1 And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I.

2 And he said, Behold now, I am old, I know not the day of my death:

3 Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison;

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.

5 And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt for venison, and to bring it.

6 And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,

7 Bring me venison, and make me savoury meat, that I may eat, and bless thee before the Lord before my death.

8 Now therefore, my son, obey my voice according to that which I command thee.

9 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:

10 And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death.

11 And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man:

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.

13 And his mother said unto him, Upon me be thy curse, my son: only obey my voice, and go fetch me them.

14 And he went, and fetched, and brought them to his mother: and his mother made savoury meat, such as his father loved.

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:

16 And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:

17 And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob.

18 And he came unto his father, and said, My father: and he said, Here am I; who art thou, my son?

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.

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.

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.

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.

23 And he discerned him not, because his hands were hairy, as his brother Esau's hands: so he blessed him.

24 And he said, Art thou my very son Esau? And he said, I am.

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.

26 And his father Isaac said unto him, Come near now, and kiss me, my son.

27 And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the Lord hath blessed:

28 Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine:

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.

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.

31 And he also had made savoury 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.

32 And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy firstborn Esau.

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.

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.

35 And he said, Thy brother came with subtilty, and hath taken away thy blessing.

36 And he said, Is not he rightly named Jacob? for he hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing. And he said, Hast thou not reserved a blessing for me?

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?

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.

39 And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above;

40 And by thy sword shalt thou live, 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.

41 And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand; then will I slay my brother Jacob.

42 And these words of Esau her elder son were told to Rebekah: and she sent and called Jacob her younger son, and said unto him, Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee.

43 Now therefore, my son, obey my voice; arise, flee thou to Laban my brother to Haran;

44 And tarry with him a few days, until thy brother's fury turn away;

45 Until thy brother's anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be deprived also of you both in one day?

46 And Rebekah said to Isaac, I am weary of my life because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me?

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
Isaac sends Esau for venison.
The promises of the Messiah, and of the land of Canaan, had come down to Isaac. Isaac being now about 135 years of age, and his sons about 75, and not duly considering the Divine word concerning his two sons, that the elder should serve the younger, resolved to put all the honour and power that were in the promise, upon Esau his eldest son. We are very apt to take measures rather from our own reason than from Divine revelation, and thereby often miss our way.
John Wesley's Bible Commentary
Here is Isaac's design to declare Esau his heir. The promise of the Messiah and the land of Canaan was a great trust first committed to Abraham, inclusive and typical of spiritual and eternal blessings; this by divine direction he transmitted to Isaac. Isaac being now old, and either not knowing, or not duly considering the divine oracle concerning his two sons, that the elder should serve the younger, resolves to entail all the honour and power that was wrapt up in the promise upon Esau, his eldest son. He called Esau - Tho' Esau, had greatly grieved his parents by his marriage, yet they had not expelled him, but it seems were pretty well reconciled to him.
John Calvin Bible Commentary
And it came to pass that when Isaac was old. In this chapter Moses prosecutes, in many words, a history which does not appear to be of great utility. It amounts to this; Esau having gone out, at his father’s command, to hunt; Jacob, in his brother’s clothing, was, by the artifice of his mother, induced to obtain by stealth the blessing due by the right of nature to the firstborn. It seems even like child’s play to present to his father a kid instead of venison, to feign himself to be hairy by putting on skins, and, under the name of his brother, to get the blessing by a lie. But in order to learn that Moses does not in vain pause over this narrative as a most serious matter, we must first observe, that when Jacob received the blessing from his father, this token confirmed to him the oracle by which the Lord had preferred him to his brother. For the benediction here spoken of was not a mere prayer but a legitimate sanction, divinely interposed, to make manifest the grace of election. God had promised to the holy fathers that he would be a God to their seed for ever. They, when at the point of death, in order that the succession might be secured to their posterity, put them in possession, as if they would deliver, from hand to hand, the favor which they had received from God. So Abraham, in blessing his son Isaac, constituted him the heir of spiritual life with a solemn rite. With the same design, Isaac now, being worn down with age, imagines himself to be shortly about to depart this life, and wishes to bless his firstborn son, in order that the everlasting covenant of God may remain in his own family. The Patriarchs did not take this upon themselves rashly, or on their own private account, but were public and divinely ordained witnesses. To this point belongs the declaration of the Apostle, “the less is blessed of the better.” (Hebrews 7:7.) For even the faithful were accustomed to bless each other by mutual offices of charity; but the Lord enjoined this peculiar service upon the patriarchs, that they should transmit, as a deposit to posterity, the covenant which he had struck with them, and which they kept during the whole course of their life. The same command was afterwards given to the priests, as appears inNumbers 6:24, and other similar places. Therefore Isaac, in blessing his son, sustained another character than that of a father or of a private person, for he was a prophet and an interpreter of God, who constituted his son an heir of the same grace which he had received. Hence appears what I have already said, that Moses, in treating of this matter, is not without reason thus prolix. But let us weigh each of the circumstances of the case in its proper order; of which this is the first, that God transferred the blessing of Esau to Jacob, by a mistake on the part of the father; whose eyes, Moses tells us, were dim. The vision also of Jacob was dull when he blessed his grandchildren Ephraim and Manasseh; yet his want of sight did not prevent him from cautiously placing his hands in a transverse direction. But God suffered Isaac to be deceived, in order to show that it was not by the will of man that Jacob was raised, contrary to the course of nature, to the right and honor of primogeniture.
McArther Bible Commentary
Isaac was old. Blind Isaac evidently thought he was near death (Gen 27:2) and would not live much beyond his current 137 years, which was the age of Ishmael when he died (Gen 25:17). He certainly did not expect to live another forty-three years as he actually did (Gen 35:28; cf. Gen 30:24-25; Gen 31:41; Gen 41:46-47; Gen 45:6; Gen 47:9 to calculate Isaac's age at 137 and his twin sons' ages at 77 years old).
Bible Cross References
Genesis 25:25 Genesis 25:33 Genesis 48:10 Deuteronomy 34:7 1 Samuel 3:2 Ecclesiastes 12:3

Verse 2

Matthew Henry's Concise Bible Commentary
Isaac sends Esau for venison.
The promises of the Messiah, and of the land of Canaan, had come down to Isaac. Isaac being now about 135 years of age, and his sons about 75, and not duly considering the Divine word concerning his two sons, that the elder should serve the younger, resolved to put all the honour and power that were in the promise, upon Esau his eldest son. We are very apt to take measures rather from our own reason than from Divine revelation, and thereby often miss our way.
John Wesley's Bible Commentary
I am old, and know not the day of my death - How soon I may die.
John Calvin Bible Commentary
Behold, now I am old, I know not the day of my death. There is not the least doubt that Isaac implored daily blessings on his sons all his life: this, therefore, appears to have been an extraordinary kind of benediction. Moreover, the declaration that he knew not the day of his death, is as much as if he had said, that death was every moment pressing so closely upon him, a decrepit and failing man, that he dared not promise himself any longer life. Just as a woman with child when the time of parturition draws near, might say, that she had now no day certain. Every one, even in the full vigor of age, carries with him a thousand deaths. Death claims as its own the foetus in the mother’s womb, and accompanies it through every stage of life. But as it urges the old more closely, so they ought to place it more constantly before their eyes, and should pass as pilgrims through the world, or as those who have already one foot in the grave. In short, Isaac, as one near death, wishes to leave the Church surviving him in the person of his son.
Bible Cross References
Genesis 47:29 Genesis 27:3

Verse 3

Matthew Henry's Concise Bible Commentary
Isaac sends Esau for venison.
The promises of the Messiah, and of the land of Canaan, had come down to Isaac. Isaac being now about 135 years of age, and his sons about 75, and not duly considering the Divine word concerning his two sons, that the elder should serve the younger, resolved to put all the honour and power that were in the promise, upon Esau his eldest son. We are very apt to take measures rather from our own reason than from Divine revelation, and thereby often miss our way.
John Wesley's Bible Commentary
Take me some venison that I may; bless thee - Esau must go a hunting and bring some venison. In this he designed not so much the refreshment of his own spirits, as the receiving a fresh instance of his son's, filial duty and affection to him, before he bestowed this favour upon him. That my soul may bless thee before I die - Prayer is the work of the soul, and not of the lips only; as the soul must be employed in blessing God, (Psalms 103:1) , so it must be in blessing ourselves and others: the blessing will not go to the heart, if it do not come from the heart.
Bible Cross References
Genesis 25:28 Genesis 27:4

Verse 4

Matthew Henry's Concise Bible Commentary
Isaac sends Esau for venison.
The promises of the Messiah, and of the land of Canaan, had come down to Isaac. Isaac being now about 135 years of age, and his sons about 75, and not duly considering the Divine word concerning his two sons, that the elder should serve the younger, resolved to put all the honour and power that were in the promise, upon Esau his eldest son. We are very apt to take measures rather from our own reason than from Divine revelation, and thereby often miss our way.
John Calvin Bible Commentary
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.
McArther Bible Commentary
my soul may bless you. Ignoring the words of God to Rebekah (Gen 25:23), forgetting Esau's bartered birthright (Gen 25:33), and overlooking Esau's grievous marriages (Gen 26:35), Isaac was still intent on treating Esau as the eldest and granting him the blessing of birthright, and so arranged for his favorite meal before bestowing final fatherly blessing on his favorite son.
Bible Cross References
Hebrews 11:20 Genesis 27:5 Genesis 27:7 Genesis 27:9 Genesis 27:14 Genesis 27:17 Genesis 27:19 Genesis 27:25 Genesis 27:31 Genesis 48:9 Genesis 48:15 Deuteronomy 33:1

Verse 5

Matthew Henry's Concise Bible Commentary
Isaac sends Esau for venison.
The promises of the Messiah, and of the land of Canaan, had come down to Isaac. Isaac being now about 135 years of age, and his sons about 75, and not duly considering the Divine word concerning his two sons, that the elder should serve the younger, resolved to put all the honour and power that were in the promise, upon Esau his eldest son. We are very apt to take measures rather from our own reason than from Divine revelation, and thereby often miss our way.
John Calvin Bible Commentary
And Rebekah heard. Moses now explains more fully the artifice by which Jacob attained the blessing. It truly appears ridiculous, that an old man, deceived by the cunning of his wife, should, through ignorance and error, have given utterance to what was contrary to his wish. And surely the stratagem of Rebekah was not without fault; for although she could not guide her husband by salutary counsel, yet it was not a legitimate method of acting, to circumvent him by such deceit. For, as a lie is in itself culpable, she sinned more grievously still in this, that she desired to sport in a sacred matter with such wiles. She knew that the decree by which Jacob had been elected and adopted was immutable; why then does she not patiently wait till God shall confirm it in fact, and shall show that what he had once pronounced from heaven is certain? Therefore, she darkens the celestial oracle by her lie, and abolishes, as far as she was able, the grace promised to her son. Now, if we consider farther, whence arose this great desire to bestir herself; her extraordinary faith will on the other hand appear. For, as she did not hesitate to provoke her husband against herself, to light up implacable enmity between the brothers, to expose her beloved son Jacob to the danger of immediate death, and to disturb the whole family; this certainly flowed from no other source than her faith.The inheritance promised by God was firmly fixed in her mind; she knew that it was decreed to her son Jacob. And therefore, relying upon the covenant of God, and keeping in mind the oracle received, she forgets the world. Thus, we see, that her faith was mixed with an unjust and immoderate zeal. This is to be carefully observed, in order that we may understand that a pure and distinct knowledge does not always so illuminate the minds of the pious as to cause them to be governed, in all their actions, by the Holy Spirit, but that the little light which shows them their path is enveloped in various clouds of ignorance and error; so that while they hold a right course, and are tending towards the goal, they yet occasionally slide. Finally, both in Isaac and in his wife the principle of faith was preeminent. But each, by ignorance in certain particulars, and by other faults, either diverged a little from the way, or, at least, stumbled in the way. But seeing that, nevertheless, the election of God stood firm; nay, that he even executed his design through the deceit of a woman, he vindicates, in this manner, the whole praise of his benediction to his own gratuitous goodness.
McArther Bible Commentary
Now Rebekah was listening. Desperation to secure patriarchal blessing for Jacob bred deception and trickery, with Rebekah believing her culinary skills could make goat's meat taste and smell like choice venison (Gen 27:8-10) and make Jacob seem like Esau (Gen 27:15-17).
Bible Cross References
Genesis 27:4 Genesis 27:6

Verse 6

Matthew Henry's Concise Bible Commentary
Rebekah teaches Jacob to obtain the blessing.
Rebekah knew that the blessing was intended for Jacob, and expected he would have it. But she wronged Isaac by putting a cheat on him; she wronged Jacob by tempting him to wickedness. She put a stumbling-block in Esau's way, and gave him a pretext for hatred to Jacob and to religion. All were to be blamed. It was one of those crooked measures often adopted to further the Divine promises; as if the end would justify, or excuse wrong means. Thus many have acted wrong, 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. And it was a very rash speech of Rebekah, "Upon me be thy curse, my son." Christ has borne the curse of the law for all who 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 thy curse.
John Wesley's Bible Commentary
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.
Bible Cross References
Genesis 25:28 Genesis 27:5 Genesis 27:7

Verse 7

Matthew Henry's Concise Bible Commentary
Rebekah teaches Jacob to obtain the blessing.
Rebekah knew that the blessing was intended for Jacob, and expected he would have it. But she wronged Isaac by putting a cheat on him; she wronged Jacob by tempting him to wickedness. She put a stumbling-block in Esau's way, and gave him a pretext for hatred to Jacob and to religion. All were to be blamed. It was one of those crooked measures often adopted to further the Divine promises; as if the end would justify, or excuse wrong means. Thus many have acted wrong, 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. And it was a very rash speech of Rebekah, "Upon me be thy curse, my son." Christ has borne the curse of the law for all who 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 thy curse.
Bible Cross References
Genesis 27:4 Genesis 27:6 Genesis 27:8

Verse 8

Matthew Henry's Concise Bible Commentary
Rebekah teaches Jacob to obtain the blessing.
Rebekah knew that the blessing was intended for Jacob, and expected he would have it. But she wronged Isaac by putting a cheat on him; she wronged Jacob by tempting him to wickedness. She put a stumbling-block in Esau's way, and gave him a pretext for hatred to Jacob and to religion. All were to be blamed. It was one of those crooked measures often adopted to further the Divine promises; as if the end would justify, or excuse wrong means. Thus many have acted wrong, 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. And it was a very rash speech of Rebekah, "Upon me be thy curse, my son." Christ has borne the curse of the law for all who 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 thy curse.
Bible Cross References
Genesis 27:7 Genesis 27:9 Genesis 27:13 Genesis 27:43

Verse 9

Matthew Henry's Concise Bible Commentary
Rebekah teaches Jacob to obtain the blessing.
Rebekah knew that the blessing was intended for Jacob, and expected he would have it. But she wronged Isaac by putting a cheat on him; she wronged Jacob by tempting him to wickedness. She put a stumbling-block in Esau's way, and gave him a pretext for hatred to Jacob and to religion. All were to be blamed. It was one of those crooked measures often adopted to further the Divine promises; as if the end would justify, or excuse wrong means. Thus many have acted wrong, 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. And it was a very rash speech of Rebekah, "Upon me be thy curse, my son." Christ has borne the curse of the law for all who 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 thy curse.
Bible Cross References
Genesis 27:4 Genesis 27:8 Genesis 27:10

Verse 10

Matthew Henry's Concise Bible Commentary
Rebekah teaches Jacob to obtain the blessing.
Rebekah knew that the blessing was intended for Jacob, and expected he would have it. But she wronged Isaac by putting a cheat on him; she wronged Jacob by tempting him to wickedness. She put a stumbling-block in Esau's way, and gave him a pretext for hatred to Jacob and to religion. All were to be blamed. It was one of those crooked measures often adopted to further the Divine promises; as if the end would justify, or excuse wrong means. Thus many have acted wrong, 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. And it was a very rash speech of Rebekah, "Upon me be thy curse, my son." Christ has borne the curse of the law for all who 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 thy curse.
Bible Cross References
Genesis 27:9 Genesis 27:11

Verse 11

Matthew Henry's Concise Bible Commentary
Rebekah teaches Jacob to obtain the blessing.
Rebekah knew that the blessing was intended for Jacob, and expected he would have it. But she wronged Isaac by putting a cheat on him; she wronged Jacob by tempting him to wickedness. She put a stumbling-block in Esau's way, and gave him a pretext for hatred to Jacob and to religion. All were to be blamed. It was one of those crooked measures often adopted to further the Divine promises; as if the end would justify, or excuse wrong means. Thus many have acted wrong, 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. And it was a very rash speech of Rebekah, "Upon me be thy curse, my son." Christ has borne the curse of the law for all who 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 thy curse.
John Calvin Bible Commentary
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.
Bible Cross References
Genesis 25:25 Genesis 27:10

Verse 12

Matthew Henry's Concise Bible Commentary
Rebekah teaches Jacob to obtain the blessing.
Rebekah knew that the blessing was intended for Jacob, and expected he would have it. But she wronged Isaac by putting a cheat on him; she wronged Jacob by tempting him to wickedness. She put a stumbling-block in Esau's way, and gave him a pretext for hatred to Jacob and to religion. All were to be blamed. It was one of those crooked measures often adopted to further the Divine promises; as if the end would justify, or excuse wrong means. Thus many have acted wrong, 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. And it was a very rash speech of Rebekah, "Upon me be thy curse, my son." Christ has borne the curse of the law for all who 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 thy curse.
McArther Bible Commentary
I shall seem to be a deceiver to him. To his credit, Jacob at first objected. The differences between him and Esau would surely not fool his father and might result in blessing being replaced with a curse as a fitting punishment for deception.
Bible Cross References
Genesis 27:21 Genesis 27:22 Genesis 27:45

Verse 13

Matthew Henry's Concise Bible Commentary
Rebekah teaches Jacob to obtain the blessing.
Rebekah knew that the blessing was intended for Jacob, and expected he would have it. But she wronged Isaac by putting a cheat on him; she wronged Jacob by tempting him to wickedness. She put a stumbling-block in Esau's way, and gave him a pretext for hatred to Jacob and to religion. All were to be blamed. It was one of those crooked measures often adopted to further the Divine promises; as if the end would justify, or excuse wrong means. Thus many have acted wrong, 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. And it was a very rash speech of Rebekah, "Upon me be thy curse, my son." Christ has borne the curse of the law for all who 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 thy curse.
John Calvin Bible Commentary
Upon me be thy curse, my son. Here Rebekah sins again, because she burns with such hasty zeal that she does not consider how highly God disapproves of her evil course. She presumptuously subjects herself to the curse. But whence this unheeding confidence? Being unfurnished with any divine command, she took her own counsel. Yet no one will deny that this zeal, although preposterous, proceeds from special reverence for the word of God. For since she was informed by the oracle of God, that Jacob was preferred in the sight of God, she disregarded whatever was visible in the world, and whatever the sense of nature dictated, in comparison with God’s secret election. Therefore we are taught by this example, that every one should walk modestly and cautiously according to the rule of his vocation; and should not dare to proceed beyond what the Lord allows in his word.
McArther Bible Commentary
Let your curse be on me. With his mother accepting full responsibility for the scheme and bearing the curse should it occur, Jacob acquiesced and followed Rebekah's instructions.
Bible Cross References
Genesis 27:8 Genesis 27:14 Genesis 27:43

Verse 14

Matthew Henry's Concise Bible Commentary
Rebekah teaches Jacob to obtain the blessing.
Rebekah knew that the blessing was intended for Jacob, and expected he would have it. But she wronged Isaac by putting a cheat on him; she wronged Jacob by tempting him to wickedness. She put a stumbling-block in Esau's way, and gave him a pretext for hatred to Jacob and to religion. All were to be blamed. It was one of those crooked measures often adopted to further the Divine promises; as if the end would justify, or excuse wrong means. Thus many have acted wrong, 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. And it was a very rash speech of Rebekah, "Upon me be thy curse, my son." Christ has borne the curse of the law for all who 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 thy curse.
John Calvin Bible Commentary
And he went and fetched. Although it is probable that Jacob was not only influenced by a desire to yield obedience to the authority of his mother, but was also persuaded by her seasonings, he yet sinned by overstepping the bounds of his vocation. When Rebekah had taken the blame upon herself, she told him, doubtless, that injury was done to no one: because Jacob was not stealing away another’s right, but only seeking the blessing which was decreed to him by the celestial oracle. It seemed a fair and probable excuse for the fraud, that Isaac, unless he should be imposed upon, was prepared to invalidate the election of God. Therefore Jacob, instead of simply declining from what was right in submission to his mother, was rather obeying the word of God. In the meantime (as I have said) this particular error was not free from blame: because the truth of God was not to be aided by such falsehoods. The paternal benediction was a seal of God’s grace, I confess it; but she ought rather to have waited till God should bring relief from heaven, by changing the mind and guiding the tongue of Isaac, than have attempted what was unlawful. For if Balaam, who prostituted his venal tongue, was constrained by the Spirit, contrary to his own wish, to bless the elect people, whom he would rather have devoted to destruction, (Numbers 22:12,) how much more powerfully would the same spirit have influenced the tongue of holy Isaac, who was not a mercenary man, but one who desired faithfully to obey God, and was only hurried by an error in a contrary direction? Therefore, although in the main, faith shone preeminently in holy Jacob, yet in this respect he bears the blame of rashness, in that he was distrustful of the providence of God, and fraudulently gained possession of his father’s blessing.
Bible Cross References
Genesis 27:4 Genesis 27:13 Genesis 27:15

Verse 15

Matthew Henry's Concise Bible Commentary
Rebekah teaches Jacob to obtain the blessing.
Rebekah knew that the blessing was intended for Jacob, and expected he would have it. But she wronged Isaac by putting a cheat on him; she wronged Jacob by tempting him to wickedness. She put a stumbling-block in Esau's way, and gave him a pretext for hatred to Jacob and to religion. All were to be blamed. It was one of those crooked measures often adopted to further the Divine promises; as if the end would justify, or excuse wrong means. Thus many have acted wrong, 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. And it was a very rash speech of Rebekah, "Upon me be thy curse, my son." Christ has borne the curse of the law for all who 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 thy curse.
McArther Bible Commentary
choice clothes of her elder son. Esau, having been married for thirty-seven years (cf. Gen 27:1; Gen 26:35), would have had his own tents and his own wives to do for him; so how and why Rebekah came by some of his best clothes in her tent is unknown. Perhaps these garments were the official robes associated with the priestly functions of the head of the house, kept in her house until passed on to the oldest son. Perhaps Esau had, on occasion, worn them, thus their smell of the field (Gen 27:27).
Bible Cross References
Genesis 27:14 Genesis 27:16 Genesis 27:27

Verse 16

Matthew Henry's Concise Bible Commentary
Rebekah teaches Jacob to obtain the blessing.
Rebekah knew that the blessing was intended for Jacob, and expected he would have it. But she wronged Isaac by putting a cheat on him; she wronged Jacob by tempting him to wickedness. She put a stumbling-block in Esau's way, and gave him a pretext for hatred to Jacob and to religion. All were to be blamed. It was one of those crooked measures often adopted to further the Divine promises; as if the end would justify, or excuse wrong means. Thus many have acted wrong, 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. And it was a very rash speech of Rebekah, "Upon me be thy curse, my son." Christ has borne the curse of the law for all who 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 thy curse.
Bible Cross References
Genesis 27:15 Genesis 27:17 Genesis 27:23

Verse 17

Matthew Henry's Concise Bible Commentary
Rebekah teaches Jacob to obtain the blessing.
Rebekah knew that the blessing was intended for Jacob, and expected he would have it. But she wronged Isaac by putting a cheat on him; she wronged Jacob by tempting him to wickedness. She put a stumbling-block in Esau's way, and gave him a pretext for hatred to Jacob and to religion. All were to be blamed. It was one of those crooked measures often adopted to further the Divine promises; as if the end would justify, or excuse wrong means. Thus many have acted wrong, 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. And it was a very rash speech of Rebekah, "Upon me be thy curse, my son." Christ has borne the curse of the law for all who 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 thy curse.
Bible Cross References
Genesis 27:4 Genesis 27:16 Genesis 27:18

Verse 18

Matthew Henry's Concise Bible Commentary
Jacob, pretending to be Esau, obtains the blessing.
Jacob, with some difficulty, gained his point, and got the blessing. This blessing is in very general terms. No mention is made of the distinguishing mercies in the covenant with Abraham. This might be owing to Isaac having Esau in his mind, though it was Jacob who was before him. He could not be ignorant how Esau had despised the best things. Moreover, his attachment to Esau, so as to disregard the mind of God, must have greatly weakened his own faith in these things. It might therefore be expected, that leanness would attend his blessing, agreeing with the state of his mind.
Bible Cross References
Genesis 27:17 Genesis 27:19 Genesis 27:32

Verse 19

Matthew Henry's Concise Bible Commentary
Jacob, pretending to be Esau, obtains the blessing.
Jacob, with some difficulty, gained his point, and got the blessing. This blessing is in very general terms. No mention is made of the distinguishing mercies in the covenant with Abraham. This might be owing to Isaac having Esau in his mind, though it was Jacob who was before him. He could not be ignorant how Esau had despised the best things. Moreover, his attachment to Esau, so as to disregard the mind of God, must have greatly weakened his own faith in these things. It might therefore be expected, that leanness would attend his blessing, agreeing with the state of his mind.
John Wesley's Bible Commentary
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, (Genesis 27:24) . 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 Calvin Bible Commentary
And Jacob said unto his father, I am EsauAt first Jacob was timid and anxious; now, having dismissed his fear, he confidently and audaciously lies. By which example we are taught, that when any one has transgressed the proper bounds of duty, he soon allows himself unmeasured license. Wherefore there is nothing better than for each to keep himself within the limits divinely prescribed to him, lest by attempting more than is lawful, he should open the door to Satan. I have before shown how far his seeking the blessing by fraud, and insinuating himself into the possession of it by falsehood, was contrary to faith. Yet this particular fault and divergence from the right path, did not prevent the faith which had been produced by the oracle from holding on, in some way, its course. In excusing the quickness of his return by saying that the venison was brought to him by God, he speaks in accordance with the rule of piety: he sins, however, in mixing the sacred name of God with his own falsehoods. Thus, when there is a departure from truth, the reverence which is apparently shown to God is nothing else than a profanation of his glory. It was right that the prosperous issue of his hunting should be ascribed to the providence of God, lest we should imagine that any good thing was the result of chance; but when Jacob pretended that God was the author of a benefit which had not been granted to himself, and that, too, as a cloak for his deception, his fault was not free from perjury.
Bible Cross References
Genesis 25:28 Genesis 27:4 Genesis 27:18 Genesis 27:31 Genesis 27:35 Genesis 27:45

Verse 20

Matthew Henry's Concise Bible Commentary
Jacob, pretending to be Esau, obtains the blessing.
Jacob, with some difficulty, gained his point, and got the blessing. This blessing is in very general terms. No mention is made of the distinguishing mercies in the covenant with Abraham. This might be owing to Isaac having Esau in his mind, though it was Jacob who was before him. He could not be ignorant how Esau had despised the best things. Moreover, his attachment to Esau, so as to disregard the mind of God, must have greatly weakened his own faith in these things. It might therefore be expected, that leanness would attend his blessing, agreeing with the state of his mind.
John Wesley's Bible Commentary
The Lord thy God brought it to me - Is this Jacob? It is certainly written not for our imitation, but our admonition, Let him that, standeth, take heed lest he fall. Now let us see how Isaac gave Jacob his blessing.
McArther Bible Commentary
Because the Lord your God brought it to me. Isaac's perfectly legitimate question in verse Gen 27:20 (hunting took time and Jacob had come so quickly with goats from the pen) afforded Jacob an escape route-confess and stop the deceit. Instead, Jacob, with consummate ease, knowing he needed Isaac's irrevocable confirmation even though he had bought the birthright, ascribed success in the hunt to God's providence. A lie had to sustain a lie, and a tangled web had begun to be woven (Gen 27:21-24). Although Jacob received Isaac's blessing that day, the deceit caused severe consequences: (1) he never saw his mother after that; (2) Esau wanted him dead; (3) Laban, his uncle, deceived him; (4) his family life was full of conflict; and (5) he was exiled for years from his family. By the promise of God, he would have received the birthright (Gen 25:23). He didn't need to scheme this deception with his mother.
Bible Cross References
Genesis 24:12 Genesis 27:21

Verse 21

Matthew Henry's Concise Bible Commentary
Jacob, pretending to be Esau, obtains the blessing.
Jacob, with some difficulty, gained his point, and got the blessing. This blessing is in very general terms. No mention is made of the distinguishing mercies in the covenant with Abraham. This might be owing to Isaac having Esau in his mind, though it was Jacob who was before him. He could not be ignorant how Esau had despised the best things. Moreover, his attachment to Esau, so as to disregard the mind of God, must have greatly weakened his own faith in these things. It might therefore be expected, that leanness would attend his blessing, agreeing with the state of his mind.
John Calvin Bible Commentary
Come near, I pray thee, that I may feel thee. It hence appears that the holy man was suspicious of fraud, and therefore hesitated. Whence it may seem that the benediction was vain, seeing it had no support of faith. But it thus pleased God so to perform his work by the hand of Isaac, as not to make him, who was the instrument, a willing furtherer of his design. Nor is it absurd that Isaac, like a blind man, should ignorantly transfer the blessing to a different person from him whom he intended. The ordinary function of pastors has something of a similar kind; for since by the command of God, they reconcile men to him, yet they do not discern to whom this reconciliation comes; thus they cast abroad the seed, but are uncertain respecting the fruit. Wherefore God does not place the office and power with which he has invested them, under the control of their own judgment. In this way the ignorance of Isaac does not nullify the heavenly oracles; and God himself, although the senses of his servant fail, does not desist from the accomplishment of his purpose. Here we have a clear refutation of the figment of the Papists, that the whole force of the sacrament depends upon the intention of the man who consecrates; as if, truly, it were left to the will of man to frustrate the design of God. Nevertheless, what I have already so often said must be remembered, that however Isaac might be deceived in the person of his son, he yet did not pronounce the blessing in vain: because a general faith remained in his mind and in part governed his conduct. In forming his judgment from the touch, disregarding the voice, he did not act according to the nature of faith. And, therefore, with respect to the person, he was plainly in error. This, however, did not happen in consequence of negligence; since he diligently and even anxiously turned every way, that he might not deprive the firstborn of his right. But it pleased the Lord thus to render his senses dull, partly for the purpose of showing, how vain it is for men to strive to change what he has once decreed, (because it is impossible hut that his counsel should remain firm and stable though the whole world should oppose it,) and partly, for the purpose of correcting, by this kind of chastisement, the absurd attachment by which Isaac was too closely bound to his firstborn. For whence arose this minute investigation, except from the fact that an inordinate love of Esau, which had taken entire possession of his mind, turned him aside from the divine oracle? Therefore, since he yielded an excessive indulgence to natural feeling, he deserved in every way to be blinded. So much the greater care ought we to take that, in carrying on God’s work, we should not give the reins to our human affections.
Bible Cross References
Genesis 27:12 Genesis 27:22

Verse 22

Matthew Henry's Concise Bible Commentary
Jacob, pretending to be Esau, obtains the blessing.
Jacob, with some difficulty, gained his point, and got the blessing. This blessing is in very general terms. No mention is made of the distinguishing mercies in the covenant with Abraham. This might be owing to Isaac having Esau in his mind, though it was Jacob who was before him. He could not be ignorant how Esau had despised the best things. Moreover, his attachment to Esau, so as to disregard the mind of God, must have greatly weakened his own faith in these things. It might therefore be expected, that leanness would attend his blessing, agreeing with the state of his mind.
Bible Cross References
Genesis 27:12 Genesis 27:21 Genesis 27:23

Verse 23

Matthew Henry's Concise Bible Commentary
Jacob, pretending to be Esau, obtains the blessing.
Jacob, with some difficulty, gained his point, and got the blessing. This blessing is in very general terms. No mention is made of the distinguishing mercies in the covenant with Abraham. This might be owing to Isaac having Esau in his mind, though it was Jacob who was before him. He could not be ignorant how Esau had despised the best things. Moreover, his attachment to Esau, so as to disregard the mind of God, must have greatly weakened his own faith in these things. It might therefore be expected, that leanness would attend his blessing, agreeing with the state of his mind.
Bible Cross References
Genesis 27:16 Genesis 27:22 Genesis 27:24

Verse 24

Matthew Henry's Concise Bible Commentary
Jacob, pretending to be Esau, obtains the blessing.
Jacob, with some difficulty, gained his point, and got the blessing. This blessing is in very general terms. No mention is made of the distinguishing mercies in the covenant with Abraham. This might be owing to Isaac having Esau in his mind, though it was Jacob who was before him. He could not be ignorant how Esau had despised the best things. Moreover, his attachment to Esau, so as to disregard the mind of God, must have greatly weakened his own faith in these things. It might therefore be expected, that leanness would attend his blessing, agreeing with the state of his mind.
Bible Cross References
Genesis 27:23 Genesis 27:25

Verse 25

Matthew Henry's Concise Bible Commentary
Jacob, pretending to be Esau, obtains the blessing.
Jacob, with some difficulty, gained his point, and got the blessing. This blessing is in very general terms. No mention is made of the distinguishing mercies in the covenant with Abraham. This might be owing to Isaac having Esau in his mind, though it was Jacob who was before him. He could not be ignorant how Esau had despised the best things. Moreover, his attachment to Esau, so as to disregard the mind of God, must have greatly weakened his own faith in these things. It might therefore be expected, that leanness would attend his blessing, agreeing with the state of his mind.
Bible Cross References
Genesis 27:4 Genesis 27:24 Genesis 27:26

Verse 26

Matthew Henry's Concise Bible Commentary
Jacob, pretending to be Esau, obtains the blessing.
Jacob, with some difficulty, gained his point, and got the blessing. This blessing is in very general terms. No mention is made of the distinguishing mercies in the covenant with Abraham. This might be owing to Isaac having Esau in his mind, though it was Jacob who was before him. He could not be ignorant how Esau had despised the best things. Moreover, his attachment to Esau, so as to disregard the mind of God, must have greatly weakened his own faith in these things. It might therefore be expected, that leanness would attend his blessing, agreeing with the state of his mind.
John Calvin Bible Commentary
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.
Bible Cross References
Genesis 27:25 Genesis 27:27

Verse 27

Matthew Henry's Concise Bible Commentary
Jacob, pretending to be Esau, obtains the blessing.
Jacob, with some difficulty, gained his point, and got the blessing. This blessing is in very general terms. No mention is made of the distinguishing mercies in the covenant with Abraham. This might be owing to Isaac having Esau in his mind, though it was Jacob who was before him. He could not be ignorant how Esau had despised the best things. Moreover, his attachment to Esau, so as to disregard the mind of God, must have greatly weakened his own faith in these things. It might therefore be expected, that leanness would attend his blessing, agreeing with the state of his mind.
John Wesley's Bible Commentary
He kissed him; in token of 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, (Psalms 2:12) . 2. He praised him. Upon occasion of the sweet smell of his garments he 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. Three things Jacob is here blessed with, Plenty, (Genesis 27:28) . Heaven and earth concurring to make him rich. Power, (Genesis 27:29) . Particularly dominion over his brethren, viz. Esau and his posterity. 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 (Numbers 24:19) . Out of Jacob shall come he that shall have dominion, the star and scepter, (Numbers 24:17) . Jacob's dominion over Esau was to be only typical of this, (Genesis 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, (Genesis 12:3) . I will bless them that bless thee; therefore when Isaac afterwards confirmed the blessing to Jacob, he called it the blessing of Abraham, (Genesis 28:4) .
John Calvin Bible Commentary
See, the smell of my son is as the smell of a field. The allegory of Ambrose on this passage is not displeasing to me. Jacob, the younger brother, is blessed under the person of the elder; the garments which were borrowed from his brother breathe an odour grateful and pleasant to his father. In the same manner we are blessed, as Ambrose teaches, when, in the name of Christ, we enter the presence of our Heavenly Father: we receive from him the robe of righteousness, which, by its odour, procures his favor; in short, we are thus blessed when we are put in his place. But Isaac seems here to desire and implore nothing for his son but what is earthly; for this is the substance of his words, that it might be well with his son in the world, that he might gather together the abundant produce of the earth, that he might enjoy great peace, and shine in honor above others. There is no mention of the heavenly kingdom; and hence it has arisen, that men without learning, and but little exercised in true piety, have imagined that these holy fathers were blessed by the Lord only in respect to this frail and transitory life. But it appears from many passages to have been far otherwise: and as to the fact that Isaac here confines himself to the earthly favors of God, the explanation is easy; for the Lord did not formerly set the hope of the future inheritance plainly before the eyes of the fathers, (as he now calls and raises us directly towards heaven,) but he led them as by a circuitous course. Thus he appointed the land of Canaan as a mirror and pledge to them of the celestial inheritance. In all his acts of kindness he gave them tokens of his paternal favor, not indeed for the purpose of making them content with present good, so that they should neglect heaven, or should follow a merely empty shadow, as some foolishly suppose; but that, being aided by such helps, according to the time in which they lived, they might by degrees rise towards heaven; for since Christ, the first-fruits of those who rise again, and the author of the eternal and incorruptible life, had not yet been manifested, his spiritual kingdom was, in this way, shadowed forth under figures only, until the fullness of the time should come; and as all the promises of God were involved, and in a sense clothed in these symbols, so the faith of the holy fathers observed the same measure, and made its advances heavenwards by means of these earthly rudiments. Therefore, although Isaac makes the temporal favors of God prominent, nothing is further from his mind than to confine the hope of his son to this world; he would raise him to the same elevation to which he himself aspired. Some proof of this may be drawn from his own words; for this is the principal point, that he assigns him the dominion over the nations. But whence the hope of such a dignity, unless he had been persuaded that his race had been elected by the Lord, and, indeed, with this stipulation, that the right of the kingdom should remain with one son only? Meanwhile, let it suffice to adhere to this principle, that the holy man, when he implores a prosperous course of life for his son, wishes that God, in whose paternal favor stands our solid and eternal happiness, may be propitious to him.
McArther Bible Commentary
Finally, with all lingering doubts removed, Isaac pronounced the blessing upon Jacob, although the opening words show he thought the one receiving it was Esau, the man of the field. His prayer-wish called for prosperity and superiority and ended with a repeat of God's words to Abraham (Gen 27:29; cf. Gen 12:1-3). The words indicated that Isaac thought the covenantal line should have continued through his eldest son, Esau.
Bible Cross References
Hebrews 11:20 Genesis 27:15 Genesis 27:26 Genesis 48:10 Deuteronomy 33:13 Psalm 65:10 Song of Solomon 4:11

Verse 28

Matthew Henry's Concise Bible Commentary
Jacob, pretending to be Esau, obtains the blessing.
Jacob, with some difficulty, gained his point, and got the blessing. This blessing is in very general terms. No mention is made of the distinguishing mercies in the covenant with Abraham. This might be owing to Isaac having Esau in his mind, though it was Jacob who was before him. He could not be ignorant how Esau had despised the best things. Moreover, his attachment to Esau, so as to disregard the mind of God, must have greatly weakened his own faith in these things. It might therefore be expected, that leanness would attend his blessing, agreeing with the state of his mind.
John Wesley's Bible Commentary
He kissed him; in token of 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, (Psalms 2:12) . 2. He praised him. Upon occasion of the sweet smell of his garments he 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. Three things Jacob is here blessed with, Plenty, (Genesis 27:28) . Heaven and earth concurring to make him rich. Power, (Genesis 27:29) . Particularly dominion over his brethren, viz. Esau and his posterity. 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 (Numbers 24:19) . Out of Jacob shall come he that shall have dominion, the star and scepter, (Numbers 24:17) . Jacob's dominion over Esau was to be only typical of this, (Genesis 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, (Genesis 12:3) . I will bless them that bless thee; therefore when Isaac afterwards confirmed the blessing to Jacob, he called it the blessing of Abraham, (Genesis 28:4) .
Bible Cross References
Genesis 27:37 Genesis 27:39 Genesis 45:18 Genesis 49:25 Numbers 18:12 Deuteronomy 33:13 Deuteronomy 33:28 Proverbs 3:20 Proverbs 19:12 Zechariah 8:12

Verse 29

Matthew Henry's Concise Bible Commentary
Jacob, pretending to be Esau, obtains the blessing.
Jacob, with some difficulty, gained his point, and got the blessing. This blessing is in very general terms. No mention is made of the distinguishing mercies in the covenant with Abraham. This might be owing to Isaac having Esau in his mind, though it was Jacob who was before him. He could not be ignorant how Esau had despised the best things. Moreover, his attachment to Esau, so as to disregard the mind of God, must have greatly weakened his own faith in these things. It might therefore be expected, that leanness would attend his blessing, agreeing with the state of his mind.
John Wesley's Bible Commentary
He kissed him; in token of 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, (Psalms 2:12) . 2. He praised him. Upon occasion of the sweet smell of his garments he 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. Three things Jacob is here blessed with, Plenty, (Genesis 27:28) . Heaven and earth concurring to make him rich. Power, (Genesis 27:29) . Particularly dominion over his brethren, viz. Esau and his posterity. 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 (Numbers 24:19) . Out of Jacob shall come he that shall have dominion, the star and scepter, (Numbers 24:17) . Jacob's dominion over Esau was to be only typical of this, (Genesis 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, (Genesis 12:3) . I will bless them that bless thee; therefore when Isaac afterwards confirmed the blessing to Jacob, he called it the blessing of Abraham, (Genesis 28:4) .
John Calvin Bible Commentary
Cursed be every one that curseth thee. What I have before said must be remembered, namely, that these are not bare wishes, such as fathers are wont to utter on behalf of their children, but that promises of God are included in them; for Isaac is the authorized interpreter of God, and the instrument employed by the Holy Spirit; and therefore, as in the person of God, he efficaciously pronounces those accursed who shall oppose the welfare of his son. This then is the confirmation of the promise, by which God, when he receives the faithful under his protection, declares that he will be an enemy to their enemies. The whole force of the benediction turns to this point, that God will prove himself to be a kind father to his servant Jacob in all things, so that he will constitute him the chief and the head of a holy and elect people, will preserve and defend him by his power, and will secure his salvation in the face of enemies of every kind.
Bible Cross References
Genesis 9:26 Genesis 9:27 Genesis 12:3 Genesis 25:23 Genesis 27:30 Genesis 27:37 Genesis 27:40 Genesis 37:7 Genesis 37:10 Genesis 49:8 Numbers 24:9 Numbers 24:18 Isaiah 45:14 Isaiah 49:7 Isaiah 49:23 Isaiah 60:12 Isaiah 60:14

Verse 30

Matthew Henry's Concise Bible Commentary
Isaac's fear, Esau's importunity.
When Esau understood that Jacob had got the blessing, he cried with a great and exceeding bitter cry. The day is coming, when those that now make light of the blessings of the covenant, and sell their title to spiritual blessings for that which is of no value, will, in vain, ask urgently for them. Isaac, when made sensible of the deceit practised on him, trembled exceedingly. Those who follow the choice of their own affections, rather than the Divine will, get themselves into perplexity. But he soon recovers, and confirms the blessing he had given to Jacob, saying, I have blessed him, and he shall be blessed. Those who part with their wisdom and grace, their faith and a good conscience, for the honours, wealth, or pleasures of this world, however they feign a zeal for the blessing, have judged themselves unworthy of it, and their doom shall be accordingly. A common blessing was bestowed upon Esau. This he desired. Faint desires of happiness, without right choice of the end, and right use of the means, deceive many unto their own ruin. Multitudes go to hell with their mouths full of good wishes. The great difference is, that there is nothing in Esau's blessing which points at Christ; and without that, the fatness of the earth, and the plunder of the field, will stand in little stead. Thus Isaac, by faith, blessed both his sons, according as their lot should be.
John Wesley's Bible Commentary
He kissed him; in token of 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, (Psalms 2:12) . 2. He praised him. Upon occasion of the sweet smell of his garments he 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. Three things Jacob is here blessed with, Plenty, (Genesis 27:28) . Heaven and earth concurring to make him rich. Power, (Genesis 27:29) . Particularly dominion over his brethren, viz. Esau and his posterity. 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 (Numbers 24:19) . Out of Jacob shall come he that shall have dominion, the star and scepter, (Numbers 24:17) . Jacob's dominion over Esau was to be only typical of this, (Genesis 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, (Genesis 12:3) . I will bless them that bless thee; therefore when Isaac afterwards confirmed the blessing to Jacob, he called it the blessing of Abraham, (Genesis 28:4) .
John Calvin Bible Commentary
Jacob was yet scarce gone out. Here is added the manner in which Esau was repulsed, which circumstance availed not a little to confirm the benediction to Jacob: for if Esau had not been rejected, it might seem that he was not deprived of that honor which nature had given him: but now Isaac declares, that what he had done, in virtue of his patriarchal office, could not but be ratified. Here, truly, it again appears, that the primogeniture which Jacob obtained, at the expense of his brother, was made his by a free gift; for if we compare the works of both together, Esau obeys his father, brings him the produce of his hunting, prepares for his father the food obtained by his own labor, and speaks nothing but the truth: in short, we find nothing in him which is not worthy of praise. Jacob never leaves his home, substitutes a kid for venison, insinuates himself by many lies, brings nothing which would properly commend him, but in many things deserves reprehension. Hence it must be acknowledged, that the cause of this event is not to be traced to works, but that it lies hid in the eternal counsel of God. Yet Esau is not unjustly reprobated, because they who are not governed by the Spirit of God can receive nothing with a right mind; only let it be firmly maintained, that since the condition of all is equal, if any one is preferred to another, it is not because of his own merit, but because the Lord has gratuitously elected him.
Bible Cross References
Hebrews 12:17 Genesis 27:29 Genesis 27:31

Verse 31

Matthew Henry's Concise Bible Commentary
Isaac's fear, Esau's importunity.
When Esau understood that Jacob had got the blessing, he cried with a great and exceeding bitter cry. The day is coming, when those that now make light of the blessings of the covenant, and sell their title to spiritual blessings for that which is of no value, will, in vain, ask urgently for them. Isaac, when made sensible of the deceit practised on him, trembled exceedingly. Those who follow the choice of their own affections, rather than the Divine will, get themselves into perplexity. But he soon recovers, and confirms the blessing he had given to Jacob, saying, I have blessed him, and he shall be blessed. Those who part with their wisdom and grace, their faith and a good conscience, for the honours, wealth, or pleasures of this world, however they feign a zeal for the blessing, have judged themselves unworthy of it, and their doom shall be accordingly. A common blessing was bestowed upon Esau. This he desired. Faint desires of happiness, without right choice of the end, and right use of the means, deceive many unto their own ruin. Multitudes go to hell with their mouths full of good wishes. The great difference is, that there is nothing in Esau's blessing which points at Christ; and without that, the fatness of the earth, and the plunder of the field, will stand in little stead. Thus Isaac, by faith, blessed both his sons, according as their lot should be.
John Wesley's Bible Commentary
He kissed him; in token of 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, (Psalms 2:12) . 2. He praised him. Upon occasion of the sweet smell of his garments he 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. Three things Jacob is here blessed with, Plenty, (Genesis 27:28) . Heaven and earth concurring to make him rich. Power, (Genesis 27:29) . Particularly dominion over his brethren, viz. Esau and his posterity. 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 (Numbers 24:19) . Out of Jacob shall come he that shall have dominion, the star and scepter, (Numbers 24:17) . Jacob's dominion over Esau was to be only typical of this, (Genesis 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, (Genesis 12:3) . I will bless them that bless thee; therefore when Isaac afterwards confirmed the blessing to Jacob, he called it the blessing of Abraham, (Genesis 28:4) .
Bible Cross References
Genesis 27:4 Genesis 27:19 Genesis 27:30

Verse 32

Matthew Henry's Concise Bible Commentary
Isaac's fear, Esau's importunity.
When Esau understood that Jacob had got the blessing, he cried with a great and exceeding bitter cry. The day is coming, when those that now make light of the blessings of the covenant, and sell their title to spiritual blessings for that which is of no value, will, in vain, ask urgently for them. Isaac, when made sensible of the deceit practised on him, trembled exceedingly. Those who follow the choice of their own affections, rather than the Divine will, get themselves into perplexity. But he soon recovers, and confirms the blessing he had given to Jacob, saying, I have blessed him, and he shall be blessed. Those who part with their wisdom and grace, their faith and a good conscience, for the honours, wealth, or pleasures of this world, however they feign a zeal for the blessing, have judged themselves unworthy of it, and their doom shall be accordingly. A common blessing was bestowed upon Esau. This he desired. Faint desires of happiness, without right choice of the end, and right use of the means, deceive many unto their own ruin. Multitudes go to hell with their mouths full of good wishes. The great difference is, that there is nothing in Esau's blessing which points at Christ; and without that, the fatness of the earth, and the plunder of the field, will stand in little stead. Thus Isaac, by faith, blessed both his sons, according as their lot should be.
Bible Cross References
Genesis 25:33 Genesis 25:34 Genesis 27:18

Verse 33

Matthew Henry's Concise Bible Commentary
Isaac's fear, Esau's importunity.
When Esau understood that Jacob had got the blessing, he cried with a great and exceeding bitter cry. The day is coming, when those that now make light of the blessings of the covenant, and sell their title to spiritual blessings for that which is of no value, will, in vain, ask urgently for them. Isaac, when made sensible of the deceit practised on him, trembled exceedingly. Those who follow the choice of their own affections, rather than the Divine will, get themselves into perplexity. But he soon recovers, and confirms the blessing he had given to Jacob, saying, I have blessed him, and he shall be blessed. Those who part with their wisdom and grace, their faith and a good conscience, for the honours, wealth, or pleasures of this world, however they feign a zeal for the blessing, have judged themselves unworthy of it, and their doom shall be accordingly. A common blessing was bestowed upon Esau. This he desired. Faint desires of happiness, without right choice of the end, and right use of the means, deceive many unto their own ruin. Multitudes go to hell with their mouths full of good wishes. The great difference is, that there is nothing in Esau's blessing which points at Christ; and without that, the fatness of the earth, and the plunder of the field, will stand in little stead. Thus Isaac, by faith, blessed both his sons, according as their lot should be.
John Wesley's Bible Commentary
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 Calvin Bible Commentary
And Isaac trembled very exceedinglyHere now again the faith which had been smothered in the breast of the holy man shines forth and emits fresh sparks; for there is no doubt that his fear springs from faith. Besides, it is no common fear which Moses describes, but that which utterly confounds the holy man: for, whereas he was perfectly conscious of his own vocation, and therefore was persuaded that the duty of naming the heir with whom he should deposit the covenant of eternal life was divinely enjoined upon him, he no sooner discovered his error than he was filled with fear, that in an affair so great and so serious God had suffered him to err; for unless he had thought that God was the director of this act, what should have hindered him from alleging his ignorance as an excuse, and from becoming enraged against Jacob, who had stolen in upon him by fraud and by unjustifiable arts? But although covered with shame on account of the error he had committed, he nevertheless, with a collected mind, ratifies the benediction which he had pronounced; and I do not doubt that he then, as one awaking, began to recall to memory the oracle to which he had not been sufficiently attentive. Wherefore, the holy man was not impelled by ambition to be thus tenacious of his purpose, as obstinate men are wont to be, who prosecute to the last what they have once, though foolishly, begun; but the declaration, I have blessed him, yea, and he shall be blessed, was the effect of a rare and precious faith; for he, renouncing the affections of the flesh, now yields himself entirely to God, and, acknowledging God as the Author of the benediction which he had uttered, ascribes due glory to him in not daring to retract it. The benefit of this doctrine pertains to the whole Church, in order that we may certainly know, that whatever the heralds of the gospel promise to us by the command of God, will be efficacious and stable, because they do not speak as private men, but as by the command of God himself; and the infirmity of the minister does not destroy the faithfulness, power, and efficacy of God’s word. He who presents himself to us charged with the offer of eternal happiness and life, is subject to our common miseries and to death; yet, notwithstanding, the promise is efficacious. He who absolves us from sins is himself a sinner; but because his office is divinely assigned him, the stability of this grace, having its foundation in God, shall never fail.
McArther Bible Commentary
Isaac trembled exceedingly. Visibly shocked when the scandal was uncovered by the entrance of Esau, the father, remembering the Lord's words to Rebekah (Gen 25:23), refused to withdraw the blessing and emphatically affirmed its validity-"indeed he shall be blessed" and a little later "indeed I have made him your master" and also "you shall serve your brother" (Gen 27:37, Gen 27:40). His sudden realization at having opposed God's will all those years likely made the shock even more severe.
Bible Cross References
Genesis 25:23 Genesis 27:35 Genesis 28:1 Genesis 28:3 Genesis 28:4 Numbers 23:20

Verse 34

Matthew Henry's Concise Bible Commentary
Isaac's fear, Esau's importunity.
When Esau understood that Jacob had got the blessing, he cried with a great and exceeding bitter cry. The day is coming, when those that now make light of the blessings of the covenant, and sell their title to spiritual blessings for that which is of no value, will, in vain, ask urgently for them. Isaac, when made sensible of the deceit practised on him, trembled exceedingly. Those who follow the choice of their own affections, rather than the Divine will, get themselves into perplexity. But he soon recovers, and confirms the blessing he had given to Jacob, saying, I have blessed him, and he shall be blessed. Those who part with their wisdom and grace, their faith and a good conscience, for the honours, wealth, or pleasures of this world, however they feign a zeal for the blessing, have judged themselves unworthy of it, and their doom shall be accordingly. A common blessing was bestowed upon Esau. This he desired. Faint desires of happiness, without right choice of the end, and right use of the means, deceive many unto their own ruin. Multitudes go to hell with their mouths full of good wishes. The great difference is, that there is nothing in Esau's blessing which points at Christ; and without that, the fatness of the earth, and the plunder of the field, will stand in little stead. Thus Isaac, by faith, blessed both his sons, according as their lot should be.
John Calvin Bible Commentary
He cried with a great and exceeding bitter cry. Though Esau persists in imploring the blessing, he yet gives a sign of desperation, which is the reason why he obtains no benefit, because he enters not by the gate of faith. True piety, indeed, draws forth tears and great cries from the children of God; but Esau, trembling and full of fears, breaks out in wailings; afterwards he casts, at a venture, his wish into the air, that he also may receive a blessing. But his blind incredulity is reproved by his own words; for whereas one blessing only had been deposited with his father, he asks that another should be given to him, as if it were in his father’s power indiscriminately to breathe out blessings, independently of the command of God. Here the admonition of the Apostle may suggest itself to our minds,“that Esau, when he sought again the forfeited blessing with tears and loud lamentations, found no place for repentance,” (Hebrews 12:17;)for they who neglect to follow God when he calls on them, afterwards call upon him in vain, when he has turned his back. So long as God addresses and invites us, the gate of the kingdom of heaven is in a certain sense open: this opportunity we must use, if we desire to enter, according to the instruction of the Prophet, “Seek ye the Lord while he may be found; call ye upon him while he is near.” (Isaiah 55:6.)Of which passage Paul is the interpreter, in defining that to be the acceptable time of the day of salvation in which grace is brought unto us by the gospel. (2 Corinthians 6:2.) They who suffer that time to pass by, may, at length, knock too late, and without profit, because God avenges himself of their idleness. We must therefore fear lest if, with deafened ears, we suffer the voice of God now to pass unheeded by, he should, in turn, become deaf to our cry. But it may be asked, how is this repulse consistent with the promise,“If the wicked will turn from all his sins that he has committed, and keep all my statutes, and do that which is lawful and right, he shall surely live?” (Ezekiel 18:21.)Moreover, it may seem at variance with the clemency of God to reject the sighings of those who, being crushed by misery, fly for refuge to his mercy. I answer, that repentance, if it be true and sincere, will never be too late; and the sinner who, from his soul, is displeased with himself, will obtain pardon: but God in this manner punishes the contempt of his grace, because they who obstinately reject it, do not seriously purpose in their mind to return to him. Thus it is that they who are given up to a reprobate mind are never touched with genuine penitence. Hypocrites truly break out into tears, like Esau, but their heart within them will remain closed as with iron bars. Therefore, since Esau rushes forward, destitute of faith and repentance, to ask a blessing, there is no wonder that he should be rejected.
McArther Bible Commentary
Bless me-me also. Esau fully expected to receive the blessing, for he had identified himself to his father as the firstborn (Gen 27:32). Anguished at losing this important paternal blessing and bitterly acting as the innocent victim (Gen 27:36), Esau shifted the blame for the loss of birthright and blessing to Jacob and pleaded for some compensating word of blessing from his father (Gen 27:36, Gen 27:38).
Bible Cross References
Hebrews 12:17 Genesis 27:35

Verse 35

Matthew Henry's Concise Bible Commentary
Isaac's fear, Esau's importunity.
When Esau understood that Jacob had got the blessing, he cried with a great and exceeding bitter cry. The day is coming, when those that now make light of the blessings of the covenant, and sell their title to spiritual blessings for that which is of no value, will, in vain, ask urgently for them. Isaac, when made sensible of the deceit practised on him, trembled exceedingly. Those who follow the choice of their own affections, rather than the Divine will, get themselves into perplexity. But he soon recovers, and confirms the blessing he had given to Jacob, saying, I have blessed him, and he shall be blessed. Those who part with their wisdom and grace, their faith and a good conscience, for the honours, wealth, or pleasures of this world, however they feign a zeal for the blessing, have judged themselves unworthy of it, and their doom shall be accordingly. A common blessing was bestowed upon Esau. This he desired. Faint desires of happiness, without right choice of the end, and right use of the means, deceive many unto their own ruin. Multitudes go to hell with their mouths full of good wishes. The great difference is, that there is nothing in Esau's blessing which points at Christ; and without that, the fatness of the earth, and the plunder of the field, will stand in little stead. Thus Isaac, by faith, blessed both his sons, according as their lot should be.
Bible Cross References
Genesis 27:19 Genesis 27:33 Jeremiah 9:4

Verse 36

Matthew Henry's Concise Bible Commentary
Isaac's fear, Esau's importunity.
When Esau understood that Jacob had got the blessing, he cried with a great and exceeding bitter cry. The day is coming, when those that now make light of the blessings of the covenant, and sell their title to spiritual blessings for that which is of no value, will, in vain, ask urgently for them. Isaac, when made sensible of the deceit practised on him, trembled exceedingly. Those who follow the choice of their own affections, rather than the Divine will, get themselves into perplexity. But he soon recovers, and confirms the blessing he had given to Jacob, saying, I have blessed him, and he shall be blessed. Those who part with their wisdom and grace, their faith and a good conscience, for the honours, wealth, or pleasures of this world, however they feign a zeal for the blessing, have judged themselves unworthy of it, and their doom shall be accordingly. A common blessing was bestowed upon Esau. This he desired. Faint desires of happiness, without right choice of the end, and right use of the means, deceive many unto their own ruin. Multitudes go to hell with their mouths full of good wishes. The great difference is, that there is nothing in Esau's blessing which points at Christ; and without that, the fatness of the earth, and the plunder of the field, will stand in little stead. Thus Isaac, by faith, blessed both his sons, according as their lot should be.
John Calvin Bible Commentary
Is he not rightly named Jacob?That the mind of Esau was affected with no sense of penitence appears hence; he accused his brother and took no blame to himself. But the very beginning of repentance is grief felt on account of sin, together with self-condemnation. Esau ought to have descended into himself, and to have become his own judge. Having sold his birthright, he had darted, like a famished dog, upon the meat and the pottage; and now, as if he had done no wrong, he vents all his anger on his brother. Further, if the blessing is deemed of any value, why does he not consider that he had been repelled from it, not simply by the fraud of man, but by the providence of God? We see, therefore, that like a blind man feeling in the dark, he cannot find his way.
Bible Cross References
Genesis 25:26 Genesis 25:32

Verse 37

Matthew Henry's Concise Bible Commentary
Isaac's fear, Esau's importunity.
When Esau understood that Jacob had got the blessing, he cried with a great and exceeding bitter cry. The day is coming, when those that now make light of the blessings of the covenant, and sell their title to spiritual blessings for that which is of no value, will, in vain, ask urgently for them. Isaac, when made sensible of the deceit practised on him, trembled exceedingly. Those who follow the choice of their own affections, rather than the Divine will, get themselves into perplexity. But he soon recovers, and confirms the blessing he had given to Jacob, saying, I have blessed him, and he shall be blessed. Those who part with their wisdom and grace, their faith and a good conscience, for the honours, wealth, or pleasures of this world, however they feign a zeal for the blessing, have judged themselves unworthy of it, and their doom shall be accordingly. A common blessing was bestowed upon Esau. This he desired. Faint desires of happiness, without right choice of the end, and right use of the means, deceive many unto their own ruin. Multitudes go to hell with their mouths full of good wishes. The great difference is, that there is nothing in Esau's blessing which points at Christ; and without that, the fatness of the earth, and the plunder of the field, will stand in little stead. Thus Isaac, by faith, blessed both his sons, according as their lot should be.
John Calvin Bible Commentary
Behold, I have made him thy Lord. Isaac now more openly confirms what I have before said, that since God was the author of the blessing, it could neither be vain nor evanescent. For he does not here magnificently boast of his dignity, but keeps himself within the bounds and measure of a servant, and denies that he is at liberty to alter anything. For he always considers, (which is the truth,) that when he sustains the character of God’s representative, it is not lawful for him to proceed further than the command will bear him. Hence, indeed, Esau ought to have learned from whence he had fallen by his own fault, in order that he might have humbled himself, and might rather have joined himself with his brother, in order to become a partaker of his blessing, as his inferior, than have desired anything separately for himself. But a depraved cupidity carries him away, so that he, forgetful of the kingdom of God, pursues and cares for nothing except his own private advantage. Again, we must notice Isaac’s manner of speaking, by which he claims a certain force and efficacy for his benediction, as if his word carried with it dominion, abundance of corn and wine, and whatever else God had promised to Abraham. For God, in requiring the faithful to depend on himself alone, would nevertheless have them to rest securely upon the word, which, at his command, is declared to them by the tongue of men. In this waytheyare said to remit sins, who are only the messengers and interpreters of free forgiveness.
Bible Cross References
Genesis 27:28 Genesis 27:29 Deuteronomy 33:28 2 Samuel 8:14

Verse 38

Matthew Henry's Concise Bible Commentary
Isaac's fear, Esau's importunity.
When Esau understood that Jacob had got the blessing, he cried with a great and exceeding bitter cry. The day is coming, when those that now make light of the blessings of the covenant, and sell their title to spiritual blessings for that which is of no value, will, in vain, ask urgently for them. Isaac, when made sensible of the deceit practised on him, trembled exceedingly. Those who follow the choice of their own affections, rather than the Divine will, get themselves into perplexity. But he soon recovers, and confirms the blessing he had given to Jacob, saying, I have blessed him, and he shall be blessed. Those who part with their wisdom and grace, their faith and a good conscience, for the honours, wealth, or pleasures of this world, however they feign a zeal for the blessing, have judged themselves unworthy of it, and their doom shall be accordingly. A common blessing was bestowed upon Esau. This he desired. Faint desires of happiness, without right choice of the end, and right use of the means, deceive many unto their own ruin. Multitudes go to hell with their mouths full of good wishes. The great difference is, that there is nothing in Esau's blessing which points at Christ; and without that, the fatness of the earth, and the plunder of the field, will stand in little stead. Thus Isaac, by faith, blessed both his sons, according as their lot should be.
John Calvin Bible Commentary
Hast thou but one blessing? Esau seems to take courage; but he neglects the care of his soul, and turns, like a swine, to the pampering of his flesh. He had heard that his father had nothing left to grant; because, truly, the full and entire grace of God so rested upon Jacob, that out of his family there was no happiness. Wherefore, if Esau sought his own welfare, he ought to have drawn from that fountain, and rather to have subjected himself to his brother, than to have cut himself off from a happy connection with him. He chose, however, rather to be deprived of spiritual grace, provided he might but possess something of his own, and apart from his brother, than to be his inferior at home. He could not be ignorant, that there was one sole benediction by which his brother Jacob had been constituted the heir of the divine covenant: for Isaac would be daily discoursing with them concerning the singular privilege which God had vouchsafed to Abraham and his seed. Esau would not previously have complained so bitterly, unless he had felt that he had been deprived of an incomparable benefit. Therefore, by departing from this one source of blessing, he indirectly renounces God, and cuts himself off from the body of the Church, caring for nothing but this transitory life. But it would have been better for him, miserably to perish through the want of all things in this world, and with difficulty to draw his languishing breath, than to slumber amidst temporal delights. What afterwards follows, — namely, that he wept with loud lamentations, — is a sign of fierce and proud indignation, rather than of penitence; for he remitted nothing of his ferocity, but raged like a cruel beast of prey. So the wicked, when punishment overtakes them, bewail the salvation they have lost; but, meanwhile, do not cease to delight themselves in their vices; and instead of heartily seeking after the righteousness of God, they rather desire that his deity should be extinct. Of a similar character is that gnashing of teeth and weeping in hell which, instead of stimulating the reprobate to seek after God, only consumes them with unknown torments
Bible Cross References
Hebrews 12:17 1 Samuel 11:4

Verse 39

Matthew Henry's Concise Bible Commentary
Isaac's fear, Esau's importunity.
When Esau understood that Jacob had got the blessing, he cried with a great and exceeding bitter cry. The day is coming, when those that now make light of the blessings of the covenant, and sell their title to spiritual blessings for that which is of no value, will, in vain, ask urgently for them. Isaac, when made sensible of the deceit practised on him, trembled exceedingly. Those who follow the choice of their own affections, rather than the Divine will, get themselves into perplexity. But he soon recovers, and confirms the blessing he had given to Jacob, saying, I have blessed him, and he shall be blessed. Those who part with their wisdom and grace, their faith and a good conscience, for the honours, wealth, or pleasures of this world, however they feign a zeal for the blessing, have judged themselves unworthy of it, and their doom shall be accordingly. A common blessing was bestowed upon Esau. This he desired. Faint desires of happiness, without right choice of the end, and right use of the means, deceive many unto their own ruin. Multitudes go to hell with their mouths full of good wishes. The great difference is, that there is nothing in Esau's blessing which points at Christ; and without that, the fatness of the earth, and the plunder of the field, will stand in little stead. Thus Isaac, by faith, blessed both his sons, according as their lot should be.
John Wesley's Bible Commentary
Esau likewise obtained a blessing: yet it was far short of Jacob's. In Jacob's blessing the dew of heaven is put first, as that which he most valued and desired: in Esau's the fatness of the earth is put first, for that was it which he had the principal regard to. Esau hath these, but Jacob hath them from God's hand. God give thee the dew of heaven, (Genesis 27:28) . It was enough to have the possession, but Jacob desired it by promise. Jacob shall have dominion over his brethren, for the Israelites often ruled over the Edomites. Esau shall have dominion, he shall gain some power, 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 is, that there is nothing in Esau's blessing that points at Christ, nothing that brings either him or his into the church, and without that 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.
John Calvin Bible Commentary
Behold, thy dwelling shall be the fatness of the earth. At length Esau obtains what he had asked. For, perceiving himself to be cast down from the rank and honor of primogeniture, he chooses rather to have prosperity in the world, separated from the holy people, than to submit to the yoke of his younger brother. But it may be thought that Isaac contradicts himself, in offering a new benediction, when he had before declared, that he had given to his son Jacob all that was placed at his disposal. I answer, that what has been before said concerning Ishmael must be noted in this place. For God, though he hearkened to Abraham’s prayer for Ishmael, so far as concerned the present life, yet immediately restricts his promise, by adding the exception implied in the declaration, that in Isaac only should the seed be called. I do not, however, doubt, that the holy man, when he perceived that his younger son Jacob was the divinely ordained heir of a happy life, would endeavor to retain his firstborn, Esau, in the bond of fraternal connection, in order that he might not depart from the holy and elect flock of the Church. But now, when he sees him obstinately tending in another direction, he declares what will be his future condition. Meanwhile the spiritual blessing remains in its integrity with Jacob alone, to whom Esau refusing to attach himself, voluntarily becomes an exile from the kingdom of God. The prophecy uttered by Malachi, (Malachi 1:3,) may seem to be contradictory to this statement. For, comparing the two brothers, Esau and Jacob, with each other, he teaches that Esau was hated, inasmuch as a possession was given to him in the deserts; and yet Isaac promises him a fertile land. There is a twofold solution: either that the Prophet, speaking comparatively, may with truth call Idumea a desert in comparison with the land of Canaan, which was far more fruitful; or else that he was referring to his own times. For although the devastations of both lands had been terrible, yet the land of Canaan in a short time flourished again, while the territory of Edom was condemned to perpetual sterility, and given up to dragons. Therefore, although God, with respect to his own people, banished Esau to desert mountains, he yet gave to him a land sufficiently fertile in itself to render the promise by no means nugatory. For that mountainous region both had its own natural fruitfulness, and was so watered by the dew of heaven, that it would yield sustenance to its inhabitants.
McArther Bible Commentary
The prayer-wish called for prosperity and inferiority, i.e., maintaining the validity of the words to Jacob and replacing "be master over your brethren" with "you shall serve your brother" (Gen 27:29, Gen 27:40). This secondary blessing would not and could not undo the first one.
Bible Cross References
Hebrews 11:20 Genesis 27:28 Genesis 33:9 Deuteronomy 33:13 Deuteronomy 33:28

Verse 40

Matthew Henry's Concise Bible Commentary
Isaac's fear, Esau's importunity.
When Esau understood that Jacob had got the blessing, he cried with a great and exceeding bitter cry. The day is coming, when those that now make light of the blessings of the covenant, and sell their title to spiritual blessings for that which is of no value, will, in vain, ask urgently for them. Isaac, when made sensible of the deceit practised on him, trembled exceedingly. Those who follow the choice of their own affections, rather than the Divine will, get themselves into perplexity. But he soon recovers, and confirms the blessing he had given to Jacob, saying, I have blessed him, and he shall be blessed. Those who part with their wisdom and grace, their faith and a good conscience, for the honours, wealth, or pleasures of this world, however they feign a zeal for the blessing, have judged themselves unworthy of it, and their doom shall be accordingly. A common blessing was bestowed upon Esau. This he desired. Faint desires of happiness, without right choice of the end, and right use of the means, deceive many unto their own ruin. Multitudes go to hell with their mouths full of good wishes. The great difference is, that there is nothing in Esau's blessing which points at Christ; and without that, the fatness of the earth, and the plunder of the field, will stand in little stead. Thus Isaac, by faith, blessed both his sons, according as their lot should be.
John Calvin Bible Commentary
By thy sword shalt thou live, and shalt serve thy brother. It is to be observed that events are here predicted which were never fulfilled in the person of Esau; and therefore, that the prophecy is concerning things at that time far distant. For Jacob was so far from having obtained dominion over his brother, that on his return from Padan-aram, he suppliantly tendered him his obedience; and the breaking off of the yoke which Isaac here mentions, is referred to a very remote period. He is therefore relating the future condition of Esau’s posterity. And he says first, that they shall live by their sword: which words admit a twofold sense, either that, being surrounded by enemies, they shall pass a warlike and unquiet life; or that they shall be free, and their own masters. For there is no power to use the sword where there is no liberty. The former meaning seems the more suitable; namely, that God would limit his promise, lest Esau should be too much exalted: for nothing is more desirable than peace. The holy people also are warned that there will always be some enemies to infest them. This, however, is a very different thing from living by his own sword; which is as if he had said, that the sons of Esau, like robbers, should maintain their security by arms and violence, rather than by legitimate authority. A second limitation of the promise is, that though armed with the sword, he should still not escape subjection to his brother. For the Idumeans were, at length, made tributary to the chosen people;but the servitude was not long continued; because when the kingdoms were divided, the power by which they had held all their neighbors in subjection and fear, was cut off; yet the Lord would have the Idumeans brought into subjection for a short time, that he might furnish a visible demonstration of this prophecy. As to the rest of the time, the restless and unbridled liberty of Esau was more wretched than any state of subjection.
McArther Bible Commentary
you shall break his yoke from your neck. In later history, the Edomites, who descended from the line of Esau, fought time and again with Israel and shook off Israelite control on several occasions (2Ki 8:20; 2Ch 21:8-10; 2Ch 28:16-17).
Bible Cross References
Genesis 25:23 Genesis 27:29 Genesis 33:9 2 Kings 8:20 2 Kings 8:22

Verse 41

Matthew Henry's Concise Bible Commentary
Esau threatens Jacob's life, Rebekah sends Jacob away.
Esau bore malice to Jacob on account of the blessing he had obtained. Thus he went in the way of Cain, who slew his brother, because he gained that acceptance with God of which he had rendered himself unworthy. Esau aimed to prevent Jacob or his seed from having the dominion, by taking away his life. Men may fret at God's counsels, but cannot change them. To prevent mischief, Rebekah warned Jacob of his danger, and advised him to withdraw for his safety. We must not presume too far upon the wisdom and resolution, even of the most hopeful and promising children; but care must be taken to keep them out of the way of evil. When reading this chapter, we should not fail to observe, that we must not follow even the best of men further than they act according to the law of God. We must not do evil that good may come. And though God overruled the bad actions recorded in this chapter, to fulfil his purposes, yet we see his judgment of them, in the painful consequences to all the parties concerned. It was the peculiar privilege and advantage of Jacob to convey these spiritual blessings to all nations. The Christ, the Saviour of the world, was to be born of some one family; and Jacob's was preferred to Esau's, out of the good pleasure of Almighty God, who is certainly the best judge of what is fit, and has an undoubted right to dispense his favours as he sees proper, (Romans 9:12-15).
John Calvin Bible Commentary
And Esau hated Jacob. It hence appears more clearly, that the tears of Esau were so far from being the effect of true repentance, that they were rather evidences of furious anger. For he is not content with secretly cherishing enmity against his brother, but openly breaks out in wicked threats. And it is evident how deeply malice had struck its roots, when he could indulge himself in the desperate purpose of murdering his brother. Even a profane and sacrilegious contumacy betrays itself in him, seeing that he prepares himself to abolish the decree of God by the sword. I will take care, he says, that Jacob shall not enjoy the inheritance promised to him. What is this but to annihilate the force of the benediction, of which he knew that his father was the herald and the minister? Moreover, a lively picture of a hypocrite is here set before us. He pretends that the death of his father would be to him a mournful event: and doubtless it is a religious duty to mourn over a deceased father. But it was a mere pretense on his part, to speak of the day of mourning, when in his haste to execute the impious murder of his brother, the death of his father seemed to come too slowly, and he rejoiced at the prospect of its approach.With what face could he ever pretend to any human affection, when he gasps for his brother’s death, and at the same time attempts to subvert all the laws of nature? It is even possible, that an impulse of nature itself, extorted from him the avowal, by which he would the more grievously condemn himself; as God often censures the wicked out of their own mouth, and renders them more inexcusable. But if a sense of shame alone restrains a cruel mind, this is not to be deemed worthy of great praise; nay, it even betrays a stupid and brutal contempt of God. Sometimes, indeed, the fear of man influences even the pious, as we have seen, in the preceding chapter,Genesis 26:1, respecting Jacob: but they soon rise above it, so that with them the fear of God predominates; while forgetfulness of God so pervades the hearts of the wicked, that they rest their hopes in men alone. Therefore, he who abstains from wickedness merely through the fear of man, and from a sense of shame, has hitherto made but little progress. Yet the confession of the Papists is chiefly honored by them with this praise, that it deters many from sin, through the fear lest they should be compelled to proclaim their own disgrace. But the rule of piety is altogether different, since it teaches our conscience to set God before us as our witness and our judge.
McArther Bible Commentary
The days of mourning for my father. Evidently, Esau also thought his father was on the verge of death (Gen 27:1) and so, out of respect for his aged father, he postponed murder. Isaac lived another forty-three years (see note on Gen 27:1).
Bible Cross References
Genesis 27:42 Genesis 32:3 Genesis 32:11 Genesis 37:4 Genesis 37:8 Genesis 50:2 Genesis 50:10 Obadiah 1:10

Verse 42

Matthew Henry's Concise Bible Commentary
Esau threatens Jacob's life, Rebekah sends Jacob away.
Esau bore malice to Jacob on account of the blessing he had obtained. Thus he went in the way of Cain, who slew his brother, because he gained that acceptance with God of which he had rendered himself unworthy. Esau aimed to prevent Jacob or his seed from having the dominion, by taking away his life. Men may fret at God's counsels, but cannot change them. To prevent mischief, Rebekah warned Jacob of his danger, and advised him to withdraw for his safety. We must not presume too far upon the wisdom and resolution, even of the most hopeful and promising children; but care must be taken to keep them out of the way of evil. When reading this chapter, we should not fail to observe, that we must not follow even the best of men further than they act according to the law of God. We must not do evil that good may come. And though God overruled the bad actions recorded in this chapter, to fulfil his purposes, yet we see his judgment of them, in the painful consequences to all the parties concerned. It was the peculiar privilege and advantage of Jacob to convey these spiritual blessings to all nations. The Christ, the Saviour of the world, was to be born of some one family; and Jacob's was preferred to Esau's, out of the good pleasure of Almighty God, who is certainly the best judge of what is fit, and has an undoubted right to dispense his favours as he sees proper, (Romans 9:12-15).
John Calvin Bible Commentary
And these words of Esau... were told to Rebekah. Moses now makes a transition to a new subject of history, showing how Jacob, as a wanderer from his father’s house, went into Mesopotamia. Without doubt, it was an exceedingly troublesome and severe temptation to the holy matron, to see that, by her own deed, her son was placed in imminent danger of death. But by faith she wrestled to retain the possession of the grace once received. For, if she had been impelled by a merely womanly attachment to her younger son, it certainly would have been her best and shortest method, to cause the birthright to be restored to Esau: for thus the cause of emulation would have been removed; and he who was burning with grief at the loss of his right, would have had his fury appeased. It is therefore an evidence of extraordinary faith, that Rebekah does not come to any agreement, but persuades her son to become a voluntary exile, and chooses rather to be deprived of his presence, than that he should give up the blessing he had once received. The benediction of the father might now seem illusory; so as to make it appear wonderful that so much should be made of it by Rebekah and Jacob: nevertheless, they were so far from repenting of what they had done, that they do not refuse the bitter punishment of exile, if only Jacob may carry with him the benediction uttered by his father. Moreover, we are taught by this example, that we must bear it patiently, if the cross attends the hope of a better life, as its companion; or even if the Lord adopts us into his family, with this condition, that we should wander as pilgrims without any certain dwelling-place in the world. For, on this account, Jacob is thrust out from his paternal home, where he might quietly have passed his life, and is compelled to migrate to a strange land; because the blessing of God is promised unto him. And as he did not attempt to purchase temporal peace with his brother by the loss of the grace received; so must we beware lest any carnal advantage or any allurements of the world should draw us aside from the course of our vocation: let us rather bear with magnanimity losses of all kinds, so that the anchor of our hope nay remain fixed in heaven. When Rebekah says that Esau consoled himself with the thought, that he would slay his brother; the meaning is, that he could not be pacified by any other means, than by this wicked murder
Bible Cross References
Genesis 27:41 Genesis 27:43 Genesis 32:3 Genesis 32:11

Verse 43

Matthew Henry's Concise Bible Commentary
Esau threatens Jacob's life, Rebekah sends Jacob away.
Esau bore malice to Jacob on account of the blessing he had obtained. Thus he went in the way of Cain, who slew his brother, because he gained that acceptance with God of which he had rendered himself unworthy. Esau aimed to prevent Jacob or his seed from having the dominion, by taking away his life. Men may fret at God's counsels, but cannot change them. To prevent mischief, Rebekah warned Jacob of his danger, and advised him to withdraw for his safety. We must not presume too far upon the wisdom and resolution, even of the most hopeful and promising children; but care must be taken to keep them out of the way of evil. When reading this chapter, we should not fail to observe, that we must not follow even the best of men further than they act according to the law of God. We must not do evil that good may come. And though God overruled the bad actions recorded in this chapter, to fulfil his purposes, yet we see his judgment of them, in the painful consequences to all the parties concerned. It was the peculiar privilege and advantage of Jacob to convey these spiritual blessings to all nations. The Christ, the Saviour of the world, was to be born of some one family; and Jacob's was preferred to Esau's, out of the good pleasure of Almighty God, who is certainly the best judge of what is fit, and has an undoubted right to dispense his favours as he sees proper, (Romans 9:12-15).
Bible Cross References
Genesis 11:31 Genesis 24:29 Genesis 27:8 Genesis 27:13 Genesis 27:42 Genesis 28:5 Genesis 28:10 Genesis 35:1

Verse 44

Matthew Henry's Concise Bible Commentary
Esau threatens Jacob's life, Rebekah sends Jacob away.
Esau bore malice to Jacob on account of the blessing he had obtained. Thus he went in the way of Cain, who slew his brother, because he gained that acceptance with God of which he had rendered himself unworthy. Esau aimed to prevent Jacob or his seed from having the dominion, by taking away his life. Men may fret at God's counsels, but cannot change them. To prevent mischief, Rebekah warned Jacob of his danger, and advised him to withdraw for his safety. We must not presume too far upon the wisdom and resolution, even of the most hopeful and promising children; but care must be taken to keep them out of the way of evil. When reading this chapter, we should not fail to observe, that we must not follow even the best of men further than they act according to the law of God. We must not do evil that good may come. And though God overruled the bad actions recorded in this chapter, to fulfil his purposes, yet we see his judgment of them, in the painful consequences to all the parties concerned. It was the peculiar privilege and advantage of Jacob to convey these spiritual blessings to all nations. The Christ, the Saviour of the world, was to be born of some one family; and Jacob's was preferred to Esau's, out of the good pleasure of Almighty God, who is certainly the best judge of what is fit, and has an undoubted right to dispense his favours as he sees proper, (Romans 9:12-15).
John Calvin Bible Commentary
And tarry with him a few days. This circumstance mitigates the severity of banishment. For the shortness of the time of suffering avails not a little to support us in adversity. And it was probable that the enmity of Esau would not prove so obstinate as to be unassuaged by his brother’s absence. In the Hebrew expression which is translated “a few days,” the word few is literally “one” put in the plural number.Rebekah means, that as soon as Jacob should have gone away of his own accord, the memory of the offense would be obliterated from the mind of Esau; as if she had said, Only depart hence for a little while, and we shall soon assuage his anger.
Bible Cross References
Genesis 31:41 Amos 9:5

Verse 45

Matthew Henry's Concise Bible Commentary
Esau threatens Jacob's life, Rebekah sends Jacob away.
Esau bore malice to Jacob on account of the blessing he had obtained. Thus he went in the way of Cain, who slew his brother, because he gained that acceptance with God of which he had rendered himself unworthy. Esau aimed to prevent Jacob or his seed from having the dominion, by taking away his life. Men may fret at God's counsels, but cannot change them. To prevent mischief, Rebekah warned Jacob of his danger, and advised him to withdraw for his safety. We must not presume too far upon the wisdom and resolution, even of the most hopeful and promising children; but care must be taken to keep them out of the way of evil. When reading this chapter, we should not fail to observe, that we must not follow even the best of men further than they act according to the law of God. We must not do evil that good may come. And though God overruled the bad actions recorded in this chapter, to fulfil his purposes, yet we see his judgment of them, in the painful consequences to all the parties concerned. It was the peculiar privilege and advantage of Jacob to convey these spiritual blessings to all nations. The Christ, the Saviour of the world, was to be born of some one family; and Jacob's was preferred to Esau's, out of the good pleasure of Almighty God, who is certainly the best judge of what is fit, and has an undoubted right to dispense his favours as he sees proper, (Romans 9:12-15).
John Wesley's Bible Commentary
Why should I be deprived of you both? - Not only of the murdered, but of the murderer, who either by the magistrate, or by the immediate hand of God would be sacrificed to justice.
John Calvin Bible Commentary
Why should I be deprived of you both in one day? Why does Rebekah fear a double privation? for there was no danger that Jacob, endued with a disposition so mild and placid, should rise up against his brother. We see, therefore, that Rebekah concluded that God would be the avenger of the iniquitous murder. Moreover, although God, for a time, might seem to overlook the deed, and to suspend his judgment, it would yet be necessary for him to withdraw from the parricide. Therefore, by this law of nature, Rebekah declares that she should be entirely bereaved; because she would be compelled to dread and to detest him who survived. But if Rebekah anticipated in her mind what the judgment of God would be, and devoted the murderer to destruction, because she was persuaded that wickedness so great would not be unpunished; much less ought we to close our eyes against the manifest chastisements of God.
McArther Bible Commentary
bereaved also of you both in one day? Rebekah understood that she stood to lose both her sons since, after the murder of Jacob, the avenger of blood, i.e., the next nearest relative, would track down and execute Esau.
Bible Cross References
Genesis 27:12 Genesis 27:19

Verse 46

Matthew Henry's Concise Bible Commentary
Esau threatens Jacob's life, Rebekah sends Jacob away.
Esau bore malice to Jacob on account of the blessing he had obtained. Thus he went in the way of Cain, who slew his brother, because he gained that acceptance with God of which he had rendered himself unworthy. Esau aimed to prevent Jacob or his seed from having the dominion, by taking away his life. Men may fret at God's counsels, but cannot change them. To prevent mischief, Rebekah warned Jacob of his danger, and advised him to withdraw for his safety. We must not presume too far upon the wisdom and resolution, even of the most hopeful and promising children; but care must be taken to keep them out of the way of evil. When reading this chapter, we should not fail to observe, that we must not follow even the best of men further than they act according to the law of God. We must not do evil that good may come. And though God overruled the bad actions recorded in this chapter, to fulfil his purposes, yet we see his judgment of them, in the painful consequences to all the parties concerned. It was the peculiar privilege and advantage of Jacob to convey these spiritual blessings to all nations. The Christ, the Saviour of the world, was to be born of some one family; and Jacob's was preferred to Esau's, out of the good pleasure of Almighty God, who is certainly the best judge of what is fit, and has an undoubted right to dispense his favours as he sees proper, (Romans 9:12-15).
John Wesley's Bible Commentary
If Jacob take a wife of the daughters of Heth - As Esau has done. More artifice still. This was not the thing she was afraid of. But if we use guile once, we shall be very ready to use it again. It should be carefully observed, That altho' a blessing came on his posterity by Jacob's vile lying and dissimulation, yet it brought heavy affliction upon himself, and that for a long term of years. So severely did God punish him personally, for doing evil that good might come.
John Calvin Bible Commentary
And Rebekah said to Isaac. When Jacob might have fled secretly, his mother, nevertheless, obtains leave for his departure from his father; for so a well-ordered domestic government and discipline required. In giving another cause than the true one to her husband, she may be excused from the charge of falsehood; inasmuch as she neither said the whole truth nor left the whole unsaid. No doubt, she truly affirms that she was tormented, even to weariness of life, on account of her Hittite daughters-in-law: but she prudently conceals the more inward evil, lest she should inflict a mortal wound on her husband: and also, lest she should the more influence the rage of Esau; for the wicked, often, when their crime is detected, are the more carried away with desperation. Now, although in consequence of the evil manners of her daughters-in-law, affinity with the whole race became hateful to Rebekah, yet in this again the wonderful providence of God is conspicuous, that Jacob neither blended, nor entangled himself, with the future enemies of the Church.
McArther Bible Commentary
daughters of Heth. These are local Hittite women. See notes on Gen 23:3; Gen 26:35.
Bible Cross References
Genesis 24:3 Genesis 26:34 Genesis 26:35 Genesis 28:8