Bible Study: Genesis 27

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Introduction

Summary:

Genesis 27 tells the story of how Jacob deceived his father Isaac and obtained the blessing that was meant for his older brother Esau. The chapter begins with Isaac, who was old and blind, asking Esau to hunt some game and prepare a meal for him, so that he could bless him before he died. Rebekah, who favored Jacob, overheard this and devised a plan to trick Isaac into blessing Jacob instead. She instructed Jacob to bring two goats from the flock and cooked them as Isaac liked. She also dressed Jacob in Esau’s clothes and covered his hands and neck with goat skins, to make him feel and smell like Esau. Jacob then went to his father and pretended to be Esau, and Isaac, who was doubtful but could not see well, blessed him with the words: “May God give you of heaven’s dew and of earth’s richness — an abundance of grain and new wine. May nations serve you and peoples bow down to you. Be lord over your brothers, and may the sons of your mother bow down to you. May those who curse you be cursed and those who bless you be blessed.” (Genesis 27:28–29, NIV)

Soon after, Esau returned from hunting and brought his meal to Isaac. Isaac realized that he had been deceived and trembled violently. He told Esau that he had already blessed Jacob and that he could not take it back. Esau begged for a blessing, but Isaac could only say: “Your dwelling will be away from the earth’s richness, away from the dew of heaven above. You will live by the sword and you will serve your brother. But when you grow restless, you will throw his yoke from off your neck.” (Genesis 27:39–40, NIV) Esau hated Jacob and vowed to kill him after Isaac’s death. Rebekah learned of this and sent Jacob away to her brother Laban in Haran, to escape Esau’s wrath and to find a wife from among her relatives.

Commentary:

Genesis 27 is a pivotal chapter in the story of the patriarchs, as it shows how God’s sovereign plan and promise to Abraham was carried out through human sin and weakness. The chapter reveals the character flaws and the family dysfunction of Isaac, Rebekah, Esau, and Jacob, who all acted in selfish and deceitful ways, contrary to God’s will. Isaac favored Esau and disregarded God’s word that the older son would serve the younger (Genesis 25:23). Rebekah favored Jacob and resorted to manipulation and lying to secure the blessing for him. Esau despised his birthright and married pagan women, which grieved his parents (Genesis 26:34–35). Jacob followed his mother’s scheme and lied to his father, taking advantage of his blindness and frailty.

Yet, despite their sin and folly, God was still faithful to His promise and used their actions to accomplish His purpose. God had chosen Jacob before he was born, not because of his merit, but because of His grace (Romans 9:10–13). God had a plan to make Jacob the father of the twelve tribes of Israel, and to bless all nations through his offspring, who would include Jesus Christ, the Messiah and the Savior of the world (Galatians 3:16). God also had a plan to discipline and transform Jacob, who would later wrestle with God and be renamed Israel, meaning “he struggles with God” (Genesis 32:28). God’s blessing on Jacob was not a reward for his deception, but a demonstration of His mercy and sovereignty.

Genesis 27 also foreshadows the gospel of Jesus Christ, who is the true and greater Jacob. Jesus is the beloved Son of God, who came to earth to fulfill the law and the prophets, and to inherit the blessing of Abraham (Matthew 5:17; Galatians 3:14). Jesus is the one who willingly gave up His rights and glory, and took on the form of a servant, to die for our sins and to redeem us from the curse of the law (Philippians 2:5–8; Galatians 3:13). Jesus is the one who rose from the dead and ascended to heaven, where He is seated at the right hand of God, and where He intercedes for us as our High Priest and Advocate (Hebrews 4:14–16; 1 John 2:1). Jesus is the one who will come again in glory and power, and who will reign over all nations and peoples, and who will bless those who trust in Him and curse those who reject Him (Revelation 19:11–16; 22:12–13). Jesus is the one who invites us to share in His inheritance and His kingdom, if we repent of our sins and believe in His name (John 1:12; Colossians 1:12–14).

Exegesis

Jacob’s Deception and Isaac’s Blessing.

Outline of the passage

The passage can be divided into four main sections, as follows:

• Isaac’s request and Rebekah’s plan (vv. 1–10): Isaac asks Esau to hunt some game and prepare a meal for him, so that he could bless him before he died. Rebekah overhears this and tells Jacob to bring two goats from the flock and cook them for Isaac, in order to receive the blessing instead of Esau.
• Jacob’s deception and Isaac’s blessing (vv. 11–29): Jacob hesitates to follow his mother’s plan, fearing that his father would curse him instead of blessing him. Rebekah assures him that she would take the curse upon herself, and instructs him to dress in Esau’s clothes and cover his hands and neck with goat skins. Jacob goes to his father and pretends to be Esau, and Isaac, who is doubtful but cannot see well, blesses him with prosperity, dominion, and protection.
• Esau’s return and Isaac’s realization (vv. 30–40): Esau comes back from hunting and brings his meal to Isaac. Isaac realizes that he has been deceived and trembles violently. He tells Esau that he has already blessed Jacob and that he cannot take it back. Esau begs for a blessing, but Isaac can only give him a prophecy of hardship, servitude, and rebellion.
• Esau’s hatred and Rebekah’s action (vv. 41–46): Esau hates Jacob and vows to kill him after Isaac’s death. Rebekah learns of this and sends Jacob away to her brother Laban in Haran, to escape Esau’s wrath and to find a wife from among her relatives.

Exegesis of each section

Isaac’s request and Rebekah’s plan (vv. 1–10)

This section sets the stage for the main conflict of the chapter, as it introduces the characters and their motives. Isaac is old and blind, and thinks that he is near death. He calls his older son Esau, whom he loves because he is a skillful hunter and provides him with tasty food (Genesis 25:28). He asks him to hunt some game and prepare a meal for him, so that he could bless him before he died. This blessing was not a mere expression of goodwill, but a solemn and binding declaration of God’s favor and covenant promises, which would affect the future of the recipient and his descendants. Isaac intended to give this blessing to Esau, even though God had told Rebekah before the twins were born that the older son would serve the younger, and that the covenant line would continue through Jacob (Genesis 25:23). Isaac was acting in disobedience and partiality, favoring his son over God’s word.

Rebekah, who loved Jacob more than Esau (Genesis 25:28), overheard Isaac’s conversation with Esau and devised a plan to trick Isaac into blessing Jacob instead. She called Jacob and told him what she had heard, and instructed him to bring two goats from the flock and cook them for Isaac, in order to receive the blessing instead of Esau. Rebekah was also acting in disobedience and deception, taking matters into her own hands instead of trusting God’s sovereignty and timing. She was using her cunning and influence to manipulate the situation, rather than respecting her husband’s authority and her son’s dignity.

Jacob’s deception and Isaac’s blessing (vv. 11–29)

This section is the climax of the chapter, as it shows how Jacob carried out his mother’s plan and obtained the blessing from his father. Jacob hesitated to follow his mother’s plan, not because he was afraid of sinning against God or his father, but because he was afraid of being caught and cursed instead of blessed. He pointed out that Esau was hairy and he was smooth-skinned, and that his father would know that he was a deceiver. Rebekah assured him that she would take the curse upon herself, and instructed him to dress in Esau’s clothes and cover his hands and neck with goat skins. She also gave him the cooked goats and some bread that she had made.

Jacob went to his father and pretended to be Esau, calling him “my father” and offering him the meal. Isaac, who was doubtful but could not see well, asked him how he had found the game so quickly. Jacob lied and said that the Lord had granted him success. Isaac then asked him to come near and touch him, to verify that he was Esau. Jacob came near and Isaac felt his hands and neck, which were covered with goat skins. Isaac said that the voice was Jacob’s, but the hands were Esau’s. He then asked him if he was really Esau, and Jacob lied again and said that he was. Isaac then ate the meal and asked him to come near and kiss him. Jacob did so, and Isaac smelled his clothes, which were Esau’s. Isaac then blessed him with the words: “May God give you of heaven’s dew and of earth’s richness — an abundance of grain and new wine. May nations serve you and peoples bow down to you. Be lord over your brothers, and may the sons of your mother bow down to you. May those who curse you be cursed and those who bless you be blessed.” (Genesis 27:28–29, NIV)

This section reveals the character and the consequences of Jacob’s deception. Jacob was a smooth-talker and a schemer, who used his words and actions to deceive his father and to obtain what he wanted. He showed no respect or reverence for God or his father, as he lied in God’s name and took advantage of his father’s blindness and frailty. He also showed no love or loyalty for his brother, as he stole his blessing and his birthright (which he had already bought from him earlier for a bowl of stew, Genesis 25:29–34). Jacob’s deception, however, did not go unpunished, as he would later face the consequences of his sin in his own life and family. He would be deceived by his uncle Laban, who would trick him into marrying Leah instead of Rachel, and who would change his wages ten times (Genesis 29:15–30; 31:7). He would also be deceived by his sons, who would sell his favorite son Joseph into slavery and lie to him that he was dead (Genesis 37:12–36).

This section also reveals the content and the significance of Isaac’s blessing. Isaac blessed Jacob with prosperity, dominion, and protection, which were the aspects of God’s covenant promises to Abraham and his offspring (Genesis 12:1–3; 22:15–18). Isaac invoked God’s name and authority, and pronounced the blessing in a solemn and irrevocable manner. Isaac’s blessing, therefore, was not a human wish, but a divine decree, which would be fulfilled in Jacob’s life and history. Jacob would become the father of the twelve tribes of Israel, who would inherit the land of Canaan and become a great nation. Jacob would also be the ancestor of Jesus Christ, who would be the King of kings and the Lord of lords, and who would bless all nations and peoples through His death and resurrection.

Esau’s return and Isaac’s realization (vv. 30–40)

This section is the turning point of the chapter, as it shows how Esau came back from hunting and brought his meal to Isaac, and how Isaac realized that he had been deceived and trembled violently. Isaac asked him who he was, and he said that he was Esau, his firstborn son. Isaac was shocked and asked who was the one who had brought him the game and received the blessing. Esau realized that he had been cheated and cried out with a loud and bitter cry, asking his father to bless him too. Isaac told him that his brother had come deceitfully and taken his blessing. Esau asked him if he had only one blessing, and begged him to bless him as well. Isaac said that he had made Jacob lord over him and given him all his resources, and asked him what he could do for him. Esau continued to plead with his father, and Isaac finally gave him a blessing, but a very different one from Jacob’s. He said: “Your dwelling will be away from the earth’s richness, away from the dew of heaven above. You will live by the sword and you will serve your brother. But when you grow restless, you will throw his yoke from off your neck.” (Genesis 27:39–40, NIV)

This section reveals the character and the consequences of Esau’s return. Esau was a careless and carnal man, who did not value his birthright or his blessing, and who lived for the present and not for the future. He had sold his birthright to Jacob for a bowl of stew, despising his inheritance and his covenant relationship with God (Genesis 25:29–34; Hebrews 12:16). He had also married two Hittite women, who were pagans and who grieved his parents (Genesis 26:34–35). Esau’s return, however, did not change his situation, as he could not undo what had been done. He could not receive the blessing that was meant for Jacob, as it was given by God and confirmed by Isaac. He could only receive a prophecy of hardship, servitude, and rebellion, which would be fulfilled in his life and history. Esau would become the father of the Edomites, who would dwell in the arid and hostile region of Seir, and who would be enemies and vassals of the Israelites, who would descend from Jacob. The prophecy of Isaac was not a blessing, but a curse, as it predicted the opposite of what Jacob received. Esau would not enjoy the earth’s richness or the heaven’s dew, but he would live in a barren and dry land. He would not have nations and peoples bow down to him, but he would live by the sword and serve his brother. He would not have those who curse him be cursed and those who bless him be blessed, but he would grow restless and rebel against his brother’s yoke.

This section also reveals the content and the significance of Isaac’s prophecy. Isaac prophesied about the future of Esau and his descendants, who would become the Edomites, a nation that would have a long and bitter history of conflict with the Israelites. The Edomites would settle in the mountainous region of Seir, south of the Dead Sea, which was a harsh and inhospitable land. They would be a warlike and nomadic people, who would raid and plunder their neighbors. They would be subject to the Israelites, who would conquer and rule over them under the kings David and Solomon (2 Samuel 8:14; 1 Kings 11:15–16). They would also rebel against the Israelites, and try to break free from their domination, especially after the division of the kingdom of Israel into the northern and southern kingdoms (1 Kings 11:17–22; 2 Kings 8:20–22). They would also show hostility and cruelty to the Israelites, especially during the time of the Babylonian invasion and exile, when they would rejoice over their calamity and participate in their plunder and slaughter (Psalm 137:7; Obadiah 10–14). They would also be the enemies of God and His people, and would face His judgment and wrath, as prophesied by several prophets, such as Isaiah, Jeremiah, Ezekiel, Amos, and Obadiah (Isaiah 34:5–17; Jeremiah 49:7–22; Ezekiel 25:12–14; Amos 1:11–12; Obadiah 15–21).

Isaac’s prophecy, therefore, was not a human wish, but a divine warning, which would be fulfilled in Esau’s life and history. Isaac’s prophecy, however, also contained a glimmer of hope, as it hinted at the possibility of Esau’s repentance and restoration. Isaac said that when Esau would grow restless, he would throw off Jacob’s yoke from his neck. This could imply that Esau would eventually realize his sin and folly, and seek reconciliation with his brother. This could also imply that Esau would eventually acknowledge God’s sovereignty and grace, and seek His forgiveness and favor. This hope was partially realized in the next chapter, when Esau met Jacob after twenty years of separation, and embraced him and kissed him, and accepted his gifts and his apology (Genesis 33:1–16). This hope was also partially realized in the later history, when some of the Edomites converted to Judaism and became part of the people of God, such as King Herod the Great and his family, who ruled over Judea under the Roman Empire (Matthew 2:1–12; Acts 13:1). This hope was also fully realized in the ultimate history, when Jesus Christ, the Son of God and the Son of David, came to earth as the Savior and the Lord of all nations and peoples, and offered His salvation and His kingdom to all who would repent of their sins and believe in His name, including the Edomites and their descendants (Matthew 28:18–20; Romans 10:9–13; Revelation 5:9–10; 7:9–10).

Esau’s hatred and Rebekah’s action (vv. 41–46)

This section is the conclusion of the chapter, as it shows how Esau hated Jacob and vowed to kill him after Isaac’s death, and how Rebekah sent Jacob away to her brother Laban in Haran, to escape Esau’s wrath and to find a wife from among her relatives. Esau blamed Jacob for his misfortune and did not repent of his own sin and folly. He did not seek God’s forgiveness or favor, but only planned to murder his brother. He did not care about his father’s feelings or wishes, but only waited for his death. He was a bitter and violent man, who lived by the sword and hated his brother.

Rebekah learned of Esau’s intention and took action to protect Jacob. She told Jacob to flee to her brother Laban in Haran, and to stay there until Esau’s anger subsided. She also told Isaac that she was disgusted with the Hittite women that Esau had married, and that she did not want Jacob to marry one of them. She persuaded Isaac to send Jacob to her family, to find a wife from there. Isaac agreed and called Jacob and blessed him again, and commanded him not to marry a Canaanite woman, but to go to Padan Aram, to the house of Bethuel, and to take a wife from there, from the daughters of Laban. He also confirmed the blessing of Abraham on him, and prayed that God would make him fruitful and multiply him, and that he would inherit the land of promise.

This section reveals the character and the consequences of Esau’s hatred and Rebekah’s action. Esau’s hatred was the result of his carnality and unbelief, and it led to his alienation and hostility. He did not appreciate the spiritual value of the blessing, but he resented the loss of the material benefits. He did not seek reconciliation with his brother, but he desired revenge. He did not honor his father, but he disregarded his will. He was a profane person, who forsook his birthright and his blessing, and who became an example of godlessness and apostasy (Hebrews 12:15–17).

Rebekah’s action was the result of her cunning and deception, and it led to her separation and sorrow. She did not trust God to fulfill His promise, but she relied on her own schemes. She did not respect her husband, but she lied to him and manipulated him. She did not love her sons equally, but she favored one over the other. She was a scheming woman, who caused strife and division in her family, and who never saw her beloved son again.

Background and Context

Historical-cultural background:

• The historical and cultural background of the passage is the ancient Near East, especially the patriarchal society of the nomadic Hebrews, who lived in tents and kept flocks and herds. The passage reflects some of the customs and values of that time and place, such as:
• The importance of the birthright and the blessing, which were the rights and privileges of the firstborn son, including the leadership of the family, the inheritance of the property, and the continuation of the covenant relationship with God.
• The practice of hunting and cooking game, which was a sign of skill and strength, and a source of enjoyment and favor, especially for Isaac, who loved the taste of wild game (Genesis 25:28; 27:3–4, 9, 14, 19, 25, 31).
• The use of deception and disguise, which was a common strategy to gain advantage or protection, especially for Jacob, whose name means “he grasps the heel” or “he deceives” (Genesis 25:26; 27:15–16, 18–24, 35–36; cf. Genesis 12:10–20; 20:1–18; 26:1–11).
• The role of women and mothers, who were subordinate to men and fathers, but who could also exert influence and authority, especially for Rebekah, who was the main initiator and planner of the deception, and who favored Jacob over Esau (Genesis 25:23, 28; 27:5–17, 42–46).

The characters in the passage:

The characters in the passage are Isaac, Rebekah, Esau, and Jacob, who are the members of the second generation of the patriarchal family, and who are involved in a conflict over the blessing of Isaac. They are doing the following:

• Isaac is the son of Abraham and Sarah, and the father of Esau and Jacob. He is old and blind, and he wants to bless Esau before he dies, contrary to God’s will. He is deceived by Jacob and Rebekah, and he blesses Jacob instead of Esau. He trembles when he realizes his mistake, but he cannot revoke the blessing. He also blesses Esau with a lesser blessing.
• Rebekah is the wife of Isaac, and the mother of Esau and Jacob. She loves Jacob more than Esau, and she wants him to receive the blessing instead of Esau, according to God’s word. She overhears Isaac’s plan to bless Esau, and she devises a scheme to deceive Isaac and to get the blessing for Jacob. She instructs Jacob to pretend to be Esau, and she prepares the meal and the disguise for him. She also sends Jacob away to her brother Laban, to escape Esau’s anger and to find a wife.
• Esau is the older twin son of Isaac and Rebekah, and the brother of Jacob. He is a skillful hunter, and he is loved by Isaac for his game. He sells his birthright to Jacob for a bowl of stew, and he marries two Hittite women, who are a grief to his parents. He obeys Isaac’s request to hunt some game and to prepare a meal for him, so that he could bless him. He is cheated by Jacob and Rebekah, and he loses the blessing. He cries out bitterly and begs for another blessing, but he only receives a prophecy of hardship and servitude. He hates Jacob and plans to kill him after Isaac’s death.
• Jacob is the younger twin son of Isaac and Rebekah, and the brother of Esau. He is a quiet man, who stays among the tents, and he is loved by Rebekah more than Esau. He buys the birthright from Esau for a bowl of stew, and he deceives Isaac and Esau, and steals the blessing. He lies to his father and pretends to be Esau, and he receives the blessing of prosperity, dominion, and protection. He flees to his uncle Laban, to avoid Esau’s wrath and to find a wife.

Locations in the passage:

The locations mentioned in the passage are Beersheba, Haran, and Seir, which are significant later in the Bible, as follows:

• Beersheba is the place where Isaac and his family live at the time of the passage. It is a city in the southern part of Canaan, where Abraham had planted a tamarisk tree and called on the name of the Lord (Genesis 21:33). It is also the place where Abraham had made a covenant with Abimelech, the king of the Philistines, and where he had named a well “Beersheba”, meaning “well of the oath” or “well of the seven” (Genesis 21:22–32). It is also the place where God had appeared to Isaac and confirmed the covenant with him, and where Isaac had built an altar and dug a well (Genesis 26:23–25). It is also the place where Jacob had offered sacrifices to God before going to Haran, and where God had spoken to him in a dream and renewed the covenant with him (Genesis 28:10–22; 46:1–4).
• Haran is the place where Rebekah sends Jacob to find a wife from her brother Laban’s daughters. It is a city in the upper Mesopotamia, near the Euphrates river, where Abraham’s father Terah had settled with his family after leaving Ur of the Chaldeans (Genesis 11:31). It is also the place where Abraham’s servant had found Rebekah as a wife for Isaac, and where Laban had welcomed him and agreed to the marriage (Genesis 24:10–61). It is also the place where Jacob had stayed for twenty years, working for Laban, and where he had married Leah and Rachel, and had fathered eleven sons and one daughter (Genesis 29:1–30:43).
• Seir is the place where Esau and his descendants, the Edomites, would dwell, according to Isaac’s prophecy. It is a mountainous region south of the Dead Sea, which was originally inhabited by the Horites, whom Esau and his sons had dispossessed (Genesis 36:8–9, 20–30; Deuteronomy 2:12, 22). It is also the place where Moses had asked permission from the king of Edom to pass through, but was refused and had to go around (Numbers 20:14–21). It is also the place where David had subdued the Edomites and had put garrisons in (2 Samuel 8:13–14; 1 Kings 11:15–16). It is also the place where the prophets had pronounced God’s judgment on the Edomites for their hostility and cruelty against Israel (Isaiah 34:5–17; Jeremiah 49:7–22; Ezekiel 25:12–14; Amos 1:11–12; Obadiah 1–21).

Themes and topics

Main themes or sub-themes:

• God’s sovereignty and grace: The passage shows how God’s sovereign plan and promise to Abraham was carried out through human sin and weakness. God had chosen Jacob before he was born, not because of his merit, but because of His grace (Romans 9:10–13). God had a plan to make Jacob the father of the twelve tribes of Israel, and to bless all nations through his offspring, who would include Jesus Christ, the Messiah and the Savior of the world (Galatians 3:16). God also had a plan to discipline and transform Jacob, who would later wrestle with God and be renamed Israel, meaning “he struggles with God” (Genesis 32:28). God’s blessing on Jacob was not a reward for his deception, but a demonstration of His mercy and sovereignty.
• Human sin and folly: The passage shows the character flaws and the family dysfunction of Isaac, Rebekah, Esau, and Jacob, who all acted in selfish and deceitful ways, contrary to God’s will. Isaac favored Esau and disregarded God’s word that the older son would serve the younger (Genesis 25:23). Rebekah favored Jacob and resorted to manipulation and lying to secure the blessing for him. Esau despised his birthright and married pagan women, which grieved his parents (Genesis 26:34–35). Jacob followed his mother’s scheme and lied to his father, taking advantage of his blindness and frailty.
• The blessing and the curse: The passage shows the importance and the power of the blessing and the curse, which were solemn and binding declarations of God’s favor and covenant promises, or of His judgment and wrath, which would affect the future of the recipient and his descendants. Isaac blessed Jacob with prosperity, dominion, and protection, which were the aspects of God’s covenant promises to Abraham and his offspring (Genesis 12:1–3; 22:15–18). Isaac also prophesied about Esau’s hardship, servitude, and rebellion, which were the aspects of God’s curse on those who opposed His will and His people (Genesis 3:14–19; 4:11–12).

Main argument of the passage:

The main argument of the passage is that God’s sovereign grace prevails over human sin and folly, and that He accomplishes His purpose and promise through His chosen ones, despite their weaknesses and failures. The purpose of the argument is to show the faithfulness and the power of God, and to challenge the readers to trust and obey Him, and to seek His blessing and not His curse.

Echos and clarifications:

• Genesis 25:19–34, where the birth and the character of Esau and Jacob are described, and where God’s word to Rebekah and Jacob’s purchase of Esau’s birthright are recorded.
• Genesis 26:1–35, where Isaac’s life and faith are narrated, and where Esau’s marriage to two Hittite women is mentioned.
• Genesis 12:1–3; 15:1–21; 17:1–27; 22:15–18, where God’s covenant promises to Abraham and his offspring are revealed and confirmed.
• Genesis 28:1–22; 29:1–30:43; 31:1–55; 32:1–33:20; 35:1–29, where Jacob’s journey to Haran and back, his marriages and children, his encounters with Laban and Esau, and his transformation by God are recounted.
• Genesis 36:1–43, where Esau’s descendants, the Edomites, and their history and genealogy are listed.
• Exodus 15:15; Numbers 20:14–21; Deuteronomy 2:1–8; 23:7–8; Joshua 24:4, where the relationship and the conflict between the Israelites and the Edomites are recorded and regulated.
• 2 Samuel 8:13–14; 1 Kings 11:14–25; 2 Kings 8:20–22; 14:7–10; 2 Chronicles 21:8–10; 25:11–12; 28:17, where the wars and the subjugation of the Edomites by the Israelite kings are reported.
• Psalm 137:7; Isaiah 34:5–17; 63:1–6; Jeremiah 49:7–22; Lamentations 4:21–22; Ezekiel 25:12–14; 35:1–15; Joel 3:19; Amos 1:11–12; Obadiah 1–21; Malachi 1:2–5, where the prophecies and the judgments of God against the Edomites for their hostility and cruelty against Israel are pronounced and executed.
• Matthew 1:1–17; Luke 3:23–38; John 1:1–18; 3:16–18; Romans 9:10–13; Galatians 3:16, 26–29; Hebrews 11:20; 12:15–17; Revelation 5:9–10; 7:9–10, where the fulfillment and the application of God’s promise and blessing to Abraham and his offspring, especially through Jesus Christ, the true and greater Jacob, are declared and explained.

This passage was included in the book to:

The passage was included in the book to show the origin and the development of the chosen people of God, the Israelites, who descended from Jacob, and to contrast them with the rejected people of God, the Edomites, who descended from Esau. The passage also shows the continuity and the progression of God’s covenant promises and plan of salvation, which began with Abraham and were passed on to Isaac and Jacob, and ultimately to Jesus Christ and His followers.

Theological truths communicated in this passage:

• God is sovereign and gracious, and He works all things according to His will and for His glory, even using human sin and weakness to accomplish His purpose and promise.
• God is faithful and powerful, and He keeps His covenant and blesses His chosen ones, despite their failures and shortcomings, and He also judges and curses those who oppose His will and His people.
• God is merciful and transforming, and He disciplines and changes His chosen ones, making them more like His image and His character, and He also offers hope and restoration to those who repent and believe in Him.

Names of God used in this passage:

The name of God that is used in this passage is Elohim, which is the generic name for God in Hebrew, and which denotes His majesty and power as the Creator and the Ruler of all things.

Key terms

The key terms for Genesis 27 are: Isaac, Rebekah, Esau, Jacob, blessing, curse, deception, and prophecy.

• Isaac is the son of Abraham and Sarah, and the father of Esau and Jacob, who wants to bless Esau before he dies, but is deceived by Jacob and Rebekah, and blesses Jacob instead.
• Rebekah is the wife of Isaac, and the mother of Esau and Jacob, who loves Jacob more than Esau, and who devises a scheme to deceive Isaac and to get the blessing for Jacob.
• Esau is the older twin son of Isaac and Rebekah, and the brother of Jacob, who is a skillful hunter, and who sells his birthright to Jacob, and loses his blessing to Jacob’s deception.
• Jacob is the younger twin son of Isaac and Rebekah, and the brother of Esau, who is a quiet man, and who buys the birthright from Esau, and deceives Isaac and Esau, and steals the blessing.
• Blessing is a solemn and binding declaration of God’s favor and covenant promises, which affects the future of the recipient and his descendants, and which Isaac gives to Jacob instead of Esau.
• Curse is a solemn and binding declaration of God’s judgment and wrath, which affects the future of the recipient and his descendants, and which Isaac gives to Esau instead of a blessing.
• Deception is a strategy of using lies and disguise to gain advantage or protection, which Rebekah and Jacob use to trick Isaac and Esau, and to obtain the blessing.
• Prophecy is a prediction of future events based on God’s revelation and authority, which Isaac makes about Esau and his descendants, and which is fulfilled in their history.

There are a few words in this passage that are used for the first time in the Bible and are of great importance later in the Bible, such as:

• Blessing (Hebrew: berakah): This word is used 16 times in this chapter, and it refers to the solemn and binding declaration of God’s favor and covenant promises, which affects the future of the recipient and his descendants. The blessing of Isaac on Jacob was the continuation and confirmation of the blessing of Abraham, which was the foundation of God’s plan of salvation for all nations and peoples through Jesus Christ (Galatians 3:14).
• Curse (Hebrew: arar): This word is used twice in this chapter, and it refers to the solemn and binding declaration of God’s judgment and wrath, which affects the future of the recipient and his descendants. The curse of Isaac on Esau was the opposite of the blessing of Jacob, and it predicted the hardship and servitude of the Edomites, who would be the enemies of God and His people, and who would face His final judgment (Obadiah 18).
• Deceive (Hebrew: ramah): This word is used four times in this chapter, and it refers to the strategy of using lies and disguise to gain advantage or protection. The deception of Jacob and Rebekah was a sin against God and Isaac and Esau, and it caused strife and division in the family, and it also resulted in discipline and transformation for Jacob, who would later be deceived by Laban and his sons (Genesis 29:25; 31:7).
• Prophecy (Hebrew: nebuah): This word is used once in this chapter, and it refers to the prediction of future events based on God’s revelation and authority. The prophecy of Isaac on Esau was not a blessing, but a curse, and it was fulfilled in the history of the Edomites, who would dwell in a barren land, serve their brother, and rebel against his yoke (Genesis 36:8–9; 2 Samuel 8:14; 2 Kings 8:20–22).

Translation

Genre:

The genre of the passage is narrative, which tells a story of events and characters in a chronological order. The passage is part of the larger narrative of Genesis, which recounts the origin and history of God’s chosen people, Israel, and their relationship with God and other nations.

Rhetorical devices:

• Parallelism: In verse 27, Isaac says, “See, the smell of my son is like the smell of a field that the LORD has blessed.” The two clauses are parallel in structure and sound, and they emphasize the connection between Jacob and the land that God promised to his ancestors.
• Chiasm: In verse 36, Esau says, “Is he not rightly named Jacob? For he has supplanted me these two times. He took away my birthright, and now look, he has taken away my blessing!” The two clauses are chiastic in structure, with the terms Jacob, supplanted, birthright, and blessing forming an ABBA pattern. The chiasm highlights the reversal of roles and fortunes between Esau and Jacob, and the repetition of the word “taken away” adds to Esau’s lament.
• Inclusio: In verses 1–4 and 33–40, the word “bless” or its derivatives appears seven times, forming an inclusio that frames the section about Isaac’s blessing. The inclusio shows the importance and the centrality of the blessing in the passage and the book of Genesis as a whole.
• Anaphora: In verse 34, Esau says, “Bless me — me also, O my father!” The anaphora of the word “me” expresses Esau’s desperation and urgency to receive a blessing from his father, and the contrast between him and Jacob, who received the blessing first.
• Climax: In verse 41, the narrator says, “Esau hated Jacob because of the blessing with which his father blessed him, and Esau said in his heart, ‘The days of mourning for my father are at hand; then I will kill my brother Jacob.’” The climax of the words “hated”, “blessing”, and “kill” shows the escalation of Esau’s anger and resentment towards Jacob, and the potential danger for Jacob’s life.

Figures of speech:

• Metaphor: In verse 27, Isaac says, “the smell of my son is like the smell of a field that the LORD has blessed.” The metaphor compares the smell of Jacob’s clothes, which were covered with goat skins and Esau’s garments, to the smell of a fertile and fruitful land, which God promised to Abraham and his descendants. The metaphor conveys the idea that Jacob is the rightful heir of the covenant blessings, and that he is pleasing and acceptable to his father and to God.
• Simile: In verse 15, the narrator says, “Then Rebekah took the choice clothes of her elder son Esau, which were with her in the house, and put them on Jacob her younger son. And she put the skins of the kids of the goats on his hands and on the smooth part of his neck. Then she gave the savory food and the bread, which she had prepared, into the hand of her son Jacob.” The simile compares the smoothness of Jacob’s neck to the smoothness of the goat skins, which were used to disguise him as Esau. The simile shows the extent of Rebekah’s deception and the difference between the two brothers, who had distinct physical features and personalities.
• Personification: In verse 28, Isaac says, “May God give you of the dew of heaven, of the fatness of the earth, and plenty of grain and wine.” The personification of the dew, the earth, the grain, and the wine as things that God can give implies that they are not merely natural resources, but gifts from God, who is the source of all blessings. The personification also suggests that God has control over nature and can bestow or withhold its bounty according to His will.
• Hyperbole: In verse 34, the narrator says, “When Esau heard the words of his father, he cried with an exceedingly great and bitter cry, and said to his father, ‘Bless me — me also, O my father!’” The hyperbole of the words “exceedingly great and bitter” describes the intensity and the sorrow of Esau’s cry, which reveals his shock and disappointment at losing the blessing. The hyperbole also contrasts with the calm and composed manner of Jacob, who deceived his father and brother with lies and cunning.
• Idiom: In verse 36, Esau says, “Is he not rightly named Jacob? For he has supplanted me these two times. He took away my birthright, and now look, he has taken away my blessing!” The idiom of the word “supplant” means to take the place of someone or something by force or deception, and it is derived from the Latin word “supplantare”, which means to trip up or overthrow. The idiom also plays on the meaning of the name “Jacob”, which comes from the Hebrew word “aqab”, which means to heel, follow, or supplant. The idiom shows the irony and the bitterness of Esau’s situation, as he was twice cheated by his brother, who lived up to his name.
• Irony: In verse 19, Jacob says to his father, “I am Esau your firstborn; I have done just as you told me; please arise, sit and eat of my game, that your soul may bless me.” The irony of Jacob’s words is that he is lying to his father, pretending to be Esau, and offering him a meal that was not hunted, but prepared by his mother. The irony also extends to the fact that Isaac, who was blind, could not see through Jacob’s deception, and that Esau, who sold his birthright, could not prevent Jacob from stealing his blessing.

Word pictures:

• In verse 27, the Hebrew word for “smell” is “reah”, which can also mean “spirit” or “breath”. The word picture suggests that Isaac sensed something more than the physical smell of Jacob’s clothes, but also the spiritual essence of his son, who was chosen by God to inherit the covenant blessings.
• In verse 28, the Hebrew word for “dew” is “tal”, which can also mean “night mist” or “light rain”. The word picture evokes the image of a refreshing and nourishing moisture that falls from heaven and covers the earth, especially in a dry and arid land like Canaan. The word picture implies that God’s blessing on Jacob would be like a dew that would make him fruitful and prosperous.
• In verse 28, the Hebrew word for “fatness” is “shemen”, which can also mean “oil” or “ointment”. The word picture conveys the idea of richness and abundance, as oil was a valuable and versatile commodity in the ancient Near East, used for food, medicine, lighting, and anointing. The word picture implies that God’s blessing on Jacob would be like an oil that would provide him with all his needs and honor him as a leader.
• In verse 36, the Hebrew word for “supplant” is “aqab”, which is related to the word “aqeb”, which means “heel”. The word picture recalls the scene of Jacob and Esau’s birth, when Jacob came out holding on to Esau’s heel, as if trying to pull him back and take his place (Genesis 25:26). The word picture also foreshadows the scene of Jacob’s wrestling with God, when God touched his hip socket and caused him to limp, as if marking him as a supplanter (Genesis 32:25, 31). The word picture illustrates the theme of Jacob’s life, as he struggled with his brother, his uncle, his wives, his children, and his God, and as he eventually prevailed and received a new name, Israel, which means “he struggles with God” (Genesis 32:28).

Textual variants:

• In verse 1, some manuscripts and versions have “his eyes were dim so that he could not see” (MT, LXX, Vulgate), while others have “his eyes were too dim to see” (Samaritan Pentateuch, Syriac, Targum). The difference is in the presence or absence of the word “too” (Hebrew: meod), which adds emphasis to the degree of Isaac’s blindness. The difference does not affect the meaning or the interpretation of the passage, as both expressions convey the same idea that Isaac could not see well.
• In verse 20, some manuscripts and versions have “because the LORD your God brought it to me” (MT, LXX, Vulgate), while others have “because the LORD your God made it happen for me” (Samaritan Pentateuch, Syriac, Targum). The difference is in the verb that Jacob uses to explain his quick success in hunting, which is either “brought” (Hebrew: yabi) or “made happen” (Hebrew: asah). The difference does not affect the meaning or the interpretation of the passage, as both verbs imply that Jacob is lying and attributing his deception to God’s providence.
• In verse 39, some manuscripts and versions have “Behold, away from the fatness of the earth shall your dwelling be, and away from the dew of heaven on high” (MT, LXX, Vulgate), while others have “Behold, of the fatness of the earth shall be your dwelling, and of the dew of heaven on high” (Samaritan Pentateuch, Syriac, Targum). The difference is in the preposition that Isaac uses to describe Esau’s dwelling, which is either “away from” (Hebrew: me) or “of” (Hebrew: min). The difference affects the grammar and the interpretation of the passage, as the former implies that Esau would live in a land that lacks fertility and moisture, while the latter implies that Esau would live in a land that has some fertility and moisture. The former is more consistent with the context and the history of the Edomites, who dwelt in a barren and hostile region of Seir, while the latter is more favorable to Esau and his descendants, who may have enjoyed some prosperity and abundance in their land.

Translation recommendations:

Some verses may benefit from a more literal translation, which preserves the word order and the nuances of the Hebrew text, such as:

• In verse 4, a more literal translation is, “and make for me tasty food, such as I love, and bring to me, and I will eat, so that my soul may bless you before I die.” The literal translation shows the repetition and the emphasis of the words “for me”, “to me”, and “I”, which reflect Isaac’s selfish and partial attitude, and his disregard for God’s will and Rebekah’s feelings. The literal translation also shows the connection between the words “soul” and “bless”, which imply that Isaac’s blessing was not a mere expression of goodwill, but a solemn and binding declaration of his innermost desire and intention.
• In verse 22, a more literal translation is, “and Jacob came near to Isaac his father, and he felt him, and he said, ‘The voice is the voice of Jacob, but the hands are the hands of Esau.’” The literal translation shows the parallelism and the contrast between the two clauses, which highlight the confusion and the doubt of Isaac, who could not reconcile the voice of Jacob with the hands of Esau. The literal translation also shows the use of the definite article with the words “voice” and “hands”, which stress the identity and the difference of the two sons, who had distinct physical and vocal features.

Disagreements between translators:

There are some major disagreements between translators for this passage, especially regarding verse 39, where Isaac gives a prophecy to Esau. Some translations render the verse as a negation, implying that Esau would live in a land that lacks fertility and moisture, while others render it as an affirmation, implying that Esau would live in a land that has some fertility and moisture. The difference is based on the interpretation of the preposition מִן (min), which can mean either “from” or “away from”, depending on the context and the verb. The negation translations follow the Masoretic Text (MT), the Greek Septuagint (LXX), and the Latin Vulgate, while the affirmation translations follow the Samaritan Pentateuch, the Syriac, and the Targum. The negation translations are more consistent with the context and the history of the Edomites, who dwelt in a barren and hostile region of Seir, while the affirmation translations are more favorable to Esau and his descendants, who may have enjoyed some prosperity and abundance in their land12.

Some of the words that don’t translate well are:

• The name Jacob, which comes from the Hebrew word יַעֲקֹב (yaʿaqob), which means “he grasps the heel” or “he deceives”. The name is a play on words, as it recalls the scene of Jacob and Esau’s birth, when Jacob came out holding on to Esau’s heel, as if trying to pull him back and take his place (Genesis 25:26). The name also foreshadows the scene of Jacob’s deception, when he pretended to be Esau and stole his blessing (Genesis 27:36). The name also anticipates the scene of Jacob’s wrestling with God, when he was renamed Israel, meaning “he struggles with God” (Genesis 32:28). The name Jacob is rich in meaning and significance, but it is not easy to convey in other languages without losing some of its nuances and connections.
• The word blessing, which comes from the Hebrew word בְּרָכָה (berakah), which means “a gift, a favor, a benefit, or a praise”. The word is used 16 times in this chapter, and it refers to the solemn and binding declaration of God’s favor and covenant promises, which affects the future of the recipient and his descendants. The word blessing is also related to the word knee, which comes from the Hebrew word בֶּרֶךְ (berek), which means “a joint, a limb, or a bend”. The word knee implies the posture of bowing or kneeling, which expresses reverence, submission, or worship. The word blessing also implies the idea of increase, multiplication, or fruitfulness, as the root word בָּרַךְ (barak) means “to kneel, to bless, or to make abundant”. The word blessing is a complex and multifaceted concept, but it is often translated as a simple and generic term, which may not capture its full meaning and impact.
• The word curse, which comes from the Hebrew word אָרַר (arar), which means “to bind, to hem in, to restrict, or to oppose”. The word is used twice in this chapter, and it refers to the solemn and binding declaration of God’s judgment and wrath, which affects the future of the recipient and his descendants. The word curse is also related to the word razor, which comes from the Hebrew word תַּעַר (taʿar), which means “a blade, a knife, or a tool for shaving”. The word razor implies the action of cutting, shaving, or removing, which expresses humiliation, shame, or loss. The word curse also implies the idea of diminution, reduction, or barrenness, as the root word אָרַר (arar) means “to diminish, to reduce, or to make barren”. The word curse is a complex and multifaceted concept, but it is often translated as a simple and generic term, which may not capture its full meaning and impact.

How other translations make the translation:

• In verse 4, some translations use the word “delicious” instead of “savory” to describe the food that Isaac loves. For example, the New Living Translation (NLT) says, “Prepare my favorite dish, and bring it here for me to eat.” The word “delicious” is more modern and colloquial than the word “savory”, which is more archaic and formal. The word “delicious” may also convey a stronger sense of taste and enjoyment than the word “savory”, which may also imply a sense of smell and aroma.
• In verse 20, some translations use the word “granted” instead of “brought” to describe how God helped Jacob to hunt. For example, the New International Version (NIV) says, “The LORD your God gave me success.” The word “granted” is more explicit and emphatic than the word “brought”, which is more vague and ambiguous. The word “granted” may also convey a stronger sense of God’s sovereignty and grace than the word “brought”, which may also imply a sense of human effort and cooperation.
• In verse 36, some translations use the word “cheated” instead of “supplanted” to describe how Jacob treated Esau. For example, the Good News Translation (GNT) says, “He has cheated me twice.” The word “cheated” is more common and clear than the word “supplanted”, which is more rare and obscure. The word “cheated” may also convey a stronger sense of dishonesty and injustice than the word “supplanted”, which may also imply a sense of rivalry and competition.

Repetition of words, phrases, and concepts:

• The word “bless” or its derivatives, which are used 16 times in the chapter, and which show the importance and the centrality of the blessing in the passage and the book of Genesis as a whole. The word “bless” also forms an inclusio, which marks the boundaries and emphasizes the theme of the section about Isaac’s blessing (verses 1–4 and 33–40).
• The word “me” or its derivatives, which are used 14 times in the chapter, and which show the selfish and partial attitude of Isaac, Rebekah, Esau, and Jacob, who all acted in their own interests, contrary to God’s will. The word “me” also forms an anaphora, which creates a rhetorical effect of desperation and urgency in Esau’s plea for a blessing from his father (verse 34).
• The word “game” or its derivatives, which are used 12 times in the chapter, and which show the character and the preference of Esau and Isaac, who were skillful hunters and lovers of wild meat, which was a sign of strength and favor. The word “game” also forms a contrast with the word “flock” or its derivatives, which are used 5 times in the chapter, and which show the character and the preference of Jacob and Rebekah, who were quiet and domestic, and who used the flock to deceive Isaac and Esau.

Some of the other translation issues include:

• The use of the name “LORD” to translate the Hebrew name יְהוָה (YHWH), which is the personal and covenantal name of God, revealed to Moses at the burning bush (Exodus 3:14–15). The name “LORD” is a convention adopted by most English translations, following the Jewish practice of substituting the name יְהוָה (YHWH) with the title אֲדֹנָי (Adonai), which means “Lord” or “Master”. The name “LORD” is usually written in small capital letters, to distinguish it from the title אֱלֹהִים (Elohim), which means “God” or “gods”, and which is translated as “God” in normal letters. The name “LORD” may not convey the full meaning and significance of the name יְהוָה (YHWH), which is derived from the verb הָיָה (hayah), which means “to be” or “to become”, and which implies that God is the self-existent, eternal, and faithful One, who reveals Himself and acts in history.
• The use of the word “soul” to translate the Hebrew word נֶפֶשׁ (nephesh), which means “a living being, a person, a self, a life, or a desire”. The word “soul” is a traditional term that reflects the Greek and Latin concept of the soul as a distinct and immortal part of a human being, separate from the body and the spirit. The word “soul” may not convey the full meaning and significance of the word נֶפֶשׁ (nephesh), which implies that a human being is a unified and holistic entity, consisting of body, breath, and blood, and that a human being is a living and relational creature, who depends on God for life and who expresses his or her emotions, desires, and will. The word נֶפֶשׁ (nephesh) is often used to describe the whole person, or the inner self, or the life force, or the appetite, or the heart, or the mind, or the soul, depending on the context and the nuance. The word נֶפֶשׁ (nephesh) is a complex and multifaceted concept, but it is often translated as a simple and generic term, which may not capture its full meaning and impact.
• The use of the word “know” to translate the Hebrew word יָדַע (yada), which means “to know, to recognize, to perceive, to understand, or to experience”. The word “know” is a common and general term that can have various meanings and connotations, depending on the context and the object. The word “know” may not convey the full meaning and significance of the word יָדַע (yada), which implies a personal and intimate relationship, based on observation, interaction, and involvement. The word יָדַע (yada) is often used to describe the relationship between God and His people, or between a man and a woman, as in the expression “to know someone in the biblical sense” (Genesis 4:1; 18:19; Jeremiah 1:5; Hosea 4:1).

Seeing Jesus

This passage does imply that Jacob is the chosen one of God, who will inherit the covenant and the blessing that God made with Abraham, and through whom God will fulfill His promise of blessing all nations and peoples (Genesis 12:1–3; 22:15–18).

There are some things in this passage that foreshadow or anticipate Jesus, such as:

• Jacob, who is the son of Isaac and the grandson of Abraham, and who receives the blessing of his father and the promise of God, foreshadows Jesus, who is the son of David and the son of Abraham, and who receives the favor of His Father and the fulfillment of God’s plan of salvation (Matthew 1:1–2; 3:17; 28:18–20).
• Jacob, who is a quiet man, who stays among the tents, and who is loved by his mother more than his brother, foreshadows Jesus, who is a humble man, who dwells among His people, and who is loved by His Father more than anyone else (Genesis 25:27–28; John 1:14; 3:35; Philippians 2:5–8).
• Jacob, who is deceived by his uncle Laban, who works for him for twenty years, and who suffers injustice and oppression, foreshadows Jesus, who is betrayed by His disciple Judas, who serves His people for three years, and who endures suffering and persecution (Genesis 29:25; 31:7; Matthew 26:14–16; 27:1–50; John 13:21–30; 15:18–25).
• Jacob, who wrestles with God and prevails, and who is renamed Israel, meaning “he struggles with God”, foreshadows Jesus, who wrestles with the will of His Father and submits, and who is called Immanuel, meaning “God with us” (Genesis 32:24–32; Matthew 1:23; 26:36–46; Hebrews 5:7–9).
• Jacob, who reconciles with his brother Esau, and who offers him gifts and embraces him, foreshadows Jesus, who reconciles with His enemies, and who offers them grace and forgiveness (Genesis 33:1–11; Romans 5:6–11; Ephesians 2:11–22; Colossians 1:19–23).

There are some things in this passage that prophesy or promise the coming of Jesus, such as:

• In verse 29, Isaac says to Jacob, “May those who curse you be cursed, and those who bless you be blessed.” This prophecy echoes and confirms the promise that God made to Abraham and his offspring, that through them all nations and peoples would be blessed or cursed, depending on their response to God’s grace and covenant (Genesis 12:3; 22:18). This prophecy is fulfilled in Jesus, who is the descendant of Abraham and Jacob, and who is the Christ, the Son of God, the Savior of the world, and the source of blessing or curse for all humanity, depending on their faith or unbelief (Galatians 3:8–14; Acts 3:25–26; 4:10–12; John 3:16–18; 8:56–58).
• In verse 37, Isaac says to Esau, “Indeed I have made him your master, and all his brethren I have given to him as servants; with grain and wine I have sustained him. What shall I do now for you, my son?” This prophecy predicts the dominion and the prosperity of Jacob and his descendants, the Israelites, over Esau and his descendants, the Edomites, and over other nations and peoples, who would serve or oppose them. This prophecy is fulfilled in Jesus, who is the descendant of Jacob and the King of Israel, and who has authority and power over all nations and peoples, who will serve or resist Him, and who will inherit the kingdom and the glory of God, and who will share His blessings with His followers (Numbers 24:17–19; 2 Samuel 8:13–14; Psalm 2:1–12; 72:8–11; Isaiah 9:6–7; 11:1–10; Matthew 28:18–20; Revelation 11:15; 19:11–16).

Interpretation

Interfaith Differences:

• Muslims view this passage differently than Christians, as they believe that Ishmael, not Isaac, was the son whom Abraham was commanded to sacrifice, and that Ishmael, not Isaac, was the son of promise, through whom God would bless the Arabs and the prophet Muhammad. They also believe that Jacob, not Esau, was the elder son, and that he did not deceive his father, but received the blessing rightfully, as Esau had sold his birthright willingly12.
• Jews view this passage differently than Christians, as they do not see it as foreshadowing or prophesying the coming of Jesus, the Messiah, the Son of God, or the Savior of the world. They also do not see Jacob as a type of Christ, but as a flawed and complex human being, who was chosen by God to continue the covenant and the blessing, and who was transformed by his encounters with God and his brother34.

Denominational Differences:

• Catholics view this passage differently than Protestants, as they believe that the blessing of Isaac was a sacrament, a visible sign of God’s invisible grace, which conferred spiritual and temporal benefits on Jacob and his descendants. They also believe that the blessing of Isaac was an example of the principle of ex opere operato, meaning that the sacrament was effective by the very fact of being performed, regardless of the worthiness or unworthiness of the minister or the recipient5 .
• Mormons view this passage differently than other Christians, as they believe that the blessing of Isaac was a patriarchal blessing, a personal revelation from God to an individual, which reveals his or her lineage, gifts, talents, and mission in life. They also believe that the blessing of Isaac was an example of the principle of priesthood authority, meaning that the blessing was valid and binding only if it was given by one who held the proper authority from God .

Doctrinal Foundations:

• The doctrine of election: Genesis 27 reveals that God chose Jacob, not Esau, to inherit the covenant and the blessing, according to His sovereign will and purpose, and not according to human merit or preference. This doctrine teaches that God chooses some people, not others, to be saved and to receive His grace and glory, according to His eternal plan and pleasure, and not according to human works or will (Romans 9:6–16; Ephesians 1:3–14; 2 Thessalonians 2:13–14).
• The doctrine of providence: Genesis 27 reveals that God overruled the human schemes and sins of Isaac, Rebekah, Esau, and Jacob, to accomplish His divine promise and plan, which He had declared before the twins were born. This doctrine teaches that God governs and directs all things, both natural and moral, to fulfill His wise and holy purposes, which He has ordained from eternity, and which He reveals in His word and works (Genesis 50:20; Psalm 33:10–11; Romans 8:28–30).

Practical lessons

This passage teaches us some practical lessons about God, man, and ourselves.

What does this passage tell us about God?

• God is sovereign and faithful, who can accomplish His promise and plan, despite the human schemes and sins that try to thwart His will. He chose Jacob, not Esau, to inherit the covenant and the blessing, and He overruled Isaac’s preference and Esau’s plot to give the blessing to Jacob (Genesis 25:23; 27:33).
• God is gracious and merciful, who can redeem and transform the lives of those who trust and obey Him, despite their flaws and failures. He did not reject or abandon Jacob, but He appeared to him in a dream and renewed His promise and presence with him. He also changed his name from Jacob, meaning “deceiver”, to Israel, meaning “he struggles with God” (Genesis 28:10–22; 32:24–32).
• God is holy and righteous, who can judge and discipline those who rebel and disobey Him, according to His justice and wrath. He allowed Jacob to suffer the consequences of his deception, such as fleeing from his home, being deceived by his uncle, and facing his brother’s anger. He also allowed Esau to lose his birthright and blessing, and to become the father of the Edomites, who were enemies of Israel (Genesis 27:41–45; 29:25; 31:7; 36:1–43).

What does this passage tell us about man?

• Man is sinful and selfish, who can act in his own interests, contrary to God’s will and word, and cause strife and division in his family and society. Isaac, Rebekah, Esau, and Jacob all sinned in this passage, by showing favoritism, deception, resentment, and manipulation, and they all suffered the consequences of their actions (Genesis 27:1–46).
• Man is weak and foolish, who can be easily deceived and influenced by his senses, emotions, and appetites, and miss the spiritual and eternal realities. Isaac was deceived by his taste, touch, and smell, and he almost gave the blessing to the wrong son. Esau was deceived by his hunger and impatience, and he sold his birthright for a bowl of stew. Jacob was deceived by his sight and fear, and he thought he had to scheme and lie to get the blessing (Genesis 25:29–34; 27:1–29; 32:6–8).
• Man is needy and dependent, who can only find true fulfillment and happiness in God, who is the source of all blessings and grace. Isaac, Rebekah, Esau, and Jacob all sought for something that they thought would make them happy, such as food, favor, power, or wealth, but they never got what they wanted, and they paid a high price. They all needed God’s forgiveness, guidance, and provision, which He graciously gave to those who sought Him (Genesis 28:10–22; 32:9–12; 33:1–11).

What does this passage demand of me?

• To trust and obey God’s will and word, and not to rely on my own wisdom or strength, or to follow my own desires or plans, which may be contrary to His. To seek His kingdom and righteousness first, and not to worry about the things of this world, which He will provide for me according to His good pleasure (Proverbs 3:5–6; Matthew 6:33–34; Philippians 2:13; James 4:13–17).
• To love and honor God with all my heart, soul, mind, and strength, and not to love or serve anything or anyone more than Him, such as money, fame, power, or pleasure, which are idols that can enslave and destroy me. To worship Him in spirit and truth, and not to use His name or His grace in vain, or to attribute His works to chance or fate (Exodus 20:3–7; Matthew 22:37–38; John 4:23–24; 1 Corinthians 10:14; 1 John 5:21).
• To love and serve others as myself, and not to show favoritism, deception, resentment, or manipulation, which can harm and hurt others and myself. To treat others as I want to be treated, and not to do to others what I do not want them to do to me. To forgive others as God has forgiven me, and not to hold grudges or seek revenge (Leviticus 19:18; Matthew 7:12; 18:21–35; Romans 12:17–21; Ephesians 4:31–32).

How should this passage change the way I relate to people?

• By being honest and truthful, and not lying or cheating, which can damage trust and credibility, and lead to conflict and confusion. By speaking the truth in love, and not using flattery or slander, which can deceive and hurt others and myself (Proverbs 12:22; Ephesians 4:15, 25; Colossians 3:9–10; James 3:1–12).
• By being humble and gentle, and not proud or arrogant, which can provoke envy and anger, and cause division and strife. By esteeming others better than myself, and not thinking of myself more highly than I ought to think. By bearing with others in love, and not being easily offended or irritated (Proverbs 13:10; Romans 12:3, 16; Ephesians 4:2; Philippians 2:3–4).
• By being generous and kind, and not greedy or selfish, which can deprive others of their needs and rights, and rob me of joy and peace. By sharing what I have with others, and not hoarding or wasting what God has given me. By doing good to all, especially to those who are of the household of faith (Proverbs 11:24–25; Luke 6:38; 12:15–21; Galatians 6:9–10; Hebrews 13:16).

How does this passage prompt me to pray to God?

• To thank Him for His sovereignty and faithfulness, His grace and mercy, His holiness and righteousness, which He has revealed in His word and works, and especially in His Son Jesus Christ, who is the fulfillment and the source of all blessings and grace (Psalm 103:1–5; 2 Corinthians 1:20; Ephesians 1:3–14; Hebrews 1:1–4).
• To confess my sins and shortcomings, my selfishness and foolishness, my weakness and neediness, which He knows and sees, and which He can forgive and cleanse, and heal and restore, by His blood and Spirit, which He has given to me through His Son Jesus Christ (Psalm 51:1–17; 1 John 1:8–9; 2:1–2; Romans 8:1–17).
• To ask Him for His will and wisdom, His guidance and provision, His forgiveness and protection, which He can grant and supply, according to His power and promise, and for His glory and purpose, which He has revealed and accomplished in His Son Jesus Christ (Matthew 6:9–13; James 1:5–8; Philippians 4:6–7, 19; 2 Peter 1:3–4).

How does this passage challenge me to grow as a Christian?

• By studying and meditating on God’s word, and not neglecting or ignoring it, which can lead me astray and away from Him. By applying and obeying God’s word, and not twisting or resisting it, which can grieve and quench His Spirit. By sharing and teaching God’s word, and not hiding or compromising it, which can bless and edify others and myself (Psalm 119:9–16; 2 Timothy 2:15; 3:16–17; Acts 20:27; 1 Thessalonians 5:19–22).
• By trusting and following God’s will, and not doubting or fearing it, which can hinder and limit His work in and through me. By seeking and delighting in God’s will, and not complaining or grumbling about it, which can dishonor and offend Him. By submitting and surrendering to God’s will, and not rebelling or running from it, which can hurt and harm others and myself (Proverbs 3:5–6; Matthew 26:39; Hebrews 10:36; 13:20–21; 1 Peter 4:19).
• By loving and worshiping God with all my being, and not loving or worshiping anything or anyone more than Him, which can idolize and enslave me. By loving and serving others as myself, and not loving or serving myself more than others, which can isolate and alienate me. By loving and witnessing to the world, and not loving or conforming to the world, which can corrupt and destroy me (Deuteronomy 6:4–5; Matthew 22:37–40; John 13:34–35; 15:18–19; Romans 12:1–2; 1 John 2:15–17).

Additional questions

How was Isaac showing his selfish and partial attitude toward Esau?

Isaac was showing his selfish and partial attitude toward Esau by favoring him over Jacob, and by disregarding God’s word that the older son would serve the younger (Genesis 25:23). Isaac loved Esau for his game, and he wanted to bless him before he died, even though God had chosen Jacob to inherit the covenant promises (Genesis 25:28; 27:1–4). Isaac was also blind to Esau’s faults, such as his despising of his birthright and his marriage to pagan women, which grieved his parents (Genesis 26:34–35; Hebrews 12:16). Isaac’s selfish and partial attitude toward Esau caused strife and division in his family, and it almost thwarted God’s sovereign plan and grace.

What was the significance of the imagery used in the blessing of Jacob by Isaac, and the blessing of Esau by Isaac?

The imagery used in the blessing of Jacob by Isaac, and the blessing of Esau by Isaac, was significant for several reasons:

• It reflected the physical and spiritual characteristics of the two brothers, and their future destinies. Jacob was blessed with the imagery of dew, fatness, grain, and wine, which symbolized fertility, abundance, and joy. Esau was blessed with the imagery of the sword, the yoke, and the earth, which symbolized violence, servitude, and barrenness12.
• It echoed and confirmed the prophecy and the promise that God had given to Rebekah before the twins were born, that the older would serve the younger, and that the younger would be the chosen one. Jacob was blessed with the imagery of nations and peoples serving and bowing to him, and of being lord over his brothers. Esau was blessed with the imagery of living away from the dew of heaven and the fatness of the earth, and of breaking the yoke of his brother from his neck34.
• It foreshadowed and anticipated the coming of Jesus, the Messiah, the Son of God, and the Savior of the world, who is the descendant of Abraham and Jacob, and who is the Christ, the King, and the source of blessing or curse for all humanity, depending on their faith or unbelief. Jacob was blessed with the imagery of being cursed or blessed by others, which implied the universal scope and impact of his blessing. Esau was blessed with the imagery of living by the sword, which implied the hostility and enmity of his descendants, the Edomites, who opposed and persecuted God’s people5 . Additional sources: 12345.

Any other interesting things about Genesis 27:

• Genesis 27 is one of the longest chapters in the Bible, with 46 verses and 1,533 words. It is also one of the most dramatic and suspenseful chapters, with a plot that involves deception, disguise, and danger1.
• Genesis 27 is one of the few chapters in the Bible that mentions the sense of smell, which plays a significant role in the story. Isaac smelled the clothes of Esau on Jacob, and was convinced that he was his son. Esau smelled the food that Jacob brought to his father, and realized that he was too late. Jacob smelled the field that the LORD had blessed, and received the kiss of his brother2.
• Genesis 27 is one of the chapters that shows the importance of names in the Bible, which often reflect the character, destiny, or relationship of a person. Isaac means “he laughs”, and he laughed when he heard that his wife Rebekah was pregnant with twins. Rebekah means “a loop” or “a noose”, and she ensnared her husband and her son with her scheme. Esau means “hairy” or “rough”, and he was a hairy and rugged hunter. Jacob means “he grasps the heel” or “he deceives”, and he grasped his brother’s heel at birth, and deceived his father and his brother later3.

What is the imagery or cultural background for the phrase “obey my voice” in Genesis 27:13, and Genesis 27:43?

The phrase “obey my voice” in Genesis 27:13 and 27:43 is an expression of parental authority and command, which implies the duty and the responsibility of the child to listen and to comply with the instruction of the parent. The phrase is often used in the Bible to describe the relationship between God and His people, or between a king and his subjects, or between a master and his servants, as well as between a parent and a child. The phrase also conveys the idea of trust and obedience, which are essential for the fulfillment of God’s will and plan, or for the preservation of life and safety12.

Some examples of the phrase “obey my voice” in the Bible are:

• Genesis 22:18: “In your seed all the nations of the earth shall be blessed, because you have obeyed My voice.” This is God’s promise to Abraham after he was willing to sacrifice his son Isaac, as a test of his faith and obedience.
• Exodus 19:5: “Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine.” This is God’s covenant with Israel at Mount Sinai, before He gave them the Ten Commandments and the Law.
• 1 Samuel 15:22: “Samuel said, ‘Has the LORD as much delight in burnt offerings and sacrifices as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to heed than the fat of rams.’” This is Samuel’s rebuke to Saul, after he disobeyed God’s command to destroy the Amalekites and their livestock.
• Jeremiah 7:23: “But this is what I commanded them, saying, ‘Obey My voice, and I will be your God, and you will be My people; and you will walk in all the way which I command you, that it may be well with you.’” This is God’s reminder to Judah, after they had forsaken Him and followed other gods, and were facing His judgment and exile.
• John 10:27: “My sheep hear My voice, and I know them, and they follow Me.” This is Jesus’ description of His relationship with His followers, who recognize and obey His voice, and receive eternal life and security from Him.

Additional sources 1234.

Note: The majority of this content was generated through a very precise series of prompts using Microsoft Copilot