Now therefore, my son, obey my voice according to that which I command you.
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EXPOSITORY (ENGLISH BIBLE)
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.
according to that which I command thee, in every particular; she required of him filial obedience to all that she enjoined him; which, though not difficult to be performed, she was aware Jacob would make objections to, as he did; and therefore she is so pressing and peremptory in her injunctions, as well knowing it was respecting an affair of the greatest moment and importance.Now therefore, my son, obey my voice according to that which I command thee.
EXEGETICAL (ORIGINAL LANGUAGES)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.Verse 8. - Now therefore, my son, - Jacob at this time was not a lad, but a grown man of mature years (if Isaac was 137, he must have been 77), which shows that in the following transaction he was rather an accomplice than a tool - obey my voice according to that which I command thee. We can scarcely here think of a mother laying her imperative instructions on a docile and unquestioning child; but of a wily woman detailing her well-concocted scheme to a son whom she discerns to be possessed of a like crafty disposition with herself, and whom she seeks to gain over to her stratagem by reminding him of the close and endearing relationship in which they stand to one another. Genesis 16:2, etc.), he wished, in the consciousness of approaching death, to give his blessing to his elder son. Isaac was then in his 137th year, at which age his half-brother Ishmael had died fourteen years before;
(Note: Cf. Lightfoot, opp. 1, p. 19. This correct estimate of Luther's is based upon the following calculation: - When Joseph was introduced to Pharaoh he was thirty years old (Genesis 41:46), and when Jacob went into Egypt, thirty-nine, as the seven years of abundance and two of famine had then passed by (Genesis 45:6). But Jacob was at that time 130 years old (Genesis 47:9). Consequently Joseph was born before Jacob was ninety-one; and as his birth took place in the fourteenth year of Jacob's sojourn in Mesopotamia (cf. Genesis 30:25, and Genesis 29:18, Genesis 29:21, and Genesis 29:27), Jacob's flight to Laban occurred in the seventy-seventh year of his own life, and the 137th of Isaac's.)
and this, with the increasing infirmities of age, may have suggested the thought of death, though he did not die till forty-three years afterwards (Genesis 35:28). Without regard to the words which were spoken by God with reference to the children before their birth, and without taking any notice of Esau's frivolous barter of his birthright and his ungodly connection with Canaanites, Isaac maintained his preference for Esau, and directed him therefore to take his things (כּלים, hunting gear), his quiver and bow, to hunt game and prepare a savoury dish, that he might eat, and his soul might bless him. As his preference for Esau was fostered and strengthened by, if it did not spring from, his liking for game (Genesis 25:28), so now he wished to raise his spirits for imparting the blessing by a dish of venison prepared to his taste. In this the infirmity of his flesh is evident. At the same time, it was not merely because of his partiality for Esau, but unquestionably on account of the natural rights of the first-born, that he wished to impart the blessing to him, just as the desire to do this before his death arose from the consciousness of his patriarchal call.
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