5 Rebekah heard when Isaac spoke to Esau his son. Esau went to the field to hunt for venison, and to bring it.
6 Rebekah spoke to Jacob her son, saying, “Behold, I heard your father speak to Esau your brother, saying,
7 ‘Bring me venison, and make me savory food, that I may eat, and bless you before Yahweh before my death.’
8 Now therefore, my son, obey my voice according to that which I command you.
9 Go now to the flock and get me two good young goats from there. I will make them savory food for your father, such as he loves.
10 You shall bring it to your father, that he may eat, so that he may bless you before his death.”
11 Jacob said to Rebekah his mother, “Behold, Esau my brother is a hairy man, and I am a smooth man.
12 What if my father touches me? I will seem to him as a deceiver, and I would bring a curse on myself, and not a blessing.”
13 His mother said to him, “Let your curse be on me, my son. Only obey my voice, and go get them for me.”
14 He went, and got them, and brought them to his mother. His mother made savory food, such as his father loved.
15 Rebekah took the good clothes of Esau, her elder son, which were with her in the house, and put them on Jacob, her younger son.
16 She put the skins of the young goats on his hands, and on the smooth of his neck.
17 She gave the savory food and the bread, which she had prepared, into the hand of her son Jacob.
18 He came to his father, and said, “My father?” He said, “Here I am. Who are you, my son?”
19 Jacob said to his father, “I am Esau your firstborn. I have done what you asked me to do. Please arise, sit and eat of my venison, that your soul may bless me.”
20 Isaac said to his son, “How is it that you have found it so quickly, my son?” He said, “Because Yahweh your God gave me success.”
21 Isaac said to Jacob, “Please come near, that I may feel you, my son, whether you are really my son Esau or not.”
22 Jacob went near to Isaac his father. He felt him, and said, “The voice is Jacob’s voice, but the hands are the hands of Esau.”
23 He didn’t recognize him, because his hands were hairy, like his brother Esau’s hands. So he blessed him.
24 He said, “Are you really my son Esau?” He said, “I am.”
25 He said, “Bring it near to me, and I will eat of my son’s venison, that my soul may bless you.” He brought it near to him, and he ate. He brought him wine, and he drank.
26 His father Isaac said to him, “Come near now, and kiss me, my son.”
27 He came near, and kissed him. He smelled the smell of his clothing, and blessed him, and said, “Behold, the smell of my son is as the smell of a field which Yahweh has blessed.
28 God give you of the dew of the sky, of the fatness of the earth, and plenty of grain and new wine.
29 Let peoples serve you, and nations bow down to you. Be lord over your brothers. Let your mother’s sons bow down to you. Cursed be everyone who curses you. Blessed be everyone who blesses you.”
30 As soon as Isaac had finished blessing Jacob, and Jacob had just gone out from the presence of Isaac his father, Esau his brother came in from his hunting.
31 He also made savory food, and brought it to his father. He said to his father, “Let my father arise, and eat of his son’s venison, that your soul may bless me.”
32 Isaac his father said to him, “Who are you?” He said, “I am your son, your firstborn, Esau.”
33 Isaac trembled violently, and said, “Who, then, is he who has taken venison, and brought it to me, and I have eaten of all before you came, and have blessed him? Yes, he will be blessed.”
34 When Esau heard the words of his father, he cried with an exceedingly great and bitter cry, and said to his father, “Bless me, even me also, my father.”
35 He said, “Your brother came with deceit, and has taken away your blessing.”
36 He said, “Isn’t he rightly named Jacob? For he has supplanted me these two times. He took away my birthright. See, now he has taken away my blessing.” He said, “Haven’t you reserved a blessing for me?”
37 Isaac answered Esau, “Behold, I have made him your lord, and all his brothers I have given to him for servants. I have sustained him with grain and new wine. What then will I do for you, my son?”
38 Esau said to his father, “Do you have just one blessing, my father? Bless me, even me also, my father.” Esau lifted up his voice, and wept.
39 Isaac his father answered him, “Behold, your dwelling will be of the fatness of the earth, and of the dew of the sky from above.
40 You will live by your sword, and you will serve your brother. It will happen, when you will break loose, that you will shake his yoke from off your neck.”
41 Esau hated Jacob because of the blessing with which his father blessed him. Esau said in his heart, “The days of mourning for my father are at hand. Then I will kill my brother Jacob.”
42 The words of Esau, her elder son, were told to Rebekah. She sent and called Jacob, her younger son, and said to him, “Behold, your brother Esau comforts himself about you by planning to kill you.
43 Now therefore, my son, obey my voice. Arise, flee to Laban, my brother, in Haran.
44 Stay with him a few days, until your brother’s fury turns away—
45 until your brother’s anger turns away from you, and he forgets what you have done to him. Then I will send, and get you from there. Why should I be bereaved of you both in one day?”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 27:5–29But Rebeka thinking it proper to have the supplication made for obtaining the favor of God to Jacob, and that without the consent of Isaac, bid him kill kids of the goats, and prepare a supper. So Jacob obeyed his mother, according to all her instructions. Now when the supper was got ready, he took a goat's skin, and put it about his arm, that by reason of its hairy roughness, he might by his father be believed to be Esau; for they being twins, and in all things else alike, differed only in this thing. This was done out of his fear, that before his father had made his supplications, he should be caught in his evil practice … So suspecting no deceit, he ate the supper, and betook himself to his prayers and intercessions with God; and said, "O Lord of all ages, and Creator of all substance; … Be gracious to this my son; and preserve him and keep him from every thing that is evil. Give him a happy life, and the possession of as many good things as thy power is able to bestow. Make him terrible to his enemies, and honorable and beloved among his friends."
But Rebeka thinking it proper to have the supplication made for obtaining the favor of God to Jacob, and that without the consent of Isaac, bid him kill kids of the goats, and prepare a supper. So Jacob obeyed his mother, according to all her instructions. Now when the supper was got ready, he took a goat's skin, and put it about his arm, that by reason of its hairy roughness, he might by his father be believed to be Esau; for they being twins, and in all things else alike, differed only in this thing. This was done out of his fear, that before his father had made his supplications, he should be caught in his evil practice … So suspecting no deceit, he ate the supper, and betook himself to his prayers and intercessions with God; and said, "O Lord of all ages, and Creator of all substance; … Be gracious to this my son; and preserve him and keep him from every thing that is evil. Give him a happy life, and the possession of as many good things as thy power is able to bestow. Make him terrible to his enemies, and honorable and beloved among his friends."
Josephus, Antiquities of the Jews, Antiquities 1.18.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 27:30–40Thus did Isaac pray to God, thinking his prayers had been made for Esau. He had but just finished them, when Esau came in from hunting. And when Isaac perceived his mistake, he was silent: but Esau required that he might be made partaker of the like blessing from his father that his brother had partook of; but his father refused it, because all his prayers had been spent upon Jacob: so Esau lamented the mistake. However, his father being grieved at his weeping, said, that "he should excel in hunting and strength of body, in arms, and all such sorts of work; and should obtain glory for ever on those accounts, he and his posterity after him; but still should serve his brother."
Thus did Isaac pray to God, thinking his prayers had been made for Esau. He had but just finished them, when Esau came in from hunting. And when Isaac perceived his mistake, he was silent: but Esau required that he might be made partaker of the like blessing from his father that his brother had partook of; but his father refused it, because all his prayers had been spent upon Jacob: so Esau lamented the mistake. However, his father being grieved at his weeping, said, that "he should excel in hunting and strength of body, in arms, and all such sorts of work; and should obtain glory for ever on those accounts, he and his posterity after him; but still should serve his brother."
Josephus, Antiquities of the Jews, Antiquities 1.18.7; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 27:19–27I AM ESAU THY FIRST-BORN — I am he that brings food to you, and Esau is your first-born. … I HAVE DONE many things at different times … ACCORDING AS THOU SPAKEST UNTO ME … THE VOICE OF JACOB, because he speaks in an entreating strain —“Arise I pray thee.” Esau, however, spoke in a harsh strain (v. 31) “Let my father arise” (Midrash Tanchuma, Toldot 11). … AND HE SAID I AM — He did not say, “I am Esau”, but “It is I”. … AND HE SMELLED etc.— Surely there is no more offensive smell than that of washed goat-skins! But Scripture implicitly tells us that the perfume of the Garden of Eden entered the room with him (Genesis Rabbah 65:22).
I AM ESAU THY FIRST-BORN — I am he that brings food to you, and Esau is your first-born. … I HAVE DONE many things at different times … ACCORDING AS THOU SPAKEST UNTO ME … THE VOICE OF JACOB, because he speaks in an entreating strain —“Arise I pray thee.” Esau, however, spoke in a harsh strain (v. 31) “Let my father arise” (Midrash Tanchuma, Toldot 11). … AND HE SAID I AM — He did not say, “I am Esau”, but “It is I”. … AND HE SMELLED etc.— Surely there is no more offensive smell than that of washed goat-skins! But Scripture implicitly tells us that the perfume of the Garden of Eden entered the room with him (Genesis Rabbah 65:22).
Rashi, Commentary on the Torah, on 27:19–27; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 27:33–36YEA, AND HE SHALL BE BLESSED — In order that you may not say “If Jacob had not deceived his father he would never have received the blessing”, he, therefore, confirmed it, blessing him now of his own free will (Genesis Rabbah 67:2). … Why did Isaac tremble? He thought: Perhaps I have sinned in blessing the younger before the elder, thus changing the order of relationship between them. But when Esau began to cry out, “for he hath supplanted me these two times”, his father asked him, “What did he do to you?” He replied, “He took away my birth-right”. Isaac thereupon said, “It was on account of this that I was grieved and trembled: perhaps I had overstepped the line of strict justice. Now, however, I have really blessed the first-born — ‘And he shall indeed be blessed’”.
YEA, AND HE SHALL BE BLESSED — In order that you may not say “If Jacob had not deceived his father he would never have received the blessing”, he, therefore, confirmed it, blessing him now of his own free will (Genesis Rabbah 67:2). … Why did Isaac tremble? He thought: Perhaps I have sinned in blessing the younger before the elder, thus changing the order of relationship between them. But when Esau began to cry out, “for he hath supplanted me these two times”, his father asked him, “What did he do to you?” He replied, “He took away my birth-right”. Isaac thereupon said, “It was on account of this that I was grieved and trembled: perhaps I had overstepped the line of strict justice. Now, however, I have really blessed the first-born — ‘And he shall indeed be blessed’”.
Rashi, Commentary on the Torah, on 27:33 and 27:36; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 27:5–13And surely the stratagem of Rebekah was not without fault; for although she could not guide her husband by salutary counsel, yet it was not a legitimate method of acting, to circumvent him by such deceit. For, as a lie is in itself culpable, she sinned more grievously still in this, that she desired to sport in a sacred matter with such wiles. She knew that the decree by which Jacob had been elected and adopted was immutable; why then does she not patiently wait till God shall confirm it in fact, and shall show that what he had once pronounced from heaven is certain? … Now, if we consider farther, whence arose this great desire to bestir herself; her extraordinary faith will on the other hand appear. For, as she did not hesitate to provoke her husband against herself, to light up implacable enmity between the brothers, to expose her beloved son Jacob to the danger of immediate death, and to disturb the whole family; this certainly flowed from no other source than her faith. … Thus, we see, that her faith was mixed with an unjust and immoderate zeal.
And surely the stratagem of Rebekah was not without fault; for although she could not guide her husband by salutary counsel, yet it was not a legitimate method of acting, to circumvent him by such deceit. For, as a lie is in itself culpable, she sinned more grievously still in this, that she desired to sport in a sacred matter with such wiles. She knew that the decree by which Jacob had been elected and adopted was immutable; why then does she not patiently wait till God shall confirm it in fact, and shall show that what he had once pronounced from heaven is certain? … Now, if we consider farther, whence arose this great desire to bestir herself; her extraordinary faith will on the other hand appear. For, as she did not hesitate to provoke her husband against herself, to light up implacable enmity between the brothers, to expose her beloved son Jacob to the danger of immediate death, and to disturb the whole family; this certainly flowed from no other source than her faith. … Thus, we see, that her faith was mixed with an unjust and immoderate zeal.
John Calvin, Commentaries, on 27:5–10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 27:6–24The end was good, for she was directed in this intention by the oracle of God … The means were bad, and no way justifiable. … it was a wrong to Isaac, taking advantage of his infirmity, to impose upon him; it was a wrong to Jacob too, whom she taught to deceive, by putting a lie into his mouth … If Rebekah, when she heard Isaac promise the blessing to Esau, had gone, at his return from hunting, to Isaac, and, with humility and seriousness, put him in remembrance of that which God had said concerning their sons, … it is probable that Isaac would have been prevailed upon knowingly and wittingly to confer the blessing upon Jacob … I wonder how honest Jacob could so readily turn his tongue to say (Gen 27:19), I am Esau thy first-born; nor do I see how the endeavour of some to bring him off with that equivocation, I am made thy first-born, namely by purchase, does him any service; for when his father asked him (Gen 27:24), Art thou my very son Esau? he said, I am.
The end was good, for she was directed in this intention by the oracle of God … The means were bad, and no way justifiable. … it was a wrong to Isaac, taking advantage of his infirmity, to impose upon him; it was a wrong to Jacob too, whom she taught to deceive, by putting a lie into his mouth … If Rebekah, when she heard Isaac promise the blessing to Esau, had gone, at his return from hunting, to Isaac, and, with humility and seriousness, put him in remembrance of that which God had said concerning their sons, … it is probable that Isaac would have been prevailed upon knowingly and wittingly to confer the blessing upon Jacob … I wonder how honest Jacob could so readily turn his tongue to say (Gen 27:19), I am Esau thy first-born; nor do I see how the endeavour of some to bring him off with that equivocation, I am made thy first-born, namely by purchase, does him any service; for when his father asked him (Gen 27:24), Art thou my very son Esau? he said, I am.
Matthew Henry, Commentary on the Whole Bible, on 27:6–17 and 27:18–29; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 27:5–24Some pretend that she received a Divine inspiration to the purpose; but if she had she needed not to have recourse to deceit, to help forward the accomplishment. Isaac, on being informed, would have had too much piety not to prefer the will of his Maker to his own partiality for his eldest son; but Rebekah had nothing of the kind to plead, and therefore had recourse to the most exceptionable means to accomplish her ends. … Here are many palpable falsehoods, and such as should neither be imitated nor excused. … To attempt to palliate or find excuses for such conduct, instead of serving, disserves the cause of religion and truth. Men have labored, not only to excuse all this conduct of Rebekah and Jacob, but even to show that it was consistent, and that the whole was according to the mind and will of God! … It was the design of God that the elder should serve the younger, and he would have brought it about in the way of his own wise and just providence; but means such as here used he could neither sanction nor recommend.
Some pretend that she received a Divine inspiration to the purpose; but if she had she needed not to have recourse to deceit, to help forward the accomplishment. Isaac, on being informed, would have had too much piety not to prefer the will of his Maker to his own partiality for his eldest son; but Rebekah had nothing of the kind to plead, and therefore had recourse to the most exceptionable means to accomplish her ends. … Here are many palpable falsehoods, and such as should neither be imitated nor excused. … To attempt to palliate or find excuses for such conduct, instead of serving, disserves the cause of religion and truth. Men have labored, not only to excuse all this conduct of Rebekah and Jacob, but even to show that it was consistent, and that the whole was according to the mind and will of God! … It was the design of God that the elder should serve the younger, and he would have brought it about in the way of his own wise and just providence; but means such as here used he could neither sanction nor recommend.
Adam Clarke, Commentary on the Holy Bible, on 27:5–11 and 27:19–22; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 27:33–45At the same time he neither could nor would, either curse him on account of the deception which he had practised, or withdraw the blessing imparted. … Moreover, the blessing was not a matter of subjective human affection, but a right entrusted by the grace of God to paternal supremacy and authority, in the exercise of which the person blessing, being impelled and guided by a higher authority, imparted to the person to be blest spiritual possessions and powers, which the will of man could not capriciously withdraw. … Jacob remained blessed, therefore, because, according to the predetermination of God, the elder was to serve the younger; but the deceit by which his mother prompted him to secure the blessing was never approved. On the contrary, the sin was followed by immediate punishment. Rebekah was obliged to send her pet son into a foreign land … Isaac was punished for retaining his preference for Esau, in opposition to the revealed will of Jehovah, by the success of Jacob's stratagem; and Esau for his contempt of the birthright, by the loss of the blessing of the first-born.
At the same time he neither could nor would, either curse him on account of the deception which he had practised, or withdraw the blessing imparted. … Moreover, the blessing was not a matter of subjective human affection, but a right entrusted by the grace of God to paternal supremacy and authority, in the exercise of which the person blessing, being impelled and guided by a higher authority, imparted to the person to be blest spiritual possessions and powers, which the will of man could not capriciously withdraw. … Jacob remained blessed, therefore, because, according to the predetermination of God, the elder was to serve the younger; but the deceit by which his mother prompted him to secure the blessing was never approved. On the contrary, the sin was followed by immediate punishment. Rebekah was obliged to send her pet son into a foreign land … Isaac was punished for retaining his preference for Esau, in opposition to the revealed will of Jehovah, by the success of Jacob's stratagem; and Esau for his contempt of the birthright, by the loss of the blessing of the first-born.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 27:30–40; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Genesis 27
Genesis 27:5–45, World English Bible
Genesis 27 in the Bible · Told in the Story: Chapter 8, Jacob and Esau
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 27:5–29But Rebeka thinking it proper to have the supplication made for obtaining the favor of God to Jacob, and that without the consent of Isaac, bid him kill kids of the goats, and prepare a supper. So Jacob obeyed his mother, according to all her instructions. Now when the supper was got ready, he took a goat's skin, and put it about his arm, that by reason of its hairy roughness, he might by his father be believed to be Esau; for they being twins, and in all things else alike, differed only in this thing. This was done out of his fear, that before his father had made his supplications, he should be caught in his evil practice … So suspecting no deceit, he ate the supper, and betook himself to his prayers and intercessions with God; and said, "O Lord of all ages, and Creator of all substance; … Be gracious to this my son; and preserve him and keep him from every thing that is evil. Give him a happy life, and the possession of as many good things as thy power is able to bestow. Make him terrible to his enemies, and honorable and beloved among his friends."
Josephus, Antiquities of the Jews, Antiquities 1.18.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 27:30–40Thus did Isaac pray to God, thinking his prayers had been made for Esau. He had but just finished them, when Esau came in from hunting. And when Isaac perceived his mistake, he was silent: but Esau required that he might be made partaker of the like blessing from his father that his brother had partook of; but his father refused it, because all his prayers had been spent upon Jacob: so Esau lamented the mistake. However, his father being grieved at his weeping, said, that "he should excel in hunting and strength of body, in arms, and all such sorts of work; and should obtain glory for ever on those accounts, he and his posterity after him; but still should serve his brother."
Josephus, Antiquities of the Jews, Antiquities 1.18.7; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 27:19–27I AM ESAU THY FIRST-BORN — I am he that brings food to you, and Esau is your first-born. … I HAVE DONE many things at different times … ACCORDING AS THOU SPAKEST UNTO ME … THE VOICE OF JACOB, because he speaks in an entreating strain —“Arise I pray thee.” Esau, however, spoke in a harsh strain (v. 31) “Let my father arise” (Midrash Tanchuma, Toldot 11). … AND HE SAID I AM — He did not say, “I am Esau”, but “It is I”. … AND HE SMELLED etc.— Surely there is no more offensive smell than that of washed goat-skins! But Scripture implicitly tells us that the perfume of the Garden of Eden entered the room with him (Genesis Rabbah 65:22).
Rashi, Commentary on the Torah, on 27:19–27; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 27:33–36YEA, AND HE SHALL BE BLESSED — In order that you may not say “If Jacob had not deceived his father he would never have received the blessing”, he, therefore, confirmed it, blessing him now of his own free will (Genesis Rabbah 67:2). … Why did Isaac tremble? He thought: Perhaps I have sinned in blessing the younger before the elder, thus changing the order of relationship between them. But when Esau began to cry out, “for he hath supplanted me these two times”, his father asked him, “What did he do to you?” He replied, “He took away my birth-right”. Isaac thereupon said, “It was on account of this that I was grieved and trembled: perhaps I had overstepped the line of strict justice. Now, however, I have really blessed the first-born — ‘And he shall indeed be blessed’”.
Rashi, Commentary on the Torah, on 27:33 and 27:36; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 27:5–13And surely the stratagem of Rebekah was not without fault; for although she could not guide her husband by salutary counsel, yet it was not a legitimate method of acting, to circumvent him by such deceit. For, as a lie is in itself culpable, she sinned more grievously still in this, that she desired to sport in a sacred matter with such wiles. She knew that the decree by which Jacob had been elected and adopted was immutable; why then does she not patiently wait till God shall confirm it in fact, and shall show that what he had once pronounced from heaven is certain? … Now, if we consider farther, whence arose this great desire to bestir herself; her extraordinary faith will on the other hand appear. For, as she did not hesitate to provoke her husband against herself, to light up implacable enmity between the brothers, to expose her beloved son Jacob to the danger of immediate death, and to disturb the whole family; this certainly flowed from no other source than her faith. … Thus, we see, that her faith was mixed with an unjust and immoderate zeal.
John Calvin, Commentaries, on 27:5–10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 27:6–24The end was good, for she was directed in this intention by the oracle of God … The means were bad, and no way justifiable. … it was a wrong to Isaac, taking advantage of his infirmity, to impose upon him; it was a wrong to Jacob too, whom she taught to deceive, by putting a lie into his mouth … If Rebekah, when she heard Isaac promise the blessing to Esau, had gone, at his return from hunting, to Isaac, and, with humility and seriousness, put him in remembrance of that which God had said concerning their sons, … it is probable that Isaac would have been prevailed upon knowingly and wittingly to confer the blessing upon Jacob … I wonder how honest Jacob could so readily turn his tongue to say (Gen 27:19), I am Esau thy first-born; nor do I see how the endeavour of some to bring him off with that equivocation, I am made thy first-born, namely by purchase, does him any service; for when his father asked him (Gen 27:24), Art thou my very son Esau? he said, I am.
Matthew Henry, Commentary on the Whole Bible, on 27:6–17 and 27:18–29; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 27:5–24Some pretend that she received a Divine inspiration to the purpose; but if she had she needed not to have recourse to deceit, to help forward the accomplishment. Isaac, on being informed, would have had too much piety not to prefer the will of his Maker to his own partiality for his eldest son; but Rebekah had nothing of the kind to plead, and therefore had recourse to the most exceptionable means to accomplish her ends. … Here are many palpable falsehoods, and such as should neither be imitated nor excused. … To attempt to palliate or find excuses for such conduct, instead of serving, disserves the cause of religion and truth. Men have labored, not only to excuse all this conduct of Rebekah and Jacob, but even to show that it was consistent, and that the whole was according to the mind and will of God! … It was the design of God that the elder should serve the younger, and he would have brought it about in the way of his own wise and just providence; but means such as here used he could neither sanction nor recommend.
Adam Clarke, Commentary on the Holy Bible, on 27:5–11 and 27:19–22; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 27:33–45At the same time he neither could nor would, either curse him on account of the deception which he had practised, or withdraw the blessing imparted. … Moreover, the blessing was not a matter of subjective human affection, but a right entrusted by the grace of God to paternal supremacy and authority, in the exercise of which the person blessing, being impelled and guided by a higher authority, imparted to the person to be blest spiritual possessions and powers, which the will of man could not capriciously withdraw. … Jacob remained blessed, therefore, because, according to the predetermination of God, the elder was to serve the younger; but the deceit by which his mother prompted him to secure the blessing was never approved. On the contrary, the sin was followed by immediate punishment. Rebekah was obliged to send her pet son into a foreign land … Isaac was punished for retaining his preference for Esau, in opposition to the revealed will of Jehovah, by the success of Jacob's stratagem; and Esau for his contempt of the birthright, by the loss of the blessing of the first-born.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 27:30–40; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.