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 vv26, 27, 29, 30, 33, 34, 36, 37, 38, 39, 40 26. Come near now, and kiss me. We know…
26. Come near now, and kiss me. We know that the practice of kissing was then in use, which many nations retain to this day. Profane men, however, may say, that it is ludicrous for an old man, whose mind was already obtuse, and who moreover had eaten and drunk heartily, should pour forth his benedictions upon a person who was only acting a part. But whereas Moses has previously recorded the oracle of God, by which the adoption was destined for the younger son, it behoves us reverently to contemplate the secret providence of God, towards which profane men pay no respect. Truly Isaac was not so in bondage to the attractions of meat and drink as to be unable, with sobriety of mind, to reflect upon the divine command given unto him, and to undertake in seriousness, and with a certain faith in his own vocation, the very work in which, on account of the infirmity of his flesh, he vacillated and halted. Therefore, we must not form our estimate of this blessing from the external appearance, but from the celestial decree; even as it appeared at length, by the issue, that God neither vainly sported, nor that man rashly proceeded in this affair: and, truly, if the same religion dwells in us which flourished in the patriarch’s heart, nothing will hinder the divine power from shining forth the more clearly in the weakness 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 vv22, 24, 33, 36, 37, 38, 40 This declareth that he suspected something, yet God would…
This declareth that he suspected something, yet God would not have his decree altered.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22–40 Gen 27:22 And Jacob went near unto Isaac his…
Gen 27:22 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.
Ver. 22. The voice is Jacob’s voice.] Jacob must name himself Esau, with the voice of Jacob. It is hard, if our tongues do not betray us, in spite of our clothes, as it did the wife of Jeroboam.
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 vv23, 26, 27, 28, 29, 31, 33, 34, 35, 36, 37, 38, 39, 40 He discerned him not, because all his senses were…
He discerned him not, because all his senses were not only dulled with age and infirmity, but also held by Divine Providence, as theirs, Luk 24:16, for the bringing about his own purpose; so that it is no wonder he was so grossly deceived in the whole business.
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 v30 Here is, I. The covenant-blessing denied to Esau. He…
Here is, I. The covenant-blessing denied to Esau. He that made so light of the birthright would now have inherited the blessing, but he was rejected, and found no place of repentance in his father, though he sought it carefully with tears, Heb 12:17. Observe, 1. How carefully he sought it. He prepared the savoury meat, as his father had directed him, and then begged the blessing which his father had encouraged him to expect, Gen 27:31. When he understood that Jacob had obtained it surreptitiously, he cried with a great and exceedingly bitter cry, Gen 27:34. No man could have laid the disappointment more to heart than he did; he made his father's tent to ring with his grief, and again (Gen 27:38) lifted up his voice and wept. Note, The day is coming when those that now make light of the blessings of the covenant, and sell their title to them for a thing of nought, will in vain be importunate for them. Those that will not so much as ask and seek now will knock shortly, and cry, Lord, Lord. Slighters of Christ will then be humble suitors to him. 2. How he was rejected. Isaac, when first made sensible of the imposition that had been practised on him, trembled exceedingly, Gen 27:33. Those that follow the choice of their own affections, rather than the dictates of the divine will, involve themselves in such perplexities as these. But he soon recovers himself, and ratifies the blessing he had given to Jacob: I have blessed him, and he shall be blessed; he might, upon very plausible grounds, have recalled it, but now, at last, he is sensible that he was in an error when he designed it for Esau. Either himself recollecting the divine oracle, or rather having found himself more than ordinarily filled with the Holy Ghost when he gave the blessing to Jacob, he perceived that God did, as it were, say Amen to it. Now, (1.) Jacob was hereby confirmed in his possession of the blessing, and abundantly satisfied of the validity of it, though he obtained it fraudulently; hence too he had reason to hope that God graciously overlooked and pardoned his misconduct. (2.) Isaac hereby acquiesced in the will of God, though it contradicted his own expectations and affection. He had a mind to give Esau the blessing, but, when he perceived the will of God was otherwise, he submitted; and this he did by faith (Heb 11:20), as Abraham before him, when he had solicited for Ishmael. May not God do what he will with his own? (3.) Esau hereby was cut off from the expectation of that special blessing which he thought to have preserved to himself when he sold his birthright. We, by this instance, are taught, [1.] That it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, Rom 9:16. The apostle seems to allude to this story. Esau had a good will to the blessing, and ran for it; but God that showed mercy designed it for Jacob, that the purpose of God according to election might stand, Rom 9:11. The Jews, like Esau, hunted after the law of righteousness (Rom 9:31), yet missed of the blessing of righteousness, because they sought it by the works of the law (Rom 9:32); while the Gentiles, who, like Jacob, sought it by faith in the oracle of God, obtained it by force, with that violence which the kingdom of heaven suffers. See Mat 11:12. [2.] That those who undervalue their spiritual birthright, and can afford to sell it for a morsel of meat, forfeit spiritual blessings, and it is just with God to deny them those favours they were careless of. Those that will part with their wisdom and grace, with their faith and a good conscience, for the honours, wealth, or pleasures, of this world, however they may pretend a zeal for the blessing, have already judged themselves unworthy of it, and so shall their doom be. [3.] That those who lift up hands in wrath lift them up in vain. Esau, instead of repenting of his own folly, reproached his brother, unjustly charged him with taking away the birthright which he had fairly sold to him (Gen 27:36), and conceived malice against him for what he had now done, Gen 27:41. Those are not likely to speed in prayer who turn those resentments upon their brethren which they should turn upon themselves, and lay the blame of their miscarriages upon others, when they should take shame to themselves. [4.] That those who seek not till it is too late will be rejected. This was the ruin of Esau, he did not come in time. As there is an accepted time, a time when God will be found, so there is a time when he will not answer those that call upon him, because they neglected the appointed season. See Pro 1:28. The time of God's patience and our probation will not last always; the day of grace will come to an end, and the door will be shut. Then many that now despise the blessing will seek it carefully; for then they will know how to value it, and will see themselves undone, for ever undone, without it, but to no purpose, Luk 13:25-27. O that we would therefore, in this our day, know the things that belong to our peace!
II. Here is a common blessing bestowed upon Esau.
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1. This he desired: Bless me also, Gen 27:34. Hast thou not reserved a blessing for me? Gen 27:36. Note, (1.) The worst of men know how to wish well to themselves; and even those who profanely sell their birthright seem piously to desire the blessing. Faint desires of happiness, without a right choice of the end and a right use of the means, deceive many into their own ruin. Multitudes go to hell with their mouths full of good wishes. The desire of the slothful and unbelieving kills them. Many will seek to enter in, as Esau, who shall not be able, because they do not strive, Luk 13:24. (2.) It is the folly of most men that they are willing to take up with any good (Psa 4:6), as Esau here, who desired but a second-rate blessing, a blessing separated from the birthright. Profane hearts think any blessing as good as that from God's oracle: Hast thou but one? As if he had said, "I will take up with any: though I have not the blessing of the church, yet let me have some blessing."
2. This he had; and let him make his best of it, Gen 27:39, Gen 27:40.
(1.) It was a good thing, and better than he deserved. It was promised him, [1.] That he should have a competent livelihood - the fatness of the earth, and the dew of heaven. Note, Those that come short of the blessings of the covenant may yet have a very good share of outward blessings. God gives good ground and good weather to many that reject his covenant, and have no part nor lot in it. [2.] That by degrees he should recover his liberty. If Jacob must rule (Gen 27:29), Esau must serve; but he has this to comfort him, he shall live by his sword. He shall serve, but he shall not starve; and, at length, after much skirmishing, he shall break the yoke of bondage, and wear marks of freedom. This was fulfilled (Kg2 8:20, Kg2 8:22) when the Edomites revolted.
(2.) Yet it was far short of Jacob's blessing. For him God had reserved some better thing. [1.] In Jacob's blessing the dew of heaven is put first, as that which he most valued, and desired, and depended upon; in Esau's the fatness of the earth is put first, for it was this that he had the first and principal regard to. [2.] Esau has these, but Jacob has them from God's hand: God give thee the dew of heaven, Gen 27:28. It was enough to Esau to have the possession; but Jacob desired it by promise, and to have it from covenant-love. [3.] Jacob shall have dominion over his brethren: hence the Israelites often ruled over the Edomites. Esau shall have dominion, that is, he shall gain some power and interest, but shall never have dominion over his brother: we never find that the Jews were sold into the hands of the Edomites, or that they oppressed them. But the great difference in that there is nothing in Esau's blessing that points at Christ, nothing that brings him or his into the church and covenant of God, without which the fatness of the earth, and the plunder of the field, will stand him in little stead. Thus Isaac by faith blessed them both according as their lot should be. Some observe that Jacob was blessed with a kiss (Gen 27:27), so was not Esau.
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 vv22–40 And Jacob went near unto Isaac his father,.... Boldly…
And Jacob went near unto Isaac his father,.... Boldly and without trembling; which he could the better do, as his father could not see him, and so not capable of discerning any change in his countenance or outward behaviour:
and he felt him; some parts of his body, especially his hands:
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and said, the voice is Jacob's voice; very like it, as if it was the same, as indeed it was:
but the hands are the hands of Esau; are like them, being hairy as they; or, as the Targums of Jonathan and Jerusalem,"the feeling of the hands is as the feeling of the hands of Esau;''they feel like them.
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 vv33, 39 Isaac trembled exceedingly - Those that follow the choice…
Isaac trembled exceedingly - Those that follow the choice of their own affections rather than the dictates of the Divine will, involve themselves in such perplexities as these. But he soon recovers himself, and ratifies the blessing he had given to Jacob, I have blessed him, and he shall be blessed - He might have recalled it, but now at last he is sensible he was in an error when he designed it for Esau. Either recollecting the Divine oracle, or having found himself more than ordinarily filled with the Holy Ghost when he gave the blessing to Jacob, he perceived that God did as it were say Amen to it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv23, 27, 28, 29, 33, 35, 36, 37, 40 Verse 23. And he discerned him not, because his…
Verse 23. And he discerned him not, because his hands were hairy] From this circumstance we may learn that Isaac's sense of feeling was much impaired by his present malady. When he could not discern the skin of a kid from the flesh of his son, we see that he was, through his infirmity, in a fit state to be imposed on by the deceit of his wife, and the cunning of his younger son.
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 vv27, 29, 33, 39 Gen 27:27. He smelled the smell of his raiment…
Gen 27:27. He smelled the smell of his raiment — Probably scented with odoriferous flowers and other perfumes, with which they could easily be supplied from Arabia, famed for aromatic herbs. The smell of my son is as the smell of a field — The grateful odour of my son’s apparel resembles that of a field which God hath adorned with a variety of fruits and flowers, and this I consider as a token and presage that he and his posterity shall be blessed with all sorts of blessings, and become blessings to others.
Three things Jacob is here blessed with, 1st, Plenty, (Gen 27:28,) heaven and earth concurring to make him rich. 2d, Power, (Gen 27:29,) particularly dominion over his brethren, namely, Esau and his posterity. 3d, Prevalency with God, and a great interest in heaven, Cursed be every one that curseth thee — Let God be a friend to all thy friends, and an enemy to all thine enemies. Now, certainly, more is comprised in this blessing than appears at first; it must amount to an entail of the promise of the Messiah: that was, in the patriarchal dialect, the blessing; something spiritual, doubtless, is included in it. First, That from him should come the Messiah, that should have a sovereign dominion on earth, See Num 24:19, Out of Jacob shall come he that shall have dominion, the star and sceptre, Gen 27:17.
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Jacob’s dominion over Esau was to be only typical of this, Gen 49:10. Secondly, That from him should come the Church, that 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 them that bless thee; therefore, when Isaac afterward confirmed the blessing to Jacob, he called it, the blessing of Abraham, Gen 28:4.
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 vv22, 27, 28, 29, 33, 34, 35, 36, 37, 39, 40 Of Esau. Thus, too often our voice contradicts our…
Of Esau. Thus, too often our voice contradicts our hands or actions! (Haydock)
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 vv27, 28, 29, 30, 39 the smell of my son is as of a…
the smell of my son is as of a field--The aromatic odors of the Syrian fields and meadows, often impart a strong fragrance to the person and clothes, as has been noticed by many travellers.
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 vv22, 27, 28, 29, 33, 34, 36, 39, 40 22. Hands of Esau — Isaac’s words are, literally:…
22. Hands of Esau — Isaac’s words are, literally: The voice is voice of Jacob, and the two hands hands of Esau. The old man is dubious; there is something about it inexplicable. So he proceeds to bless him; not, however, without asking him once more, 24. Art thou my very son Esau — Hebrews, Thou this my son Esau?
With an obduracy and boldness unparalleled the supplanter says, I am.
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 vv22, 23, 25, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 38, 39, 40 22. And Jacob went near] Luther says, “Had I…
22. And Jacob went near] Luther says, “Had I been Jacob, I should have dropped the dish.”
The voice is Jacob’s voice] Here is expressed the original source of Isaac’s hesitation. The touch of his arms dispels all doubt; cf. Gen_27:14; Gen_27:16.
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 vv26, 27, 28, 29, 31, 33, 36, 38, 39, 40 (26) Come near now, and kiss me, my son.—This…
(26) Come near now, and kiss me, my son.—This was the solemn preparation for the giving of the blessing. Isaac’s suspicions had now quite passed away. He had eaten and drunk, and the time had now come for the decision which son was to inherit the promise.
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 vv22, 24, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40 Vers. 22, 23. And Jacob (with a boldness worthy…
Vers. 22, 23. And Jacob (with a boldness worthy of a better cause) went near unto Isaac his father; and he (i.e. Isaac) felt him (i.e. Jacob), and said, The voice is Jacob"s voice, but (literally, and) the hands are the hands of Esau. And he discerned him not, because his hands were hairy, as his brother Esau"s hands: so he blessed him. Isaac must either have forgotten the heavenly oracle which announced the destinies of his sons at their birth, and distinctly accorded the precedence to Jacob, or he must not have attached the same importance to it as Rebekah, or he may have thought that it did not affect the transmission of the covenant blessing, or that it did not concern his sons no much as their descendants. It is hard to credit that Isaac either did not believe in the Divine announcement which had indicated Jacob as the heir of the promise, or that, believing it, he deliberately allowed paternal partiality to interfere with, and even endeavor to reverse, the will of Heaven.
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 vv25, 33 God give thee of the dew of heaven, and…
Gen_27:25-29
God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine
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Isaac blessing Jacob
I.
WITH TEMPORAL BLESSINGS.
1. A fertile soil.
2. Abundance of provision.
3. Political pre-eminence.
II. WITH SPIRITUAL BLESSINGS.
1. The channel of spiritual blessing to mankind.
2. A test of character. (T. H. Leale.)
Isaacs blessing--the parents warning
I. First, we shall consider WHEREIN ISAACS BLESSING CONSISTED.
1. Plenty, heaven and earth combining to enrich the happy possessor.
2. Power, almost unlimited, especially over his own brethren.
3. And last, though not the least, a mighty influence with God and a great interest in the courts of heaven. Cursed be every one that curseth thee, and blessed be he that blesseth thee. Or, in other words, Let God be an enemy to all thy enemies, and a friend to all thy friends.
4. Now these, doubtless, were very desirable mercies, and they belonged, by right, to the first-born; though God was pleased sometimes to revoke that taw, and to transfer these blessings from the elder to the younger, as instanced in the case before us, and also in that of Cain and of Reuben. These, I say, were very desirable mercies, and, when accompanied with the Divine sanction, of untold value. But still, after all, they were but temporary. They lasted only for this life; and Jacob, I doubt not, might have managed very well without any one of them. The blessing of Isaac, therefore, must have comprised something more than what we have here recorded; otherwise we may be well assured that Jacob would never have risked so much to obtain it, nor would his mother ever have placed him in so hazardous and perilous a situation. But the fact is, these temporal blessings were but the shadows of better things to come. They were, to use an apostolic phrase, the substance of things hoped for, the evidence of things not seen. They included all those good things which were more particularly specified to Abraham when God entered into covenant with him. They intimated, for instance, in the first place, that from him should descend the Messiah--He who was to be the Prince of the kings of the earth . . . before whom all nations should come and worship . . . and who was to rule them with a rod of iron, and to break them to shivers as a potters vessel. And, in the second place, that from him also should come the church that was to be specially owned and blessed by God; and consequently we find Isaac, when afterwards confirming the blessing to Jacob, calling it the blessing of Abraham.
II. What were THE MEANS THAT REBEKAH ADOPTED to secure the blessing for her favourite son Jacob. They were little else than a tissue of lies and deceit.
III. Let us now see what LESSONS we may gather up from a contemplation of the whole subject.
1. In the first place, then, it reads a very solemn and affecting warning to parents. It teaches the folly and danger of making invidious distinctions between the different members of your families--of showing an undue partiality for one child more than another. It is a withering curse. It introduces discord and dissension into every family wherever it finds a footing, and it is the fruitful source of all evil, social and moral. Whenever, therefore, you feel its chilling influence beginning to steal over you, oh, remember Rebekah, and in the name and strength of your God shake it from you. Give it no encouragement; or, if you must, keep it to yourself. Let no one else ever see or feel it. In the second place, learn from this subject the way in which our Heavenly Father will have us to seek for His blessing. We must come to Him for it in and through our Elder Brother. We must come clothed in His goodly raiment, even that pure and spotless robe which He wrought for us on Calvary. There is no other way under heaven whereby we can be saved. And if you ask me by what means we are to get this goodly raiment--this pure and spotless righteousness, I answer, simply by asking for it. Ask, says your God and Saviour, and you shall have. And although it cost Him a great price--even His own precious blood--yet He offers it to you without money and without price. Oh, go to Him, then, and ask Him for this precious gift; for the gift of God is eternal life. (E. Harper, B. A.)
Isaac blessing Jacob
1. That parents ought to bless their children; too many do curse, and not bless them.
2. Children ought to fear the causeful curses of their parents. The better son feared the curse of his father (Gen_27:12).
3. Parents ought rather to gather a stock of Divine promises, that they may bless their children more out of faith than out of form, praying for them out of a promise, as Isaac did then for his son Jacob, praying that the blessing of Abraham might come upon him (Gen_28:4).
4. A wishing our childrens weal customarily without a praying for them believingly, is neither enough for parents, nor is it all (or at all) that is warranted by Isaacs blessing Jacob here. There is much difference between a formal wish and a faithful prayer for their good.
5. Spiritual blessings must be sought and sued for in their proper season. Here Esau came too late for the blessing, which was bestowed before he lost the right season (which is a part of time above all other parts, even the shine and lustre of time), so could not obtain it, no, not with tears Heb_12:16-17). (C. Ness.)
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 vv25, 30 Gen_27:27. And blessed him.] The blessing (Gen_27:27-29) is in…
CRITICAL NOTES.—
Gen_27:27. And blessed him.] The blessing (Gen_27:27-29) is in the form of poetic parallelism.—
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Gen_27:28. The dew of heaven, and the fatness of the earth.] In Palestine these are closely connected. The dews are copious, and make up for the lack of rain during several months of the year. The dew of Hermon, and the dew upon the mountains of Zion are spoken of by the Psalmist as an evidence of the Divine blessing. (Psalms 133; Deu_33:13; Deu_33:28.)—
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_27:25-29
ISAAC BLESSING JACOB
The father is at length satisfied, and expresses his paternal affection by a kiss. He accepts his son’s duty and favour in the providing and preparation of the last solemn meal. He then proceeds to bless his son.
I. With temporal blessings.
1. A fertile soil. To him was promised “the fatness of the earth.” This was fulfilled in the exceeding fertility of the Holy Land. (Deu_8:7-9.) This natural richness of the soil was to be replenished by “the dew of heaven,” one blessing answering to and requiring the other. There is a ministry of service and of mediation throughout all parts of God’s works, each department of nature deriving some aid and influence from every other. Hence it is that when God promises one blessing He intends to impart every other blessing which is necessary to complete it. The fatness of the earth shall be answered by the dew of heaven.
2. Abundance of provision. “Corn and wine.” These imply all the rest. All things are promised which are necessary to the sustenance and enjoyment of life.
3. Political pre-eminence. “Let people serve thee.” Here is a promise of universal dominion—lordship over foreign nations. It is also promised that Jacob shall preserve pre-eminence among his own kindred. “Be lord over thy brethren, and let thy mother’s sons bow down to thee.” This was God’s election, that “the elder should serve the younger.” The greatness and importance of the nation were to be developed throughout the line of Isaac’s family.
II. With spiritual blessings. “Cursed be every one that curseth thee, and blessed be he that blesseth thee.” Though not expressed in such clear and full terms, this is virtually the same promise as that made to Abraham. The blessing conveyed to Jacob was—
1. The channel of spiritual blessing to mankind. The seed of Abraham was to proceed throughout history along this chosen line, and in that seed all the families of the earth were to be blessed. “Salvation is of the Jews,” i.e., it must spring forth from them. Also, this blessing was to be—
2. A test of character. A curse was pronounced upon those who should curse Jacob. All who should reject and despise the salvation provided through the seed of Abraham would bring condemnation upon themselves. The position men take up with regard to the salvation offered through the Messiah is a test of spiritual character. Christ was “set for the fall and for the rising of many in Israel.” And by men’s treatment of Him and His claims “the thoughts of many hearts shall be revealed.” The whole of the blessing here promised to Jacob is only realised fully in Christ. The possession of a fertile land, the expansion of the chosen family into a great nation, and the subjugation of other peoples are the prominent features in the promise made to Abraham, and they prefigured the glory and dominion which belong to Messiah’s kingdom.
“The beam that shines from Zion’s hill
Will lighten every land;
The King who reigns on Zion’s throne
Shall all the world command.”
SUGGESTIVE COMMENTS ON THE VERSES
Gen_27:25-26. The kiss was a sign of affection and reverence (Gen_48:10; Psa_2:12). His thus coming in contact with his father’s person would also afford a proof to the senses, from the peculiar scent of his apparel, in favour of his alleged identity. But it was deceiving, if not betraying, his father with a kiss.—(Bush.)
Gen_27:27. The smell in this case was probably occasioned by the aromatic herbs which had been laid up with the clothes, both to prevent their being fretted by the moths, and to give them an agreeable odour. The Orientals are proverbially fond of perfumes. They sprinkle their clothes with scented oils or waters, or fumigate them with the incense from odoriferous woods, or carry such woods or fragrant herbs in a small bag or sewed up in their clothes.—(Bush.)
It is not common to salute, as in England, they simply smell each other; and it is said that some people know their children by the smell. The crown of the head is the principle place for smelling. Of an amiable man it is said, “How sweet is the smell of that man! the smell of his goodness is universal!”—(Roberts.)
Isaac believes, and blessed the younger son in the garments of the elder. If our heavenly father smell upon our backs the savour of our elder brother’s robes, we cannot depart from him unblessed.—(Bp. Hall.)
Gen_27:28. It is probable that the language of the whole verses has a sense beyond that of the simple letter. “The dew of heaven” and the “fatness of the earth” shadow out to us the doctrines of the Gospel and the graces of the Holy Spirit shed forth upon men; in fine, the whole inventory of spiritual mercies which flow to the holy seed in virtue of the covenant made with Abraham. This is confirmed by the drift of the following among other passages—Deu_32:2; Hos_14:6-7; Isa_25:6; Isa_8:8. Indeed, so clearly analogous is this in point of phraseology to the blessing pronounced upon Esau, that, unless we would make them almost equivalent, it would seem imperative upon us to affix some sense to the words over and above that conveyed by the mere letter.—(Bush.)
For Jacob the blessing is, “God give thee of the dew of heaven and the fatness of the earth.” Here the earth is postponed to heaven; the blessings of this world to those of the world to come; the gifts of nature to the gifts of grace. But for Esau the blessing is, “Behold thy dwelling shall be the fatness of the earth, and the dew of heaven from above.” Here heaven is postponed to earth, the spiritual to the natural, the blessings of salvation to temporal prosperity.
Gen_27:29. This is the only part of the blessing that directly comprises spiritual things, and even this is of a peculiar form. It is to be recollected that it was Isaac’s intention to bless Esau, and he may have felt that Esau, after all, was not to be the progenitor of the holy seed. Hence the form of expression is vague enough to apply to temporal things, and yet sufficiently comprehensive to embrace the infliction of the ban of sin, and the diffusion of the blessing of salvation by means of the holy seed.—(Murphy.)
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 v30 Esau Returns and Receives the Younger Son’s Blessing
Esau Returns and Receives the Younger Son’s Blessing
v. 30. And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac, his father, that Esau, his brother, came in from his hunting. It was just as Isaac had finished his blessing upon Jacob and the latter had just barely stepped out of the room that Esau returned from the chase.
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v. 31. And he also had made savory meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his son’s venison that thy soul may bless me. Esau, for once, was serious, and therefore lost no time in preparing the game which he had shot and taking it in to his father, with the humble request for the promised blessing.
v. 32. And Isaac, his father, said unto him, Who art thou? And he said, I am thy son, thy first-born, Esau.
v. 33. And Isaac trembled very exceedingly, and said, Who? Where is he that hath taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him? Yea, and he shall be blessed. Esau’s simple statement, so obviously the truth, caused the greatest agitation in Isaac’s manner; literally, he trembled a great trembling very exceedingly, and then broke out into various questions as to the identity of the person who had so cleverly obtained the chief blessing from him. But even before Isaac pronounces the name of Jacob, he must state that the blessing of the Lord will remain with him. It was not for him to withdraw the blessing which was in fact that of the Lord, and Isaac now realized that his fleshly preference for Esau could not be defended in the sight of God. No matter in what manner the blessing had been obtained, God had guided the affair so that Jacob now actually was the bearer of the patriarchal succession.
v. 34. And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also, O my father. He now realized, when it was too late, what he had lost, what he had formerly foolishly despised. His words seem to indicate that he thought the blessing could still be divided.
v. 35. And he said, Thy brother came with subtlety, and hath taken away thy blessing. That was the human side of the happening, the deception, the error and sin which had crept into the business.
v. 36. And he said, Is not he rightly named Jacob (heel-catcher, supplanter) ? For he hath supplanted me these two times; he took away my birthright; and, behold, now he hath taken away my blessing. Esau was now in a state of mind which prevented his proper repentance, for there was no excuse for his selling his birthright. And he said, Hast thou not reserved a blessing for me? Just as though Isaac was able to set aside such blessings at will.
v. 37. And Isaac answered and said unto Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him; and what shall I do now unto thee, my son? This was an attempt to explain the situation to Esau, to make it clear to him that there was only one patriarchal blessing, which included both the promise of the land of Canaan in its most fruitful form and the special lordship with its culmination in the person of the Messiah.
v. 38. And Esau said unto his father, Hast thou but one blessing, my father? Bless me, even me also, O my father. And Esau lifted up his voice and wept. It is to this scene that Heb 12:17 refers, for Esau could not persuade his father to reconsider his decision, although he made the effort with tears. His were in this case not tears of true repentance over his sin, but merely of bitterness over the result of his folly. This fact Isaac now understood.
v. 39. And Isaac, his father, answered and said unto him, Behold, thy dwelling shall be of the fatness of the earth and of the dew of heaven from above. of the fatness of the earth and of the dew of heaven would Esau’s dwelling place be, that is, away from the fruitful and fat fields of Canaan. There are some fertile valleys in the northeastern part of Idumea, where Esau and his descendants lived, but the greater part of Idumea is one of the dreariest and most sterile deserts in the world.
v. 40. And by thy sword shalt thou live, war, pillage, and robbery being almost necessary in the barren land which would be his habitation, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck. History shows that this prophecy was fulfilled. "Edom was at first strong and independent as compared to Israel, slower in its development (Num 20:14). Saul first fought against it victoriously (1Sa 14:47); David conquered it (2Sa 8:14). Then followed a conspiracy under Solomon (1Ki 11:14), whilst there was an actual defection under Joram. On the other hand, the Edomites were again subjected by Amaziah (2Ki 14:7; 2Ch 25:11) and remained dependent under Uzziah and Jotham (2Ki 14:22; 2Ch 26:2). But under Ahaz they liberated themselves entirely from Judah (2Ki 16:6; 2Ch 28:17). Finally, however, John Hyrcanus subdued them completely, and incorporated them into the Jewish state and people, whilst the Jews themselves, however, after Antipater, became subject to the dominion of an Idumean dynasty, until the downfall of their state. "
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 vv22, 24, 26, 28, 29, 30, 32, 34, 36, 38, 39 Jacob went over to Isaac his father
Jacob went over to Isaac his father
"Jacob approached Isaac his father"
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The voice is Jacob's voice
Here Issac speaks of Jacob's voice as representing Jacob. AT: "You sound like Jacob" (See: Synecdoche)
but the hands are the hands of Esau
Here Issac speaks of Esau's hands as representing Esau. AT: "but your hands feel like Esau's hands" (See: Synecdoche)
translationWords
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 vv30, 33, 34, 36, 37, 39 27:30-40 In scene four, everything is discovered, and the…
27:30-40 In scene four, everything is discovered, and the family becomes even more divided.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.