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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 27:18–29. His three-level outline is real structure in the source text, so it is rendered as structure.
Observe here, I. The art and assurance with which Jacob managed this intrigue. Who would have thought that this plain man could have played his part so well in a design of this nature? His mother having put him in the way of it, and encouraged him in it, he dexterously applied himself to those methods which he had never accustomed himself to, but had always conceived an abhorrence of. Note, Lying is soon learnt. The psalmist speaks of those who, as soon as they are born, speak lies, Psa 58:3; Jer 9:5. I wonder how honest Jacob could so readily turn his tongue to say (Gen 27:19), I am Esau thy first-born; nor do I see how the endeavour of some to bring him off with that equivocation, I am made thy first-born, namely by purchase, does him any service; for when his father asked him (Gen 27:24), Art thou my very son Esau? he said, I am. How could he say, I have done as thou badest me, when he had received no command from his father, but was doing as his mother bade him? How could he say, Eat of my venison, when he knew it came, not from the field, but from the fold? But especially I wonder how he could have the assurance to father it upon God, and to use his name in the cheat (Gen 27:20): The Lord thy God brought it to me. Is this Jacob? Is this Israel indeed, without guile? It is certainly written, not for our imitation, but for our admonition. Let him that thinks he stands take heed lest he fall. Good men have sometimes failed in the exercise of those graces for which they have been most eminent.
II.The success of this management. Jacob with some difficulty gained his point, and obtained the blessing.
1.Isaac was at first dissatisfied, and would have discovered the fraud if he could have trusted his own ears; for the voice was Jacob's voice, Gen 27:22. Providence has ordered a strange variety of voices as well as faces, which is also of use to prevent our being imposed upon; and the voice is a thing not easily disguised nor counterfeited. This may be alluded to to illustrate the character of a hypocrite. His voice is Jacob's voice, but his hands are Esau's. He speaks the language of a saint, but does the works of a sinner; but the judgement will be, as here, by the hands.
2.At length he yielded to the power of the cheat, because the hands were hairy (Gen 27:23), not considering how easy it was to counterfeit that circumstance; and now Jacob carries it on dexterously, sets his venison before his father, and waits at table very officiously, till dinner is done, and the blessing comes to be pronounced in the close of this solemn feast. That which in some small degree extenuates the crime of Rebekah and Jacob is that the fraud was intended, not so much to hasten the fulfilling, as to prevent the thwarting, of the oracle of God: the blessing was just going to be put upon the wrong head, and they thought it was time to bestir themselves. Now let us see how Isaac gave Jacob his blessing, Gen 27:26-29.
(1.)He embraced him, in token of a particular affection to him. Those that are blessed of God are kissed with the kisses of his mouth, and they do, by love and loyalty, kiss the Son, Psa 2:12.
(2.)He praised him. He smelt the smell of his raiment, and said, See, the smell of my son is as the smell of a field which the Lord hath blessed, that is, like that of the most fragrant flowers and spices. It appeared that God had blessed him, and therefore Isaac would bless him.
(3.)He prayed for him, and therein prophesied concerning him. It is the duty of parents to pray for their children, and to bless them in the name of the Lord. And thus, as well as by their baptism, to do what they can to preserve and perpetuate the entail of the covenant in their families. But this was an extraordinary blessing; and Providence so ordered it that Isaac should bestow it upon Jacob ignorantly and by mistake, that it might appear he was beholden to God for it, and not to Isaac. Three things Jacob is here blessed with: - [1.] Plenty (Gen 27:28), heaven and earth concurring to make him rich. [2.] Power (Gen 27:29), particularly dominion over his brethren, namely, Esau and his posterity. [3.] Prevalency with God, and a great interest in Heaven: "Cursed by every one that curseth thee and blessed be he that blesseth thee. Let God be a friend to all thy friends, and an enemy to all they enemies." More is certainly comprised in this blessing than appears prima facie - at first sight. It must amount to an entail of the promise of the Messiah, and of the church; this was, in the patriarchal dialect, the blessing: something spiritual, doubtless, is included in it. First, That from him should come the Messiah, who should have a sovereign dominion on earth. It was that top-branch of his family which people should serve and nations bow down to. See Num 24:19, Out of Jacob shall come he that shall have dominion, the star and sceptre, Gen 27:17. Jacob's dominion over Esau was to be only typical of this, Gen 49:10. Secondly, That from him should come the church, which should be particularly owned and favoured by Heaven. It was part of the blessing of Abraham, when he was first called to be the father of the faithful (Gen 12:3), I will bless those that bless thee; therefore, when Isaac afterwards confirmed the blessing to Jacob, he called it the blessing of Abraham, Gen 28:4. Balaam explains this too, Num 24:9. Note, It is the best and most desirable blessing to stand in relation to Christ and his church, and to be interested in Christ's power and the church's favours.
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Summary
Genesis 27:20 captures the pivotal moment of Isaac's deepening suspicion as his son, Jacob, disguised as Esau, quickly presents the prepared meal for the patriarchal blessing. Isaac's question reveals his astonishment at the improbable swiftness of the "hunt," while Jacob's audacious and blasphemous lie, invoking the LORD's name, underscores the calculated depth of his deception in usurping the blessing intended for his elder brother.
Context
Literary Context
This verse is deeply embedded within the dramatic narrative of Genesis chapter 27. The preceding verses establish Isaac's intention to bless Esau, his firstborn, after Esau prepares a savory meal (Genesis 27:1-4). Rebekah, overhearing this, quickly devises a plan for Jacob to impersonate Esau, preparing the meal herself and dressing Jacob in Esau's clothes and goat skins to simulate hairiness (Genesis 27:5-17). Jacob's initial hesitation, fearing a curse rather than a blessing if discovered (Genesis 27:11-12), is overcome by Rebekah's assurance. Verse 20 marks the first direct verbal exchange between Isaac and the disguised Jacob, immediately introducing a critical point of tension as Isaac's physical blindness is contrasted with his lingering mental discernment. This interrogation sets the stage for the subsequent, agonizing process of Isaac's verification, where touch and smell become crucial, ultimately leading to the fateful blessing.
Historical & Cultural Context
In ancient Near Eastern cultures, the patriarchal blessing was a solemn, legally binding, and irrevocable act, often pronounced by the father before his death. It typically conveyed spiritual authority, inheritance rights, and future prosperity, shaping the destiny of the recipient and their descendants. The firstborn son usually received the primary blessing, reflecting their preeminent status within the family. Hunting was a common and respected activity, but it was also time-consuming, requiring skill, patience, and often extensive travel. The swiftness of Jacob's supposed "hunt" would have been highly unusual and immediately suspicious to an experienced hunter like Isaac. The invocation of "the LORD thy God" was a common and powerful form of oath or affirmation, carrying significant weight in a devout household. Jacob's misuse of this sacred phrase highlights the extreme nature of his deception, exploiting deeply held religious beliefs for personal gain.
Key Themes
Genesis 27:20 contributes significantly to several overarching themes within the book of Genesis and the broader biblical narrative. It prominently displays the theme of deception and its consequences, as Jacob and Rebekah employ cunning and falsehood to achieve their desired outcome, setting a pattern of familial strife that will plague Jacob's life (e.g., Laban's deception in Genesis 29:25). The verse also highlights the theme of divine sovereignty working through human imperfection; while Jacob's means are sinful, God's prior declaration that "the elder shall serve the younger" (Genesis 25:23) foreshadows the ultimate fulfillment of His purpose despite human failings. Furthermore, it underscores the theme of diminished discernment, as Isaac, though physically blind, also struggles with spiritual discernment, relying on sensory input rather than fully perceiving the truth. Finally, it touches upon the misuse of God's name, as Jacob's invocation of the LORD in a lie demonstrates a profound lack of reverence and a willingness to manipulate sacred language.
Exposition and Analysis
Key Word Analysis
This word signifies haste, speed, or promptness. Isaac's use of this term emphasizes his surprise and suspicion regarding the incredibly short time it supposedly took for Esau (Jacob) to find, kill, and prepare game. Hunting was a laborious and time-consuming endeavor, making Jacob's swift return highly improbable and immediately raising a red flag for Isaac.
This verb means "to come forth to," "to appear," or "to attain," often implying discovery or acquisition. Isaac's question "How is it that thou hast found it so quickly?" directly challenges the natural process of hunting. The ease and speed implied by Jacob's "finding" the game are what trigger Isaac's doubt, suggesting an unnatural or divinely expedited process, which Jacob then deceitfully claims.
This is the Tetragrammaton, God's personal covenant name, often translated as "Jehovah" or "the Lord." Its inclusion in Jacob's response is highly significant and deeply ironic. Jacob invokes the most sacred name of God to validate a lie, attempting to lend divine authority and credibility to his deception. This demonstrates a profound lack of reverence and a manipulative use of spiritual language.
Verse Breakdown
"And Isaac said unto his son, How [is it] that thou hast found [it] so quickly, my son?"
This opening clause immediately establishes the tension. Isaac, despite his blindness, is not entirely without discernment. His question is sharp, direct, and laden with suspicion. He questions the improbable speed with which the game was "found," indicating that this detail does not align with his understanding of the hunting process or Esau's usual methods. The repetition of "my son" could reflect a paternal endearment, but also perhaps a desperate attempt to reconcile the voice he hears with the identity he expects, or even a subtle probe, inviting a truthful explanation.
"And he said, Because the LORD thy God brought [it] to me."
Jacob's response is an audacious and blasphemous lie. He attributes his swift "success" not to his mother's meticulous planning or his own cunning, but to the direct intervention of God. By invoking "the LORD thy God," Jacob attempts to imbue his falsehood with divine sanction, effectively using God's name as a shield for his deceit. This manipulative invocation of sacred language is a profound act of irreverence, designed to silence Isaac's suspicions by appealing to his piety and belief in divine providence. The phrase "thy God" is particularly cunning, as it aligns Jacob's supposed experience with Isaac's own faith, making the claim more relatable and harder to dispute for the elderly patriarch.
Literary Devices
The verse powerfully employs Irony, Foreshadowing, and Dramatic Tension. The central irony lies in Jacob's invocation of "the LORD thy God" to justify a lie. He uses the most sacred name to validate a profane act of deception, a stark contrast between his pious words and his deceitful intentions. This act also foreshadows the long-term consequences of Jacob's cunning, as he himself will later be deceived by Laban (Genesis 29) and his own sons (Genesis 37), illustrating the biblical principle that "what a man sows, that he will also reap" (Galatians 6:7). The entire exchange is steeped in Dramatic Tension, as Isaac's suspicion builds ("How... so quickly?") and Jacob's audacious response raises the stakes, creating a palpable sense of unease and anticipation for the reader, knowing the truth that Isaac is struggling to discern.
Theological and Thematic Connections
This verse is a critical juncture, highlighting the complex interplay of human sin and divine sovereignty. Jacob's deception, aided by Rebekah, is a clear act of manipulation and a violation of truth, yet it paradoxically serves as a means through which God's pre-ordained purpose—that the elder would serve the younger—is brought to pass. This does not, however, condone the sinful means employed, as the subsequent narrative of Jacob's life is replete with the painful consequences of this initial act of deceit, demonstrating that while God can work through human sin, He never justifies it.
Reflection and Application
Genesis 27:20 serves as a potent reminder of the insidious nature of deception and the critical importance of integrity in our walk with God. Jacob's willingness to invoke the sacred name of "the LORD thy God" to validate a lie is a chilling example of spiritual manipulation, a temptation that can still plague believers today. We are called to be people of truth, whose "yes" means yes and "no" means no (Matthew 5:37), trusting that God does not need our deceit to accomplish His purposes. This narrative challenges us to examine our own motives: Do we ever use spiritual language or pretexts to justify actions that are less than truthful or righteous? It also calls us to cultivate spiritual discernment, like Isaac, to look beyond superficial appearances and persuasive words, seeking the truth in all matters, especially when dealing with matters of faith and divine leading. The long-term consequences of Jacob's deception highlight that even if a desired outcome is achieved, sinful means often lead to bitter fruit, reminding us that God's way is always the way of righteousness and truth.
Questions for Reflection
FAQ
Why did Isaac suspect Jacob, even though he was blind?
Isaac's suspicion arose primarily from the unusual and improbable speed with which the "game" was supposedly found and prepared. Hunting, tracking, killing, and preparing a wild animal was a lengthy and arduous process in that era. Jacob's swift return, seemingly defying the natural process, immediately defied Isaac's expectations, prompting his direct question about how it was found "so quickly." While physically blind, Isaac's other senses and his knowledge of hunting practices remained sharp. He also noted differences in voice compared to Esau's, but was ultimately swayed by the feel of the goat skins (mimicking Esau's hairiness) and the familiar smell of Esau's clothes, which Jacob was wearing.
How could Jacob use God's name ("the LORD thy God") in a lie?
Jacob's use of "the LORD thy God" was a deliberate and manipulative tactic to add credibility and divine sanction to his deception. By attributing his swift "success" to God's direct intervention, he aimed to quell Isaac's suspicions and make his improbable story more believable. In ancient Near Eastern culture, invoking God's name carried immense weight and was often used in solemn oaths or affirmations. Jacob exploited this reverence, demonstrating a profound lack of reverence for God's name and a willingness to manipulate spiritual language for personal gain. This act highlights the depths of his cunning and moral compromise at this stage of his life.
Does this story imply that God condones deception if it helps fulfill His will?
Absolutely not. While God's sovereign plan for Jacob to receive the blessing was ultimately fulfilled (as prophesied in Genesis 25:23), the Bible consistently condemns deception and sin. The narrative clearly portrays Jacob's actions as deceitful and morally wrong. God works through human actions, even sinful ones, to achieve His purposes, but He does not endorse or justify the sin itself. Jacob and Rebekah's methods brought about years of family strife, separation, and personal hardship for Jacob (e.g., his flight from Esau, his years of labor under Laban's deception, and the later deception by his own sons). This demonstrates that sinful means, even if they align with a divine outcome, carry their own bitter and painful consequences, reinforcing that God's character is holy and righteous, never condoning evil.
Christ-Centered Fulfillment
Genesis 27:20, with its narrative of Jacob's deception to secure a blessing, stands in stark contrast to the perfect integrity and truth embodied by Jesus Christ, the ultimate source of all true blessing. While Jacob obtained a temporal, earthly blessing through lies, cunning, and manipulation, Christ, the true and eternal "firstborn" of all creation (Colossians 1:15), secured an eternal, spiritual blessing for humanity not through deceit but through perfect obedience, unwavering truthfulness, and ultimate self-sacrifice. He is the one who truly fulfills God's will with absolute righteousness, becoming the "Lamb of God who takes away the sin of the world" (John 1:29). Unlike Jacob, who invoked God's name falsely, Jesus is the very Word of God made flesh (John 1:14), the embodiment of truth and grace. Through His perfect life, atoning death, and glorious resurrection, Christ offers a blessing that is freely given, undefiled by sin, and available to all who believe (Ephesians 1:3), providing the ultimate inheritance and access to God's favor, obtained through His truth and grace, not through human cunning or manipulation.