Genesis 27:8
Now, my son, listen to my voice and do exactly as I tell you.
Now, my son
This phrase indicates a sense of urgency and intimacy. The Hebrew word for "son" is "בֵּן" (ben), which not only refers to a biological child but also conveys a sense of belonging and identity within a family. In the context of Genesis, this phrase underscores the familial bond and the weight of the instructions that are about to follow. It reflects the cultural importance of family lineage and the passing down of blessings and responsibilities.

listen to my voice
The Hebrew word for "listen" is "שָׁמַע" (shama), which means more than just hearing; it implies obedience and understanding. In the ancient Near Eastern context, listening was often equated with obedience. This phrase emphasizes the authority of the speaker, Rebekah, and the expectation that her son, Jacob, will heed her instructions. It also reflects the biblical theme of listening to God's voice, as obedience to divine instruction is a recurring motif throughout Scripture.

and do exactly
The phrase "do exactly" highlights the precision and care with which Jacob is expected to follow Rebekah's instructions. The Hebrew root "עָשָׂה" (asah) means to do, make, or accomplish. This reflects the importance of action in response to instruction, a theme prevalent in the Bible where faith is often demonstrated through deeds. The emphasis on exactness suggests the gravity of the situation and the need for careful adherence to the plan.

as I tell you
This phrase underscores the authority and trust placed in Rebekah's words. The Hebrew word for "tell" is "אָמַר" (amar), which means to say or declare. In the biblical narrative, spoken words carry significant weight, often leading to blessings or curses. Rebekah's directive is not merely a suggestion but a command that carries the expectation of compliance. This reflects the patriarchal and matriarchal structures of ancient Israelite society, where family leaders played crucial roles in guiding and shaping the destinies of their descendants.

Persons / Places / Events
1. Rebekah
- The wife of Isaac and mother of Esau and Jacob. She plays a pivotal role in the events of Genesis 27 by orchestrating a plan for Jacob to receive Isaac's blessing.

2. Jacob
- The younger son of Isaac and Rebekah. He is instructed by his mother to deceive his father, Isaac, to receive the blessing meant for Esau.

3. Isaac
- The father of Esau and Jacob, and husband to Rebekah. He intends to bless Esau, his firstborn, but is deceived by Jacob.

4. Esau
- The elder son of Isaac and Rebekah. He is the intended recipient of Isaac's blessing but is ultimately deceived by his brother Jacob.

5. The Tent
- The setting where Rebekah instructs Jacob to deceive Isaac, highlighting the domestic and intimate nature of the family dynamics.
Teaching Points
Obedience and Authority
Rebekah's instruction to Jacob highlights the importance of obedience to parental authority. However, it also raises questions about the morality of such obedience when it involves deceit.

Divine Sovereignty vs. Human Scheming
The account demonstrates how God's purposes prevail despite human manipulation. Rebekah's actions, though deceptive, align with God's earlier revelation about Jacob's future.

Family Dynamics and Favoritism
The favoritism shown by Isaac and Rebekah towards their sons leads to conflict and deception. This serves as a cautionary tale about the dangers of partiality within families.

Moral Dilemmas and Conscience
Jacob's decision to follow his mother's plan presents a moral dilemma. Believers are encouraged to weigh their actions against God's commandments and seek His guidance in complex situations.
Bible Study Questions
1. How does Rebekah's instruction to Jacob in Genesis 27:8 reflect the family dynamics and favoritism present in Isaac's household?

2. In what ways does the account of Jacob and Esau illustrate the tension between divine sovereignty and human free will?

3. How can we apply the principle of honoring our parents (Exodus 20:12) when their instructions conflict with our moral or ethical beliefs?

4. What lessons can we learn from the consequences of deceit in the account of Jacob and Esau, and how can these lessons be applied to our own lives?

5. How does the account of Jacob and Esau connect to the New Testament teachings on God's sovereign choice, as seen in Romans 9:10-13?
Connections to Other Scriptures
Genesis 25:23
- This verse provides context for Rebekah's actions, as God had revealed to her that the older (Esau) would serve the younger (Jacob).

Exodus 20:12
- The commandment to honor one's parents is relevant here, as Jacob is faced with a moral dilemma in obeying his mother's instructions.

Proverbs 1:8
- This verse emphasizes the importance of listening to parental instruction, which is a central theme in Genesis 27:8.

Romans 9:10-13
- Paul references the account of Jacob and Esau to illustrate God's sovereign choice, connecting the account to the broader theme of divine election.
A Lie not Permitted to ManGenesis 27:6-10
Ahead of ProvidenceJ. G. Wilson.Genesis 27:6-10
Crooked Measures to Obtain a Worthy ObjectA. Fuller.Genesis 27:6-10
God Will not have His Kingdom Maintained by Carnal PolicyGurnall, WilliamGenesis 27:6-10
Rebekah's Cunning Plot in Favour of JacobT. H. Leale.Genesis 27:6-10
Use of Unscrupulous Meals by Religious PersonsM. Dods, D. D.Genesis 27:6-10
People
Esau, Haran, Heth, Isaac, Jacob, Laban, Rebekah
Places
Beersheba, Haran
Topics
Carefully, Command, Commanding, Hearken, Listen, Obey, Voice
Dictionary of Bible Themes
Genesis 27:1-25

     4438   eating

Genesis 27:1-29

     5095   Jacob, life

Genesis 27:3-19

     5268   cooking

Genesis 27:5-17

     5719   mothers, responsibilities

Genesis 27:5-19

     5920   pretence

Genesis 27:6-10

     8753   favouritism

Genesis 27:6-12

     5589   trap

Genesis 27:6-29

     8716   dishonesty, examples

Library
There is a Great Question About Lying, which Often Arises in the Midst Of...
1. There is a great question about Lying, which often arises in the midst of our every day business, and gives us much trouble, that we may not either rashly call that a lie which is not such, or decide that it is sometimes right to tell a lie, that is, a kind of honest, well-meant, charitable lie. This question we will painfully discuss by seeking with them that seek: whether to any good purpose, we need not take upon ourselves to affirm, for the attentive reader will sufficiently gather from the
St. Augustine—On Lying

Epistle Lii. To Natalis, Bishop .
To Natalis, Bishop [1463] . Gregory to Natalis, Bishop of Salona. As though forgetting the tenour of former letters, I had determined to say nothing to your Blessedness but what should savour of sweetness: but, now that in your epistle you have recurred in the way of argumentation to preceding letters, I am once more compelled to say perhaps some things that I had rather not have said. For in defence of feasts your Fraternity mentions the feast of Abraham, in which by the testimony of Holy Scripture
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Letter xxxv. From Pope Damasus.
Damasus addresses five questions to Jerome with a request for information concerning them. They are: 1. What is the meaning of the words "Whosoever slayeth Cain vengeance shall be taken on him sevenfold"? (Gen. iv. 5.) 2. If God has made all things good, how comes it that He gives charge to Noah concerning unclean animals, and says to Peter, "What God hath cleansed that call not thou common"? (Acts x. 15.) 3. How is Gen. xv. 16, "in the fourth generation they shall come hither again," to be reconciled
St. Jerome—The Principal Works of St. Jerome

Touching Jacob, However, that which He did at his Mother's Bidding...
24. Touching Jacob, however, that which he did at his mother's bidding, so as to seem to deceive his father, if with diligence and in faith it be attended to, is no lie, but a mystery. The which if we shall call lies, all parables also, and figures designed for the signifying of any things soever, which are not to be taken according to their proper meaning, but in them is one thing to be understood from another, shall be said to be lies: which be far from us altogether. For he who thinks this, may
St. Augustine—Against Lying

Conflict.
"Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the Author and Perfecter of our faith, who for the joy that was set before Him endured the Cross, despising shame, and hath sat down at the right hand of the throne of God. For consider Him that hath endured such gainsaying of sinners against themselves, that ye
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

First Withdrawal from Herod's Territory and Return.
(Spring, a.d. 29.) Subdivision C. The Twelve Try to Row Back. Jesus Walks Upon the Water. ^A Matt. XIV. 22-36; ^B Mark VI. 45-56; ^D John VI. 15-21. ^d 15 Jesus therefore perceiving that they were about to come and take him by force, to make him king, withdrew again into the mountain himself alone. [Jesus had descended to the plain to feed the multitude, but, perceiving this mistaken desire of the people, he frustrated it by dismissing his disciples and retiring by himself into the mountain.] ^a
J. W. McGarvey—The Four-Fold Gospel

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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