Genesis 27:6
And Rebekah spoke to Jacob her son, saying, Behold, I heard your father speak to Esau your brother, saying,
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Genesis 27:6. Rebekah spake unto Jacob — Rebekah is here contriving to procure the blessing for Jacob, which was designed for Esau. If the end were good, the means were bad, and no way justifiable. If it were not a wrong to Esau to deprive him of the blessing, he himself having forfeited it by selling the birthright, yet it was a wrong to Isaac to take advantage of his infirmity to impose upon him: it was a wrong to Jacob, whom she taught to deceive by putting a lie in his mouth. If Rebekah, when she heard Isaac promise the blessing to Esau, had gone to him, and with humility and seriousness put him in remembrance of that which God had said concerning their sons; if she had further showed him how Esau had forfeited the blessing, both by selling his birthright, and by marrying of strange wives; it is probable Isaac would have been prevailed with to confer the blessing upon Jacob, and needed not thus to have been cheated into it. This had been honourable and laudable, and would have looked well in history; but God left her to herself to take this indirect course, that he might have the glory of bringing good out of evil.27:6-17 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.Rebekah forms a plan for diverting the blessing from Esau to Jacob. She was within hearing when the infirm Isaac gave his orders, and communicates the news to Jacob. Rebekah has no scruples about primogeniture. Her feelings prompt her to take measures, without waiting to consider whether they are justifiable or not, for securing to Jacob that blessing which she has settled in her own mind to be destined for him. She thinks it necessary to interfere that this end may not fail of being accomplished. Jacob views the matter more coolly, and starts a difficulty. He may be found out to be a deceiver, and bring his father's curse upon him. Rebekah, anticipating no such issue; undertakes to bear the curse that she conceived would never come. Only let him obey.

Verse 14-29

The plan is successful. Jacob now, without further objection, obeys his mother. She clothes him in Esau's raiment, and puts the skins of the kids on his hands and his neck. The camel-goat affords a hair which bears a great resemblance to that of natural growth, and is used as a substitute for it. Now begins the strange interview between the father and the son. "Who art thou, my son?" The voice of Jacob was somewhat constrained. He goes, however, deliberately through the process of deceiving his father. "Arise, now, sit and eat." Isaac was reclining on his couch, in the feebleness of advancing years. Sitting was the posture convenient for eating. "The Lord thy God prospered me." This is the bold reply to Isaac's expression of surprise at the haste with which the dainty fare had been prepared. The bewildered father now puts Jacob to a severer test. He feels him, but discerns him not. The ear notes a difference, but the hand feels the hairy skin resembling Esau's; the eyes give no testimony. After this the result is summarily stated in a single sentence, though the particulars are yet to be given. "Art thou my very son Esau?" A lurking doubt puts the definite question, and receives a decisive answer. Isaac then calls for the repast and partakes.

6-10. Rebekah spake unto Jacob—She prized the blessing as invaluable; she knew that God intended it for the younger son [Ge 25:23]; and in her anxiety to secure its being conferred on the right object—on one who cared for religion—she acted in the sincerity of faith; but in crooked policy—with unenlightened zeal; on the false principle that the end would sanctify the means. No text from Poole on this verse. And Rebekah spake unto Jacob her son,.... Who was in the tent with her, and for whom she had the strongest affection:

saying, behold, I heard thy father speak unto Esau thy brother; heard the conversation that passed between them, and particularly what Isaac had given in charge to Esau:

saying, as follows:

And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,
Verses 6, 7. - And Rebekah (having already formed a plan for diverting the patriarchal blessing from Esau, whose habit of life and utterly unspiritual character may perhaps have recalled to her mind and confirmed the declaration of the oracle concerning Jacob's precedence) spake unto Jacob her son, - i.e. her favorite, in contrast to Esau, Isaac s son (ver. 5) - saying, Behold, I heard thy father speak unto Esau thy brother, saying, Bring me venison (vide on ver. 3), and make me savory meat, that I may eat (literally, and I shall eat), and bless thee - the lengthened form of the future in this and the preceding verb (cf. וְאֹכֵלָה in ver. 4) is expressive of Isaac's self-excitement and emphatic determination - before the Lord. The word Jehovah, by modern criticism regarded as a sign of divided authorship, is satisfactorily explained by remembering that Rebekah is speaking not of the blessing of God's general providence, but of the higher benediction of the covenant (Hengstenberg). The phrase, though not included in Isaac's address to Esau, need not be regarded as due to Rebekah's invention. She may have understood it to be implied in her husband's language, though it was not expressed (cf. Genesis 14:20). That it was designedly omitted by Isaac in consequence of the worldly character of Esau appears as little likely as that it was deliberately inserted by Rebekah to whet her favorite's ambition (Kalisch). As to meaning, the sense may be that this patriarchal benediction was to be bestowed sincerely (Menochius), in presence and by the authority of God (Ainsworth, Bush, Clericus); but the use of the term Jehovah rather points to the idea that Rebekah regarded Isaac simply "as the instrument of the living and personal God, who directed the concerns of the chosen race (Hengstenberg). Before my death. Since Rebekah makes no remark as to the groundlessness of Isaac s fear, it is not improbable that she too shared in her bed-ridden husband's expectations that already he was "in the presence of" his end. Esau's Marriage. - To the various troubles which the Philistines prepared for Isaac, but which, through the blessing of God, only contributed to the increase of his wealth and importance, a domestic cross was added, which caused him great and lasting sorrow. Esau married two wives in the 40th year of his age, the 100th of Isaac's life (Genesis 25:26); and that not from his own relations in Mesopotamia, but from among the Canaanites whom God had cast off. On their names, see Genesis 34:2-3. They became "bitterness of spirit," the cause of deep trouble, to his parents, viz., on account of their Canaanitish character, which was so opposed to the vocation of the patriarchs; whilst Esau by these marriages furnished another proof, how thoroughly his heart was set upon earthly things.
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