Genesis 27:14

Translation
King James Version
And he went, and fetched, and brought them to his mother: and his mother made savoury meat, such as his father loved.
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KJV (with Strong's)
And he went H3212, and fetched H3947, and brought H935 them to his mother H517: and his mother H517 made H6213 savoury meat H4303, such as his father H1 loved H157.
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Complete Jewish Bible
So he went, got them and brought them to his mother; and his mother prepared them in the tasty way his father loved.
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Berean Standard Bible
So Jacob went and got two goats and brought them to his mother, who made the tasty food his father loved.
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American Standard Version
And he went, and fetched, and brought them to his mother: and his mother made savory food, such as his father loved.
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World English Bible Messianic
He went, and got them, and brought them to his mother. His mother made savory food, such as his father loved.
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Geneva Bible (1599)
So he went and set them, and brought them to his mother: and his mother made pleasant meat, such as his father loued.
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Young's Literal Translation
And he goeth, and taketh, and bringeth to his mother, and his mother maketh tasteful things, such as his father hath loved;
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See also
Genesis 27:31Genesis 27:4Psalms 141:4Genesis 27:9Luke 21:34Genesis 27:17Genesis 27:7
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Isaac and Rebekah
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In the KJVVerse 742 of 31,102

Study This Verse

SUMMARY

Genesis 27:14 details Jacob's immediate and decisive compliance with his mother Rebekah's instruction to fetch animals for the "savoury meat." This action marks Jacob's full and active participation in the elaborate deception designed to usurp the patriarchal blessing intended for Esau, setting the pivotal stage for the unfolding narrative of familial betrayal and its enduring consequences.

CONTEXT

  • Literary Context: Genesis 27:14 is a pivotal moment in the unfolding drama of Jacob and Esau, immediately following Rebekah's audacious plan to secure the patriarchal blessing for Jacob rather than Esau. Isaac, old and blind, had just instructed Esau to hunt and prepare a special meal, promising to bestow his blessing upon him (Genesis 27:1-5). Overhearing this, Rebekah, who favored Jacob, quickly devised a scheme, instructing Jacob to fetch two young goats so she could prepare a meal to deceive Isaac (Genesis 27:6-10). Jacob initially expressed reservations, fearing discovery and a curse (Genesis 27:11-12), but Rebekah swiftly took the potential curse upon herself (Genesis 27:13). Verse 14 then records Jacob's immediate and unquestioning obedience, transitioning from hesitant participant to active accomplice, thereby setting the stage for the dramatic deception that follows and the subsequent flight of Jacob.
  • Historical & Cultural Context: The narrative is deeply embedded in the patriarchal culture of the ancient Near East, where the spoken word, especially a father's blessing, carried immense, irrevocable weight. Such a blessing was not merely a wish but a performative act, believed to convey spiritual power, authority, and inheritance. Primogeniture, the right of the firstborn son to inherit a double portion and the family leadership, was the established norm, making Rebekah's and Jacob's actions a direct subversion of societal and familial expectations. The "savoury meat" was not just any meal; it was a delicacy prepared from game, highly prized and associated with the hunter's skill, making it a fitting offering for a significant occasion like a patriarchal blessing. The act of preparing and consuming such a meal was integral to the ritual of blessing, signifying intimacy and the transfer of authority. The cultural understanding of a blessing's binding nature explains the lengths to which Rebekah and Jacob went, as well as Esau's later profound grief and anger upon discovering the deception (Genesis 27:34-38).
  • Key Themes: Genesis 27:14 contributes significantly to several overarching themes within the book of Genesis. The theme of deception and its consequences is central, as this verse marks Jacob's full complicity in a scheme that leads to immediate familial strife and Jacob's eventual exile. It highlights how human attempts to manipulate circumstances, even seemingly to fulfill divine prophecy, often result in pain and broken relationships, as seen in the long-lasting animosity between Jacob and Esau (Genesis 27:41). Another prominent theme is familial favoritism, as Rebekah's partiality towards Jacob and Isaac's preference for Esau directly fuel the deceptive plot, demonstrating the destructive power of unequal affection within a family. Furthermore, the passage grapples with the tension between human agency and divine sovereignty. While God had declared before their birth that "the elder shall serve the younger" (Genesis 25:23), Rebekah and Jacob choose to achieve this divine purpose through deceitful means, raising questions about the righteousness of their actions and God's role in allowing such events to unfold, ultimately demonstrating that God's purposes will prevail despite, not because of, human sin.

EXPOSITION AND ANALYSIS

The verse succinctly states, "And he went, and fetched, and brought [them] to his mother: and his mother made savoury meat, such as his father loved." This sequence of actions underscores Jacob's immediate and thorough compliance with his mother's instructions, transitioning him from a hesitant listener to an active participant in the manipulation of his blind father.

Key Word Analysis

  • went (Hebrew, yâlak', H3212): This primitive root signifies not merely physical movement but often implies a decisive, purposeful departure or progression. In this context, Jacob's "going" is an act of immediate obedience and commitment to Rebekah's plan, overcoming his earlier reservations. It indicates his active engagement in the deceptive scheme, moving from passive listening to active participation.
  • fetched (Hebrew, lâqach', H3947): Meaning "to take" or "to acquire," this word highlights Jacob's role in procuring the necessary animals. It emphasizes the practical, hands-on nature of his contribution to the deception. He actively "took" the animals, fulfilling his part in the elaborate charade.
  • savoury meat (Hebrew, maṭʻam', H4303): This term refers to a delicacy, a highly desired and delicious food, often prepared for special occasions or to suit a particular taste. The use of this specific word underscores the calculated nature of Rebekah's deception. She wasn't just making any meal; she was meticulously replicating the precise type of dish Isaac loved and associated with Esau's hunting prowess, making it the lynchpin of the scheme to convince Isaac that he was indeed blessing Esau.

Verse Breakdown

  • "And he went, and fetched, and brought [them] to his mother:" This clause details Jacob's swift and direct response to Rebekah's command. Despite his earlier fears of being discovered and cursed, Jacob demonstrates immediate compliance, indicating the powerful influence Rebekah held over him and his ultimate willingness to participate in the deception. The repetition of verbs ("went," "fetched," "brought") emphasizes the promptness and completeness of his obedience, highlighting his active role in setting the deceptive plan in motion.
  • "and his mother made savoury meat, such as his father loved." This second clause shifts focus to Rebekah's crucial role in preparing the meal. The phrase "savoury meat" (Hebrew: maṭʻam) signifies a highly palatable, delicious dish, likely prepared from game, which Isaac particularly relished. Rebekah's ability to replicate this specific, beloved dish was essential for the scheme's success, as it was designed to appeal directly to Isaac's senses and convince him that he was interacting with Esau, thus underscoring the deliberate and calculated nature of the deception.

Literary Devices

The verse employs several literary devices to enhance its impact. The brevity and directness of the language create a sense of swift, decisive action, emphasizing the immediate progression of the plot. There is a subtle irony in Jacob, the "supplanter," actively participating in a scheme that involves a meal designed to deceive his blind father, foreshadowing the complex and often deceptive nature of his future. The "savoury meat" itself functions as a symbol of the deception, representing the carefully crafted illusion intended to mimic Esau's offering and appeal to Isaac's specific preferences. The verse also hints at foreshadowing, as Jacob's compliance with his mother's manipulative plan sets the stage for a long period of familial strife and separation, highlighting the far-reaching consequences of their actions.

THEOLOGICAL AND THEMATIC CONNECTIONS

Genesis 27:14, while seemingly a simple narrative detail, is profoundly significant in its theological implications, illustrating the complex interplay between human sin, divine sovereignty, and the enduring consequences of deception. It underscores that while God's ultimate purposes will invariably come to pass, human beings are still held accountable for the sinful means they employ, even if they believe those means serve a divine end. The narrative consistently portrays the destructive power of dishonesty within relationships, demonstrating how Jacob and Rebekah's actions, though perhaps intended to secure a blessing they believed was divinely ordained, led to immediate familial discord, long-term suffering, and separation, rather than the peaceful fulfillment of God's promise. This passage serves as a powerful reminder that God does not require or condone human sin to accomplish His perfect will.

REFLECTION AND APPLICATION

Genesis 27:14 serves as a potent reminder that while God's sovereign plan will always come to fruition, He neither condones nor requires human sin to achieve His purposes. This passage challenges believers to reflect on the integrity of their actions, even when pursuing what they believe to be a righteous outcome. It encourages us to trust in God's timing and methods, fostering relationships built on truth and honesty rather than manipulation. The immediate and long-term consequences of Jacob and Rebekah's deception—including Esau's bitter hatred and desire for revenge (Genesis 27:41) and Jacob's subsequent exile from his family and homeland (Genesis 28:1-5)—underscore the destructive nature of deceit and the importance of walking in integrity. We are called to live by faith, believing that God's good purposes will unfold without our needing to resort to unrighteous means, even when the path of righteousness seems less efficient or more challenging. Our character, forged in truth and trust, is more valuable than any perceived immediate gain achieved through compromise.

Questions for Reflection

  • How does Jacob's swift obedience to Rebekah, despite his initial reservations, challenge my own willingness to compromise integrity for perceived gain or out of familial pressure?
  • In what areas of my life might I be tempted to use "savoury meat"—a seemingly good or convenient means—to achieve an outcome I desire, rather than trusting God's timing and righteous methods?
  • Considering the long-term consequences of this deception, what does this passage teach me about the enduring impact of dishonesty on relationships and personal peace?
  • How can I better align my actions with God's character of truth and righteousness, even when I believe I am pursuing a "good" or "divine" outcome?

FAQ

Why did Jacob obey his mother so quickly despite his initial concerns?

Answer: Jacob initially expressed concern about being discovered and cursed by his father (Genesis 27:11-12). However, Rebekah's forceful assurance ("Upon me be thy curse, my son; only obey my voice") and perhaps Jacob's own deep-seated desire for the patriarchal blessing, quickly overcame his hesitation. His swift obedience highlights the powerful influence his mother held over him and his ultimate willingness to participate in the deception, prioritizing the perceived gain of the blessing over the potential moral or relational costs.

Was Rebekah's action justified because she was trying to fulfill prophecy?

Answer: While Rebekah may have believed she was helping to fulfill God's prophecy that "the elder shall serve the younger" (Genesis 25:23), the Bible consistently condemns deception and manipulation. The narrative does not condone her means; rather, it meticulously details the immediate and long-term negative consequences of her actions—including profound family strife, Jacob's flight, and years of separation from his mother. This demonstrates that sinful means, even for seemingly good ends, lead to destructive outcomes. God's purposes do not require human sin or manipulation to be accomplished.

What exactly was "savoury meat" and why was it so important?

Answer: The "savoury meat" (Hebrew: maṭʻam) refers to a highly palatable, delicious dish, likely prepared from freshly hunted game, which Isaac particularly loved. Its importance lay in its specific appeal to Isaac's senses and his association of it with Esau's hunting prowess. Rebekah's ability to replicate this beloved dish was crucial for the deception, as it was intended to convince Isaac, who was blind, that he was indeed interacting with Esau and bestowing the blessing upon him. The meal was the central prop in their elaborate charade.

CHRIST-CENTERED FULFILLMENT

The deceptive acquisition of the blessing by Jacob, the "supplanter," through human cunning and a carefully prepared meal, stands in stark contrast to the true and ultimate blessing found in Jesus Christ. While Jacob's story highlights humanity's flawed attempts to secure divine favor through manipulation and unrighteousness, Christ, the true Son and heir, perfectly fulfilled God's will not through deceit, but through His perfect obedience and ultimate self-sacrifice on the cross (Philippians 2:8). He is the one through whom all nations are truly blessed, offering a spiritual inheritance that is freely given by grace through faith, not earned or manipulated (Ephesians 1:3-7). Unlike Jacob's blessing, which was obtained through trickery and led to familial strife, the blessing in Christ is pure, undefiled, and brings reconciliation and eternal peace (Colossians 1:19-20). His perfect life, atoning death, and glorious resurrection secure for believers an eternal blessing that far surpasses any earthly patriarchal inheritance, obtained through truth and righteousness, not trickery or human schemes (Hebrews 9:11-14).

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Commentary on Genesis 27 verses 6–17

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–17. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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