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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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
We can see that the words spoken by Rebekah a long time ago have now been fulfilled in the church. The words “Let your curse be on me, my son” show that now certain people offend the church by their blasphemies, because she worships the Crucified, and for that reason they throw curses and contempt at us. In fact, the passion of the Lord is held to be a curse for the unbelievers, whereas his life is peace for those who believe. The apostle says, “Christ redeemed us from the curse of the law by becoming a curse for us.” That is what the Savior has now accomplished by receiving in himself, through his body, death on the cross. By his obedience he has erased the curse of Adam, which was received in the law: “You are dust, and to dust you shall return.”
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Summary
Genesis 27:13 captures Rebekah's audacious and resolute declaration to Jacob, wherein she willingly assumes responsibility for any potential curse that might befall him as a consequence of deceiving Isaac to secure the patriarchal blessing. This pivotal moment underscores Rebekah's unwavering determination to see her favored son receive the blessing, overriding Jacob's hesitation and compelling him into a morally ambiguous act of deception that profoundly alters the trajectory of their family and sets in motion a chain of significant events.
Context
Literary Context
This verse is intricately woven into the dramatic narrative of Genesis 27, immediately following Jacob's apprehension about his mother's plan. Isaac, now old and blind, has expressed his desire to bestow the patriarchal blessing upon his elder son, Esau, after Esau prepares a final savory meal. Rebekah, overhearing Isaac's instructions, quickly devises a scheme to ensure Jacob, her favored son, receives the blessing instead. Jacob voices his fear that his father will discover the deception, leading to a curse rather than a blessing, as articulated in Genesis 27:12. Rebekah's forceful words in verse 13 serve as her direct, decisive response to Jacob's apprehension, effectively removing his last objection and propelling him into the deceptive act that culminates in him receiving Isaac's blessing in Genesis 27:27-29.
Historical & Cultural Context
In the ancient Near East, patriarchal blessings and curses were not mere pronouncements but were believed to carry immense spiritual and material weight, shaping the destiny, prosperity, and lineage of individuals and their descendants. They were seen as divinely sanctioned and irreversible, making Jacob's fear of a curse (as opposed to a blessing) entirely rational within his cultural framework. The concept of taking another's curse upon oneself, as Rebekah suggests, highlights the profound belief in the transferable nature of such pronouncements and the extreme measures individuals might take to secure or avoid them. Furthermore, the cultural norms of primogeniture (the right of the firstborn son to inherit) were deeply ingrained, making Rebekah's subversion of this tradition a significant and risky act. The familial structure, where the patriarch held ultimate authority, also underscores the gravity of Isaac's blessing and the lengths Rebekah would go to manipulate it.
Key Themes
Genesis 27:13 contributes significantly to several overarching themes within the book of Genesis. It prominently features the theme of Divine Sovereignty versus Human Agency, as Rebekah's manipulative actions attempt to facilitate what she believes is God's predetermined plan for Jacob (foretold in Genesis 25:23), yet through ethically questionable means. The narrative also deeply explores the Consequences of Deception, demonstrating that while immediate goals may be achieved, unrighteous methods often lead to long-term familial strife, separation, and personal hardship, as seen in Jacob's subsequent flight from Esau's wrath (Genesis 27:43) and the estrangement within the family. Furthermore, the destructive impact of Familial Favoritism (Isaac's preference for Esau, Rebekah's for Jacob) is clearly depicted as a catalyst for the deception and subsequent discord, a tragic pattern that tragically echoes in later generations of Jacob's own family, particularly with Joseph (Genesis 37:3-4).
Exposition and Analysis
Rebekah's words in Genesis 27:13 reveal a complex interplay of maternal love, strategic manipulation, and deep conviction regarding the divine purpose for Jacob.
Key Word Analysis
This word signifies the foundational bond of the family, highlighting Rebekah's role as the matriarch and the source of this decisive, albeit manipulative, command. Her identity as "mother" underscores the profound influence she wields over Jacob, compelling his obedience despite his moral reservations.
This term denotes vilification or an imprecation believed to bring misfortune and divine disfavor. Jacob's fear of receiving a "curse" (Genesis 27:12) instead of a blessing underscores the immense spiritual and social weight associated with such pronouncements in ancient Near Eastern culture. Rebekah's willingness to take this "curse" upon herself demonstrates her extraordinary resolve and willingness to bear the spiritual and social repercussions of the deception.
This primitive root means "to hear intelligently," often implying attention, consent, and active obedience. Rebekah's command, "only obey my voice," is a direct and authoritative directive, emphasizing her expectation of Jacob's compliance. This word highlights the power dynamic between mother and son, where Jacob's "obedience" to his mother's deceptive plan becomes a pivotal act leading to profound consequences.
Verse Breakdown
"And his mother said unto him,"
This opening clause immediately establishes Rebekah as the initiator and driving force behind the ensuing deception. It highlights her proactive role in orchestrating the scheme, contrasting with Jacob's initial reluctance. Her words are not a suggestion but a directive, underscoring her strong will and conviction.
"Upon me [be] thy curse, my son:"
This is the core of Rebekah's audacious declaration. The phrase "Upon me be thy curse" (‘ālay qillātekā) is an emphatic and self-sacrificial statement. Rebekah is not merely dismissing Jacob's fear; she is explicitly offering to absorb any negative consequences—spiritual, social, or personal—that might arise from the deception. Her use of "my son" softens the command with maternal affection, yet reinforces her authority and commitment to Jacob's perceived destiny. This declaration reflects her profound belief that Jacob, having already acquired Esau's birthright, was the rightful heir to the blessing, and she was willing to take extreme measures to ensure this.
"only obey my voice, and go fetch me [them]."
This final clause is Rebekah's direct command, stripping Jacob of further excuses or hesitation. The imperative "obey my voice" signifies an expectation of immediate and unquestioning compliance. The subsequent instruction to "go fetch me [them]" (referring to the young goats she needs for the meal) provides the concrete action Jacob must take. This parental directive compels Jacob to participate in the elaborate ruse, leading directly to him receiving the blessing. However, this act of obedience to his mother, despite its immediate success, also sets in motion a series of profound familial conflicts.
Literary Devices
The verse employs several literary devices to enhance its dramatic impact and thematic depth. Dramatic Irony is present, as the audience knows the divine oracle concerning the elder serving the younger (Genesis 25:23), which Rebekah seems to be acting upon, yet the characters (Isaac and Esau) are unaware of the full scope of the deception. Rebekah's declaration, "Upon me be thy curse," serves as a form of Hyperbole, demonstrating the extreme lengths she is willing to go, though the narrative later reveals that the "curse" of family discord and separation indeed falls upon the family, albeit not in the literal way Jacob feared. The verse also uses Direct Speech to vividly portray Rebekah's forceful character and her persuasive power over Jacob, making her determination palpable. Furthermore, the scene is rich in Foreshadowing, as Rebekah's willingness to absorb the curse subtly hints at a deeper theological truth—that a curse would eventually be taken by another, greater figure, for the sake of blessing.
Theological and Thematic Connections
Genesis 27:13 is a microcosm of profound theological and thematic tensions within the biblical narrative, particularly the interplay between divine sovereignty and human responsibility. While God's ultimate purpose for Jacob was clear from the divine oracle, Rebekah's resort to deception highlights the human tendency to manipulate circumstances to achieve perceived divine ends, rather than trusting in God's timing and methods. This passage underscores that while God's plans will ultimately prevail, human sin and manipulation carry significant, often painful, consequences for individuals and relationships, demonstrating that the ends do not justify the means. It also illuminates the ancient understanding of blessings and curses as powerful, destiny-shaping pronouncements.
Reflection and Application
Genesis 27:13 serves as a profound reminder that while God's sovereign plan will ultimately be accomplished, our methods matter deeply. Rebekah's willingness to take a curse upon herself for what she believed was a righteous outcome, though successful in the immediate sense, led to years of pain, separation, and profound relational brokenness for her family. This narrative challenges us to critically examine our own motivations and methods when pursuing what we perceive as God's will or a desired outcome in life. Are we tempted to use manipulative, dishonest, or ungodly means to achieve what we believe is a good end? The story calls us to trust implicitly in God's timing and His perfect methods, walking in integrity, truth, and patience, rather than resorting to human schemes. It reminds us that even "good" outcomes achieved through ungodly means often carry unforeseen and destructive consequences, leaving a trail of broken trust and fractured relationships in their wake. True faith involves not just believing in God's ultimate purpose, but also trusting Him with the process.
Questions for Reflection
FAQ
Why did Rebekah take the curse upon herself?
Rebekah's declaration to take the curse upon herself demonstrates her extreme determination and conviction that Jacob was the rightful heir to the patriarchal blessing. This conviction likely stemmed from the earlier divine oracle she received, stating that "the elder shall serve the younger" (Genesis 25:23). She was willing to bear any spiritual or social repercussions to ensure Jacob received the blessing, overriding Jacob's own fears and hesitation and acting as a decisive force in the unfolding drama.
Did God approve of Rebekah's deception?
The biblical narrative does not explicitly state God's approval of Rebekah's deceptive methods. While God's sovereign plan for Jacob to receive the blessing ultimately prevailed, the text highlights the significant negative consequences of the deception, including family strife, Jacob's subsequent flight from Esau, and a long period of separation from his family. This suggests that while God can use human actions, even sinful ones, to accomplish His purposes, He does not endorse the sin itself. The narrative subtly critiques the means, even as it affirms the divine end.
What was the significance of a "curse" in this ancient context?
In ancient Near Eastern culture, particularly for the Israelites, a patriarchal curse was believed to be a powerful, divinely sanctioned pronouncement with tangible and lasting negative effects on an individual's life, lineage, and prosperity. It was seen as a reversal of blessing, bringing misfortune, barrenness, or separation from divine favor and community. Jacob's fear of receiving a curse instead of a blessing (Genesis 27:12) underscores its profound spiritual, social, and material implications, as such a pronouncement was thought to profoundly shape one's destiny.
Christ-Centered Fulfillment
The themes of blessing, curse, and divine election in Genesis 27:13 find their ultimate and perfect fulfillment in Jesus Christ. While Rebekah sought to secure an earthly, conditional blessing for Jacob through human deception and offered to bear a potential curse, Christ willingly became the ultimate curse for humanity, taking upon Himself the full weight of sin's penalty, so that believers might receive the true, eternal blessing of God. As Galatians 3:13 proclaims, "Christ redeemed us from the curse of the law by becoming a curse for us." The earthly, conditional blessing sought by Jacob, and the human scheme to obtain it, point forward to the perfect and unconditional blessing of salvation and adoption offered through Christ's sacrificial obedience, not through human manipulation. In Christ, God's sovereign plan for humanity's redemption is fulfilled, not through deception or the flawed efforts of humanity, but through divine truth, perfect righteousness, and sacrificial love, offering a blessing that far surpasses any earthly inheritance (Ephesians 1:3). He is the true son who perfectly obeys the Father, securing blessings for all who trust in Him, without any need for human deceit (Hebrews 5:8-9).