And Rebekah heard when Isaac spoke to Esau his son. And Esau went to the field to hunt [for] venison, [and] to bring [it].
Verse 5. And Rebekah heard] And was determined, if possible, to frustrate the design of Isaac, and procure the blessing for her favourite son. 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And Rebekah heard when Isaac spake to Esau his son,…. She might hear Isaac call to him by one means or another, that he had sent for him, or might see him go into his father’s tent, and might stand at the door of it and listen to hear what he said to him; though the Targum of Jonathan says, she heard by the Holy Spirit;
and Esau went to the field to hunt [for] venison, [and] to bring [it]; as his father directed and enjoined him; and thus it was ordered by divine Providence, that there might be time and opportunity for Jacob to get the blessing before his broker.
Fuente: John Gill’s Exposition of the Entire Bible
Rebekah, who heard what he said, sought to frustrate this intention, and to secure the blessing for her (favourite) son Jacob. Whilst Esau was away hunting, she told Jacob to take his father a dish, which she would prepare from two kids according to his taste; and, having introduced himself as Esau, to ask for the blessing “ before Jehovah.” Jacob’s objection, that the father would know him by his smooth skin, and so, instead of blessing him, might pronounce a curse upon him as a mocker, i.e., one who was trifling with his blind father, she silenced by saying, that she would take the curse upon herself. She evidently relied upon the word of promise, and thought that she ought to do her part to secure its fulfilment by directing the father’s blessing to Jacob; and to this end she thought any means allowable. Consequently she was so assured of the success of her stratagem as to have no fear of the possibility of a curse. Jacob then acceded to her plan, and fetched the goats. Rebekah prepared them according to her husband’s taste; and having told Jacob to put on Esau’s best clothes which were with her in the dwelling (the tent, not the house), she covered his hands and the smooth (i.e., the smoother parts) of his neck with the skins of the kids of the goats,
(Note: We must not think of our European goats, whose skins would be quite unsuitable for any such deception. “It is the camel-goat of the East, whose black, silk-like hair was used even by the Romans as a substitute for human hair. Martial xii. 46.” – Tuch on v. 16.)
and sent him with the savoury dish to his father.
Fuente: Keil & Delitzsch Commentary on the Old Testament
5. And Rebekah heard. Moses now explains more fully the artifice by which Jacob attained the blessing. It truly appears ridiculous, that an old man, deceived by the cunning of his wife, should, through ignorance and error, have given utterance to what was contrary to his wish. 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? Therefore, she darkens the celestial oracle by her lie, and abolishes, as far as she was able, the grace promised to her son. 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. (42) The inheritance promised by God was firmly fixed in her mind; she knew that it was decreed to her son Jacob. And therefore, relying upon the covenant of God, and keeping in mind the oracle received, she forgets the world. Thus, we see, that her faith was mixed with an unjust and immoderate zeal. This is to be carefully observed, in order that we may understand that a pure and distinct knowledge does not always so illuminate the minds of the pious as to cause them to be governed, in all their actions, by the Holy Spirit, but that the little light which shows them their path is enveloped in various clouds of ignorance and error; so that while they hold a right course, and are tending towards the goal, they yet occasionally slide. Finally, both in Isaac and in his wife the principle of faith was preeminent. But each, by ignorance in certain particulars, and by other faults, either diverged a little from the way, or, at least, stumbled in the way. But seeing that, nevertheless, the election of God stood firm; nay, that he even executed his design through the deceit of a woman, he vindicates, in this manner, the whole praise of his benediction to his own gratuitous goodness.
(42) This is a dangerous position, however it may be modified or explained. True faith never leads to sin. It was the mixture, not to say the predominance of unbelief, which caused Rebekah, instead of waiting for the fulfillment of God’s promises in his own way, to plot and to execute a scheme of imposture, which involved herself and her family in perpetual disquietude. What Calvin calls zeal, he ought to have called rashness and something worse. — Ed.
Fuente: Calvin’s Complete Commentary
(5) Rebekah heard.She was possibly present when Isaac gave the order, and he may even have wished her to know his determination to give the blessing to his favourite son. But the words filled her with dismay. She had, no doubt, treasured the prophecy of Jacobs ultimate superiority, and now it seemed as if the father would reverse it. Had her faith been pure and exalted, she would have known that God would fulfil His word without her help; but all alike act from unworthy motives, and all have their meed of punishment. But here the fault began with Isaac, and Rebekah probably considered that she was preventing a grievous wrong.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And Rebekah heard when Isaac spoke to Esau his son. And Esau went into the open country to hunt for venison and to bring it.’
There was no reason why Rebekah should not have been in the tent when Isaac spoke to Esau. The giving of a blessing was not something that had to be done in secret. On the other hand she may have been lingering around outside, knowing what was on hand. As she saw Esau depart to carry out his father’s wishes her mind was racing. She no doubt remembered the promise made at their birth that the elder would serve the younger, and she wanted the blessing for her favourite son.
When we consider her next actions we should also consider that it seems that Isaac has no special blessing for his younger son. Both sons deserved to be blessed, but Isaac apparently thought only of Esau, and he certainly ignored what had been said at their birth. Furthermore the sale of the birthright was a legal fact and it is unlikely that Isaac did not know of it. But he considers he can override it (as his blessing demonstrates). How unfair people can get in old age when they are unable to help themselves and must look to others for everything. Rebekah on the other hand feels she cannot allow this to happen.
Fuente: Commentary Series on the Bible by Peter Pett
Rebekah Arranges to have Jacob Blessed First
v. 5. And Rebekah heard when Isaac spake to Esau, his son. v. 6. And Rebekah spake unto Jacob, her son, saying, Behold, I heard thy father speak unto Esau, thy brother, saying, v. 7. Bring me venison, and make me savory meat, that I may eat, and bless thee before the Lord before my death. v. 8. Now, therefore, my son, obey my voice according to that which I command thee.
v. 9. Go now to the flock, which included goats as well as sheep, and fetch me from thence two good kids of the goats, v. 10. And thou shalt bring it to thy father that he may eat, and that he may bless thee before his death. v. 11. And Jacob said to Rebekah, his mother, Behold, Esau, my brother, is a hairy man, and I am a smooth man; v. 12. my father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing. v. 13. And his mother said unto him, Upon me be thy curse, my son; only obey my voice, and go fetch me them. v. 14. And he went, and fetched, and brought them to his mother; and his mother made savory meat, such as his father loved.
v. 15. And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob, her younger son. v. 16. And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck. v. 17. And she gave the savory meat and the bread, which she had prepared, into the hand of her son Jacob.
Fuente: The Popular Commentary on the Bible by Kretzmann
Gen 27:5-6, &c. And Rebekah, &c. Rebekah, acquainted with the Divine will concerning the channel in which the grand promise was to pass, resolved to do her part towards preventing the ill effects of Isaac’s partial fondness for an eldest son, who had already indicated so unworthy a disposition. To which end she incites her son Jacob to an act of deceit, endeavouring to absolve him from all guilt or blame, if he consent: Upon me be thy curse, my son, Gen 27:13.; as much as to say, I will warrant thee success, and will readily bear all the evil, if any happen.
REFLECTIONS.Infirmities of age were come upon Isaac; and therefore, as his time was likely to be short, he resolves,
1. To bestow on Esau, as first-born, the blessing of the promised land and seed; perhaps, not understanding the prophecy, or not attending to it through natural affection and the rights of primogeniture. Note; Man proposes, but God disposes.
2. He communicates his resolution to Esau, who was still it seems his favourite, though he had displeased him by marriage; and bids him shew one instance of his affection in procuring him some venison, that he might eat, and bless him before he died. Note; (1.) Though children marry imprudently, parents must not be inflexible in their resentments. (2.) When we grow old, it is time to think of dying. (3.) All worldly concerns should be dispatched before that time: it is then work enough to die.
But Rebekah overhearing the conversation between Isaac and Esau, resolves immediately to put Jacob in his place, a thing, in many respects, utterly unjustifiable. Had she pleaded with Isaac the Divine command, simplicity had probably prevailed, and Jacob, without a cheat, had got the blessing: yea, it must have prevailed, because the truth and promise of God were pledged. But now she contrives the plot, and will have Jacob execute it.
Fuente: Commentary on the Holy Bible by Thomas Coke
There is not a passage in scripture which needs more the enlightening influences of the Holy Ghost to guide into all truth, than these verses. Various have been the opinions of Commentators upon the transaction here recorded. Almost all, and indeed everyone which I have seen, condemn the conduct of Jacob and his mother, passing by at the same time all reproof upon Isaac. I confess it appears to me that Isaac was most faulty of the whole. I venture to propose one or two thoughts upon the subject, and shall then leave the matter to the Reader himself to form his own judgment, praying that God the Holy Ghost may give him a right judgment in this, as well as all things.
The Lord had informed Rebecca, when she was with child, that she had twins in her womb, and that two manner of people should be separated from her bowels; and that the elder should serve the younger. Gen 25:21-23 . Thus informed of God himself, how could Isaac presume to counteract, or attempt to alter, the appointment of God? The method Rebecca took to defeat the purpose of her blind husband was, no doubt, a deception; but it seems to have very clearly originated from the sense she had of what God had said. Perhaps it might have been better to have openly expostulated with Isaac, and have pointed out to him the danger of despising the divine precept. But she feared probably the success. And the object appeared to her important. Certain it is, that her conduct, as well as Jacob’s, on this occasion is not spoken of, in this relation of it, as incurring the divine displeasure. Neither do I find in any other part of scripture a passage to this amount. But, as I said before, I do not presume to decide upon it. The Lord the Spirit be the Reader’s Teacher!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 27:5 And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt [for] venison, [and] to bring [it].
Ver. 5. Esau went to the field to hunt, &c. ] But before he returned, the blessing was otherwise bestowed. “The hope of the hypocrite shall perish”. Job 8:13 How many lie languishing at hope’s hospital, as he at the pool of Bethesda, and no help comes! They repair to the creatures, as to a lottery, with heads full of hopes, but return with hearts full of blanks. Or, if they draw nigh to God, they think they take hold of him; but it is but as the child that catcheth at the shadow or the wall, which he thinks he holds fast in his hand; but it vanisheth. The common hope is ill bottomed. “Hope unfailable,” Rom 5:5 is founded upon “faith unfeigned”. 1Ti 1:5 Deo confisi nunquam confusi. He sneaketh sweetest comfort “to the heart, in the wilderness”. Hos 2:14
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 27:5-17
5Rebekah was listening while Isaac spoke to his son Esau. So when Esau went to the field to hunt for game to bring home, 6Rebekah said to her son Jacob, “Behold, I heard your father speak to your brother Esau, saying, 7’Bring me some game and prepare a savory dish for me, that I may eat, and bless you in the presence of the LORD before my death.’ 8Now therefore, my son, listen to me as I command you. 9Go now to the flock and bring me two choice young goats from there, that I may prepare them as a savory dish for your father, such as he loves. 10Then you shall bring it to your father, that he may eat, so that he may bless you before his death.” 11Jacob answered his mother Rebekah, “Behold, Esau my brother is a hairy man and I am a smooth man. 12Perhaps my father will feel me, then I will be as a deceiver in his sight, and I will bring upon myself a curse and not a blessing.” 13But his mother said to him, “Your curse be on me, my son; only obey my voice, and go, get them for me.” 14So he went and got them, and brought them to his mother; and his mother made savory food such as his father loved. 15Then Rebekah took the best garments of Esau her elder son, which were with her in the house, and put them on Jacob her younger son. 16And she put the skins of the young goats on his hands and on the smooth part of his neck. 17She also gave the savory food and the bread, which she had made, to her son Jacob.
Gen 27:5 “Rebekah was listening while Isaac spoke” There is obviously a problem of jealousy and manipulation in this family. We can see the conflicts and tension between Rebekah and Isaac and Jacob and Easu. It is interesting how often the Bible records marital and family problems among these heros of the OT. Rebekah’s listening at the tent flap can be interpreted either as her being nosy or as her trying to fulfill God’s revelation to her in Gen 25:23. In my understanding of this passage I am going to give Jacob and Rebekah the benefit of the doubt for it looks as if Isaac and Esau are trying to get around God’s obvious prediction.
Gen 27:7 The IMPERATIVES reflect Gen 27:3-4.
“and bless you in the presence of the LORD before my death” The very fact that God’s name is mentioned (in the text by Rebekah, not Isaac, cf. Gen 27:4) shows the significance of the patriarchal blessing. It was almost viewed as having an independent power and once given could not be recalled. It was very significant because of God’s promises to Abraham and subsequent promises to Isaac, Jacob, and his twelve children.
Gen 27:8-9 Rebekah decides to trick Isaac and block his intentions, so she orders Jacob to
1. listen/hear, Gen 27:8, BDB 1033, KB 1570, Qal IMPERATIVE
2. go to the flock, Gen 27:9, BDB BDB 229, KB 246, Qal IMPERATIVE
3. bring/take two choice kids, Gen 27:9, BDB 542, KB 534, Qal IMPERATIVE
4. that I may prepare them as a savory dish, Gen 27:9, BDB 793, KB 889, Qal IMPERFECT used in a COHORTATIVE sense
Gen 27:9 “such as he loves” Rebekah knew how to cook Isaac’s favorite food. Apparently she did not do it often or he would not have requested it from Esau.
Gen 27:11 “Esau my brother is a hairy man” Note Gen 25:25.
Gen 27:12
NASB, NKJVdeceiver”
NASB
(margin)”mocker”
NRSVmocking”
TEVdeceiving”
NJBcheating”
LXX”ill-intentioned”
The Hebrew VERB (BDB 1073, KB 1770, Pilpel PARTICIPLE) in this stem (Pilpel) means “mock” or “deceive,” while in the Hitpalpel stem (cf. 2Ch 36:16) denotes “mocking” or “misuse” (NIDOTTE, vol. 4, p. 320). This term is found in the OT in only these two places. The NIV translated them as “tricking” and “scoffed.”
This root is not related to Jacob’s name in Gen 25:26 (BDB 784).
Gen 27:13-17 This shows the detailed planning of both Rebekah and Jacob in this manipulative act.
Gen 27:13 “Your curse be on me” There is no VERB in the MT. Rebekah knew there would be consequences! She commands Jacob to act on her behalf.
1. obey (lit. hear), BDB 1033, KB 1570, Qal IMPERATIVE, cf. Gen 27:5 (twice),6,8,13,34,43
2. go, BDB 229, KB 246, Qal IMPERATIVE, cf. Gen 27:5; Gen 27:9; Gen 27:13-14
3. get, BDB 542, KB 534, Qal IMPERATIVE, cf. Gen 27:9; Gen 27:13-15; Gen 27:35-36 (twice),45,46
Gen 27:15-17 Notice the duplicitous actions.
1. took Esau’s best clothes (BDB 326) and put them on Jacob, Gen 27:15
2. put goat skins on Jacob’s arms and neck, Gen 27:16 (possibly from the two kids slain to provide the meal)
3. gave Jacob the prepared food to take to Isaac, Gen 27:17
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
heard. Hebrew was listening.
spake. Hebrew was speaking
Fuente: Companion Bible Notes, Appendices and Graphics
A GAME OF CROSS-PURPOSES
And Rebekah heard and Rebekah spake.
Gen 27:5-6
Isaac and Rebekah are not blameless in the matter of their childrens sins. If their home is religious, it is not thoroughly religious. The father is too easygoing, the mother too crafty. God is not a Presence felt the livelong day, a wholesome Fear at night.
I. Let me give my children a home frankly and avowedly Christian.
I owe it to the nation. The well-being of the commonwealth is broadbased on the love and the truthfulness and the purity of the family circle.
I owe it to the Church. Why is it that, with all her activities, the Church does not make the progress she should? One reason is that the life of her members in their own households is not always a godly life.
And I owe it to the children themselves. I give them strength for the conflict of faith, power over temptation, brightness and joy, an invigorating discipline preparing them for wider fields of action, when I teach them by my own example to find in God their Friend.
And certainly I owe it to Christ. Does He not want homes which will be a refuge to Him, like the home in Bethany, from the neglect of the world and from the contradiction of sinners? And shall I not provide Him with the quiet retreat He craves?
II. I would abhor Jacobs sin of deceit. I would be true.
I would be true to myself. God in His grace has given me a great name, that of Christian, and I must not stain it by anything mean or unworthy.
I would be true to my friend. He expects it of me; this honesty, this honour, this conscience, lie at the basis of our relationship. He deserves it of me; he has treated me well, he has shown his love in a hundred ways, and I make a shameful return if I mislead him.
I would be true to my God. I would not bring Him any shows and semblances, any tinsel and fraud. I would not profess an affection for Him which I do not feel.
There is no name among Bunyans Pilgrims I desire more fervently to wear myself than that of Mr. Valiant-for-Truth.
Illustration
This is a very sad record of scheming and deceit. God had said clearly that the elder should serve the younger, and there was no doubt that it would be so. There was, therefore, no need for Rebekah and Jacob to resort to such unworthy methods as are here described. When Gods plan has been once revealed, we may await his own development of its details. And in this there was so much nobility in David, who, though he knew that he was to succeed Saul on the throne, refused to take advantage of the opportunities of taking his life which came within his reach, but quieted his soul as a weaned child, and waited till Gods set time arrived. To do other than this, to imitate this mother and son, is to sow the seeds of a bitter harvest. It is probable that Rebekah never saw her favourite son again.
Fuente: Church Pulpit Commentary
Rebekah Helped Jacob Get the Blessing Rebekah overheard Isaac’s instructions to Esau. She called for Jacob and told him to kill two choice kids from the flocks. She planned to prepare them in a way which would make them taste like wild game. Then, she intended for Jacob to take the meal to his father and receive the blessing.
Jacob protested, not because he did not want to deceive, but because he feared being caught. He worried his smooth skin would give him away and he would be cursed by his father. Rebekah’s response shows she was a conscious deceiver in this affair. “Let your curse be on me, my son; only obey my voice, and go, get them for me.” Jacob’s willing participation in the deception is seen in his going to get the kids. He follows that by allowing his mother to put the skins of the kids on his hands and neck. He also wore his brother’s clothing which his mother gave him. He finished the deception by lying to his father about his identity and the speed with which he was able to bring the meat.
Isaac was so blind he had to ask who had come. Though the voice was that of Jacob, the smell of the clothes and feel of the kids’ skins deceived him. After eating the meat Rebekah had prepared, Isaac gave the blessing to Jacob. ( Gen 27:5-29 ).
Fuente: Gary Hampton Commentary on Selected Books
It seems consistent with the character of Rebekah as presented elsewhere in Genesis to interpret her actions here as predictable, if not commendable. A sincere desire to make sure that Isaac’s blessing went to the divinely chosen, more responsible of her sons apparently motivated her. While her motive seems to have been good, her method evidenced lack of faith in God. [Note: See Sharp, pp. 164-68.] She tried to "pull the wool" over Isaac’s eyes.
"Jacob is clearly less concerned with the rightness, the morality, of his mother’s suggestion than he is with what happens to him if his disguise is discovered and his impersonation revealed." [Note: Hamilton, The Book . . . Chapters 18-50, p. 216.]
People used the black, silk-like hair of the camel-goat of the East (Gen 27:16) as a substitute for human hair as late as the Roman period. [Note: Keil and Delitzsch, 1:275, n. 1.]