Genesis 27:15

KJV

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:

KJV (with Strong's)

And Rebekah {H7259} took {H3947} goodly {H2532} raiment {H899} of her eldest {H1419} son {H1121} Esau {H6215}, which were with her in the house {H1004}, and put them upon {H3847} Jacob {H3290} her younger {H6996} son {H1121}:

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;

Commentary

### 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
* **Literary Context:** This verse is a pivotal moment within the larger narrative of Isaac's family, immediately following Rebekah's overhearing of Isaac's intention to bless Esau after he brings him game ([Genesis 27:1-5](/genesis/27-1-5 "Isaac's Instructions to Esau")). Rebekah's swift and decisive action in this verse sets in motion the deception that will lead to Jacob receiving the blessing intended for Esau. It builds upon the existing family dynamics of parental favoritism (Isaac favoring Esau, Rebekah favoring Jacob) and the earlier, seemingly casual, sale of Esau's birthright to Jacob ([Genesis 25:29-34](/genesis/25-29-34 "Esau Sells His Birthright")). The "goodly raiment" mentioned here is not a minor detail but a crucial prop in the unfolding drama, directly preceding Jacob's hesitant but ultimately compliant participation in the scheme ([Genesis 27:11-13](/genesis/27-11-13 "Jacob's Hesitation and Rebekah's Resolve")).
* **Historical & Cultural Context:** In the ancient Near East, a father's deathbed blessing was considered a solemn and irrevocable act, carrying immense spiritual, social, and material weight, often determining the recipient's destiny and status as the family's patriarch. Primogeniture, the right of the firstborn son, was the established custom, granting him a double portion of the inheritance and the headship of the family. However, divine election often subverted this human custom, as seen with Jacob and Esau, and later with David. For a blind patriarch like Isaac, sensory cues beyond sight became paramount. The "smell of his son" was a significant identifier, making Esau's distinctive outdoor or hunting garments, which would carry his scent, an indispensable element of Rebekah's deception. These garments were likely not everyday wear but special attire, perhaps ceremonial or associated with Esau's unique identity as a hunter.
* **Key Themes:** Genesis 27:15 contributes significantly to several overarching themes in the book of Genesis. It powerfully illustrates the theme of **deception and its consequences**, showing how human manipulation, even when seemingly aligned with divine prophecy, can lead to familial strife and long-term repercussions. The verse also highlights **familial conflict and favoritism**, a recurring motif in Genesis, where the partiality of parents exacerbates sibling rivalry. Furthermore, it brings to the forefront the tension between **divine sovereignty and human agency**. While God had declared that "the elder shall serve the younger" ([Genesis 25:23](/genesis/25-23 "God's Prophecy to Rebekah")), Rebekah and Jacob's actions demonstrate a lack of trust in God's ability to fulfill His purposes through righteous means, choosing instead to force the outcome through dishonest methods. This tension underscores the complex interplay between God's preordained plan and human moral choices.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **took (Hebrew, _lâqach'_):** This verb signifies a deliberate and active taking or seizing. In this context, Rebekah's action is not passive but intentional and purposeful, highlighting her agency in initiating the deception. It implies a firm grasp and acquisition, suggesting her determination to secure the garments for her scheme.
* **goodly (Hebrew, _chemdâh'_):** Derived from a root meaning "to desire," this word describes something as delightful, pleasant, or precious. It indicates that Esau's raiment was not ordinary clothing but highly valued, perhaps due to its quality, ceremonial significance, or its association with Esau's identity as a hunter. The "goodly" nature of the garments makes them suitable for a formal blessing and crucial for carrying Esau's unique scent.
* **raiment (Hebrew, _beged'_):** This term refers generally to a covering or clothing. Here, it specifically denotes the garments Rebekah took from Esau. The significance lies not just in the clothes themselves, but in what they represent and contain: Esau's identity, his scent, and his status as the firstborn, all of which Rebekah intends to transfer to Jacob through this act.
* **house (Hebrew, _bayith'_):** This word denotes a dwelling place, a home. The fact that Esau's garments "were with her in the house" suggests Rebekah's intimate knowledge of the household's contents and her ready access to Esau's personal belongings. It underscores her control over the domestic sphere and her ability to orchestrate the deception from within the family's private space.

#### Verse Breakdown
* **"And Rebekah took goodly raiment of her eldest son Esau":** This clause establishes Rebekah as the primary actor, initiating the deception. Her "taking" of Esau's "goodly raiment" (precious or desirable garments) is a calculated move. These were not just any clothes, but likely special attire that would carry Esau's distinctive scent and signify his status as the firstborn, crucial elements for deceiving the blind Isaac.
* **"which [were] with her in the house":** This phrase indicates that the garments were readily available to Rebekah, suggesting either that Esau had left them in her keeping, or that she had easy access to them within the family dwelling. This detail underscores Rebekah's preparedness and control over the domestic environment, enabling her to execute her plan without immediate detection.
* **"and put them upon Jacob her younger son":** This final action is the culmination of Rebekah's preparation, physically transforming Jacob into a semblance of Esau. By dressing Jacob in his older brother's clothes, Rebekah aims to transfer not just the appearance but also the scent and implied identity of Esau onto Jacob, setting the stage for the crucial deception of Isaac. This act highlights Jacob's passive, yet complicit, role in the scheme.

#### 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.

* [Genesis 25:23](/genesis/25-23 "God's Prophecy to Rebekah about Her Sons")
* [Proverbs 12:22](/proverbs/12-22 "Lying lips are an abomination to the Lord")
* [Romans 9:10-13](/romans/9-10-13 "God's Choice of Jacob Over Esau")

### 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
* **How does Rebekah's decision to deceive Isaac, even with a perceived divine promise, challenge our understanding of trusting God's timing and methods?**
* **What are the potential long-term consequences, both personal and relational, when we compromise integrity to achieve a desired outcome?**
* **In what ways might favoritism, whether parental or otherwise, contribute to conflict and dysfunction within families or communities today?**

### 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](/genesis/27-27 "Isaac Smells Jacob's Garments")). 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](/hebrews/1-2 "The Son is Heir of All Things")). 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](/ephesians/1-3-7 "Blessed with Every Spiritual Blessing in Christ")). 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](/romans/3-21-26 "Righteousness Through Faith")). He is the true and perfect Son who brings the ultimate, unblemished blessing.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 27:27

And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son [is] as the smell of a field which the LORD hath blessed:

Luke 20:46

Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;

Luke 15:22

But the father said to his servants, Bring forth the best robe, and put [it] on him; and put a ring on his hand, and shoes on [his] feet: