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Commentary on Genesis 27 verses 18–29
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.
For of him it is written, “Behold, the smell of my son is as the smell of a plentiful field.” He had been made perfect in virtue’s every flower and was fragrant with the grace of the holy blessing and of the happiness of heaven. He is indeed the field that the Lord has blessed. [This field is] not the earthly field with its rugged woods and crashing torrents, its swampy, sluggish waters, unproductive grain lands, and barren vineyards, filled with sterile rock and gravel, pockmarked and arid with drought or wet with blood, and choked over with brambles and thorns, but the field of which the church speaks in the Canticle, “I have adjured you, O daughters of Jerusalem, by the powers and virtues of the field.” This is the field of which the Lord also says, “With me is the beauty of the field.” In this field the grape is found that was pressed and poured out blood and washed the world clean. In this field is the fig tree, and beneath it the saints will find rest and be renewed by a good and spiritual grace. In this field is the olive tree fruitful in the overflowing ointment of the Lord’s peace. In this field flourish the pomegranate trees that shelter many fruits with the one bulwark of faith and, so to speak, nurture them with the warm embrace of love.
And so Jacob was fragrant with the fragrance of such fruits; he followed God amid dangers and believed that he was safe everywhere, led by the Lord. Although the fragrance of the field is pleasant and sweet because it is a natural fragrance, still there breathed in the holy patriarch the fragrance of grace and virtue. How moderate and restrained he was! He did not claim the food that had been prepared for him but yielded without delay to his brother’s request for it and received from him the birthright of the firstborn. How respectful he was toward his parents! Through his mother’s love he earned the preference over his elder brother, and through the gift of his father’s blessing he was made holy. How respectful of God’s commands he was! He refused to do wrong to his brother. How honorable! He resisted practicing deceit upon his father. How respectful! He could not refuse his mother what she ordered.
“He smelled his clothes and said, ‘Behold, the smell of my son is as the smell of an abundant field, which the Lord has blessed.’ ” This field is the church. Let’s prove that the church is a field. Listen to the apostle telling the faithful: “You are God’s tilled field; you are God’s building.” Not only is the church a field, but also God is the tiller of the field. Listen to the Lord himself: “I am the vine, you the branches, and my Father is the vinedresser.” Toiling in this field as a laborer and hoping for an eternal reward, the apostle claims no credit for himself, except a laborer’s due. “I planted,” he says, “Apollo watered, but God gave the increase. And so neither the one who plants is anything, nor the one who waters, but God who gives the increase.” Notice how Paul safeguards humility to make sure of belonging to Jacob, to that field which is the church, and of not losing the robe whose scent was as the smell of an abundant field. He does not pass over to the pride of Esau, materialistic in thought and abounding in arrogance. So the smell of the field comes from the garment of the son. But this field is nothing in itself. That’s why he added, “which the Lord has blessed. And the Lord will give you from the dew of heaven above and from the fruitfulness of the earth, and quantities of corn and wine. And nations will serve you, and you shall be lord of your brother, and the sons of your father shall pay you homage. Whoever curses you shall be cursed, and whoever blesses you shall be blessed.” That is the blessing of Jacob. If Esau had not been blessed too, there would be no problem. But he is blessed too, not with this blessing, and yet one not altogether different from this one.
What advice does Rebekah give? That Jacob should take the skins of the kids and go to his father. The father is expecting the elder and blesses the younger. The Old Testament has the Jews in mind according to its literal meaning, and by the spiritual understanding of it, it is a blessing to Christians. Would your holinesses please concentrate on this great mystery, this great sacrament.Isaac says, “Your brother came with guile” about a man without guile. Isaac undoubtedly knew what was happening since he had the spirit of prophecy, and he himself was acting symbolically. He stakes everything on the sublime truths being symbolically, sacramentally enacted. For if he hadn’t known what he was doing, he would surely have been angry with his son for deceiving him. The elder comes and says, “Here, father, eat; I have done just as you ordered me.” He says, “Who are you?” He replies, “I am your elder son, Esau.” “And who is the one,” Isaac says, “at whose hands I have already eaten, and I blessed him, and blessed he shall be?” He seemed to be angry; Esau was expecting from his lips some sort of curse upon his brother. While he is expecting a curse, Isaac confirms the blessing. What splendid anger, what marvelous indignation! But he knew the mystery being enacted. The blindness of his bodily eyes stood for the mental blindness of the Jews. But the eyes of his heart were able to see the sublimity of the mysteries being unfolded.
In fact, these things were not completely fulfilled in Jacob but in Christ and in those who were justified through faith, who were also made sons according to the promise in Isaac. Therefore the meaning of the prophecy will also suit the new people and Christ himself, who is beginning and leading. He is also considered to be a second Adam and was born as a second root of humanity. For that which is in Christ is a new creation, and we are renewed in him to sanctification, incorruption and life. The words of the blessing, I believe, signify the sweetness of the spiritual perfume in Christ, like that of a garden or a plentiful field spreading a sweet and beautiful perfume from its spring flowers. And so Christ described himself to us in the Song of Songs: “I am the flower of the field, the lily of the valleys.” He was actually a lily and a rose born of the earth for the sake of humanity. Since he did not know sin, he was the most divine of all those who inhabited the whole world and produced a perfume though his works. For this reason [Scripture] compares Christ with a field blessed by God, and with very good reason, because he is the perfume of the knowledge of God the Father. So again the divine Paul says, “But thanks be to God, who in Christ always leads us in triumphal procession, and through us spreads in every place the fragrance that comes from knowing him.” Our Lord Jesus Christ is revealed through the holy apostles like the perfume of the knowledge of God the Father. “If someone knows the Son, he also fully knows the Father,” because of the sameness of nature, as in everything he possesses the same things in the same degree.
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SUMMARY
Genesis 27:27 captures the pivotal moment when Isaac, old and visually impaired, is deceived by Jacob, who impersonates Esau. Relying on his sense of smell, Isaac perceives the scent of Jacob's (Esau's) raiment as "the smell of a field which the LORD hath blessed," leading him to confirm his belief in his son's identity and irrevocably impart the patriarchal blessing. This verse underscores the role of sensory perception in the deception, highlights the profound weight of a spoken blessing, and sets the stage for the unfolding of God's sovereign plan despite human imperfection and deceit.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage makes effective use of Sensory Imagery, particularly focusing on the sense of smell. Isaac, deprived of sight, relies on touch (hands) and especially smell (raiment) to confirm identity, making the aroma of the field a crucial element in the deception. There is profound Irony in the fact that Isaac's heightened sensory perception, intended to verify his son's identity, becomes the very means by which he is deceived, yet this deception ultimately serves to fulfill God's sovereign plan. The phrase "the smell of a field which the LORD hath blessed" functions as a powerful Simile and Symbolism. The simile directly compares the son's scent to a blessed field, while the imagery itself symbolizes prosperity, fertility, divine favor, and the covenant promises of land and abundance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 27:27 powerfully illustrates the tension between human will and divine sovereignty. Despite Jacob's deceitful actions and Isaac's misdirection, the outcome aligns with God's pre-ordained plan for the younger to rule the elder. This narrative underscores that while God does not condone sin, He is capable of working through the imperfections and even outright transgressions of humanity to accomplish His redemptive purposes. The irrevocability of the spoken blessing, once uttered, highlights the profound spiritual weight of words and the unchangeable nature of God's decrees, even when mediated through flawed human agents. Furthermore, the imagery of the "blessed field" connects spiritual favor to tangible prosperity and fruitfulness, reflecting the holistic Old Testament understanding of blessing encompassing both spiritual well-being and material flourishing, often tied to the covenant promises of land and descendants.
REFLECTION AND APPLICATION
Genesis 27:27 offers profound lessons for contemporary believers, urging us to consider the impact of our actions and the nature of divine providence. Firstly, it serves as a powerful reminder of the profound weight and lasting impact of our words. Just as Isaac's blessing, once spoken, was irrevocable, our words, whether blessings or curses, carry significant spiritual and relational power. We are called to use our speech to build up, encourage, and impart life, recognizing the potential for both immense good and lasting harm. Secondly, while God's sovereign purposes will always prevail, the story cautions vehemently against resorting to deceit, manipulation, or "fleshly" means to achieve desired outcomes, even if we believe them to align with God's will. Jacob's subsequent flight from Esau and his later experience of being deceived by Laban serve as stark reminders that deceptive means often lead to painful consequences and prolonged periods of hardship. Instead, we are called to trust in God's perfect timing and methods, relying on His providence and righteous ways rather than our own schemes. Finally, the evocative imagery of "a field which the LORD hath blessed" encourages us to cultivate an awareness and appreciation for God's abundant provision and favor in our lives, recognizing His hand in both spiritual and material blessings, and living in gratitude for His overflowing grace.
Questions for Reflection
FAQ
Why did Isaac rely on smell to confirm Jacob's identity, especially after expressing doubts about his voice?
Answer: Isaac was elderly and completely blind, rendering his sense of sight useless. This forced him to rely heavily on his other senses to interact with the world and, in this critical moment, to verify his son's identity. While he initially harbored suspicion due to Jacob's voice not matching Esau's, stating, "The voice is Jacob's voice, but the hands are the hands of Esau" [Genesis 27:22 "Isaac's Suspicion of Jacob's Voice"], he proceeded to feel Jacob's hands and neck, which were covered with goat skins to mimic Esau's hairiness. However, it was the distinct and familiar scent of Esau's hunting clothes, which Jacob was wearing, that provided the final, convincing sensory evidence. Esau's raiment would have carried the "smell of the field" from his outdoor life as a hunter, a scent deeply associated with Isaac's elder son. This powerful and familiar aroma, combined with the tactile confirmation, overcame Isaac's lingering doubts about the voice, leading him to believe he was indeed blessing Esau.
CHRIST-CENTERED FULFILLMENT
The narrative of Jacob, the younger and seemingly less deserving son, receiving the patriarchal blessing through deceptive means, yet in fulfillment of God's sovereign decree that "the elder shall serve the younger" [Genesis 25:23 "God's Prophecy to Rebekah"], profoundly foreshadows the nature of God's grace and the unexpected path of salvation in Christ. Just as Jacob received an inheritance not based on his merit or primogeniture, so too does God choose those who are not naturally preeminent or "first" in the world's eyes to receive His ultimate blessing in Christ. Christ Himself is the true and ultimate "seed" of Abraham, through whom all the families of the earth are blessed, fulfilling the Abrahamic covenant not through human deception or earned merit, but through His perfect obedience, sacrificial life, and atoning death [Galatians 3:8 "Abrahamic Blessing for Gentiles"]. He is the one who truly embodies the "smell of a field which the LORD hath blessed," bringing forth spiritual fruitfulness and eternal abundance to all who are united with Him by grace through faith [Ephesians 1:3-6 "Spiritual Blessings in Christ"]. Through Christ, we, who were once "far off," are brought near and receive an eternal inheritance and spiritual blessings far greater and more secure than any earthly patriarchal blessing, becoming co-heirs with Him [Ephesians 2:13 "Brought Near by the Blood of Christ"]; [Romans 8:17 "Heirs with Christ"]. He is the Lamb of God who takes away the sin of the world, making us heirs of the true, unfading blessing [John 1:29 "Jesus, the Lamb of God"].