TRV
Translation
King James Version
And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob her younger son:
Complete Jewish Bible
Next, Rivkah took 'Esav her older son's best clothes, which she had with her in the house, and put them on Ya'akov her younger son;
Berean Standard Bible
And Rebekah took the finest clothes in the house that belonged to her older son Esau, and she put them on her younger son Jacob.
American Standard Version
And Rebekah took the goodly garments of Esau her elder son, which were with her in the house, and put them upon Jacob her younger son;
World English Bible Messianic
Rebekah took the good clothes of Esau, her elder son, which were with her in the house, and put them on Jacob, her younger son.
Geneva Bible (1599)
And Rebekah tooke faire clothes of her elder sonne Esau, which were in her house, and clothed Iaakob her yonger sonne:
Young's Literal Translation
and Rebekah taketh the desirable garments of Esau her elder son, which are with her in the house, and doth put on Jacob her younger son;
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In the KJVVerse 743 of 31,102
Study This Verse
Commentary on Genesis 27 verses 6–17
6 ¶ And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,
7 Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death.
8 Now therefore, my son, obey my voice according to that which I command thee.
9 Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth:
10 And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death.
11 And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man:
12 My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing.
13 And his mother said unto him, Upon me be thy curse, my son: only obey my voice, and go fetch me them.
14 And he went, and fetched, and brought them to his mother: and his mother made savoury meat, such as his father loved.
15 And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob her younger son:
16 And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:
17 And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob.
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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Hippolytus of RomeAD 235
ON THE BLESSINGS OF ISAAC AND JACOB 6
The fact that Jacob wears the robe signifies that the Word has been clothed by the flesh, while the skins of the kids wrapped around his arms show that he has received in himself all our sins by stretching his hands and arms on the cross, as Isaiah himself has said: “He has borne our sins and carried our diseases.”
Ambrose of MilanAD 397
On Jacob and the Blessed Life, Book 2, Chapter 2, Section 9
Accordingly Jacob received his brother’s clothing, because he excelled the elder in wisdom. Thus the younger brother took the clothing of the elder because he was conspicuous in the merit of his faith. Rebekah presented this clothing as a symbol of the church; she gave to the younger son the clothing of the Old Testament, the prophetic and priestly clothing, the royal Davidic clothing, the clothing of the kings Solomon and Hezekiah and Josiah. She gave it too to the Christian people, who would know how to use the garment they had received, since the Jewish people kept it without using it and did not know its proper adornments. This clothing was lying in shadow, cast off and forgotten; it was tarnished by a dark haze of impiety and could not be unfolded further in their confined hearts. The Christian people put it on, and it shone brightly. They made it bright with the splendor of their faith and the light of their holy works. Isaac recognized the familiar fragrance that attached to his people. He recognized the clothing of the Old Testament, but the voice of the people of old he did not recognize; therefore he knew that it had been changed. For even today the same clothing remains, but the confession of a people of greater devotion begins to sound harmonious; Isaac was right to say, “The voice indeed is the voice of Jacob, but the hands are the hands of Esau.” And Isaac “smelled the fragrance of his garments.” And perhaps that means that we are not justified by works but by faith, because the weakness of the flesh is a hindrance to works, but the brightness of faith puts the error that is in humanity’s deeds in the shadow and merits for us the forgiveness of our sins.
John ChrysostomAD 407
HOMILIES ON GENESIS 53.6-7
Notice here, I ask you, along with Rebekah’s affection, her great wisdom as well. Since it was mentioned previously that one was hairy and the other smooth-skinned, she clad him in Esau’s clothing, the text says, and covered his skin, disguising him all over so as to bring off the deception. And after putting the food and bread into Jacob’s hands she had him take it to his father.Consider here again, I ask you, how it was all due to grace from above. I mean, whereas we contribute our utmost, we enjoy in generous measure as well cooperation from God. You see, in case we show indifference and prove recalcitrant, he wants us also to make an effort so that in this way our contribution may be demonstrated. It is neither the case that everything is due to help from on high (rather we, too, must contribute something), nor on the other hand does he require everything of us, knowing as he does the extra-ordinary degree of our limitations. On the contrary, out of fidelity to his characteristic love and wishing to find some occasion for demonstrating his own generosity, he awaits the contribution of what we have to offer.
JeromeAD 420
Hebrew Questions on Genesis
(Verse 15) And Rebecca took the garments of her elder son Esau, which were greatly desired by him at home. And in this place, the Hebrews tradition holds that the firstborns, who had fulfilled the duties of the priests, had a priestly garment, which they wore to offer sacrifices to God before Aaron was chosen for the priesthood.
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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SUMMARY
Genesis 27:15 describes Rebekah's critical action in her elaborate plan to secure the patriarchal blessing for Jacob instead of Esau. She procures Esau's prized garments from within her household and dresses Jacob in them, a crucial step designed to deceive the blind Isaac and dramatically alter the trajectory of their family's future, raising profound questions about human strategies in relation to divine purpose.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative in Genesis 27:15 employs several significant literary devices. Symbolism is prominent, as Esau's "goodly raiment" symbolizes his identity, his status as the firstborn, and his distinctive scent, all of which are crucial for the deception. By clothing Jacob in these garments, Rebekah attempts a symbolic transfer of identity. Foreshadowing is also evident; this act of dressing Jacob is a clear setup for the subsequent encounter with Isaac, where the success of the ruse will hinge on Isaac's reliance on touch and smell. Furthermore, there is a strong element of Irony, as Jacob, whose name means "heel-catcher" or "supplanter," is now literally being dressed to supplant his brother. This verse also showcases Characterization through action, revealing Rebekah's determined, manipulative, and proactive nature, contrasting with Jacob's more hesitant but ultimately obedient role in the scheme.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 27:15, though a brief statement of action, is steeped in theological significance, illustrating the complex interplay between divine purpose and human flawed methods. Rebekah's actions, while seemingly aimed at fulfilling God's prophecy that "the elder shall serve the younger," demonstrate a profound lack of faith in God's ability to achieve His will through righteous means. This highlights a recurring biblical theme: God's sovereignty is not contingent on human perfection, and His plans often unfold despite human sin, rather than because of it. The verse also underscores the destructive power of deception and favoritism within a family, leading to long-lasting estrangement and hardship, even as God's ultimate redemptive plan for Jacob's lineage progresses.
REFLECTION AND APPLICATION
The narrative of Rebekah's deception, initiated in this verse, serves as a powerful cautionary tale for believers today. It reminds us that even when we believe we are acting in alignment with God's will or promises, resorting to dishonest or manipulative means can have devastating consequences, both for ourselves and for those around us. Rebekah's actions, though perhaps well-intentioned from her perspective, led to years of painful separation for Jacob and a fractured family. This story challenges us to trust in God's perfect timing and His righteous methods, rather than taking matters into our own hands through ungodly means. It calls us to cultivate integrity in all our dealings, understanding that God is fully capable of fulfilling His purposes without our sinful interference. Furthermore, it warns against the dangers of parental favoritism, which can sow seeds of bitterness and conflict within a family, eroding trust and harmony.
Questions for Reflection
FAQ
Why were Esau's "goodly raiment" so important for the deception?
Answer: The "goodly raiment" (Hebrew chemdâh and beged) were critically important for Rebekah's deception for two primary reasons. First, they were likely Esau's special or ceremonial clothes, symbolizing his status as the eldest son and perhaps his unique identity as a hunter. Second, and most crucially for the blind Isaac, these garments would have retained Esau's distinctive scent—the smell of the field and his personal odor. Isaac, unable to see, would rely heavily on his sense of smell, as confirmed later when he "smelled the smell of his raiment" (Genesis 27:27). This detail was vital to the success of Rebekah's elaborate scheme to make Jacob appear and smell like Esau.
Did Rebekah's actions contradict God's prophecy that "the elder shall serve the younger"?
Answer: Rebekah's actions did not ultimately contradict the prophecy in terms of its fulfillment, as Jacob did indeed receive the patriarchal blessing and the lineage of the covenant passed through him. However, her method of achieving this outcome—through deception and manipulation—demonstrates a profound lack of faith in God's ability to fulfill His purposes through righteous means and in His own timing. While God's will prevailed, it did so despite, rather than because of, the human sin involved. This narrative highlights that God often works through imperfect human beings and their flawed choices, but the consequences of those choices (like Jacob's subsequent flight and years of hardship) are still borne by the individuals involved, illustrating that sin always has a cost, even when God's sovereign plan is accomplished.
CHRIST-CENTERED FULFILLMENT
The narrative of Jacob's deceptive acquisition of the blessing, initiated by Rebekah in Genesis 27:15, ultimately points to the superior and perfect blessing found in Jesus Christ. While Jacob gained his inheritance through a fabricated identity, human cunning, and the borrowed garments of another, Christ is the true Son and Heir, whose identity is inherent, divine, and eternally righteous. He does not need to assume another's garments or scent, for He is the rightful recipient of all blessing and authority, the "heir of all things" (Hebrews 1:2). Furthermore, the blessing Jacob sought was earthly, conditional, and obtained through guile, yet Christ offers a spiritual, eternal, and unconditional blessing, freely given through grace and not by human merit or deception (Ephesians 1:3-7). Through Christ, the true "seed" of Abraham, all nations are blessed, fulfilling God's original covenant promise not through the flawed means of humanity's schemes, but through His perfect obedience, substitutionary sacrifice, and resurrection, which clothes believers in His righteousness (Romans 3:21-26). He is the true and perfect Son who brings the ultimate, unblemished blessing.