Genesis 27:20

KJV

And Isaac said unto his son, How [is it] that thou hast found [it] so quickly, my son? And he said, Because the LORD thy God brought [it] to me.

KJV (with Strong's)

And Isaac {H3327} said {H559} unto his son {H1121}, How is it that thou hast found {H4672} it so quickly {H4116}, my son {H1121}? And he said {H559}, Because the LORD {H3068} thy God {H430} brought {H7136} it to me {H6440}.

Complete Jewish Bible

Yitz'chak said to his son, "How did you find it so quickly, my son?" He answered, "ADONAI your God made it happen that way."

Berean Standard Bible

But Isaac asked his son, “How did you ever find it so quickly, my son?” “Because the LORD your God brought it to me,” he replied.

American Standard Version

And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because Jehovah thy God sent me good speed.

Commentary

### 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](/genesis/27 "Genesis 27 - Jacob Deceives Isaac"). 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](/genesis/29-25 "Laban's Deception of Jacob")). 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](/genesis/25-23 "God's Prophecy about Jacob and Esau")) 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
* **quickly (Hebrew, _mâhar'_ H4116):** 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.
* **found (Hebrew, _mâtsâʼ'_ H4672):** 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.
* **LORD (Hebrew, _Yᵉhôvâh'_ H3068):** 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](/galatians/6-7 "Galatians 6:7 - Sowing and Reaping")). 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.

* [Genesis 25:23](/genesis/25-23 "God's Prophecy about Jacob and Esau") - God's prophetic declaration before Jacob and Esau's birth.
* [Exodus 20:7](/exodus/20-7 "Exodus 20:7 - The Third Commandment") - The commandment against taking the LORD's name in vain, directly violated by Jacob's lie.
* [Galatians 6:7](/galatians/6-7 "Galatians 6:7 - Sowing and Reaping") - The principle of sowing and reaping, which Jacob experiences later in life through Laban's deception.

### 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](/matthew/5-37 "Matthew 5:37 - Let Your 'Yes' Be 'Yes'")), 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
* **In what ways might we be tempted to use "pious" language or spiritual justifications to rationalize actions that are not entirely truthful or ethical?**
* **How can we cultivate greater spiritual discernment to avoid being misled by appearances or manipulative words, even from those we trust?**
* **What are some of the long-term consequences, both personal and relational, that can arise from engaging in deception, even if we believe it serves a "greater good"?**

### FAQ

**Why did Isaac suspect Jacob, even though he was blind?**

Answer: 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?**

Answer: 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?**

Answer: Absolutely not. While God's sovereign plan for Jacob to receive the blessing was ultimately fulfilled (as prophesied in [Genesis 25:23](/genesis/25-23 "God's Prophecy about Jacob and Esau")), 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](/colossians/1-15 "Colossians 1:15 - Christ, the Firstborn")), 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Unlike Jacob, who invoked God's name falsely, Jesus is the very Word of God made flesh ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")), 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](/ephesians/1-3 "Ephesians 1:3 - Spiritual Blessings in Christ")), providing the ultimate inheritance and access to God's favor, obtained through His truth and grace, not through human cunning or manipulation.

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

Exodus 20:7

Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.

Genesis 24:12

And he said, O LORD God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abraham.

Job 13:7

Will ye speak wickedly for God? and talk deceitfully for him?