And he came unto his father, and said, My father: and he said, Here [am] I; who [art] thou, my son?
18. who art thou, my son ] These words indicate the state of blindness of Isaac. The element of doubt arises from an imperfect recognition of the voice.
Fuente: The Cambridge Bible for Schools and Colleges
18-27. he came unto his fatherThescheme planned by the mother was to be executed by the son in thefather’s bedchamber; and it is painful to think of the deliberatefalsehoods, as well as daring profanity, he resorted to. Thedisguise, though wanting in one thing, which had nearly upset thewhole plot, succeeded in misleading Isaac; and while giving hispaternal embrace, the old man was roused into a state of highsatisfaction and delight.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he came unto his father,…. Into the tent and apartment where he was:
and said, my father; to try whether he was awake, and to let him know that he was come, since he could not see him:
and he said, here [am] I; what hast thou to say to me?
who [art] thou, my son? for, from the voice and the quick dispatch made, he suspected it was not his son Esau.
Fuente: John Gill’s Exposition of the Entire Bible
But Jacob had no easy task to perform before his father. As soon as he had spoken on entering, his father asked him, “ Who art thou, my son? ” On his replying, “ I am Esau, thy first-born, ” the father expressed his surprise at the rapid success of his hunting; and when he was satisfied with the reply, “ Jehovah thy God sent it (the thing desired) to meet me, ” he became suspicious about the voice, and bade him come nearer, that he might feel him. But as his hands appeared hairy like Esau’s, he did not recognise him; and “ so he blessed him. ” In this remark (Gen 27:23) the writer gives the result of Jacob’s attempt; so that the blessing is merely mentioned proleptically here, and refers to the formal blessing described afterwards, and not to the first greeting and salutation.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Fraud of Jacob. | B. C. 1760. |
18 And he came unto his father, and said, My father: and he said, Here am I; who art thou, my son? 19 And Jacob said unto his father, I am Esau thy firstborn; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me. 20 And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because the LORD thy God brought it to me. 21 And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not. 22 And Jacob went near unto Isaac his father; and he felt him, and said, The voice is Jacob’s voice, but the hands are the hands of Esau. 23 And he discerned him not, because his hands were hairy, as his brother Esau’s hands: so he blessed him. 24 And he said, Art thou my very son Esau? And he said, I am. 25 And he said, Bring it near to me, and I will eat of my son’s venison, that my soul may bless thee. And he brought it near to him, and he did eat: and he brought him wine, and he drank. 26 And his father Isaac said unto him, Come near now, and kiss me, my son. 27 And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the LORD hath blessed: 28 Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine: 29 Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother’s sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee.
Observe here, I. The art and assurance with which Jacob managed this intrigue. Who would have thought that this plain man could have played his part so well in a design of this nature? His mother having put him in the way of it, and encouraged him in it, he dexterously applied himself to those methods which he had never accustomed himself to, but had always conceived an abhorrence of. Note, Lying is soon learnt. The psalmist speaks of those who, as soon as they are born, speak lies,Psa 58:3; Jer 9:5. I wonder how honest Jacob could so readily turn his tongue to say (v. 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 (v. 24), Art thou my very son Esau? he said, I am. How could he say, I have done as thou badest me, when he had received no command from his father, but was doing as his mother bade him? How could he say, Eat of my venison, when he knew it came, not from the field, but from the fold? But especially I wonder how he could have the assurance to father it upon God, and to use his name in the cheat (v. 20): The Lord thy God brought it to me. Is this Jacob? Is this Israel indeed, without guile? It is certainly written, not for our imitation, but for our admonition. Let him that thinks he stands take heed lest he fall. Good men have sometimes failed in the exercise of those graces for which they have been most eminent.
II. The success of this management. Jacob with some difficulty gained his point, and obtained the blessing.
1. Isaac was at first dissatisfied, and would have discovered the fraud if he could have trusted his own ears; for the voice was Jacob’s voice, v. 22. Providence has ordered a strange variety of voices as well as faces, which is also of use to prevent our being imposed upon; and the voice is a thing not easily disguised nor counterfeited. This may be alluded to to illustrate the character of a hypocrite. His voice is Jacob’s voice, but his hands are Esau’s. He speaks the language of a saint, but does the works of a sinner; but the judgment will be, as here, by the hands.
2. At length he yielded to the power of the cheat, because the hands were hairy (v. 23), not considering how easy it was to counterfeit that circumstance; and now Jacob carries it on dexterously, sets his venison before his father, and waits at table very officiously, till dinner is done, and the blessing comes to be pronounced in the close of this solemn feast. That which in some small degree extenuates the crime of Rebekah and Jacob is that the fraud was intended, not so much to hasten the fulfilling, as to prevent the thwarting, of the oracle of God: the blessing was just going to be put upon the wrong head, and they thought it was time to bestir themselves. Now let us see how Isaac gave Jacob his blessing, v. 26-29. (1.) He embraced him, in token of a particular affection to him. Those that are blessed of God are kissed with the kisses of his mouth, and they do, by love and loyalty, kiss the Son, Ps. ii. 12. (2.) He praised him. He smelt the smell of his raiment, and said, See, the smell of my son is as the smell of a field which the Lord hath blessed, that is, like that of the most fragrant flowers and spices. It appeared that God had blessed him, and therefore Isaac would bless him. (3.) He prayed for him, and therein prophesied concerning him. It is the duty of parents to pray for their children, and to bless them in the name of the Lord. And thus, as well as by their baptism, to do what they can to preserve and perpetuate the entail of the covenant in their families. But this was an extraordinary blessing; and Providence so ordered it that Isaac should bestow it upon Jacob ignorantly and by mistake, that it might appear he was beholden to God for it, and not to Isaac. Three things Jacob is here blessed with:– [1.] Plenty (v. 28), heaven and earth concurring to make him rich. [2.] Power (v. 29), particularly dominion over his brethren, namely, Esau and his posterity. [3.] Prevalency with God, and a great interest in Heaven: “Cursed by every one that curseth thee and blessed be he that blesseth thee. Let God be a friend to all thy friends, and an enemy to all thy enemies.” More is certainly comprised in this blessing than appears prima facie–at first sight. It must amount to an entail of the promise of the Messiah, and of the church; this was, in the patriarchal dialect, the blessing: something spiritual, doubtless, is included in it. First, That from him should come the Messiah, who should have a sovereign dominion on earth. It was that top-branch of his family which people should serve and nations bow down to. See Num. xxiv. 19, Out of Jacob shall come he that shall have dominion, the star and sceptre, v. 17. Jacob’s dominion over Esau was to be only typical of this, ch. xlix. 10. Secondly, That from him should come the church, which should be particularly owned and favoured by Heaven. It was part of the blessing of Abraham, when he was first called to be the father of the faithful ch. xii. 3), I will bless those that bless thee; therefore, when Isaac afterwards confirmed the blessing to Jacob, he called it the blessing of Abraham, ch. xxviii. 4. Balaam explains this too, Num. xxiv. 9. Note, It is the best and most desirable blessing to stand in relation to Christ and his church, and to be interested in Christ’s power and the church’s favours.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 18-29:
Verses 18, 19: Jacob did as Rebekah instructed. He brought the tasty meat dish to his blind father. He identified himself as Esau when Isaac asked who he was. This was an unjustified lie. But it was in keeping with the character of Jacob, which was evident in his name: “supplanter,” or “heel-catcher.”
Verses 20-23: Isaac was skeptical of the true identity of the son who stood before him. Only a short time had elapsed since he had sent Esau on his mission. Jacob compounded his deception by saying that Jehovah Elohim had prospered his search. Isaac still was not satisfied. He asked to feel the exposed limbs of his son, just as Rebekah had anticipated. The covering she had made from the goats’ skins caused Jacob’s limbs to feel like Esau’s. Jacob was unable to disguise his voice, but the feel of his hands partially allayed the suspicions of Isaac.
Verses 24-29: Once more Jacob deceived his aged father by affirming that he was indeed Esau. Isaac then ate the delicious meat dish which Rebekah had prepared, and drank the wine Jacob had brought to him. There was one more test Isaac must make before conferring the blessing. He asked his son to approach him that he might kiss him. In so doing he could smell the odor of his son and this would be to him the final proof of identity. Rebekah had cunningly anticipated even this eventuality, and had supplied Jacob with Esau’s clothes. These, along with the goat skins, confirmed to Isaac that this was indeed his firstborn, the one whom he had promised to bless.
Isaac then pronounced the Covenant Blessings upon Jacob. This included the promise of prosperity in the land, sovereignty over his brethren, and blessing upon those who would bless and curses upon those who would curse him.
This episode illustrates God’s sovereignty, in overcoming the sinful deeds of fallen man. All four characters in this drama were at fault: 1) Isaac was wrong in determining to confer the Covenant Blessing upon Esau; 2) Esau was wrong in agreeing to this; 3) Rebekah was wrong in scheming to deceive her husband; and 4) Jacob was wrong in being a part of this scheme, and in lying to his aged father. Both Jacob and Esau displayed lack of respect for parental authority. God did not bless because of these sinful events. He blessed in spite of them! He overruled their evil designs to carry out his own purpose, Ro 8:28.
Neither Jacob nor Esau escaped the consequences of their part in this episode. Esau lost the Blessing. Jacob reaped the bitter fruit of deception later in his life.
Fuente: Garner-Howes Baptist Commentary
‘And he came to his father and said, “My father.” And he said, “Here I am. Who are you my son?”
Jacob comes, no doubt trembling, to his father, honing the skills of deception that he will use so effectively later on. His father’s reply reflects doubt. This does not sound like Esau. From this point on the writer skilfully builds up the tension for his hearers. Will Isaac see through the deception?
Gen 27:19
‘And Jacob said to his father, “I am Esau, your firstborn. I have done as you bade me. Get up, I pray you, sit and eat of my venison that your soul may bless me.”
The reply sounds right, but there is something Isaac does not like about the situation.
Gen 27:20-21
‘And Isaac said to his son, “How is it that you found it so quickly, my son?” And he said, “Because Yahweh your God sent me good speed.” And Isaac said to Jacob, “Come near, I pray you, that I may feel you my son, whether you are truly my son Esau or not.”
Isaac is uneasy. The speed with which the venison has been found adds to his already growing doubts. And the reply makes him even more uneasy. It is not like Esau to speak with such piety. He would have expected that of Jacob. He knows he must use his hands and feel the speaker so as to ensure who it is.
Gen 27:22
‘And Jacob went near to Isaac his father, and he felt him and said, “The voice is Jacob’s voice, but the hands are the hands of Esau.” ’
His son approaches and he feels his hands. There can be no doubt that they are hairy like Esau’s. Certainly not Jacob’s. He does not dream that his younger son would dare to deceive him. And how would Jacob know what he had asked Esau to do? But the voice, and the words spoken, they speak so much of Jacob. Yet in the end the hairiness decides it. That is decisive.
Gen 27:23
‘And he did not work out who he was because his hands were hairy like his brother Esau’s hands. So he blessed him.’
The deception has worked. Isaac has been convinced. If we think he should have suspected we must remember he had no reason to suspect. And with his eyes blind and his illness, with his senses dulled (and he has not yet eaten), he accepts the evidence of the hairiness which can really not have any other explanation. The enormity of what Jacob has done is so great that Isaac probably would not have believed it was possible. Surely a son would not deceive his own father or a tribal member dare to deceive the patriarch? Yahweh Himself would pronounce on the iniquity of the man who deceives the blind (compare Lev 19:14; Deu 27:18 where the principle is in mind).
“So he blessed him.” A summary, speaking of what is to come indicating that he is now convinced. We have noted before this tendency to say briefly what happens before expanding on it, (see Gen 26:1; Gen 26:18). We might paraphrase ‘that is the main reason why he now enters the blessing process’.
Gen 27:24
‘And he said, “Are you truly my son Esau?” And he said, “I am’.
Isaac now moves into the blessing process. The question is formal. He is not now voicing suspicion but simply asking for the recipient to confirm his title.
(The blessing process goes – confirmation of the recipient, partaking of the requested offering, a sealing kiss, the blessing).
Fuente: Commentary Series on the Bible by Peter Pett
Isaac Blesses Jacob
v. 18. And he came unto his father, and said, My father; and he said, Here am I; who art thou, my son? v. 19. And Jacob said unto his father, I am Esau, thy first-born; I have done according as thou badest me; arise, I pray thee, sit and eat of my venison, that thy soul may bless me. v. 20. And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because the Lord, thy God, brought it to me. v. 21. And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not. v. 22. And Jacob went near unto Isaac, his father; and he felt him, and said, The voice is Jacob’s voice, but the hands are the hands of Esau. v. 23. And he discerned him not, because his hands were hairy, as his brother Esau’s hands; so he blessed him. v. 24. And he said, Art thou my very son Esau? And he said, I am. v. 25. And he said, Bring it near to me, and I will eat of my son’s venison, that my soul may bless thee. And he brought it near to him, and he did eat; and he brought him wine, and he drank. v. 26. And his father Isaac said unto him, Come near now, and kiss me, my son. v. 27. And he came near, and kissed him; and he smelled the smell of his raiment v. 28. Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine. v. 29. Let people serve thee, and nations bow down to thee; be lord over thy brethren, and let thy mother’s sons bow down to thee; cursed be every one that curseth thee, and blessed be he that blesseth thee.
Fuente: The Popular Commentary on the Bible by Kretzmann
NASB (UPDATED) TEXT: Gen 27:18-29
18Then he came to his father and said, “My father.” And he said, “Here I am. Who are you, my son?” 19Jacob said to his father, “I am Esau your firstborn; I have done as you told me. Get up, please, sit and eat of my game, that you may bless me.” 20Isaac said to his son, “How is it that you have it so quickly, my son?” And he said, “Because the LORD your God caused it to happen to me.” 21Then Isaac said to Jacob, “Please come close, that I may feel you, my son, whether you are really my son Esau or not.” 22So Jacob came close to Isaac his father, and he felt him and said, “The voice is the voice of Jacob, but the hands are the hands of Esau.” 23He did not recognize him, because his hands were hairy like his brother Esau’s hands; so he blessed him. 24And he said, “Are you really my son Esau?” And he said, “I am.” 25So he said, “Bring it to me, and I will eat of my son’s game, that I may bless you.” And he brought it to him, and he ate; he also brought him wine and he drank. 26Then his father Isaac said to him, “Please come close and kiss me, my son.” 27So he came close and kissed him; and when he smelled the smell of his garments, he blessed him and said,
“See, the smell of my son
Is like the smell of a field which the Lord has blessed;
28Now may God give you of the dew of heaven,
And of the fatness of the earth,
And an abundance of grain and new wine;
29May peoples serve you, And nations bow down to you;
Be master of your brothers,
And may your mother’s sons bow down to you.
Cursed be those who curse you,
And blessed be those who bless you.”
Gen 27:18-24 This is the beginning of several lies.
1. Who are you?, Gen 27:18, I am Easu, Gen 27:19
2. How did you get the game and cook it so quickly?, Gen 27:20, The Lord helped me, Gen 27:20
3. Are you really Easu?, Gen 27:24, I am, Gen 27:24
4. Isaac’s doubts can be seen in Gen 27:21; Gen 27:24; Gen 27:27
Gen 27:19 Jacob requests Isaac to
1. get up, BDB 877, KB 1086, Qal IMPERATIVE
2. sit, BDB 442, KB 444, Qal IMPERATIVE
3. eat, BDB 37, KB 46, Qal IMPERATIVE
Gen 27:20 “Because the LORD your God caused it to happen to me” Most commentators call this blasphemy because Jacob lied, using God’s name. But, I think that Jacob is referring to the fact that God’s prediction of him, through his mother, as well as his purchasing of the birthright from Esau, are God’s doings (i.e., the bigger picture)!
Gen 27:22-23 Rebekah must have applied the kid’s skin very carefully, especially on the hands (fingers). How she attached it is uncertain. It is possible that “hands” really refers to Jacob’s arms.
Gen 27:25 Apparently this special official blessing, which transferred family leadership, was like a covenant and, therefore, was accompanied with a meal. To eat with someone and then betray them was seen as a great crime against another.
Gen 27:26-27 This was another test. Kissing was usually a gesture of greeting and farewell, but here it was a chance for Isaac to get close to Jacob and smell him and his clothes. Esau must have had a distinct odor related to his hunting activities.
Gen 27:27-29 Isaac meant the patriarchal blessing for Esau, but it will be given to Jacob. Note that it includes agricultural blessings (cf. Deu 33:28) as well as the primogenitor of the family. You will also recognize some aspects associated with Abraham’s blessing (i.e., Gen 27:29).
Gen 27:28 “the dew of heaven” Rain comes only during certain seasons in Palestine (early rains, cf. Deu 11:14; Joe 2:23; late rains, cf. Deu 11:14; Joe 2:23). The remaining growing season is provided with water by dew. Therefore, “dew” (BDB 378) becomes a metaphor for the grace and provision of God (cf. Deu 33:13; Deu 33:28).
Gen 27:28-29 have a string of IMPERFECTS used as JUSSIVES.
1. “may God give,” Gen 27:28, BDB 678, KB 733, Qal IMPERFECT used in a JUSSIVE sense
2. “may people serve you,” Gen 27:29, BDB 712, KB 773, Qal IMPERFECT used in a JUSSIVE sense
3. “may nations bow down to you,” Gen 27:29, BDB 1005, KB 295, Hishtaphel IMPERFECT used in a JUSSIVE sense
4. “be master of your brothers,” Gen 27:29, BDB 217, KB 241, Qal IMPERATIVE
5. “may your mother’s sons bow down to you,” Gen 27:29, same as #3
Gen 27:29 This is obviously Hebrew poetry with parallel symmetry. It expresses the truth found in Gen 25:23, which is alluded to in the Abrahamic covenant in Gen 12:1-3.
“Blessed” (BDB 138, KB 159) and “curse” (BDB 76, KB 91) represent the presence or absence of God’s bountiful provisions (cf. Num 24:9; Deu 27:15 to Deu 28:19). In a sense it was an observable covenant promise.
“and may your mother’s sons bow down to you” This almost seems to be a calculated putdown to Jacob (Isaac thought he was speaking to Esau).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Jacob Gets Esaus Blessing
Gen 27:18-29
It is better not to attempt to justify Jacob in this act of treachery; but we may learn the deep and helpful lesson, that if God were able to make a saint out of such material as this, He also can take our poor lives with all their sin and failure and make something of them for His glory. Notice how one lie led to another! Few who enter on a course of deception stop at one falsehood; and how terrible it was to add blasphemy to lying, as when he said that God brought him his quarry in the hunt. Luther wonders how Jacob was able to brazen it out, adding, I should probably have run away in terror and let the dish fall. Rebekah kept her sons garments well perfumed with the aromatic plants of Palestine, and their odor awoke the sleeping poetry and fire of the aged father. He compared them to a field of Paradise, filled with the sweet presence of God. Let us see to it that we carry everywhere the fragrance of Christ. See 2Co 2:15.
Fuente: F.B. Meyer’s Through the Bible Commentary
Reciprocal: Gen 37:13 – Here am I Isa 58:9 – Here
Fuente: The Treasury of Scripture Knowledge
The response to Isaac’s blessing in Gen 27:23 is proleptic; it refers to the blessing in Gen 27:27-29, not another blessing that preceded that one.
Jacob’s kiss recalls another deceptive show of affection, namely, Judas’ kiss of Jesus (Mat 26:48-49).
Isaac uttered his blessing (Gen 27:27-29) in poetic language and God’s Spirit doubtless inspired it since it proved to be prophetic (cf. Gen 49:1-27; Deuteronomy 33; et al.). It was an oracle.
The writer mentioned two of the elements in the Abrahamic promises specifically here: possession of the land, and numerous descendants. He generalized the third element, the blessing of the nations, in Gen 27:29 c.
"Since the intention to give the blessing to Esau the firstborn did not spring from proper feelings toward Jehovah and His promises, the blessing itself, as the use of the word Elohim instead of Jehovah or El Shaddai (cf. xxviii. 3) clearly shows, could not rise to the full height of the divine blessings of salvation, but referred chiefly to the relation in which the two brothers and their descendants would stand to one another, the theme with which Isaac’s soul was entirely filled. It was only the painful discovery that, in blessing against his will, he had been compelled to follow the saving counsel of God, which awakened in him the consciousness of his patriarchal vocation, and gave him the spiritual power to impart the ’blessing of Abraham’ to the son whom he had kept back, but whom Jehovah had chosen, when he was about to send him away to Haran (xxviii. 3, 4)." [Note: Ibid., 1:276-77.]