Genesis 27:21

Translation
King James Version
And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.
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KJV (with Strong's)
And Isaac H3327 said H559 unto Jacob H3290, Come near H5066, I pray thee, that I may feel H4184 thee, my son H1121, whether thou be my very H2088 son H1121 Esau H6215 or not.
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Complete Jewish Bible
Yitz'chak said to Ya'akov, "Come here, close to me, so I can touch you, my son, and know whether you are in fact my son 'Esav or not."
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Berean Standard Bible
Then Isaac said to Jacob, “Please come closer so I can touch you, my son. Are you really my son Esau, or not?”
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American Standard Version
And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.
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World English Bible Messianic
Isaac said to Jacob, “Please come near, that I may feel you, my son, whether you are really my son Esau or not.”
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Geneva Bible (1599)
Againe sayde Izhak vnto Iaakob, Come neere nowe, that I may feele thee, my sonne, whether thou be that my sonne Esau or not.
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Young's Literal Translation
And Isaac saith unto Jacob, `Come nigh, I pray thee, and I feel thee, my son, whether thou art he, my son Esau, or not.'
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See also
Isaiah 57:19James 4:8Genesis 27:12Psalms 73:28
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Isaac and Rebekah
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In the KJVVerse 749 of 31,102

Study This Verse

SUMMARY

Genesis 27:21 presents a pivotal moment in the narrative of Jacob's deception, where the aged and blind Isaac, harboring suspicion due to Jacob's voice, requests his son to draw near so he might physically verify his identity through touch. This interaction underscores Isaac's profound vulnerability, the elaborate nature of Rebekah and Jacob's scheme to secure the patriarchal blessing, and the high stakes involved in the transfer of the covenantal inheritance, setting the stage for deep familial conflict and divine intervention.

CONTEXT

  • Literary Context: Genesis 27 opens with Isaac, now old and with failing eyesight, intending to bestow the irrevocable patriarchal blessing upon his firstborn, Esau, after a meal of wild game. Unbeknownst to him, Rebekah, having overheard Isaac's instructions to Esau, conspires with her favored son, Jacob, to usurp the blessing. Jacob, initially hesitant due to his smooth skin contrasting with Esau's hairiness, is persuaded by Rebekah to disguise himself with Esau's clothes and goat skins on his hands and neck. The immediate verses (Genesis 27:18-20) show Jacob presenting himself to Isaac, who immediately notes the discrepancy between the voice (Jacob's) and the perceived feel of his hands (Esau's). Verse 21 is Isaac's direct command for Jacob to come closer, driven by this profound suspicion, as he attempts to reconcile the conflicting sensory information. This moment is the climax of the immediate deception, where the success or failure of the plot hinges on Isaac's ability to discern truth.
  • Historical & Cultural Context: In the ancient Near East, the patriarchal blessing was a legally and spiritually binding pronouncement, often delivered orally by the father before his death. It carried immense weight, conferring authority, inheritance, and divine favor upon the recipient, typically the firstborn son (primogeniture). This blessing was considered irrevocable, highlighting its sacred and unalterable nature. For a visually impaired person like Isaac, touch was a crucial and often primary means of identification, especially for intimate family members. The act of "feeling" someone's hands or body was a common and trusted method of verification. The use of animal skins to mimic Esau's hairy arms was a clever, albeit deceitful, exploitation of this cultural reliance on tactile sensation, demonstrating a deep understanding of Isaac's vulnerability and the customary methods of identification.
  • Key Themes: This verse is central to several key themes woven throughout Genesis. It vividly illustrates the theme of deception and its consequences, as Jacob and Rebekah's elaborate scheme sets in motion a chain of events leading to familial strife and separation. Isaac's physical blindness serves as a potent symbol of spiritual discernment, or lack thereof, highlighting human fallibility even among patriarchs. The tension between Isaac's intention to bless Esau and God's prior prophecy that "the elder shall serve the younger" (Genesis 25:23) introduces the theme of divine sovereignty working through human imperfection and sin. Furthermore, the struggle over the blessing underscores the profound significance of inheritance and covenantal promise within the Abrahamic lineage, demonstrating how God's purposes ultimately prevail despite human machinations.

EXPOSITION AND ANALYSIS

The verse "And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou [be] my very son Esau or not" captures a moment of intense suspense and sensory conflict.

Key Word Analysis

  • Isaac (Hebrew, Yitschâq', H3327): Meaning "laughter (i.e. mockery)." This name, given at his birth, ironically foreshadows the "mockery" of the situation he now faces, where his senses are deceived, and his intentions are thwarted. Isaac, the son of promise, is now a figure of vulnerability, relying on touch to ascertain truth.
  • Come near (Hebrew, nâgash', H5066): Meaning "to be or come (causatively, bring) near (for any purpose)." Isaac's command for Jacob to "come near" is not merely an invitation but a demand for proximity for a specific purpose: physical examination. This closeness intensifies the tension, placing Jacob directly within Isaac's grasp, making the deception even more precarious.
  • feel (Hebrew, mûwsh', H4184): Meaning "to touch; feel, handle." This word highlights Isaac's primary method of verification in his blindness. His reliance on touch, a seemingly reliable sense, becomes the very avenue through which he is deceived. The act of "feeling" is meant to confirm identity, but here it becomes the instrument of misidentification.
  • very (Hebrew, zeh', H2088): A demonstrative pronoun meaning "this or that; he, ...the self same." Isaac's use of "my very son Esau" (literally "my son, this one, Esau") emphasizes his desperate need for absolute certainty. He is seeking an unequivocal confirmation of identity, a direct affirmation that the person before him is indeed the specific, true Esau, not an imposter.

Verse Breakdown

  • "And Isaac said unto Jacob": This opening clause immediately sets the scene, identifying the two main characters in this tense interaction. Isaac, the patriarch, is speaking directly to Jacob, the one perpetrating the deception. The direct address heightens the personal stakes of the encounter.
  • "Come near, I pray thee": This is Isaac's direct command, indicating his immediate suspicion and his need for closer inspection. The phrase "I pray thee" adds a touch of urgency or solemnity to his request, as if he is imploring Jacob to cooperate with his attempt to discern the truth.
  • "that I may feel thee, my son": This clause reveals Isaac's intention and his method of verification. Due to his blindness, touch is his primary means of distinguishing between his sons, whose voices he could differentiate but whose physical characteristics (Esau's hairiness vs. Jacob's smoothness) were distinct. He refers to him as "my son," maintaining the pretense of addressing Esau while harboring doubt.
  • "whether thou [be] my very son Esau or not": This concluding clause articulates Isaac's profound doubt and the central question of the moment. He is explicitly questioning the identity of the person before him, indicating that Jacob's voice has raised a significant red flag. The phrase "my very son Esau" underscores his desire for an authentic, undeniable confirmation of Esau's presence, rather than a mere resemblance.

Literary Devices

The passage makes poignant use of several literary devices. Irony is central, as Isaac, whose name means "laughter," is now in a situation that is anything but humorous, being meticulously deceived by his own family. The very sense he relies upon for truth (touch) is precisely what has been manipulated, creating a tragic irony. Symbolism is powerfully present in Isaac's physical blindness, which serves as a metaphor for his spiritual blindness or lack of discernment in this critical moment. Despite hearing Jacob's voice, he prioritizes the manipulated sense of touch, failing to "see" the truth of the situation. This foreshadows broader biblical themes of spiritual sight versus physical sight. Furthermore, the entire scene functions as Foreshadowing, hinting at the future conflict and separation between Jacob and Esau, and the complex, often difficult, ways in which God's sovereign plan unfolds through flawed human actions.

THEOLOGICAL AND THEMATIC CONNECTIONS

Genesis 27:21 profoundly illustrates the tension between human agency and divine sovereignty, a recurring theme throughout scripture. While Jacob and Rebekah employ deceit to secure the blessing, God's ultimate purpose, declared before their birth—that "the elder shall serve the younger"—is nevertheless fulfilled. This highlights that God's plans are not thwarted by human sin, though sin always carries its own painful consequences, as seen in the subsequent familial strife and Jacob's flight. The passage also underscores the sacredness and irrevocability of the patriarchal blessing, emphasizing the weight of spoken words and covenantal promises, both human and divine.

REFLECTION AND APPLICATION

Genesis 27:21 serves as a powerful cautionary tale about the insidious nature of deception and its far-reaching consequences. It compels us to examine our own lives, asking whether we are tempted to employ dishonest means to achieve desired outcomes, even if those outcomes seem "good" or aligned with what we perceive as God's will. The passage reminds us that while God's sovereignty ensures His ultimate purposes prevail, our sinful actions still incur painful relational and personal fallout. Isaac's vulnerability also prompts us to consider our own susceptibility to being misled, whether through a lack of discernment, an over-reliance on limited senses, or a failure to trust God's timing and methods. We are called to cultivate integrity in our words and deeds, to seek divine wisdom that transcends mere sensory perception, and to trust that God's perfect plan does not require our sinful manipulation. This narrative encourages us to walk in truth, knowing that genuine blessing flows from faithfulness, not from cunning schemes.

Questions for Reflection

  • How do I respond when I feel that God's promises or blessings are not unfolding in my life as quickly or clearly as I desire? Am I tempted to "help" God along?
  • In what areas of my life might I be relying too heavily on my own limited perceptions or senses, rather than seeking spiritual discernment and divine truth?
  • What are the long-term consequences of even "successful" deceptions, both for myself and for my relationships with others?
  • How does this story challenge my understanding of God's sovereignty in the face of human sin and imperfection?

FAQ

Why did Isaac rely on touch to identify Jacob, despite his voice?

Answer: Isaac's physical blindness meant he could not visually identify the person before him. While he clearly recognized Jacob's voice, stating, "The voice is Jacob's voice" in Genesis 27:22, he was also aware of Esau's distinctive hairy arms. Jacob's hands and neck had been covered with goat skins by Rebekah to mimic Esau's hairiness, as described in Genesis 27:16. Isaac, therefore, used his sense of touch as a secondary, and in this instance, manipulated, means of verification. His reliance on this tactile confirmation, despite his auditory suspicion, ultimately led to his deception, as the feel of the hands overrode the sound of the voice.

CHRIST-CENTERED FULFILLMENT

While Genesis 27:21 depicts human deception and a flawed means of securing a blessing, it ultimately points to Christ, the true and perfect heir. Jacob, the deceiver, becomes part of the lineage through which the Messiah would come, demonstrating God's ability to work through imperfect human instruments to achieve His redemptive purposes. Unlike Jacob, who obtained the blessing through lies and manipulation, Christ is the "true Esau," the rightful Firstborn who inherits all things not by deceit, but by divine right and perfect obedience (Hebrews 1:2). He is the one who truly sees and discerns, unlike Isaac's physical and spiritual blindness, for He is the "Light of the world" (John 8:12) and the one who perfectly reveals the Father, whom no one has ever seen (John 1:18). In Christ, the ultimate blessing is freely given through grace, not seized through cunning, and His identity as the Son of God is unequivocally true, offering a perfect fulfillment of the promises that the patriarchs sought, free from the stain of sin and deception.

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Commentary on Genesis 27 verses 18–29

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–29. 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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