Ch. Genesis 27:1-45 (J, E). The Blessing of Isaac and Jacob’s Deceit

This narrative is taken from J, though possibly it includes extracts from E. It is a famous and graphically written piece of literature. The lifelike personal touches are not allowed to obscure the element of racial or national motive, which describes the outwitting of the older and more stupid Edomite by the younger and cleverer Israelite.

1. Isaac was old] According to P, Isaac was forty years old when he married Rebekah (Genesis 25:20); sixty years old when Esau and Jacob were born (Genesis 25:26); and a hundred years old when Esau married Judith and Basemath (Genesis 26:34).

his eyes were dim] The narrative assumes that Isaac is in extreme old age, and feeling the nearness of death (cf. Genesis 48:10). Cf. 1 Kings 14:4.

he called Esau] His favourite son (cf. Genesis 25:28).

2. I know not the day of my death] Isaac expects that death is at hand, and fears lest he should die without having pronounced the blessing on his son. The dying utterance was deemed prophetic Genesis 48:21, Genesis 50:24; 2 Samuel 23:1-5.

3. thy weapons] The quiver and bow are the huntsman’s weapons. Esau as “a man of the field” (Genesis 25:27) is to go out “to the field,” i.e. the open country. Targum of Onkelos, “thy sword and thy bow”; cf. Genesis 48:22.

4. that my soul may bless thee] Cf. 19, 25, 31. See note on Genesis 12:13. A sacrificial meal is not intended. The strengthening food is from the chase, not the flesh of domestic animals.

7. before the Lord] i.e. in the presence of Jehovah, and in acknowledgment of His power, the human blessing will be pronounced, and will be effectual. The supposition that “before the Lord” means before an image of Jehovah in the house, is an arbitrary one. A local sanctuary, such as we may suppose was sought by Rebekah (Genesis 25:22), is not here implied. Isaac contemplates a religious act of blessing performed under the inspiring consciousness of the Divine Presence.

8. obey my voice] Jacob is Rebekah’s favourite; cf. Genesis 25:28. Rebekah is prepared to deceive Isaac, in order that Jacob may obtain the coveted blessing. As in chap. 24, she shews energy and decision. She believes that Isaac’s blessing of Esau would have the effect of reversing the oracle she herself had received (Genesis 25:23) and nullifying the privilege Jacob had purchased (Genesis 25:33). She is jealous for his sake.

11. And Jacob said, &c.] Jacob objects to the proposal, not because of its deceitfulness, but because of the risk of detection.

a hairy man] See Genesis 25:25 (E).

12. will feel me] Isaac’s sight was no longer good enough to distinguish between his sons; but the sense of touch would remove all doubt.

a deceiver] Better, as R.V. marg., a mocker. LXX ὡς καταφρονῶν, “a profane trifler,” one who treats in a contemptuous way the solemn religious blessing of his father. A rare Heb. word, rendered “scoff,” 2 Chronicles 36:16.

a curse] Jacob apprehends that his profanity will be visited by a solemn religious denunciation. If so, he will be a loser, not a gainer, by the trick. The thought of risk, not the deception, troubles him.

13. thy curse] i.e. “the penalty pronounced upon thee.” Rebekah is prepared to take upon herself the evil consequences. Absorbed in her plan, she will not waste time upon the consideration of ill results. The character of Lady Macbeth in Shakespeare admits of comparison with that of Rebekah in this scene.

15. the goodly raiment] “Goodly,” lit. “choice,” “desirable.” By this is meant the clothes worn by Esau on festivals and solemn occasions. Their odour was familiar, Genesis 27:27. It was the ancient Jewish idea that priestly garments were meant.

with her in the house] We are to infer from this expression that in this narrative of J (E) there is no knowledge of Esau’s marriage with the Hittite women as recorded by P in Genesis 26:34. Esau as a married man would have had a separate establishment. His festal attire would not have been in his mother’s keeping.

16. the skins of the kids] An extraordinary comment upon the description of Esau as “a hairy man” (Genesis 25:25).

18. who art thou, my son] These words indicate the state of blindness of Isaac. The element of doubt arises from an imperfect recognition of the voice.

19. And Jacob said] Jacob’s reply combines (a) a statement of direct falsehood and (b) a specious assumption of virtue in the prompt obedience to his father’s command.

20. How is it … quickly] Isaac’s question implies a second shadow of doubt. This time it arises not from the voice, but from the disquieting thought of the extraordinary rapidity of the huntsman’s good fortune.

Because the Lord thy God] Jacob takes a third step in deceitfulness. To the lie and the vaunt of Genesis 27:19 he now adds the profanity of claiming the Divine assistance. But, at least, he says “the Lord thy God”: his conscience does not quite permit him to say “the Lord my God.”

sent me good speed] Lit. “caused it opportunely to come into my presence,” the same word as in Genesis 24:12. Lat. voluntas Dei fuit ut cito occurreret mihi quod volebam. The reference to the Divine Name adds to the deceit a taint of pious hypocrisy.

21. Come near] Isaac’s shadow of suspicion has not yet been dispelled, even by the invocation of the Divine Name. He requires to be assured by the very test that Jacob, in Genesis 27:12, had dreaded would defeat his mother’s stratagem. This point raises the excitement of the story.

22. And Jacob went near] Luther says, “Had I been Jacob, I should have dropped the dish.”

The voice is Jacob’s voice] Here is expressed the original source of Isaac’s hesitation. The touch of his arms dispels all doubt; cf. Genesis 27:14; Genesis 27:16.

23. blessed] Anticipating Genesis 27:26-29.

25. did eat … drank] The feast, consisting of food and drink, is the preliminary to the solemn ceremony of blessing, just as it precedes the rites of a covenant; cf. Genesis 26:30; Genesis 31:54.

27. he smelled] The scent of the “field” forms the starting-point of the Oracle, or Song, of Blessing. The blessing is concerned not with the personal destiny of Jacob, but with the national history of the Israelite people. Cf. the blessing of Jacob on Joseph (Genesis 49:22 ff.). What “the smell of his raiment” had to do with “the goodly raiment” of Genesis 27:15, is not explained.

as the smell of a field] Cf. Hosea 14:6, “and his smell as Lebanon.” Isaac’s words refer to the “field” of Genesis 25:27, Genesis 27:5, the country of the huntsman. Before Isaac’s mind rises up the picture of a rich and fruitful land.

which the Lord hath blessed] i.e. by fertility. The versions prefix an adjective denoting “plenty” before the word “field.” LXX ἀγροῦ πλήρους; Lat. agri pleni.

Isaac’s utterance is in poetical form. The two clauses in this verse serve as a prelude to the blessing of Genesis 27:28-29.

28. And God give thee] The blessing of the firstborn in this and the following verse is solemnly pronounced by Isaac. It is irrevocable; see Genesis 27:33. It invokes (a) blessings of fertility upon the soil, (b) blessings of victory over other nations, (c) blessings of predominance over kindred tribes and clans.

This invocation is closed by the short and solemn utterance of a curse against the foe, and of a benediction upon the friend.

the dew of heaven] The blessing from above, cf. Genesis 49:25, “with blessings of heaven above.” In a hot country the dew falling heavily by night is a source of fruitfulness to the land; and gives refreshing coolness to the atmosphere. Cf. Deuteronomy 33:13; Deuteronomy 33:28; Zechariah 8:12.

the fatness of the earth] The other side of the blessing of prosperity is supplied by the fertility of the soil, for which the Heb. expression is “the fat things.” By “the earth” is clearly indicated a parallel to “the heaven” in the previous clause. There is no need for supposing, as some scholars have done, that Isaac here identifies Canaan with “the earth.” See Numbers 13:20; Nehemiah 9:25; Nehemiah 9:35, “fat land”; Isaiah 28:1, “fat valley”; Ezekiel 34:14, “fat pasture.”

plenty of corn and wine] The two most typical illustrations of agricultural wealth; cf. Exodus 22:5; Numbers 20:17. We find “corn,” “wine,” and “oil,” represented as the three blessings of the soil in Deuteronomy 7:13; and “corn” and “wine” in Deuteronomy 33:28; Psalm 4:7.

29. Let peoples, &c.] The first half of this verse seems to refer to conquest over foreign foes; the second half to pre-eminence among the kindred races. The complete fulfilment of this prediction cannot have taken place before the times of David (cf. 2 Samuel 8) and Solomon. The “peoples” and “nations,” who “served” and “bowed down,” were the Canaanites; the “brethren” and the “mother’s sons” were the Edomites, Ammonites, Moabites, and Amalekites.

lord … brethren] These words recall the oracle given to Rebekah in Genesis 25:23. The irony of the situation is that Isaac, predicting, as he supposes, Esau’s predominance over Jacob, seems to be reversing the decree, “the elder shall serve the younger.” In reality he ratifies and endorses it.

thy brethren] The word is here poetically used in the sense of “kindred.” The blessing impersonates the nation in the individual. It prefigures kindred races in the individual’s brethren: see note on Genesis 27:40. This blessing, as applied to Jacob, was fulfilled in the subjugation of Edom, Moab, and Ammon in the reign of David.

Cursed be every one] For this formula concluding a blessing, cf. Genesis 12:3, and Numbers 24:9. Words of good omen end the utterance.

30. Jacob was yet … out] These words dramatically represent to us the rapid succession of the two scenes, and remind us that, had Esau arrived a few minutes earlier, the dénouement would have been entirely different. Rebekah’s trick has been wholly successful. Jacob has won the blessing of the firstborn; he has won it with scarcely a minute to spare. A moment earlier; and he would have been detected “flagrante delicto.” The detection was bound to be made. But the risk was run for the sake of the irreversible and sacred “blessing of primogeniture,” conferred by a dying father.

31. Let my father arise] Cf. 19. The effect of this scene is heightened by the use of almost identical language.

32. thy son, thy firstborn, Esau] For this triple emphasis, cf. Genesis 22:2. Esau answers, as if he were surprised that Isaac should have asked who he was, or possibly at the agitated manner of the questioner.

33. trembled very exceedingly] Isaac’s agitation is expressed in the original with an emphasis which our version can hardly reproduce. Lat. “expavit Isaac stupore vehementi et ultra quam credi potest admirans,” where two renderings seem to be combined. LXX ἐξέστη ἔκστασιν μεγάλην σφόδρα.

and he shall be blessed] Isaac, even in this moment of agitation, admits that the blessing of the firstborn has been pronounced with all due regularity, and is irrevocable. The Divine purpose has been affirmed. Esau, the firstborn, has not received the blessing. It could, therefore, only have been Jacob, the supplanter, whose voice at the first Isaac had thought he recognized.

34. an exceeding … cry] These are the words to which reference is made in Hebrews 12:17. Esau had hoped to win back through his father’s fondness the privileges which he himself had bartered away through his own thoughtless folly. His disappointment is all the greater, because he believed that he was about to recover that which his conscience told him he had already forfeited in an unworthy and trifling spirit.

35. Thy brother … guile] Isaac at once concludes that the deceiver was Jacob, and acknowledges that Jacob’s trick has succeeded.

36. rightly named Jacob] See note on Genesis 25:26.

supplanted] i.e. “outwitted,” “overreached by guile.” The word in the original is of the same root as the word “Jacob.” It is as if Esau had said “he hath ‘Jacob-ed’ me these two times”; “he hath twice overreached me.” See Jeremiah 9:4. LXX ἐπτέρνικε, Lat. supplantavit. Our word “supplant” is probably derived from this context.

he took away my birthright] See Genesis 25:29-34. Esau now applies the words “took away” to the transaction in which he was foolish enough, not only to sell his birthright for a “mess of pottage,” but also to ratify his action with an oath. He tries to hide his own folly by denouncing his brother’s part in the affair.

my blessing] The word “my blessing” is spelt in the Heb. with the same consonants as “my birthright,” but with two letters transposed. The difference between the birthright or primogenita, and the blessing or benedictio, is that between a title of privilege and the patent which confers it.

38. but one blessing] Esau’s words shew the importance attached to the blessing invoked by the dying head of the family. Isaac’s words in the preceding verse, coupled with Esau’s exclamation, imply that there was only one blessing. Esau knows that the blessing once given cannot be recalled.

wept] Cf. Genesis 21:16. “Those tears of Esau, the sensuous, wild, impulsive man,—almost like the cry of some ‘trapped creature,’ are among the most pathetic in the Bible” (Davidson, Hebrews, 242).

39. Behold, &c.] Isaac’s utterance again takes the form of poetry. His prediction as to Esau’s future is contained in 6 strophes; 1 and 2 refer to the physical conditions of the nation’s existence; 3 to its manner of life; 4 to its temporary subjection to Israel; 5 to its revolt; 6 to its ultimate independence.

of] Better, as R.V. marg., away from. The Heb. preposition min, “from,” admits of both renderings. The oracle is intentionally ambiguous. In Genesis 27:28 (“of the dew … of the fatness”) there can be no doubt the preposition is used in its partitive sense, (a) The English versions in this verse translate min by “of,” as in Genesis 27:28. It might be expected that a preposition used by the same person, with the same nouns, and in a similar context in the same passage, would be identical in meaning. According to this rendering, Isaac promises to Esau a country blessed with rich soil and favourable physical conditions: but he cannot promise a settled or happy government; only a struggle for existence, a temporary servitude, and final freedom. This interpretation, however, seems to miss the point of Isaac’s prediction as to the future material conditions of Esau’s lot. The land of Edom was rugged and mountainous; Esau will live by the sword, not by the fertility of the soil.

(b) It is better to follow the margin, “away from”; cf. 2 Samuel 1:22. Isaac has really only one blessing; cf. Genesis 27:33. Esau’s future will not be as Jacob’s. His country in Mount Seir will not be rich and fertile, like the land of Canaan. His people will not be peaceful cultivators of the soil; they will dwell in the mountains, and get their livelihood as robbers. Edom will serve Israel; but only for a time. This is the climax of the prediction. In spite of hardships, in spite of social inferiority, and in spite of subjugation, Edom shall at last win freedom. According to this interpretation, Isaac’s words contain no soft blessing; but a stern, truthful, continuous prediction, describing (1) the barrenness and aridity of the soil of Edom, (2) the warlike temper of the people, (3) their subjugation to Israel, (4) their ultimate revolt and freedom.

The blessing of Jacob excludes the blessing of Esau; but does not shut out the hope of successful rebellion against the favoured brother. The play of words, produced by the different use of the same preposition, is what might be expected in the language of an ancient oracle; and is quite congenial to the genius of Heb. literature. For the oracular and different use of the same words, cf. Genesis 40:13; Genesis 40:19.

fatness … dew of heaven] See note on Genesis 27:28.

40. by thy sword] The soil will not furnish means of subsistence. The life of marauders dwelling in mountain fastnesses is here depicted. They will raid their brother’s borders. They will cut off the merchants travelling with caravans and camels between the Red Sea and Syria.

thou shalt serve thy brother] Cf. Genesis 25:23. The people of Edom were first subjugated by Israel in the reign of David. Cf. 2 Samuel 8:14.

break loose] Better, as Driver, “become restless.” The word in the original is obscure, being found elsewhere only in Psalm 55:2, “restless”; Jeremiah 2:31, “broken loose”; Hosea 11:12 (R.V. marg. is yet unstedfast with). Probably the metaphor is that of an animal shaking itself free from restraint. The A.V. “shalt have dominion” is quite impossible. Dillmann, “when thou shalt make efforts, or strive,” as the Arabian and Ethiopian versions.

Lat. tempusque veniet, cum excutias et solvas jugum ejus.

shake … neck] The metaphor is that of the bull refusing the yoke. Edom successfully threw off the yoke of the kingdom of Judah in the reigns of Jehoram, 2 Kings 8:20-22, and Ahaz, 2 Kings 16:6. But freedom from the dominion of Israel was followed by submission to Assyria. Edom appears among those who paid tribute to the Assyrian king Tiglath-Pileser III (731 b.c.), the Pul of 2 Kings 15:19-20.

41. The days of mourning, &c.] Cf. Genesis 50:3-4; Genesis 50:10. The meaning is obvious. Esau says in his heart, “Isaac my father is on the point of death: no sooner shall he die, than I will take revenge. Even while the customary mourning is going on, I will slay Jacob.” Before seven days have elapsed (cf. Genesis 50:3) he will have had his revenge. For “say in one’s heart,” cf. Genesis 8:21, Genesis 24:45 (J).

Very improbable is the interpretation which makes “the days of mourning, &c.” mean “the days of mourning by my father,” i.e. “for the death of Jacob.”

then will I slay] The word “then” is simply “and” in the original. The clause is consecutive. There is no adverb defining the point of time. But the idiom emphasizes the dependence of the second clause upon the first.

42. the words of Esau] Esau’s threat in the previous verse was “said in his heart”; but his was not a nature to keep a secret. His intention was soon the subject of talk.

doth comfort himself] A strange, but expressive phrase, lit. “is comforting himself with regard to thee, in order to kill thee”: as we should say, “hugs himself,” or “takes satisfaction,” in the thought that he will shortly kill thee. The versions LXX ἀπειλεῖ “threatens,” Lat. minatur translate erroneously.

43. obey my voice] Rebekah takes full responsibility upon herself, in fulfilment of her promise in Genesis 27:13, “upon me be thy curse, my son, only obey my voice.”

44. a few days] Cf. Genesis 29:20, “but a few days,” in the sense of “a short time.” Rebekah’s plan was, in this respect, destined to be signally frustrated, cf. Genesis 29:30, Genesis 31:41. She was separated from her favourite son for over 20 years.

45. I will send, and fetch thee] There is no mention of this part of Rebekah’s promise being fulfilled.

be bereaved of you both] The expression seems to be a reference to the custom of blood-revenge, as in 2 Samuel 14:7. The life of the murderer would be required by the family. He must either be banished from the family, or judicially put to death. In either case the parents would be “bereaved of both.”

Or, possibly, “you both” refers to Isaac, her husband, and Jacob, her favourite son. On the day of Isaac’s death, Esau intended to slay Jacob.

46. and ch. Genesis 28:1-9. This passage is from P, as is shewn by the characteristic language and phraseology. It supplies a different motive for Jacob’s journey. He is to go to Paddan-aram, Genesis 28:2, not to Haran as in Genesis 27:43. Jacob’s deception is ignored; his departure is on a journey for a visit, and on a mission for a wife, not in flight from fear of assassination. Esau, in Genesis 28:6, makes no reference to the events recorded in chap. 27. The passage interrupts the story of Jacob in J, which is resumed in Genesis 28:10; it gives a parallel and distinct treatment of Jacob’s journey into the Aramaean region: it refers back to a previous passage from P, which records how Esau had married two “Hittite” wives (Genesis 26:34-35). Rebekah fears Jacob may do the same; Jacob is sent away with Isaac’s blessing (Genesis 28:3-4), and without reference to the great deception.

46. I am weary of my life] See note on Genesis 26:34-35. The “daughters of Heth” clearly mean Esau’s two wives. This passage resumes the P narrative of Genesis 26:35.

what good, &c.] Cf. Rebekah’s words, Genesis 25:22, “if it be so, wherefore do I live?”