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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 27:6–17. His two-level outline is real structure in the source text, so it is rendered as structure.
Rebekah is here contriving to procure for Jacob the blessing which was designed for Esau; and here,
I.The end was good, for she was directed in this intention by the oracle of God, by which she had been governed in dispensing her affections.
God had said it should be so, that the elder should serve the younger; and therefore Rebekah resolves it shall be so, and cannot bear to see her husband designing to thwart the oracle of God. But,
II.The means were bad, and no way justifiable.
If it was not a wrong to Esau to deprive him of the blessing (he himself having forfeited it by selling the birthright), yet it was a wrong to Isaac, taking advantage of his infirmity, to impose upon him; it was a wrong to Jacob too, whom she taught to deceive, by putting a lie into his mouth, or at least by putting one into his right hand. It would likewise expose him to endless scruples about the blessing, if he should obtain it thus fraudulently, whether it would stand him or his in any stead, especially if his father should revoke it, upon the discovery of the cheat, and plead, as he might, that it was nulled by an error personae - a mistake of the person. He himself also was aware of the danger, lest (Gen 27:12), if he should miss of the blessing, as he might probably have done, he should bring upon himself his father's curse, which he dreaded above any thing; besides, he laid himself open to that divine curse which is pronounced upon him that causeth the blind to wander out of the way, Deu 27:18. If Rebekah, when she heard Isaac promise the blessing to Esau, had gone, at his return from hunting, to Isaac, and, with humility and seriousness, put him in remembrance of that which God had said concerning their sons, - if she further had shown him how Esau had forfeited the blessing both by selling his birthright and by marrying strange wives, it is probable that Isaac would have been prevailed upon knowingly and wittingly to confer the blessing upon Jacob, and needed not thus to have been cheated into it. This would have been honourable and laudable, and would have looked well in the history; but God left her to herself, to take this indirect course, that he might have the glory of bringing good out of evil, and of serving his own purposes by the sins and follies of men, and that we might have the satisfaction of knowing that, though there is so much wickedness and deceit in the world, God governs it according to his will, to his own praise. See Job 12:16, With him are strength and wisdom, the deceived and the deceiver are his. Isaac had lost the sense of seeing, which, in this case, could not have been imposed upon, Providence having so admirably well ordered the difference of features that no two faces are exactly alike: conversation and commerce could scarcely be maintained if there were not such a variety. Therefore she endeavours to deceive,
1.His sense of tasting, by dressing some choice pieces of kid, seasoning them, serving them up, so as to make him believe they were venison: this it was no hard matter to do. See the folly of those that are nice and curious in their appetite, and take a pride in humouring it. It is easy to impose upon them with that which they pretend to despise and dislike, so little perhaps does it differ from that to which they give a decided preference. Solomon tells us that dainties are deceitful meat; for it is possible for us to be deceived by them in more ways than one, Pro 23:32.
2.His sense of feeling and smelling. She put Esau's clothes upon Jacob, his best clothes, which, it might be supposed, Esau would put on, in token of joy and respect to his father, when he was to receive the blessing. Isaac knew these, by the stuff, shape, and smell, to be Esau's. If we would obtain a blessing from our heavenly Father, we must come for it in the garments of our elder brother, clothed with his righteousness, who is the first-born among many brethren. Lest the smoothness and softness of Jacob's hands and neck should betray him, she covered them, and probably part of his face, with the skins of the kids that were newly killed, Gen 27:16. Esau was rough indeed when nothing less than these would serve to make Jacob like him. Those that affect to seem rough and rugged in their carriage put the beast upon the man, and really shame themselves, by thus disguising themselves. And, lastly, it was a very rash word which Rebekah spoke, when Jacob objected the danger of a curse: Upon me be thy curse, my son, Gen 27:13. Christ indeed, who is mighty to save, because mighty to bear, has said, Upon me be the curse, only obey my voice; he has borne the burden of the curse, the curse of the law, for all those that will take upon them the yoke of the command, the command of the gospel. But it is too daring for any creature to say, Upon me be the curse, unless it be that curse causeless which we are sure shall not come, Pro 26:2.
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Summary
Genesis 27:12 captures Jacob's profound apprehension regarding his mother Rebekah's scheme to secure the firstborn's blessing from his blind father, Isaac, through deception. Jacob's immediate concern is not the moral implications of the act itself, but the severe personal repercussions should their elaborate plan fail: the public humiliation of being exposed as a fraud and, more critically, the reversal of fortune from receiving a coveted blessing to incurring a potent paternal curse. His words reveal a self-preserving fear of tangible, negative consequences rather than a spiritual conviction against dishonesty.
Context
Literary Context
This verse is a pivotal moment within a dramatic narrative arc in Genesis 27. Isaac, now old and blind, intends to bestow the patriarchal blessing upon his favored elder son, Esau, after a ritual meal (Genesis 27:1-4). Rebekah, who favors Jacob and recalls a divine oracle concerning the brothers' future (Genesis 25:23), overhears Isaac's instructions to Esau. She immediately devises a plan to deceive Isaac into blessing Jacob instead (Genesis 27:5-10). Jacob's words in verse 12 are his initial, hesitant response to Rebekah's audacious proposal, revealing his acute awareness of the high stakes and the potential for disastrous failure due to the physical differences between himself and Esau.
Historical & Cultural Context
In the ancient Near East, a father's blessing was not merely a wish or a prayer but a solemn, legally binding, and spiritually potent pronouncement that conveyed inheritance, authority, and future destiny. It was believed to carry divine efficacy, shaping the recipient's life and posterity. Conversely, a paternal curse was equally powerful, believed to bring about misfortune, disenfranchisement, and divine disfavor. Isaac's blindness meant he would rely on touch and smell for identification, making Jacob's smooth skin a significant obstacle compared to Esau's hairiness (Genesis 27:11). Jacob's fear of being "felt" and exposed as a "deceiver" highlights the cultural premium placed on integrity and the severe social and spiritual disgrace associated with fraud, particularly within the sacred context of a patriarchal blessing.
Key Themes
Genesis 27:12 contributes significantly to several overarching themes in the book of Genesis. It underscores the theme of Divine Sovereignty vs. Human Deception, where God's predetermined plan for Jacob to receive the blessing (Genesis 25:23) is pursued through flawed human means rather than patient trust. The verse also highlights the Potency of Blessing and Curse, showcasing the profound belief in their tangible impact on one's life and destiny. Furthermore, it introduces the recurring theme of Consequences of Deception, as Jacob's fear of a curse here foreshadows the many difficult repercussions his pattern of deceit would bring upon his own life and family in subsequent narratives, illustrating that even when God's will is accomplished, human sin carries its own painful harvest.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to feel of; by implication, to grope; feel, grope, search." This word underscores Isaac's blindness and his reliance on tactile sensation for identification. Jacob's apprehension is rooted in the high probability that his smooth skin, in contrast to Esau's hairy body, would be immediately detected by his father's touch, exposing the deception.
A primitive root meaning "to cheat; by analogy, to maltreat; deceive, misuse." The term implies not just a simple lie, but a deliberate act of fraud designed to exploit or make a fool of another. Jacob fears being exposed as someone who would take advantage of his father's vulnerability, a deeply shameful and dishonorable act in their culture.
Meaning "vilification; (ac-) curse(-d, -ing)." This word signifies a pronouncement of ill will, a malediction believed to bring about misfortune, divine disfavor, and negative consequences. Jacob's ultimate fear is not merely the absence of a blessing, but the active imposition of its opposite, a potent and destructive spiritual and practical reality.
Verse Breakdown
"My father peradventure will feel me,"
Jacob immediately identifies the primary vulnerability in Rebekah's plan: Isaac's blindness. He understands that Isaac, unable to see, would rely on touch to distinguish between his sons. Jacob's smooth skin, a stark contrast to Esau's hairy body, makes detection highly likely. This clause reveals Jacob's practical, rather than moral, apprehension.
"and I shall seem to him as a deceiver;"
Jacob anticipates the inevitable outcome of being "felt" and identified: exposure. To be "seen as a deceiver" implies not just being caught in a lie, but being publicly shamed as a fraud who attempted to exploit his father's vulnerability and sacred trust. This would bring immense dishonor upon him.
"and I shall bring a curse upon me, and not a blessing."
This is the climax of Jacob's fear. He understands the gravity of the patriarchal pronouncement. If exposed, Isaac would not only withhold the desired blessing but, in his anger and sense of betrayal, might pronounce a curse instead. In ancient Near Eastern culture, such a paternal curse was believed to carry potent, long-lasting negative consequences, directly opposing the coveted blessing and potentially sealing a destiny of misfortune.
Literary Devices
The verse effectively employs Foreshadowing, as Jacob's fear of a curse and the consequences of deception foreshadow the many hardships and deceptions he himself will experience later in life, such as being deceived by Laban (Genesis 29:25) and by his own sons (Genesis 37:31-35). There is also significant Irony at play; Jacob, whose name means "supplanter" or "one who grasps the heel" (implying trickery), fears being exposed as a "deceiver." The very act he attempts to perpetrate is what he fears being caught doing, highlighting his self-focused concern. Furthermore, the verse presents a sharp Contrast between the desired "blessing" and the feared "curse," emphasizing the high stakes and the binary nature of the patriarchal pronouncement.
Theological and Thematic Connections
Jacob's apprehension in Genesis 27:12 highlights the profound weight placed on patriarchal blessings and curses in ancient Israelite thought, viewed as divinely empowered pronouncements shaping destiny. While Jacob's immediate fear is of human exposure and its consequences, the narrative subtly underscores the tension between human attempts to manipulate divine purposes and God's ultimate sovereignty. Despite Jacob and Rebekah's resort to deceit, God's preordained plan for Jacob to receive the blessing would ultimately prevail, though not without the painful, long-term repercussions of their sinful actions. This passage prompts reflection on the integrity of our means in pursuing desired ends, even when those ends align with God's ultimate will.
Reflection and Application
Jacob's fear in Genesis 27:12, centered on the consequences of being caught rather than the morality of deception, offers a profound mirror for self-examination. It reminds us that our motivations matter deeply. While Jacob was preoccupied with avoiding a paternal curse, his pattern of deceit, initiated here, ultimately led to a life marked by estrangement, conflict, and hardship, even as God's overarching plan for him unfolded. This narrative challenges us to consider whether our own fears are rooted in the consequences of being exposed or in a genuine desire for integrity before God. True spiritual maturity involves cultivating a fear of God that transcends the fear of human judgment, leading us to choose honesty and righteousness regardless of immediate outcomes. Our actions, whether seemingly small or significant, have ripple effects that shape our character, our relationships, and our spiritual journey, often in ways we cannot immediately foresee.
Questions for Reflection
FAQ
Why was Jacob so concerned about receiving a curse?
In the patriarchal society of ancient Israel, a father's blessing or curse was far more than a mere wish; it was a powerful, binding pronouncement believed to have tangible, even spiritual, consequences for one's destiny, inheritance, and future prosperity. It was considered a sacred act, often irreversible. Jacob understood that if his deception were discovered, Isaac would not only withhold the coveted blessing but might, in his anger and sense of betrayal, pronounce a curse. Such a curse was believed to carry potent, negative, and long-lasting effects on the recipient's life, directly opposing the desired blessing and potentially sealing a fate of misfortune and divine disfavor.
Did Jacob's deception invalidate God's promise to him?
No, Jacob's deception did not invalidate God's promise. God had already declared to Rebekah that the elder (Esau) would serve the younger (Jacob) (Genesis 25:23), indicating His sovereign choice of Jacob as the heir of the covenant promises. While Jacob and Rebekah acted out of impatience and deceit, God, in His sovereignty, used their flawed actions to bring about His predetermined plan. However, Jacob's deception did introduce significant hardship, conflict, and moral consequences into his life and family, demonstrating that while God's purposes prevail, human sin still carries its own painful repercussions and does not go unaddressed.
Christ-Centered Fulfillment
Jacob's desperate pursuit of a blessing and his fear of a curse in this passage profoundly foreshadow the ultimate work of Jesus Christ. Jacob sought to secure a blessing through his own deceptive efforts, fearing the curse he might incur. In stark contrast, Jesus Christ, the true and perfect heir of all blessings, willingly became a curse for us, not through deceit but through self-sacrificial obedience. As Galatians 3:13 declares, "Christ redeemed us from the curse of the law by becoming a curse for us." He bore the full weight of the curse of sin that humanity deserved, experiencing the ultimate separation from God on the cross (Matthew 27:46), so that through faith in Him, we might receive the true, eternal blessing of Abraham (Galatians 3:14) and be adopted as children of God. Unlike Jacob, whose efforts were flawed and led to further complications, Christ, by His perfect life and atoning death, secures for us a blessing that is entirely unmerited, everlasting, and freely given, fulfilling the ultimate promise of blessing for all nations.