and said, See, the smell of my son is as the smell of a field which the Lord hath blessed, that is, like that of the most fragrant flowers and spices. It appeared that God had blessed him, and therefore Isaac would bless him. (3.) He prayed for him, and therein prophesied concerning him. It is the duty of parents to pray for their children, and to bless them in the name of the Lord. And thus, as well as by their baptism, to do what they can to preserve and perpetuate the entail of the covenant in their families. But this was an extraordinary blessing; and Providence so ordered it that Isaac should bestow it upon Jacob ignorantly and by mistake, that it might appear he was beholden to God for it, and not to Isaac. Three things Jacob is here blessed with: - [1.] Plenty (Gen 27:28), heaven and earth concurring to make him rich. [2.] Power (Gen 27:29), particularly dominion over his brethren, namely, Esau and his posterity. [3.] Prevalency with God, and a great interest in Heaven: "Cursed by every one that curseth thee and blessed be he that blesseth thee. Let God be a friend to all thy friends, and an enemy to all they enemies." More is certainly comprised in this blessing than appears prima facie - at first sight. It must amount to an entail of the promise of the Messiah, and of the church; this was, in the patriarchal dialect, the blessing: something spiritual, doubtless, is included in it. First, That from him should come the Messiah, who should have a sovereign dominion on earth. It was that top-branch of his family which people should serve and nations bow down to. See Num 24:19, Out of Jacob shall come he that shall have dominion, the star and sceptre, Gen 27:17. Jacob's dominion over Esau was to be only typical of this, Gen 49:10. Secondly, That from him should come the church, which should be particularly owned and favoured by Heaven. It was part of the blessing of Abraham, when he was first called to be the father of the faithful (Gen 12:3), I will bless those that bless thee; therefore, when Isaac afterwards confirmed the blessing to Jacob, he called it the blessing of Abraham, Gen 28:4. Balaam explains this too, Num 24:9. Note, It is the best and most desirable blessing to stand in relation to Christ and his church, and to be interested in Christ's power and the church's favours.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv10–40 And thou shall bring it to thy father,.... For…
And thou shall bring it to thy father,.... For venison; and as if he was Esau that brought it:
that he may eat, and that he may bless thee before his death; to whom she knew by the divine oracle the blessing belonged, Gen 25:23, as well as by virtue of the sale of the birthright to him by his brother, Gen 25:33, and through Esau's forfeiting of it by marrying with the Canaanites, Gen 26:34; in these her sentiments she was right, but wrong in the ways and means she took to get it for him.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv19, 20, 33, 39 And Jacob said, I am Esau - Who would…
And Jacob said, I am Esau - Who would have thought this plain man could have played such a part? His mother having put him in the way of it, he applies himself to those methods which he had never accustomed himself to, but had always conceived an abhorrence of. But lying is soon learned. I wonder how honest Jacob could so readily turn his tongue to say, I am Esau thy first-born: and when his father asked him, ver. 24. Art thou my very son Esau? to reply I am. How could he say, I have done as thou badst me, when he had received no command from his father, but was doing as his mother bid him? How could he say, Eat of my venison, when he knew it came not from the field, but from the fold? But especially I wonder how he could have the forehead to father it upon God, and to use his name in the cheat.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv12, 13, 15, 19, 23, 27, 28, 29, 33, 35, 36, 37, 40 Verse 12. I shall bring a curse upon me]…
Verse 12. I shall bring a curse upon me] For even in those early times the spirit of that law was understood, De 27:18: Cursed is he that maketh the blind to wander out of the way; and Jacob seems to have possessed at this time a more tender conscience than his mother.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv13, 16, 19, 20, 21, 27, 29, 33, 39 Gen 27:13. Upon me be thy curse — That…
Gen 27:13. Upon me be thy curse — That is, I will warrant the success; or, if the issue turn out ill, I will stand between thee and all danger. This she speaks in confidence of a good issue, probably through faith in God’s promises; the accomplishment of which, however, she seeks in an indirect and crooked way.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12, 13, 15, 19, 22, 27, 28, 29, 33, 34, 35, 36, 37, 39, 40 Mocked him, taking advantage of his blindness and old…
Mocked him, taking advantage of his blindness and old age. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11, 13, 18, 27, 28, 29, 30, 39 Jacob said, Esau my brother is a hairy man--It…
Jacob said, Esau my brother is a hairy man--It is remarkable that his scruples were founded, not on the evil of the act, but on the risk and consequences of deception.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12, 15, 16, 20, 22, 27, 28, 29, 33, 34, 36, 39, 40 12. I shall seem to him as a deceiver…
12. I shall seem to him as a deceiver — Jacob is cautious and far-sighted; but his words show that he shrinks not from the proposed deception from a feeling that it would be wrong, but only from a fear of detection and a curse. Rebekah has no fear in this regard. Even if detected, she is willing to risk any curse likely to come from one who deliberately attempts to subvert prophecy. She looks at the end to be attained, and scruples not at the means to attain it.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv11, 12, 13, 15, 16, 18, 19, 20, 21, 22, 23, 25, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 38, 39, 40 11. And Jacob said, &c.] Jacob objects to the…
11. And Jacob said, &c.] Jacob objects to the proposal, not because of its deceitfulness, but because of the risk of detection.
a hairy man] See Gen_25:25 (E).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv13, 15, 16, 19, 20, 21, 26, 27, 28, 29, 31, 33, 36, 38, 39, 40 (13) Upon me be thy curse.—No curse followed upon…
(13) Upon me be thy curse.—No curse followed upon their conduct; but, on the contrary, Isaac acknowledged the substantial justice of the act of Rebekah and her son, and confirmed Jacob in the possession of the blessing (Gen_27:33). It seems strange, nevertheless, that neither of them had any scruples at the immorality of the deed, but apparently thought that as the end was right they were justified in using falsehood and treachery.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 22, 24, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40 And Jacob (who was not yet such an adept…
And Jacob (who was not yet such an adept at trickery as he afterwards became, and who, if he had no scruples of conscience in either imposing on a senile parent or despoiling an open-hearted brother, was yet averse to being detected in his frauds, as deceivers usually are) said to Rebekah his mother, Behold, Esau my brother is a hairy man (vide Gen_25:25) and I am a smooth man ql; j; smooth (opposed to ryic;" hairy); the primary idea of which is to cut off the hair. Cf. calkov calix kolax glukov, gloiov gliscrov; glacies, glaber, gladius, glisco; gluten, glatt, gleiten, glas all of which convey the notion of smoothness ( vide Gesenius, p. 283).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv13, 14, 25, 33 Upon me be thy curse, my son
Gen_27:13
Upon me be thy curse, my son
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Rebekahs imposition on Isaac considered
This language plainly shows that she thought her conduct justifiable, and thus we have a melancholy instance of the way in which good people sometimes deceive themselves, and suffer their judgments to be misled by carnal reasonings, and the counsels of the natural heart.
I. The OBJECT which she had in view. She wished the blessing to go, not to Esau the first-born, but to Jacob, her younger son. And what, may we ask, was the reason of this preference? Did she love Jacob best? It is probable that she did. But Rebekah might have another motive for wishing that the blessing should be given to Jacob. She knew that he was fittest for receiving it. She knew that he highly valued it, not merely for the sake of any worldly benefit annexed to it, but on account of the spiritual promises contained in it. Esau, on the contrary, had repeatedly shown the greatest contempt for the blessing and its promises. But even this reason, however sufficient it might have been, was not, we may conjecture, the chief motive by which Rebekahs mind was influenced. She had a still stronger reason for wishing to defeat her husbands purpose. She felt assured that in this design he was opposing the will and purpose of the Almighty. Her desire, then, was good, and her attempt praiseworthy. The end which she proposed to herself was to prevent her husband from acting contrary to the divine will, and to assist in turning the blessing where God intended it should go. So far, then, as the object which she had in view was concerned, far from finding any thing to blame, we see much to commend. It sprang from her faith and piety, and showed her zeal for the glory of God. Let us consider.
II. The MEANS which she used for attaining this object. Here we are forced to withhold our commendation; nay, we must go farther, we must positively condemn her conduct, and declare it to have been utterly without excuse. We say nothing of the probability which there was of a discovery, and of the dangerous consequences which might have followed. Admitting that a discovery was very unlikely to take place; admitting that her plan was most wisely laid, with every prospect of success; yet of what kind was her wisdom? Was it that wisdom which is from above, and which is first pure, and then peaceable, full of good fruits, and without hypocrisy? Or rather, was it not that wisdom which descendeth not from above, but is earthly, sensual, devilish? (Jam_3:15; Jam_3:17.) Was it that wisdom whichour Lord prescribes when he says, Be ye wise as serpents, and harmless as doves? Or rather, was it not the crooked policy of the old Serpent, who is a liar and the father of lies? Rebekah, indeed, could not but know that to impose on her husband by means of his infirmity, and to tempt her son to the commission of falsehood and deception, were acts which in themselves were highly sinful. What may we suppose, then, were the arguments by which she would probably defend and even justify her conduct? She would say to herself, I am placed in very extraordinary circumstances. Here is Isaac about to act in direct opposition to the Divine Will. Here is the blessing, which God has designed for Jacob, on the point of being given to Esau. Is it not my duty to prevent the purposes of the Almighty from being defeated? Though the means to which I may have recourse are such as on a common occasion might not be lawfully used, yet does not the necessity of the present case allow and even require me to use them? But how vain and false would such reasoning be! What permission had Rebekah received to do evil, that good might come? Her duty was to be learned, not from the purposes, but from the precepts of the Almighty. Did she suppose that God could not complete His designs without her committing sin in order to fulfil them? Or, did she think that sin would not be sin, because she dressed it in this specious covering? In all cases the Law of God is to be our rule. In no case can we claim the privilege of setting it aside. Rebekahs sin, however she might excuse it to herself, was sufficient to have ruined her soul; and unquestionably, unless through Gods grace she had afterwards repented and obtained forgiveness, it would have ruined her soul. Such is the case with every sin. Whatever good may come of the evil which we do, that good will not excuse the evil, nor make it less. But it may be further said, Rebekahs plan succeeded. Jacob, by his deception, obtained the blessing; and thus God, by making the means successful, showed that He approved them. It is true that God permitted Rebekahs plan to be successful; but it does not therefore follow that He approved it. Indeed, it is utterly impossible that He could approve falsehood in any shape or in any case. He permitted it to be practised, and He overruled it for the fulfilling of His own purposes; but this is a very different thing from approving it. Nay, if we attentively examine the whole matter, in all its effects and consequences, we shall discover clear marks of Gods displeasure against both her and Jacob for their parts in this transaction. Sin ever brings along with it shame and sorrow, and those who permit themselves to do evil that good may come will surely in the end deplore their worldly wisdom and presumptuous conduct. It may yet, however, be further asked, What ought Rebekah to have done? Was she, knowingly, to have let her husband act contrary to the Divine intentions, without endeavouring to prevent him? Was she to have taken no steps in order to have procured the blessing for Jacob? I answer, there were means which she might lawfully have used for the attainment of her end; and to these she ought to have confined herself. She should have reasoned the mutter with Isaac. She should meekly have pointed out to him the mistake which he was on the point of committing. She should have reminded him of the revelation which God had given of His will in this affair; and thus, by persuasion and argument, she should have endeavoured to turn him from his purpose. There is reason to think that such a conduct would probably have succeeded. Isaac, when he afterwards discovered what had been done, appears to have suddenly recollected himself; and, shuddering at the danger from which he had escaped, in a very striking manner, confirmed the blessing to Jacob: Yea and he shall be blessed. It is, therefore, likely that he would before have yielded to a mild remonstrance, affectionately urged. At any rate, Rebekah should have added also to it strong faith and fervent prayer. These are the weapons of our warfare. (E. Cooper, M. A.)
Influence of woman
Samuel Morleys mother was a woman of rare piety. He was wont to say concerning her, I am much what my mother has made me.
Lessons
1. Faith pursueth Gods oracle through the worst of difficulties and fears.
2. Fleshly passion may mix with faith in its strongest operations.
3. Affection may make mothers adventure to bear a curse for their sons.
4. Natural affection may be instant to have things done irregularly upon a ground of faith. (G. Hughes, B. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv11, 25, 30 Gen_27:15. Goodly raiment of her eldest son Esau.] Heb.…
CRITICAL NOTES.—
Gen_27:15. Goodly raiment of her eldest son Esau.] Heb. The desirable garments. The choicest garments belonging to Esau were put upon Jacob. From Gen_27:27 it would appear that somewhat of the odour of the field clung to these garments. “They were probably best, or state garments of ‘my lord’ Esau, in which he sought the companies of his brother hunters, and redolent (Gen_27:29) of the aromatic shrubs of the wilderness which they had hasted through.” (Alford.)—
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Gen_27:16. Skins of the kids of the goats.] These were the skins of the Syrian goat, the hair of which, though black, is long and soft. It looks and feels very much like human hair, whence the Romans employed it for wigs and other artificial coverings of the head.—
Gen_27:20. The Lord thy God brought it to me. The name for the covenant God of the patriarchs is used. Heb. Made to meet before me. The meaning is, God hath brought it in my way by making circumstances to meet together for my success.—
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_27:11-24
REBEKAH’S CUNNING PLOT ACCEPTED AND CARRIED OUT BY JACOB
I. Reveals some qualities of Jacob’s character.
1. He was a weak and pliable man. He had little moral strength to resist temptation.
2. He lacked the power of self-determination. He had no skill of invention or contrivance. Hence he fell in with the designs of his mother.
3. He was fearful of consequences. He objects not to what is wrong in the proposed action, but to the risk he is running. (Gen_27:12.) It is enough, if he can only be assured of success.
4. He could long indulge the thought of that which was forbidden. He had formed the steady purpose to complete the sin which he had committed against his brother in taking away his birthright. He had long meditated evil things, and to such a man the opportunity, sooner or later, will present itself. The ambition to obtain the coveted blessing was long cherished, and the hour of temptation came and secured him as an easy victim.
II. Reveals the gradual debasement of Jacob’s character. He did not intend to cast off all moral restraints, and to allow himself to fall into the ways of wickedness. But he had little strength to resist temptation, and almost unknown to himself his character degenerates, he loses his former simplicity and becomes an accomplished deceiver. He who was once so diffident now shrinks at nothing.
1. He overcomes difficulties in the way of sin. He was cool and thoughtful enough, at first, to see that he should run a risk, even with his blind father. (Gen_27:12.) But if he can surmount the fear of consequences, he cares not for the sin.
2. He learns to act a falsehood. He covered himself with skins that he might appear hairy like his brother. (Gen_27:16.)
3. He proceeds to the direct falsehood. (Gen_27:19.) And in this he scruples not to make an impious use of the name of God. (Gen_27:20.) When once a man has entered upon a course of evil, new difficulties arise and he is led into deeper guilt.
4. He allows himself to be led into sin under the idea that he is carrying out the purpose of God. He knew that the end he contemplated was according to the declared will of God, and therefore considered that any means used to attain it must be right. How many evils have been wrought in the course of human history under colour of devotion to some religious idea! But neither the wrath nor the craft of man can work out the righteousness of God.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_27:11-12. Sin is often feared, not for itself but for its consequences.
Our Heavenly Father will certainly feel us, and better feel us; and we shall feel Him, too, in His fatherly corrections before He bless us.—(Trapp.)
Gen_27:13. We cannot help regarding with a sort of admiration her lofty appreciation of that result which she sought, and her self-forgetful devotion to her beloved son; but it is as we feel the same sort of admiration for Lady Macbeth—with full consciousness of, and never forgetting, her crime.—(Alford.)
There is a touch of womanhood observable in her recklessness of personal consequences. So that only he might gain, she did not care: “upon me be thy curse, my son.” And it is this which forces us, even while we most condemn, to compassionate. Throughout the whole of this revolting scene of deceit and fraud we never can forget that Rebekah was a mother; hence a certain interest in and sympathy with her are sustained. And we mark another feminine trait; her act sprang from devotion to a person rather than to a principle. A man’s idolatry is for an idea, a woman’s for a person. A man suffers for a monarchy, a woman for a king. A man’s martyrdom differs from a woman’s. Nay, even in their religion personality marks the one, attachment to an idea or principle the other. Woman adores God in His personality; man in His attributes; at least, that is on the whole the characteristic difference. Here we have the idolatry of the woman, sacrificing husband, elder son, her own soul for an idolized person. For this was properly speaking, idolatry. Rebekah loved her son more than truth, that is more than God. This was to idolize; and hence Christ says, “If any man love father or mother more than Me, he is not worthy of Me.”—(Robertson.)
There are persons who would romantically admire this devotion of Rebekah, and call it beautiful. To sacrifice all, even principle, for another; what higher proof of affection can there be? O miserable sophistry! the only true affection is that which is subordinate to a higher. It has been truly said that in those who love little love is a primary affection, a secondary one in those who love much. Be sure he cannot love another much, “who loves not honour more.” For that higher affection sustains and elevates the lower one, casting round it a glory which mere personal feeling could never give. Compare, e.g., Rebekah’s love with that of Abraham for his son. Abraham was ready to sacrifice his son to duty; Rebekah sacrificed truth and duty to her son. Which loved a son the most? Which was the nobler love? Even as a question of permanence, which would last the longer? For consider what respect this guilty son and guilty mother could retain for each other after this! Would not love dwindle into shame, and love itself in recriminations? For affection will not long survive respect, however it may protract its life by effort.—(Robertson.)
Gen_27:14. Had his remonstrance arisen from an aversion to the evil, he would not so readily have yielded to her suggestions; but where temptation finds the heart fortified by nothing stronger than a regard to present consequences, it is very certain to prevail. Let us beware, however, how we are drawn by any authority whatever to the commission of evil. It will be of little avail to say, my adviser was my father or my mother; there is a plain path, from which no authority under heaven should induce us to swerve.—(Bush.)
Gen_27:15. Some suppose that this was a priestly robe worn by the elder son as priest of the household (Gen_49:3). But this is not implied in the text, though the terms used in the Greek are such as are applied to the holy garments of the priesthood, and may here denote the desirable robes of the birthright-son, kept in the tent as of sacred value. And though Isaac could not see them, he could identify them by the feeling.—(Jacobus.)
Gen_27:16-17. He suffers himself without remonstrance to be arrayed in the skin borrowed from a senseless animal, and the robes stolen from an unwitting brother. And led by the false fondness of a mother into the chamber which the seeming approach of death, as well as the solemn transaction then on hand, should have hallowed with an awful reverence of truth and righteousness,—he heaps he upon he with unscrupulous effrontery; abuses the simple confidence of the blind old man; and almost, if we may so speak, betraying his father with a kiss,—steals from him the birthright-blessing.—(Candlish.)
Gen_27:18. Jacob stands ready to do the mother’s bidding in this work of deception. How his soul must have quaked in consequence of the fraud he was practising upon his aged father! He will find the way of transgressors to be hard. Who art thou? Is he not already detected? How his heart sinks at such a question.—(Jacobus.)
Gen_27:19. Here he utters three lies in a breath besides intituling God to that he did (Gen_27:20), so taking that revered name in vain. This was his sin, and he smarted for it to his dying day; for he had scarce a merry hour after this; but God followed him with one sorrow upon another, to teach him and us what an “evil and bitter thing sin is” (Jer_2:19), and how it ensnares us. The Scripture reckons a lie among monstrous sins (Rev_21:8). Indeed, every lie is pernicious to ourselves or to others, or both; because flatly forbidden of God, and because it is against the order of nature, and for that “no lie is of the truth” (1Jn_2:21), but of the Devil, who began and still upholds his kingdom by lies. (Joh_8:44.) Contrarily, God is truth, and His children are such as will not lie. (Isa_63:8; Rev_14:5.)—(Trapp.)
To act and speak a falsehood requires boldness and a readiness to plunge into deeper sin, for one lie requires another to maintain it.
Gen_27:20. The answer is cunning but profane. Oh! how the man who undertakes to lie gets into deep water and mire, and must load his conscience with awful burdens of falsehood before he gets through! Here he must even bring in God Himself as having helped him to this result, when he knew that God must abhor the falsity. All this has come perhaps from a perverted conscience, supposing that because the birthright was his, of right, and his by Divine intent, therefore he could use wicked means to secure the end. As though God could not accomplish His own plan, or as though He was not to be trusted to do it.—(Jacobus.)
It is well to have God’s Word on our side, but we should not attempt to fulfil that word by acting contrary to the known laws of righteousness.
Many are alarmed when they find that some known truth of nature is likely to contradict some truth of Scripture, as if God’s Word were about to fail. They come forward with some scheme of their own to defend Divine truth, using all the arts and devices of special pleading. But God requires no man to act or speak wickedly for the vindication of His truth.
The answer intimates that his speedy success was owing to a particular Divine interference on his behalf! It is not easy to conceive a more daring piece of effrontery than this. It was bad enough to deal in so many gross equivocations, but to bring in the Lord God of his father in order to give them the appearance of truth was much worse, and what we should scarcely have expected but from one of the most depraved of men. But this was the natural result of a first wrong step. Jacob probably had no idea of going beyond a little stroke of dissimulation and fraud, yet here we find him treading upon the borders of absolute blasphemy, by making God Himself confederate in his sin!—(Bush.)
Gen_27:21. There is something about falsehood which, though it may silence, yet will not ordinarily satisfy. Isaac is yet suspicious, and therefore desires to feel his hands; and here the deception answered.—(Fuller.)
Oh, what a thrill of horror must this have sent through the deceiver’s soul! Luther says, “I should probably have run away with horror and let the dish fall”—(Jacobus.)
Gen_27:22. Now the cunning device of his mother proves a success. If this precaution had lacked, the whole scheme would have failed. If, like Abraham, Rebekah had possessed a faith that would have even lifted the knife to slay her son at the call of duty, trusting in God to raise him up, how much happier would have been the whole company? All of them suffer for this wrong. How the deceiver is recompensed by deceits practised upon him in the beautiful coat of Joseph! (Genesis 37).—(Jacobus.)
And now she wishes she could borrow Esau’s tongue as well as his garments, that she might securely deceive all the senses of him, which had suffered himself to be more dangerously deceived with his affection. But this is past her remedy: her son must name himself Esau with the voice of Jacob. It is hard if our tongue do not betray what we are, in spite of our habit. This was enough to work Isaac to a suspicion, to an inquiry, not to an incredulity. He that is good of himself, will hardly believe evil of another; and will rather distrust his own senses than the fidelity of those he trusted. All the senses are set to examine; none sticketh at the judgment but the ear; to deceive that, Jacob must second his dissimulation with three lies at one breath: I am Esau; as thou badest me; my venison. One sin entertained fetcheth in another; and if it be forced to lodge alone, either departeth, or dieth. I love Jacob’s blessing, but I hate his lie. I would not do that willingly which Jacob did weakly, upon condition of a blessing. (Bp. Hall.)
The hands, he thinks are Esau’s; but still it is mysterious, for “the voice is Jacob’s. Were it not for some such things as these, we might overlook the wisdom and goodness of God in affording so many marks by which to detect imposture, and distinguish man from man. Of all the multitudes of faces, voices, and figures in the world no two are perfectly alike; and if one sense fail us, the others are frequently improved.—(Fuller.)
Gen_27:23. The deed was done and could not be revoked. It was not done at this instant, but after eating the venison. (Gen_27:27.) We see how God works by various instruments; good and bad, and brings to pass His purposes by such strange links in the chain of events.—(Jacobus.)
Gen_27:24. Thus one sin entertained fetcheth in another; a lie especially, which being a blushful sin, is either denied by the liar who is ashamed to be taken with it, or else covered by another and another lie, as we see here in Jacob, who being once over shoes will be over boots too, but he will persuade his father that he is his very son Esau.—(Trapp.)
The father still again puts the question, and in a most pointed way, as if his suspicions were not yet utterly quieted. There seems to him something doubtful in this voice and in all the circumstances. He would put the question so pointedly as to admit of no evasion. It would seem that he knew Jacob’s character for cunning; and when one has lost confidence—when he has forfeited his character for straightforward and honest and truthful conduct—it is hard to put away doubt, and every little item stirs the suspicion afresh.—(Jacobus.)
Here was nothing but counterfeiting; a feigned person, a feigned name, feigned venison, a feigned answer, and yet behold a true blessing; but to the man, not to the means. Those were so unsound, that Jacob himself doth more fear their curse, than hope for their success. Isaac was now both simple and old; yet if he had perceived the fraud, Jacob had been more sure of a curse, than he could be sure that he should not be perceived.—(Bp. Hall.)
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv29, 38 See, Gen 12:3; Gen 15:18, See note 3,(5), (See…
cursed
See, Gen 12:3; Gen 15:18, See note 3,(5), (See Scofield "Gen 15:18").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv18, 30 Isaac Blesses Jacob
Isaac Blesses Jacob
v. 18. And he came unto his father, and said, My father; and he said, Here am I; who art thou, my son?
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v. 19. And Jacob said unto his father, I am Esau, thy first-born; I have done according as thou badest me; arise, I pray thee, sit and eat of my venison, that thy soul may bless me. Jacob here became guilty of his mother’s deceit in deed as well as in words and intent, for he was not Esau, nor was the meat which he was bringing venison. So far as he was concerned, he was trying to obtain his father’s blessing under false pretenses.
v. 20. And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because the Lord, thy God, brought it to me. Upon Isaac’s surprised question: How is this? Thou wast quick to find;—Jacob piously refers the supposed luck of his chase to a special blessing of the Lord.
v. 21. And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not. Isaac’s surprise changes into suspicion at the sound of Jacob’s voice and at the indefinite answer which was so unlike Esau’s blunt manner. But it was here that Rebekah’s stratagem proved its worth.
v. 22. And Jacob went near unto Isaac, his father; and he felt him, and said, The voice is Jacob’s voice, but the hands are the hands of Esau. Isaac was much nearer being convinced, but his suspicions were not yet allayed altogether.
v. 23. And he discerned him not, because his hands were hairy, as his brother Esau’s hands; so he blessed him. Isaac did not know and recognize Jacob for the person who he really was, the hairiness of his wrists making him inclined to think him Esau, so he made ready to bless him, the act being anticipated by the author.
v. 24. And he said, Art thou my very son Esau? And he said, I am. This bold answer settled the doubts of Isaac to such an extent that he was ready for the meal.
v. 25. And he said, Bring it near to me, and I will eat of my son’s venison, that my soul may bless thee. And he brought it near to him, and he did eat; and he brought him wine, and he drank. Thus Jacob gained his first step.
v. 26. And his father Isaac said unto him, Come near now, and kiss me, my son. It was the kiss of the father which was to introduce the blessing.
v. 27. And he came near, and kissed him; and he smelled the smell of his raiment which the strategy of Rebekah had placed on him, since their odor was that of the fields and of the chase; and blessed him, and said, See, the smell of my son is as the smell of a field which the Lord hath blessed. Isaac’s blessing consisted of inspired utterances looking into the future and transmitting the special blessing of the Lord to Jacob.
v. 28. Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine. These were temporal gifts, of great importance in the country which Jacob and his children were to possess. The quantity of the dew, especially during the dry season, determined the fruitfulness of the land. The fat, productive fields of the earth were to be his, the result being a rich yield of grain and new wine.
v. 29. Let people serve thee, and nations bow down to thee; be lord over thy brethren, and let thy mother’s sons bow down to thee; cursed be every one that curseth thee, and blessed be he that blesseth thee. This part of the blessing describes the position of influence and power which the descendants of Jacob were to occupy. Not only over his brethren, over the people of his own race, including the children of his brother, he was to be lord, but also over strange people and nations. The idea of a world dominion is thus brought out, culminating in the promise that men would be judged according to their attitude toward him and his descendants. Thus the blessing looks forward to the Messiah, the touchstone of the ages, for to this day the right answer to the question: What think ye of Christ? decides the fate of every person in the world.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv11, 13, 15, 18, 20, 22, 24, 26, 28, 29, 30, 32, 34, 36, 38, 39 I am a smooth man
I am a smooth man
"I am a man with smooth skin" or "I am not hairy"
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I will seem to him as a deceiver
"he will think that I am a liar" or "he will know that I am deceiving him"
I will bring a curse upon me and not a blessing
Being cursed or blessed is spoken of as if a curse and a blessing are objects that are placed on a person. AT: "Then because of this, he will curse me and not bless me" (See: Metaphor)
translationWords
Jacob
Rebekah
Esau
deceive
curse
bless
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv11, 18, 20, 30, 33, 34, 36, 37, 39 27:11-12 Jacob had no qualms about this deception; he…
27:11-12 Jacob had no qualms about this deception; he only feared that it might not work and that he would be cursed for trying.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.