Make me savory food, such as I love, and bring it to me, that I may eat, and that my soul may bless you before I die.”
Rebekah heard when Isaac spoke to Esau his son. Esau went to the field to hunt for venison, and to bring it. Rebekah spoke to Jacob her son, saying, “Behold, I heard your father speak to Esau your brother, saying, ‘Bring me venison, and make me savory food, that I may eat, and bless you before Yahweh before my death.’ Now therefore, my son, obey my voice according to that which I command you. Go now to the flock and get me two good young goats from there. I will make them savory food for your father, such as he loves. 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.”
Esau hated Jacob because of the blessing with which his father blessed him. Esau said in his heart, “The days of mourning for my father are at hand. Then I will kill my brother Jacob.”
The words of Esau, her elder son, were told to Rebekah. She sent and called Jacob, her younger son, and said to him, “Behold, your brother Esau comforts himself about you by planning to kill you. Now therefore, my son, obey my voice. Arise, flee to Laban, my brother, in Haran. Stay with him a few days, until your brother’s fury turns away— until your brother’s anger turns away from you, and he forgets what you have done to him. Then I will send, and get you from there. Why should I be bereaved of you both in one day?”
Rebekah said to Isaac, “I am weary of my life because of the daughters of Heth. If Jacob takes a wife of the daughters of Heth, such as these, of the daughters of the land, what good will my life do me?”
John Calvin 1540 · Public Domain On vv4, 5, 11, 13, 14, 19, 21, 26, 27, 29, 30, 33, 34, 36, 37, 38, 39, 40, 41, 42, 44, 45, 46 4. That my soul may bless thee. Wonderfully was…
4. That my soul may bless thee. Wonderfully was the faith of the holy man blended with a foolish and inconsiderate carnal affection. The general principle of faith flourishes in his mind, when, in blessing his son, he consigns to him, under the direction of the Holy Spirit, the right of the inheritance which had been divinely promised to himself. Meanwhile, he is blindly carried away by the love of his firstborn son, to prefer him to the other; and in this way he contends against the oracle of God. For he could not be ignorant of that which God had pronounced before the children were born. If any one would excuse him, inasmuch as he had received no command from God to change the accustomed order of nature by preferring the younger to the elder; this is easily refuted: because when he knew that the firstborn was rejected, he still persisted in his excessive attachment. Again, in neglecting to inquire respecting his duty, when he had been informed of the heavenly oracle by his wife, his indolence was by no means excusable. For he was not altogether ignorant of his calling; therefore, his obstinate attachment to his son was a kind of blindness, which proved a greater obstacle to him than the external dimness of his eyes. Yet this fault, although deserving of reprehension, did not deprive the holy man of the right of pronouncing a blessing; but plenary authority remained with him, and the force and efficacy of his testimony stood entire, just as if God himself had spoken from heaven; to which subject I shall soon again allude.
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 vv4, 9, 12, 13, 19, 22, 24, 33, 36, 37, 38, 40, 41, 42, 45, 46 The carnal affection, which he bare to his son…
The carnal affection, which he bare to his son made him forget that which God spake to his wife, Gen. 25:23.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4, 5, 6, 7, 8, 9, 10, 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, 41, 42, 43, 44, 45, 46 Gen 27:4 And make me savoury meat, such as…
Gen 27:4 And make me savoury meat, such as I love, and bring [it] to me, that I may eat; that my soul may bless thee before I die.
Ver. 4. That my soul may bless thee before I die.] The words of dying men are living oracles. It was the patriarch’s care, and must be ours, to leave a blessing behind us; to seek the salvation of our children while we live, and to say something to the same purpose when we die, that may stick by them. So when we are laid in our graves, our stock remains, goes forward, and shall do till the day of doom.
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 vv4, 7, 9, 12, 13, 15, 16, 19, 23, 26, 27, 28, 29, 31, 33, 34, 35, 36, 37, 38, 39, 40, 41, 44, 45, 46 Quest. Why doth he require that he may eat…
Quest. Why doth he require that he may eat before he bless him?
Answ.
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1. That being refreshed and delighted therewith, his spirit might be more cheerful, and so the fitter for the giving of this prophetical benediction; for which reason also the prophet Elisha called for a minstrel ere he could utter his prophecy, 2Ki 3:15.
2. By the special direction of Divine Providence, that Esau’s absence might give Jacob the advantage of getting the blessing. He speaks not here of a common and customary blessing, which parents may bestow upon any of their children as and when they please; but of the last, solemn, extraordinary, and prophetical benediction, whereby these holy patriarchs did by God’s appointment, and with his concurrence, constitute one of their sons heir, not only of their inheritance, but of Abraham’s covenant, and all the promises, both temporal and spiritual, belonging to it. As for the oracle delivered to Rebekah, which transferred this blessing upon Jacob, Gen 25:23, either Isaac knew not of it, not being sufficiently informed thereof by Rebekah; or he did not thoroughly understand it; or he might apprehend that it was to be accomplished not in the persons of Esau and Jacob, but in their posterity; or at this time it was quite out of his mind; or he was induced to neglect it through his passionate affection to his son Esau.
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 vv6, 18, 30, 41 Rebekah is here contriving to procure for Jacob the…
Rebekah is here contriving to procure for Jacob the blessing which was designed for Esau; and here,
I. The end was good, for she was directed in this intention by the oracle of God, by which she had been governed in dispensing her affections. God had said it should be so, that the elder should serve the younger; and therefore Rebekah resolves it shall be so, and cannot bear to see her husband designing to thwart the oracle of God. But,
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II. The means were bad, and no way justifiable. If it was not a wrong to Esau to deprive him of the blessing (he himself having forfeited it by selling the birthright), yet it was a wrong to Isaac, taking advantage of his infirmity, to impose upon him; it was a wrong to Jacob too, whom she taught to deceive, by putting a lie into his mouth, or at least by putting one into his right hand. It would likewise expose him to endless scruples about the blessing, if he should obtain it thus fraudulently, whether it would stand him or his in any stead, especially if his father should revoke it, upon the discovery of the cheat, and plead, as he might, that it was nulled by an error personae - a mistake of the person. He himself also was aware of the danger, lest (Gen 27:12), if he should miss of the blessing, as he might probably have done, he should bring upon himself his father's curse, which he dreaded above any thing; besides, he laid himself open to that divine curse which is pronounced upon him that causeth the blind to wander out of the way, Deu 27:18. If Rebekah, when she heard Isaac promise the blessing to Esau, had gone, at his return from hunting, to Isaac, and, with humility and seriousness, put him in remembrance of that which God had said concerning their sons, - if she further had shown him how Esau had forfeited the blessing both by selling his birthright and by marrying strange wives, it is probable that Isaac would have been prevailed upon knowingly and wittingly to confer the blessing upon Jacob, and needed not thus to have been cheated into it. This would have been honourable and laudable, and would have looked well in the history; but God left her to herself, to take this indirect course, that he might have the glory of bringing good out of evil, and of serving his own purposes by the sins and follies of men, and that we might have the satisfaction of knowing that, though there is so much wickedness and deceit in the world, God governs it according to his will, to his own praise. See Job 12:16, With him are strength and wisdom, the deceived and the deceiver are his. Isaac had lost the sense of seeing, which, in this case, could not have been imposed upon, Providence having so admirably well ordered the difference of features that no two faces are exactly alike: conversation and commerce could scarcely be maintained if there were not such a variety. Therefore she endeavours to deceive, 1. His sense of tasting, by dressing some choice pieces of kid, seasoning them, serving them up, so as to make him believe they were venison: this it was no hard matter to do. See the folly of those that are nice and curious in their appetite, and take a pride in humouring it. It is easy to impose upon them with that which they pretend to despise and dislike, so little perhaps does it differ from that to which they give a decided preference. Solomon tells us that dainties are deceitful meat; for it is possible for us to be deceived by them in more ways than one, Pro 23:32. 2. His sense of feeling and smelling. She put Esau's clothes upon Jacob, his best clothes, which, it might be supposed, Esau would put on, in token of joy and respect to his father, when he was to receive the blessing. Isaac knew these, by the stuff, shape, and smell, to be Esau's. If we would obtain a blessing from our heavenly Father, we must come for it in the garments of our elder brother, clothed with his righteousness, who is the first-born among many brethren. Lest the smoothness and softness of Jacob's hands and neck should betray him, she covered them, and probably part of his face, with the skins of the kids that were newly killed, Gen 27:16. Esau was rough indeed when nothing less than these would serve to make Jacob like him. Those that affect to seem rough and rugged in their carriage put the beast upon the man, and really shame themselves, by thus disguising themselves. And, lastly, it was a very rash word which Rebekah spoke, when Jacob objected the danger of a curse: Upon me be thy curse, my son, Gen 27:13. Christ indeed, who is mighty to save, because mighty to bear, has said, Upon me be the curse, only obey my voice; he has borne the burden of the curse, the curse of the law, for all those that will take upon them the yoke of the command, the command of the gospel. But it is too daring for any creature to say, Upon me be the curse, unless it be that curse causeless which we are sure shall not come, Pro 26:2.
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 vv4–46 And make me savoury meat, such as I love,....…
And make me savoury meat, such as I love,.... For, though he had lost his sight, he had not lost his taste, nor his appetite for savoury food:
and bring it to me, that I may eat; this, was enjoined to make trial of his filial affection and duty to him, before he blessed him:
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that my soul may bless thee before I die; not only that he might do it with cheerfulness and vivacity, having eaten a comfortable meal, and being refreshed with it, but that having had proof of his son's duty and affection to him, he might confer the blessing on him heartily: this blessing was not an ordinary and common one, but what parents used to bestow upon their children at the time of their death, or a little before it; and good men oftentimes did this under a spirit of prophecy, declaring what would be the case and circumstances of their children in time to come; and particularly the principal part of the blessing of Isaac, which Abraham had entailed upon him by divine direction, and he thought to have entailed on Esau his firstborn, was the promise of the descent of the Messiah from him and his seed, and of the possession of the land of Canaan by them: and this shows that Rebekah had not made known the oracle to Isaac, that the "elder should serve the younger", Gen 25:23, or, if she had, he had forgot, or did not understand it, and might think it respected not the persons of his sons, but their posterity; or however, from a natural affection for Esau his firstborn, and that the blessing and inheritance might go in the common channel, he was desirous he should have it; and he might also be ignorant of Esau's having sold his birthright to Jacob, or that he made no account of it.
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 vv6, 19, 20, 33, 39, 45, 46 Rebekah is here contriving to procure the blessing for…
Rebekah is here contriving to procure the blessing for Jacob, which was designed for Esau. If the end was good, the means were bad, and no way justifiable. If it were not a wrong to Esau to deprive him of the blessing, he himself having forfeited it by selling the birth right, yet it was a wrong to Isaac, taking advantage of his infirmity, to impose upon him: it was a wrong to Jacob, whom she taught to deceive, by putting a lie in his mouth. If Rebekah, when she heard Isaac promise the blessing to Esau, had gone to him, and with humility and seriousness put him in remembrance of that which God had said concerning their sons; if she had farther shewed him how Esau had forfeited the blessing, both by selling his birth-right, and by marrying of strange wives; 'tis probable Isaac would have been prevailed with to confer the blessing upon Jacob, and needed not thus to have been cheated into it. This had been honourable and laudable, and would have looked well in history; but God left her to herself to take this indirect course, that he might have the glory of bringing good out of evil.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4, 5, 12, 13, 15, 19, 23, 27, 28, 29, 33, 35, 36, 37, 40, 41, 42, 44, 45, 46 Verse 4. Savoury meat] מטעמים matammim, from טעם taam,…
Verse 4. Savoury meat] מטעמים matammim, from טעם taam, to taste or relish; how dressed we know not, but its name declares its nature.
That I may eat] The blessing which Isaac was to confer on his son was a species of Divine right, and must be communicated with appropriate ceremonies. As eating and drinking were used among the Asiatics on almost all religious occasions, and especially in making and confirming covenants, it is reasonable to suppose that something of this kind was essentially necessary on this occasion, and that Isaac could not convey the right till he had eaten of the meat provided for the purpose by him who was to receive the blessing. As Isaac was now old, and in a feeble and languishing condition, it was necessary that the flesh used on this occasion should be prepared so as to invite the appetite, that a sufficiency of it might be taken to revive and recruit his drooping strength, that he might be the better able to go through the whole of this ceremony.
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This seems to be the sole reason why savoury meat is so particularly mentioned in the text. When we consider,
1. That no covenant was deemed binding unless the parties had eaten together;
2. That to convey this blessing some rite of this kind was necessary; and,
3. That Isaac's strength was now greatly exhausted, insomuch that he supposed himself to be dying; we shall at once see why meat was required on this occasion, and why that meat was to be prepared so as to deserve the epithet of savoury.
As I believe this to be the true sense of the place, I do not trouble my readers with interpretations which I suppose to be either exceptionable or false.
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 vv6, 13, 16, 19, 20, 21, 27, 29, 33, 39, 41, 44, 46 Gen 27:6. Rebekah spake unto Jacob — Rebekah is…
Gen 27:6. Rebekah spake unto Jacob — Rebekah is here contriving to procure the blessing for Jacob, which was designed for Esau. If the end were good, the means were bad, and no way justifiable. If it were not a wrong to Esau to deprive him of the blessing, he himself having forfeited it by selling the birthright, yet it was a wrong to Isaac to take advantage of his infirmity to impose upon him: it was a wrong to Jacob, whom she taught to deceive by putting a lie in his mouth. If Rebekah, when she heard Isaac promise the blessing to Esau, had gone to him, and with humility and seriousness put him in remembrance of that which God had said concerning their sons; if she had further showed him how Esau had forfeited the blessing, both by selling his birthright, and by marrying of strange wives; it is probable Isaac would have been prevailed with to confer the blessing upon Jacob, and needed not thus to have been cheated into it. This had been honourable and laudable, and would have looked well in history; but God left her to herself to take this indirect course, that he might have the glory of bringing good out of evil.
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 vv4, 7, 12, 13, 15, 19, 22, 27, 28, 29, 33, 34, 35, 36, 37, 39, 40, 41, 45, 46 That, &c. He does not mean, that the meat…
That, &c. He does not mean, that the meat would induce him to give his blessing. Neither can we suppose, that he intended to pervert the order of God, in making the younger son subject to the elder, if he was informed by Rebecca, of that disposition of providence. (Calmet) --- But of this he seems to have been ignorant, ver. 29, 35. (Worthington)
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 vv4, 6, 11, 13, 18, 27, 28, 29, 30, 39, 41, 42, 45, 46 make . . . savory meat--perhaps to revive and…
make . . . savory meat--perhaps to revive and strengthen him for the duty; or rather, "as eating and drinking" were used on all religious occasions, he could not convey the right, till he had eaten of the meat provided for the purpose by him who was to receive the blessing [ADAM CLARKE] (compare Gen 18:7).
that my soul may bless thee--It is difficult to imagine him ignorant of the divine purpose (compare Gen 25:23). But natural affection, prevailing through age and infirmity, prompted him to entail the honors and powers of the birthright on his elder son; and perhaps he was not aware of what Esau had done (Gen 25:34).
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 vv4, 8, 9, 12, 15, 16, 20, 22, 27, 28, 29, 33, 34, 36, 39, 40, 41, 43, 44, 45, 46 4. That I may eat; that my soul may…
4. That I may eat; that my soul may bless thee — “There appears a singular mixture of the carnal and the spiritual in this. Isaac recognises his own character as that of the priestly and prophetic head of his house, privileged to bless as father and priest, and to foretell the fortunes of his family in succession to Abraham in his office of the prophet of God. Yet his carnal affection causes him to forget the response to the inquiry of Rebekah, “the elder shall serve the younger,” and the fact that Esau had sold his birthright and alienated it from him forever by a solemn oath. Moreover, that his heart may be the more warmed to him whom he desires to bless, he seeks to have some of that savoury meat brought to him such as he loved.” — Speaker’s Commentary.
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 vv4, 7, 8, 11, 12, 13, 15, 16, 18, 19, 20, 21, 22, 23, 25, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 38, 39, 40, 41, 42, 43, 44, 45, 46 4. that my soul may bless thee] Cf. 19,…
4. that my soul may bless thee] Cf. 19, 25, 31. See note on Gen_12:13. A sacrificial meal is not intended. The strengthening food is from the chase, not the flesh of domestic animals.
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 vv4, 5, 7, 9, 13, 15, 16, 19, 20, 21, 26, 27, 28, 29, 31, 33, 36, 38, 39, 40, 41, 42, 44, 46 (4) Savoury meat.—On the rare occasions on which an…
(4) Savoury meat.—On the rare occasions on which an Arab sheik tastes flesh, it is flavoured with almonds, pistachio nuts, and raisins. It would thus not be easy for Isaac to distinguish the taste of the flesh of a kid from that of an antelope. As the Arabs always spare their own flocks and herds, the capture of a wild animal gives them the greater pleasure, and a feast thus provided seemed to the patriarch a proper occasion for the solemn decision which son should inherit the promises made to Abraham.
That my soul may bless thee.—We gather from the solemn blessing given to his sons by Jacob (Genesis 49) that this was a prophetic act, by which the patriarchs, under the influence of the Spirit, and in expectation of death, decided to which son should belong the birthright. Jacob when dying bestowed it on Judah (Gen_27:8-12). But here Isaac resisted the Spirit; for the clear warning had been given that “the elder should serve the younger” (Gen_25:23). Isaac may have been moved to this act by indignation at the manner in which Esau had been induced to sell the birthright, and in annulling that sale he would have been within his rights; but he was not justified in disregarding the voice of prophecy, nor in his indifference to Esau’s violation of the Abrahamic law in marrying heathen women. And thus he becomes the victim of craft and treachery, while Jacob is led on to a deed which was the cause of endless grief to him and Rebekah, and has stained his character for ever. But had Jacob possessed the same high standard of honour as distinguished David afterwards, he would equally have received the blessing, but without the sin of deception practised upon his own father.
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 vv4, 5, 6, 8, 9, 11, 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, 41, 42, 43, 46 And make me savory meat, food," from a root…
And make me savory meat, food," from a root whose primary idea is to taste, or try the flavor, of a thing. Schultens observes that the corresponding Arabic term is specially applied to dishes made of flesh taken in hunting, and highly esteemed by nomad tribes (vide Gesenius, p. 467)such as I love (cf., Gen_25:28, the ground of his partiality for Esau) and bring it to me, that I may eat; Isaac was blind and weak in his eyes, yet it seem-eth his body was of a strong constitution, seeing he was able to eat of wild flesh, which is of harder digestion" (Willet) that the conjunction rWb) followed by a future commonly expresses a purpose (cf. Exo_9:14) my soul may bless thee notwithstanding the oracle (Gen_25:23) uttered so many (fifty-seven or seventy-seven) years ago, Isaac appears to have clung to the belief that Esau was the destined heir of the covenant blessing; quoedam fuit coecitatis species, quae illi magis obstitit quam externa oeulorum caligo (Calvin)before I die.
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 vv6, 13, 14, 25, 33, 41, 46 Go now to the flock, and fetch me from…
Gen_27:6-10
Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth
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Rebekahs cunning plot in favour of Jacob
I.
THE HUMAN ELEMENT IN IT.
1. The partiality of a fond mother.
2. Ambition.
II. THE RELIGIOUS ELEMENT IN IT.
1. It seemed as if the oracle of God was likely to become void.
2. The crisis was urgent. (T. H. Leale.)
Crooked measures to obtain a worthy object
This is a mysterious affair. It was just that Esau should lose the blessing, for by selling his birthright he had despised it. It was Gods design, too, that Jacob should have it. Rebekah also knowing of this design, from it having been revealed to her that the elder should serve the younger, appears to have acted from a good motive. But the scheme which she formed to correct the error of her husband was far from being justifiable. It was one of those crooked measures which have too often been adopted to accomplish the Divine promises; as if the end would justify, or at least excuse the means. Thus Sarah acted in giving Hagar to Abraham; and thus many others have acted under the idea of being useful in promoting the cause of Christ. The answer to all such things is that which God addressed to Abraham: I am God Almighty; walk before Me, and be thou perfect. The deception practised on Isaac was cruel. If he be in the wrong, endeavour to convince him; or commit it to God, who could turn his mind, as he afterwards did that of Jacob when blessing Ephraim and Manasseh; but do not avail yourself of his loss of sight to deceive him. Such would have been the counsel of wisdom and rectitude; but Rebekah follows her own. (A. Fuller.)
Use of unscrupulous meals by religious persons
To this day the method of Rebekah and Jacob is largely adopted by religious persons. It is notorious that persons whose ends are good frequently become thoroughly unscrupulous about the means they use to accomplish them. They dare not say in so many words that they may do evil that good may come, nor do they think it a tenable position in morals that the end sanctifies the means; and yet their consciousness of a justifiable and desirable end undoubtedly does blunt their sensitiveness regarding the legitimacy of the means they employ. For example, Protestant controversialists, persuaded that vehement opposition to Popery is good, and filled with the idea of accomplishing its downfall, are often guilty of gross misrepresentation, because they do not sufficiently inform themselves of the actual tenets and practices of the Church of Rome. In all controversy, religious and political, it is the same. It is always dishonest to circulate reports that you have no means of authenticating; yet how freely are such reports circulated to blacken the character of an opponent, and to prove his opinions to be dangerous. It is always dishonest to condemn opinions we have not inquired into, merely because of some fancied consequence which these opinions carry in them; yet how freely are opinions condemned by men who have never been at the trouble carefully to inquire into their truth. They do not feel the dishonesty of their position, because they have a general consciousness that they are on the side of religion, and of what has generally passed for truth. All keeping back of facts which are supposed to have an unsettling effect is but a repetition of this sin. There is no sin more hateful. Under the appearance of serving God, and maintaining His cause in the world, it insults Him by assuming that, if the whole bare, undisguised truth were spoken, His cause would suffer. The fate of all such attempts to manage Gods matters by keeping things dark, and misrepresenting fact, is written for all who care to understand in the results of this scheme of Rebekahs and Jacobs. They gained nothing, and they lost a great deal, by their wicked interference. They gained nothing; for God had promised that the birthright would be Jacobs, and would have given it him in some way redounding to his credit and not to his shame. And they lost a great deal. The mother lost her son; Jacob had to flee for his life, and, for all we know, Rebekah never saw him more. And Jacob lost all the comforts of home, and all those possessions his father had accumulated. He had to flee with nothing but his staff, an outcast to begin the world for himself. From this first false step onwards to his death, he was pursued by misfortune, until his own verdict on his life was, Few and evil have been the days of the years of my life. (M. Dods, D. D.)
Ahead of Providence
Luther was very importunate at the throne of grace to know the mind of God in a certain matter; and it seemed to him as if he heard God speak to his heart thus: I am not to be traced. One adds, If He is not to be traced, He may be trusted; and that religion is of little value which will not enable a man to trust God where he can neither trace nor see Him. But there is a time for everything beneath the sun; and the Almighty has His times and seasons. It has been frequently with my hopes and desires, in regard to Providence, as with my watch and the sun. My watch has often been ahead of true time; I have gone faster than Providence, and have been forced to stand still and wait, or I have been set back painfully. Flavel says, Some providences, like Hebrew letters, must be read backwards. (J. G. Wilson.)
God will not have His kingdom maintained by carnal policy
We must walk in simplicity, sine plicis, for though the serpent can shrink up into his folds, and appear what he is not, yet it doth not become the saint to shuffle either with God or men. Jacob got the blessing by a wile, but he might have got it cheaper by plain dealing. (W. Gurnall.)
A lie not permitted to man
The minister of the seminary at Clermont, France, having been seized at Autun by the populace, the mayor, who wished to save him, advised him not to take the oath, but to allow him to tell the people that he had taken it. I would myself make known your falsehood to the people, replied the clergyman; it is not permitted me to ransom my life by a lie. The God who prohibits my taking the oath will not allow me to make it believed that I have taken it. The mayor was silent, and the minister was martyred.
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 vv6, 11, 25, 30, 41 MAIN HOMILETICS OF THE PARAGRAPH.—Gen_27:6-10
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_27:6-10
REBEKAH’S CUNNING PLOT IN FAVOUR OF JACOB
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I. The human element in it.
1. The partiality of a fond mother. She tenderly loved this son, and was ready to sacrifice herself to promote his welfare and distinction.
2. Ambition. She wanted to see her favourite son raised to the highest honour. Yet her ambition was devoid of selfishness, for she asked nothing for herself, but only for Jacob. “But here is a trait of female character: it is a woman’s ambition, not a man’s, doing wrong, not for her own advantage, but for the sake of one she loved. It is a touch of womanhood.”—(Robertson.)
II. The religions element in it. We must remember that we are dealing here with the history of the Church of God. These persons are mentioned, and their acts related because they have to do with this history. We justly blame Rebekah, but we have to consider her conduct in the light of her circumstances and character. Her faith in God was placed in circumstances of great trial.
1. It seemed as if the oracle of God was likely to become void. The purpose of Isaac was known, and it was against God’s revealed purpose. The stubbornness of an old man forbade the thought that he would listen to argument, or set aside the claims of a long-cherished affection. The known will of God and the known will of her husband were at variance. It is a difficult matter to trust in God alone, and to forsake all leaning upon ourselves.
2. The crisis was urgent. Isaac had taken steps to carry out his intention. He supposes himself to be on his deathbed and, therefore, makes up his mind to impart the blessing, which when once bestowed was irrevocable. What in this emergency is the believing wife to do? It was of no use to try mild measures, for the mind of the old man was weak and his purpose too deeply seated. She ought to have left the matter with God, and to be content to be still, to trust, and to wait. But it is a hard trial to allow a great evil to happen when we have the means of preventing it. To work and scheme is more easy than to be silent. When we see the declared will of God likely to be thwarted, it seems as if any device of ours to prevent it becomes a justifiable, and even a pious necessity. The sin of Rebekah was of a complex nature. Hence how difficult it is to estimate human conduct if we only regard it from the outside. “We label sins as by a catalogue. We judge of man by their acts; but it is far truer to say that we can only judge the acts by the man. You must understand the man before you can appreciate his deed. The same deed, done by two different persons, ceases to be the same. Abraham laughed, and so did Sarah: one was the laugh of scepticism, the other the result of that reaction in our nature by which the most solemn thoughts are balanced by a sense of strangeness, or even ludicrousness. The Pharisees asked a sign in unbelief; many of the Old Testament saints, in faith. A fine discrimination is therefore needed to understand the simplest deed. A very delicate analysis of character is necessary to comprehend such acts as these and rightly apportion their turpitude and their palliations.”—(Robertson.)
SUGGESTIVE COMMENTS ON THE VERSES
Gen_27:6. She overheard what Isaac spoke secretly. Women will be listening; as Sarah behind the door, when she laughed, and little thought to be questioned for it.—(Trapp.)
Gen_27:7-10. The sin of deceiving a man into what is right differs little from deceiving him into what is wrong. The effect of the sin may, indeed, be different; but its moral character in the eyes of Omniscience is substantially the same. The slightest deviation from the straightforward principles of integrity and honesty is contrary to the very genius and actings of a true faith; and though the event was overruled to good, yet this was no justification of the parties concerned. Evil ceases not to be evil because God makes it redound to His glory.—(Bush.)
God inclines the love of the mother to the younger, against the custom of nature, because the father loves the elder, against the promise. The affections of parents are divided; that the promise might be fulfilled, Rebekah’s craft shall answer Isaac’s partiality. Isaac would unjustly turn Esau into Jacob, Rebekah doth as cunningly turn Jacob into Esau: her desire was good; her means were unlawful. God doth oft-times effect His just will by our weaknesses; yet neither thereby justifying our infirmities, nor blemishing His own actions.—(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, 46 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 vv5, 18, 30, 41 Rebekah Arranges to have Jacob Blessed First
Rebekah Arranges to have Jacob Blessed First
v. 5. And Rebekah heard when Isaac spake to Esau, his son. This overhearing of Isaac’s plan by Rebekah was due to the dispensation of God. And Esau went to the field to hunt for venison, and to bring it.
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v. 6. And Rebekah spake unto Jacob, her son, saying, Behold, I heard thy father speak unto Esau, thy brother, saying,
v. 7. Bring me venison, and make me savory meat, that I may eat, and bless thee before the Lord before my death. Rebekah made Jacob her confederate by making known to him all that she had found out.
v. 8. Now, therefore, my son, obey my voice according to that which I command thee.
v. 9. Go now to the flock, which included goats as well as sheep, and fetch me from thence two good kids of the goats, an ample supply being needed in order to represent venison; and I will make them savory meat for thy father, such as he loveth, for Rebekah was also familiar with Isaac’s tastes and knew in what form he preferred his roast venison.
v. 10. And thou shalt bring it to thy father that he may eat, and that he may bless thee before his death. Thus Jacob was given to understand what role he was to play in Rebekah’s plan.
v. 11. And Jacob said to Rebekah, his mother, Behold, Esau, my brother, is a hairy man, and I am a smooth man;
v. 12. my father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing. This was partly prudence, partly the voice of conscience which told him that he would be making himself a scoffer in the eyes of his old blind father, one making sport of the latter’s infirmity, and the discovery would result in his bringing away a curse instead of a blessing. Out of respect for his mother Jacob does not refer to the wrong itself, but to its dangerous consequences.
v. 13. And his mother said unto him, Upon me be thy curse, my son; only obey my voice, and go fetch me them. Both the blame and the curse which might strike Jacob Rebekah was willing to shoulder, for with her to plan meant to act, to pursue her course to the finish.
v. 14. And he went, and fetched, and brought them to his mother; and his mother made savory meat, such as his father loved.
v. 15. And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob, her younger son. They were garments of preciousness, and Rebekah planned to have both the touch and the odor of the garments-deceive Isaac.
v. 16. And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck. It seems that Angora goats are here referred to, whose long, silky wool resembled human hair.
v. 17. And she gave the savory meat and the bread, which she had prepared, into the hand of her son Jacob. Thus Rebekah had taken the matter of the patriarchal blessing into her own hands. She had in mind, of course, the promise which she had received, but her rashness caused her to identify her plan with the plan of God. She felt that she must come to the aid of the divine dispensation, but her manner of acting had neither God’s command nor His promise. It was the mercy of the Lord which afterward turned her human machinations for the best.
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 vv5, 8, 11, 13, 15, 18, 20, 22, 24, 26, 28, 29, 30, 32, 34, 36, 38, 39, 41, 43, 46 The word "now" shows a change of emphasis to…
Now
The word "now" shows a change of emphasis to Rebekah and Jacob. (See: Background Information)
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Rebekah heard it when Isaac spoke to Esau his son
"Rebekah heard Isaac speaking to his son Esau"
Esau went ... bring it back. Rebekah spoke to Jacob
After Esau leaves, Rebekah speaks to Jacob because of what she heard. AT: "So when Esau went ... bring it back, Rebekah spoke to Jacob" (See: Connecting Words)
to Esau his son ... to Jacob her son
Esau and Jacob were both sons of Isaac and Rebekah. They are called "his son" and "her son" to emphasize that one parent preferred one son over the other son.
See here
The phrase "see here" adds emphasis to what follows. AT: "Listen carefully"
He said, 'Bring me game and make me delicious food, that I may eat it and bless you in the presence of Yahweh before my death.'
This is a quotation within a quotation. It can be stated as an indirect quotation. AT: "He told Esau to 'hunt a wild animal, and to make the tasty meat that he loves.' Then before he dies, Isaac will bless Esau in the presence of Yahweh." (See: Quotes Within Quotes and Direct and Indirect Quotations)
Bring me game
"Bring me a wild animal that you hunt and kill"
make me delicious food
"cook for me the tasty meat that I love." See how this was translated in Genesis 27:04.
bless you in the presence of Yahweh
"bless you before Yahweh"
before my death
"before I die"
translationWords
Rebekah
Isaac
Esau
Jacob
Yahweh
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 vv5, 11, 18, 20, 30, 33, 34, 36, 37, 39, 41, 42, 46 27:5-17 The blessing seemed to be in jeopardy. In…
27:5-17 The blessing seemed to be in jeopardy. In scene two, Rebekah and Jacob sought to achieve God’s blessing by deception, without faith or love. Rebekah planned to deceive the old man into thinking that he was blessing Esau when he was actually blessing Jacob.
27:5 Esau agreed to Isaac’s plan, thus breaking the oath he had sworn to Jacob (25:33).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.