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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 27:30–40. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The covenant-blessing denied to Esau. He that made so light of the birthright would now have inherited the blessing, but he was rejected, and found no place of repentance in his father, though he sought it carefully with tears, Heb 12:17. Observe, 1. How carefully he sought it. He prepared the savoury meat, as his father had directed him, and then begged the blessing which his father had encouraged him to expect, Gen 27:31. When he understood that Jacob had obtained it surreptitiously, he cried with a great and exceedingly bitter cry, Gen 27:34. No man could have laid the disappointment more to heart than he did; he made his father's tent to ring with his grief, and again (Gen 27:38) lifted up his voice and wept. Note, The day is coming when those that now make light of the blessings of the covenant, and sell their title to them for a thing of nought, will in vain be importunate for them. Those that will not so much as ask and seek now will knock shortly, and cry, Lord, Lord. Slighters of Christ will then be humble suitors to him. 2. How he was rejected. Isaac, when first made sensible of the imposition that had been practised on him, trembled exceedingly, Gen 27:33. Those that follow the choice of their own affections, rather than the dictates of the divine will, involve themselves in such perplexities as these. But he soon recovers himself, and ratifies the blessing he had given to Jacob: I have blessed him, and he shall be blessed; he might, upon very plausible grounds, have recalled it, but now, at last, he is sensible that he was in an error when he designed it for Esau. Either himself recollecting the divine oracle, or rather having found himself more than ordinarily filled with the Holy Ghost when he gave the blessing to Jacob, he perceived that God did, as it were, say Amen to it. Now, (1.) Jacob was hereby confirmed in his possession of the blessing, and abundantly satisfied of the validity of it, though he obtained it fraudulently; hence too he had reason to hope that God graciously overlooked and pardoned his misconduct. (2.) Isaac hereby acquiesced in the will of God, though it contradicted his own expectations and affection. He had a mind to give Esau the blessing, but, when he perceived the will of God was otherwise, he submitted; and this he did by faith (Heb 11:20), as Abraham before him, when he had solicited for Ishmael. May not God do what he will with his own? (3.) Esau hereby was cut off from the expectation of that special blessing which he thought to have preserved to himself when he sold his birthright. We, by this instance, are taught, [1.] That it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, Rom 9:16. The apostle seems to allude to this story. Esau had a good will to the blessing, and ran for it; but God that showed mercy designed it for Jacob, that the purpose of God according to election might stand, Rom 9:11. The Jews, like Esau, hunted after the law of righteousness (Rom 9:31), yet missed of the blessing of righteousness, because they sought it by the works of the law (Rom 9:32); while the Gentiles, who, like Jacob, sought it by faith in the oracle of God, obtained it by force, with that violence which the kingdom of heaven suffers. See Mat 11:12. [2.] That those who undervalue their spiritual birthright, and can afford to sell it for a morsel of meat, forfeit spiritual blessings, and it is just with God to deny them those favours they were careless of. Those that will part with their wisdom and grace, with their faith and a good conscience, for the honours, wealth, or pleasures, of this world, however they may pretend a zeal for the blessing, have already judged themselves unworthy of it, and so shall their doom be. [3.] That those who lift up hands in wrath lift them up in vain. Esau, instead of repenting of his own folly, reproached his brother, unjustly charged him with taking away the birthright which he had fairly sold to him (Gen 27:36), and conceived malice against him for what he had now done, Gen 27:41. Those are not likely to speed in prayer who turn those resentments upon their brethren which they should turn upon themselves, and lay the blame of their miscarriages upon others, when they should take shame to themselves. [4.] That those who seek not till it is too late will be rejected. This was the ruin of Esau, he did not come in time. As there is an accepted time, a time when God will be found, so there is a time when he will not answer those that call upon him, because they neglected the appointed season. See Pro 1:28. The time of God's patience and our probation will not last always; the day of grace will come to an end, and the door will be shut. Then many that now despise the blessing will seek it carefully; for then they will know how to value it, and will see themselves undone, for ever undone, without it, but to no purpose, Luk 13:25-27. O that we would therefore, in this our day, know the things that belong to our peace!
II.Here is a common blessing bestowed upon Esau.
1.This he desired: Bless me also, Gen 27:34. Hast thou not reserved a blessing for me? Gen 27:36. Note,
(1.)The worst of men know how to wish well to themselves; and even those who profanely sell their birthright seem piously to desire the blessing. Faint desires of happiness, without a right choice of the end and a right use of the means, deceive many into their own ruin. Multitudes go to hell with their mouths full of good wishes. The desire of the slothful and unbelieving kills them. Many will seek to enter in, as Esau, who shall not be able, because they do not strive, Luk 13:24.
(2.)It is the folly of most men that they are willing to take up with any good (Psa 4:6), as Esau here, who desired but a second-rate blessing, a blessing separated from the birthright. Profane hearts think any blessing as good as that from God's oracle: Hast thou but one? As if he had said, "I will take up with any: though I have not the blessing of the church, yet let me have some blessing."
2.This he had; and let him make his best of it, Gen 27:39, Gen 27:40.
(1.)It was a good thing, and better than he deserved. It was promised him,
[1.]That he should have a competent livelihood - the fatness of the earth, and the dew of heaven. Note, Those that come short of the blessings of the covenant may yet have a very good share of outward blessings. God gives good ground and good weather to many that reject his covenant, and have no part nor lot in it.
[2.]That by degrees he should recover his liberty. If Jacob must rule (Gen 27:29), Esau must serve; but he has this to comfort him, he shall live by his sword. He shall serve, but he shall not starve; and, at length, after much skirmishing, he shall break the yoke of bondage, and wear marks of freedom. This was fulfilled (Kg2 8:20, Kg2 8:22) when the Edomites revolted.
(2.)Yet it was far short of Jacob's blessing. For him God had reserved some better thing.
[1.]In Jacob's blessing the dew of heaven is put first, as that which he most valued, and desired, and depended upon; in Esau's the fatness of the earth is put first, for it was this that he had the first and principal regard to.
[2.]Esau has these, but Jacob has them from God's hand: God give thee the dew of heaven, Gen 27:28. It was enough to Esau to have the possession; but Jacob desired it by promise, and to have it from covenant-love.
[3.]Jacob shall have dominion over his brethren: hence the Israelites often ruled over the Edomites. Esau shall have dominion, that is, he shall gain some power and interest, but shall never have dominion over his brother: we never find that the Jews were sold into the hands of the Edomites, or that they oppressed them. But the great difference in that there is nothing in Esau's blessing that points at Christ, nothing that brings him or his into the church and covenant of God, without which the fatness of the earth, and the plunder of the field, will stand him in little stead. Thus Isaac by faith blessed them both according as their lot should be. Some observe that Jacob was blessed with a kiss (Gen 27:27), so was not Esau.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
What had actually occurred from the action of Jacob was a mystery of the [divine] economy in view of the Christ prefigured [by Jacob], [of the Christ] who, blessed by the Father, has been blessed forever after his [temporal] birth.The words of Scripture, “Besides himself, Isaac was seized with great amazement,” have the same meaning as “Isaac was filled with admiration” for what had happened, because he foresaw that the Gentiles, according to the will of God, had to be blessed and take part in the covenant of the promise made to the fathers through the younger son. That is why Jacob, when he was brought forth and emerged the last from his mother’s womb, took hold on Esau’s heel. This means that by closely following the footsteps of the prophets the last peoples had to take hold of the right of primogeniture, since they are the first ones to be found in the New Testament.
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Summary
Genesis 27:33 captures the profound and visceral shock of Isaac as he confronts the devastating truth of Jacob's deception, realizing he has irrevocably bestowed the patriarchal blessing upon the wrong son. This pivotal moment, marked by Isaac's intense physical and emotional trembling, not only highlights the immense spiritual weight of the blessing in ancient culture but also powerfully underscores God's sovereign hand at work, fulfilling His predetermined plan for the covenant lineage even amidst human sin, familial deceit, and the ensuing turmoil.
Context
Literary Context
Genesis 27:33 serves as the dramatic climax of a meticulously crafted narrative of deception and mistaken identity. Immediately preceding this verse, Jacob, at Rebekah's instigation, successfully impersonates Esau and receives the coveted patriarchal blessing from his blind, aged father, Isaac. The blessing, a solemn and binding pronouncement, is delivered under the assumption that Jacob is Esau, who had just been sent to hunt venison. The tension escalates as Esau returns from his hunt, eager to receive his blessing, only to find his place usurped. Isaac's "trembling very exceedingly" in this verse is the explosive reaction to Esau's arrival and the dawning realization of the profound fraud perpetrated against him, setting in motion a chain of events that will lead to deep family estrangement and Jacob's flight. This moment is a direct consequence of Isaac's favoritism, Rebekah's manipulation, and Jacob's deceit, yet it paradoxically aligns with God's earlier prophetic word in Genesis 25:23 that "the elder shall serve the younger."
Historical & Cultural Context
In the ancient Near East, the patriarchal blessing was far more than a mere wish; it was a legally and spiritually binding pronouncement, believed to be divinely inspired and carrying immense power to shape a person's destiny, prosperity, and lineage. Such blessings were considered irrevocable once uttered, reflecting a worldview where spoken words, especially from a patriarch, held tangible, enduring power. The firstborn son typically received the primary blessing, which included a double portion of the inheritance and the leadership of the family. Isaac's profound reaction in Genesis 27:33 stems from his understanding of this cultural weight—the blessing was a sacred, unalterable act. His distress also reflects the deep cultural value placed on truth and integrity, as deception, particularly within the family, was a grave offense with severe social repercussions.
Key Themes
This verse powerfully contributes to several overarching themes in Genesis. Firstly, it highlights the theme of Divine Sovereignty working through human imperfection and sin. Despite the deception and the moral ambiguity of the characters' actions, God's preordained plan for Jacob to receive the blessing, as prophesied in Genesis 25:23, is ultimately fulfilled. Secondly, it underscores the Irrevocability of the Blessing, a crucial concept for understanding covenant theology, where God's promises and pronouncements are steadfast. Thirdly, the narrative vividly portrays the Consequences of Deception and Familial Discord, showing how sin, even when seemingly leading to a divinely ordained outcome, brings pain, estrangement, and hardship. Finally, it touches on the theme of God's Unconventional Methods, demonstrating that God often chooses the "unlikely" or "unworthy" to carry His covenant promises, a pattern evident throughout biblical history, as seen in the selection of Abraham, Isaac, and now Jacob.
Exposition and Analysis
Key Word Analysis
A primitive root signifying to shudder with terror, to fear, or to hasten with anxiety. In this context, it denotes a profound, visceral reaction of shock, dread, and intense emotional agitation. Isaac's trembling is not merely physical; it implies a deep spiritual and psychological upheaval, a shuddering of his entire being at the realization of the deception and the irreversible nature of his actions.
Properly meaning vehemence, this word functions as an intensive or superlative adverb, often repeated for emphasis. When combined with "trembled" and "very" (gâdôwl, H1419), it conveys the utmost degree of Isaac's shock and terror. It emphasizes that his reaction was not just a slight tremor but an overwhelming, all-consuming experience of fear and consternation, signifying the monumental impact of the revelation.
A primitive root meaning to kneel; by implication, to bless God (as adoration) or man (as a benefit). In this context, it refers to the patriarchal blessing, a solemn, authoritative pronouncement of divine favor, prosperity, and destiny. The repetition of this word ("have blessed him? yea, and he shall be blessed") highlights the central action of the narrative and underscores the irrevocable nature of the spoken word in this ancient cultural and theological framework.
Verse Breakdown
"And Isaac trembled very exceedingly,"
This opening clause vividly captures Isaac's immediate, profound, and physical reaction to Esau's revelation. The Hebrew construction, using an intensive adverbial phrase, emphasizes the overwhelming nature of his shock, fear, and consternation. It's a full-body tremor, indicative of a deep internal crisis as the truth of Jacob's deception hits him with full force.
"and said, Who? where [is] he that hath taken venison, and brought [it] me,"
Isaac's bewildered questions articulate his initial confusion and the dawning horror. He is trying to reconcile the present reality (Esau standing before him) with his recent actions (blessing someone he believed to be Esau). His questions are not merely seeking information but express his utter disorientation and the profound sense of betrayal.
"and I have eaten of all before thou camest, and have blessed him?"
This part of Isaac's statement confirms the sequence of events, solidifying the irreversible nature of the blessing. He recounts the actions he performed, establishing that he had indeed received the meal and pronounced the blessing, fully believing he was interacting with Esau. The rhetorical question underscores his disbelief and the gravity of his mistake.
"yea, [and] he shall be blessed."
This concluding affirmation is the most profound theological statement in the verse. Despite the deception, his personal distress, and the injustice done to Esau, Isaac does not retract the blessing. This declaration signifies his recognition of the blessing's irrevocability and, implicitly, God's sovereign hand in the matter. Even though obtained through deceit, the blessing's outcome aligns with God's earlier prophecy to Rebekah, confirming that God's preordained plan will prevail.
Literary Devices
Genesis 27:33 is rich with Dramatic Irony, as the audience has been privy to Jacob and Rebekah's deception from the outset, while Isaac remains oblivious until this climactic moment. His bewildered questions and extreme reaction amplify the irony of the situation. The phrase "trembled very exceedingly" employs Hyperbole, emphasizing the extraordinary depth of Isaac's shock and distress, transcending a mere physical tremor to convey a spiritual and psychological earthquake. There is also a powerful sense of Foreshadowing in Isaac's final, seemingly resigned declaration, "yea, and he shall be blessed." This statement, uttered in distress, paradoxically confirms the divine will and sets the stage for Jacob's future prosperity and the continuation of the covenant line through him, despite his flawed character and the deceptive means by which he acquired the blessing. The Repetition of "blessed" (twice in the final clause) further underscores the central importance and unalterable nature of the patriarchal pronouncement.
Theological and Thematic Connections
Isaac's extreme reaction in Genesis 27:33 underscores the immense spiritual and cultural significance of the patriarchal blessing, which was considered an authoritative, divinely inspired pronouncement that, once uttered, could not be recalled. This irrevocability highlights a key theological principle: God's word and His promises, once declared, are steadfast and unchangeable. While the narrative vividly portrays the immediate and profound relational and emotional turmoil caused by Jacob's deceit, it also subtly points to God's overarching sovereignty. Despite the human sin and manipulation involved, God's ultimate purposes prevail, as Isaac's final confirmation of the blessing ("yea, and he shall be blessed") demonstrates that God can orchestrate events and fulfill His promises even through imperfect human choices and morally ambiguous situations. This passage thus serves as a powerful testament to God's faithfulness to His covenant, even when His chosen instruments are flawed.
Reflection and Application
Genesis 27:33 offers timeless lessons for believers today, reminding us of the profound weight of our words and the importance of integrity in our actions. Isaac's inability to retract his blessing underscores that our pronouncements, whether spoken in blessing or in anger, carry lasting impact, urging us to speak with care, wisdom, and truthfulness. While God sovereignly works through all circumstances to accomplish His purposes, the narrative does not endorse Jacob's deception. Instead, it vividly illustrates that sin inevitably brings painful consequences, even if God ultimately brings good out of them. This passage encourages us to trust in God's overarching plan, knowing that He can orchestrate events for His glory and for the good of those who love Him, even amidst human flaws, difficult circumstances, and the complexities of life. It calls us to live with integrity, to speak words that build up, and to rest in the assurance that God's ultimate will cannot be thwarted by human error or malice.
Questions for Reflection
FAQ
Why did Isaac not retract the blessing after discovering the deception?
In ancient Near Eastern culture, patriarchal blessings were considered divinely inspired and irrevocable once pronounced. They were not mere good wishes but authoritative declarations believed to carry spiritual power and determine future destiny. Isaac's profound shock and final affirmation, "yea, and he shall be blessed," indicate his understanding that the blessing, once spoken, could not be undone. This suggests a recognition of God's sovereign hand in the matter, despite the deceptive means, as the outcome aligned with God's earlier prophecy to Rebekah that the elder would serve the younger.
Does this story justify deception if God's will is achieved?
No, the narrative does not endorse deception. While God sovereignly used Jacob's actions to fulfill His preordained plan for the elder to serve the younger, the story clearly illustrates the significant negative consequences Jacob faced as a direct result of his deceit, including years of estrangement from his family, his flight from Esau, and various hardships during his time with Laban. The Bible consistently condemns dishonesty (e.g., Proverbs 12:22), and this passage highlights that even when God brings good out of flawed human choices, the choices themselves are not justified or condoned.
Christ-Centered Fulfillment
The narrative of Jacob, the younger and seemingly less deserving brother, receiving the patriarchal blessing through unexpected means, despite his flawed character and deceptive actions, profoundly foreshadows God's grace-based election and the unexpected ways His covenant promises are ultimately fulfilled in Christ. Just as Jacob received an irrevocable blessing not based on his merit but on God's sovereign purpose, so too does Christ become the ultimate source of blessing for all who believe, regardless of their past deeds or inherent worthiness. Jesus, the true "seed" of Abraham (as highlighted in Galatians 3:16), inherits the full blessing of the covenant, and through His sacrificial work, extends that blessing to all nations (Galatians 3:8-9). The "trembling" of Isaac at the irrevocability of his blessing points to the unwavering and eternal nature of God's promises in Christ, for His gifts and call are irrevocable. The true, unshakeable blessing of Abraham's seed ultimately flows through Christ, demonstrating God's sovereign choice to bless through a means not based on human performance or legalistic adherence, but on divine grace and the perfect obedience of His Son (Romans 5:19).