27:18-29 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.

Verse 27. - And he came near, and kissed him. Originally the act of kissing had a symbolical character. Here it is a sign of affection between a parent and a child; in Genesis 29:13 between relatives. It was also a token of friendship (Tobit 7. 6; 10:12; 2 Samuel 20:9; Matthew 26:48; Luke 7:45; Luke 15:20; Acts 20:37). The kissing of princes was a symbol of homage (1 Samuel 10:1; Psalm 2:12; Xenoph., 'Cyrop.,' 7. 5, 32). With the Persians it was a mark of honor (Xenoph., 'Agesil.,' 5. 4). The Rabbins permitted only three kinds of kisses - the kiss of reverence, of reception, and of dismissal. The kiss of charity was practiced among disciples in the early Christian Church (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14; vide Kitto's' 'Cyclopedia,' art. Kissing). And he smelled the smell of his raiment, - not deliberately, in order to detect whether they belonged to a shepherd or a huntsman (Tuch), but accidentally while, in the act of kissing. The odor of Esau s garments, impregnated with the fragrance of the aromatic herbs of Palestine, excited the dull sensibilities of the aged prophet, suggesting to his mind pictures of freshness and fertility, and inspiring him to pour forth his promised benediction - and blessed him (not a second time, the statement in ver. 23 being only inserted by anticipation), and said, - the blessing, as is usual in elevated prophetic utterances, assumes a poetic and antistrophical form (cf. Esau's blessing, vers. 39, 40) - See, the smell of my son is as the smell of a field - the first clause of the poetic stanza clearly connects with the odor of Esau's raiment as that which had opened the fount of prophetic song in Isaac's breast, so far at least as its peculiar form was concerned; its secret inspiration we know was the Holy Ghost operating through Isaac's faith in the promise (vide Hebrews 11:20) - which the Lord hath blessed. The introduction of the name Jehovah instead of Elohim in this second clause proves that Isaac did not mean to liken his son to an ordinary well-cultivated field, but to "a field like that of Paradise, resplendent with traces of the Deity - an ideal field, bearing the same relation to an ordinary one as Israel did to the heathen - a kind of enchanted garden, such as would be realized at a later period in Canaan, as far as the fidelity of the people permitted it" (Hengstenberg).

And he came near, and kissed him,.... Jacob came near and kissed Isaac his father:

and he smelled the smell of his raiment; which being not like the smell of a sheep coat, but of a field, might give him more full satisfaction that it was truly Esau:

and he blessed him; with his patriarchal and prophetic blessing, which here begins:

and said, see, the smell of my son is as the smell of a field which the Lord hath blessed; like a field fall of fragrant herbs, flowers, and spices, watered with the dews and rain of heaven, and so made fruitful, which emits a most, delightful odour; this may respect the scent of Esau's clothes, now on Jacob's back, which they received from the fields, which Esau continually frequented; or rather from the odoriferous herbs and fruits which were put among them in the chest, in which Rebekah had laid them up; and it may be, that whereas the goatskins on his hands and neck would be apt to send forth a rank and disagreeable smell, these might be so scented by Rebekah as to prevent that. Some render these words, "see the smell of my son, whom the Lord hath blessed (w), as the smell of a field"; and so Isaac pronounces him blessed of the Lord, as well as by himself; the sense is the same: as to the smell many interpreters consider this as a type and figure of the acceptance of believers with God, being clothed with the goodly, excellent, and desirable garment of the righteousness of Christ their elder brother, even of their persons, services, and sacrifices; which is indeed truly spiritual and evangelical; but is liable to this objection, that it makes profane Esau a type of Christ. I see not that anything can well be objected to the application of this son of Isaac's to the Messiah himself, whom he may have a special regard unto in this prophetic blessing, reading the words, "the smell of my son shall be as the smell of a field": or "my son, whom the Lord hath blessed", and came before with all the blessings of goodness, and in whom all nations shall be blessed, shall be "as the smell of a field"; all whose garments smell of myrrh, aloes, and cassia, Psalm 45:8, even Isaac's principal son, that should be of his seed, of whom Jacob his present son was a type, and who was to spring from him.

(w) So Junius, Tremellius, Gesner. & Walther. apud Calov.

27. the smell of my son is as of a field—The aromatic odors of the Syrian fields and meadows, often impart a strong fragrance to the person and clothes, as has been noticed by many travellers.

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