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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
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The fact that he says to him, “Your brother came by trickery and took away your blessing” means, in a way that implies a mystery, that the Word of God, after his incarnation, had to take the form of a slave. [Thus] thanks to him who was unknown in his generation, he might receive the blessing of the Father and transmit it to us, who believe in him.
So what can it mean when it says, “Your brother came with guile and stole the blessing”?… So what can it mean when it says, “He came along with guile and stole the blessing”?First of all, let us note what guile means, and so see what Jacob ought to do. He is bearing the sins of others, and he is bearing them patiently although they are other people’s. That is what it means to have the skins of the kids on him; he is bearing the sins of others, not clinging to his own. In this way all those who put up with the sins of others for the sake of unity in the church are imitating Jacob. Because Jacob too is in Christ, inasmuch as Christ is in the seed of Abraham; as it was said, “In your seed shall all the nations be blessed.” So our Lord Jesus Christ, who committed no sin, bore the sins of others. And will those whose sins have been forgiven disdain to bear the sins of others? So if Jacob turns into Christ, he bears the sins of others—that, is the skins of the kids. And where is the guile in that?
What then is guile? Guile is when one thing is done and another pretended. When there is one thing in intention and another in deeds, it is called guile. So guile in the proper sense is reprehensible, just like rock in the proper sense. If you said Christ was a rock in the proper sense, it would be a blasphemy, just as if you said Christ was a calf in the proper sense it would be blasphemy. In the proper sense a calf is a beast; in the figurative sense it is a victim in a sacrifice. In the proper sense a stone is compacted earth; in the figurative sense it is firmness. Guile in the proper sense is deceit; in the figurative sense.… Every figurative and allegorical text or utterance seems to mean one thing materially and to suggest another thing spiritually. So he called this figurative sense by the name of guile. At long last then, what does it mean, “He came with guile and stole your blessing”? The reason it says “He came with guile” is that what was being done had a figurative sense. Isaac, after all, would not have confirmed the blessing on a guileful, deceitful man who more justly would deserve a curse. So it wasn’t a case of real guile, especially since he did not in fact lie when he said, “I am your elder son Esau.” For that one had already made a bargain with his brother and sold him his rights as firstborn. So he told his father that he had what he had bought from his brother; what that one had lost had passed to this one. The title of firstborn had not been eliminated from Isaac’s household. The title of firstborn was still here—but not with the one who had sold it. Where else was it but with the younger brother? Because he knew the symbolic mystery in all this, Isaac confirmed the blessing and said to this other son, “What am I to do for you?” He answered, “Bless me too, father; you do not only have one blessing.” But Isaac knew only of one.
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Summary
Genesis 27:35 captures the poignant moment when Isaac, deeply distressed, informs his elder son Esau that Jacob has, through cunning deception, "taken away thy blessing." This verse serves as the devastating culmination of Rebekah and Jacob's elaborate scheme, irrevocably sealing the fate of the twin brothers and profoundly impacting the lineage of the covenant promises, vividly illustrating the immediate and far-reaching repercussions of betrayal and manipulative actions.
Context
Literary Context
Genesis 27:35 is situated at the dramatic climax of a carefully orchestrated deception. Immediately preceding this verse, Jacob, at the instigation and detailed instruction of his mother Rebekah, has successfully impersonated his elder brother Esau. Isaac, now aged and nearly blind, was convinced by Jacob's disguised appearance, the scent of Esau's clothes, and Jacob's direct, repeated falsehoods, culminating in the bestowal of the patriarchal blessing intended for the firstborn. The narrative tension builds as Esau returns from hunting, eager to receive his anticipated blessing, only to find his place usurped. Isaac's sorrowful declaration in this verse confirms the irreversible nature of the blessing's transfer, precipitating Esau's profound anguish and setting the stage for the deep-seated animosity and subsequent long-term estrangement between the twin brothers.
Historical & Cultural Context
In the ancient Near East, patriarchal blessings were not mere expressions of goodwill but solemn, legally and spiritually binding pronouncements. These blessings, often given orally by the head of the family on his deathbed, were believed to carry inherent power and were considered irrevocable once uttered. They conveyed not only material prosperity and numerous descendants but also spiritual authority and the transmission of family legacy and divine favor. The firstborn son typically received the primary blessing, which included a double portion of the inheritance and leadership within the clan. The cultural significance of such a blessing meant that its transfer was a momentous event, and its loss, as experienced by Esau, was a devastating blow to one's status, future, and very identity within the family and community. The act of deception to obtain such a blessing, while condemned, underscores the immense value placed upon it.
Key Themes
This pivotal moment in Genesis 27 contributes significantly to several overarching themes within Genesis and the broader biblical narrative. Firstly, it highlights the theme of Divine Sovereignty Amidst Human Imperfection, demonstrating how God's pre-ordained plan for the covenant line to pass through Jacob, as prophesied in Genesis 25:23, ultimately unfolds despite the sinful, manipulative actions of Jacob and Rebekah. Secondly, it powerfully illustrates the Consequences of Deception and Sin, as Jacob's cunning act, while achieving an immediate goal, leads to years of fear, family estrangement, and personal hardship, underscoring the biblical principle that one reaps what one sows. Lastly, the narrative deepens the theme of Sibling Rivalry and Betrayal, a recurring motif in Genesis (e.g., Cain and Abel, Joseph and his brothers), showcasing the destructive power of envy and resentment within families and setting the stage for future reconciliation.
Exposition and Analysis
Genesis 27:35 captures Isaac's sorrowful admission to Esau, confirming the irreversible theft of the patriarchal blessing. The words "Thy brother came with subtilty, and hath taken away thy blessing" are heavy with the weight of deception and its profound consequences.
Key Word Analysis
From the root meaning "to deceive," this term signifies fraud, craft, deceit, or treachery. Its use here emphasizes that Jacob's actions were not accidental or a misunderstanding, but a deliberate and calculated act of cunning deception. This word underscores the intentionality of the manipulative scheme, which involved impersonation, false statements, and exploiting Isaac's blindness. The mirmâh employed by Jacob brought immediate gain but initiated a long period of strife, fear, and family division, demonstrating that manipulative actions often lead to deep suffering for all involved.
This primitive root verb means "to take" in a wide variety of applications, including to seize, receive, or carry away. In this context, it conveys the finality and irreversibility of the act. Isaac's use of "taken away" (past tense) signifies that the blessing is not merely misplaced or temporarily withheld, but irrevocably transferred. It highlights the profound loss for Esau and the binding nature of the patriarchal pronouncement, which, once uttered, could not simply be revoked or reissued.
Derived from the verb "to bless," this noun refers to a benediction, prosperity, or a present. In the ancient Near East, and particularly within the patriarchal narratives, a bᵉrâkâh was a solemn, binding pronouncement of divine favor, material prosperity, and spiritual enablement. It was believed to carry significant spiritual and material power, acting as a transfer of covenant promises and headship. Isaac's sorrowful admission underscores the sacred and binding nature of such pronouncements, signifying that he could not simply retract it or issue another of equal weight to Esau, as it was considered a divinely sanctioned act.
Verse Breakdown
"And he said"
This opening phrase introduces Isaac's direct address to Esau, marking the moment of revelation and profound disappointment. The simple conjunction "and" (וְ) connects this statement directly to Esau's earlier plea for his blessing, creating a dramatic pause before the devastating truth is unveiled. Isaac's words are delivered with a sense of finality and deep sorrow, indicating his realization of the deception and the irreversible consequences.
"Thy brother came with subtilty"
Isaac directly identifies Jacob as the perpetrator and "subtilty" (mirmâh) as the means. This phrase confirms Isaac's understanding that Jacob's actions were not accidental but a deliberate, cunning act of fraud and trickery. It acknowledges the depth of the deception—involving impersonation, false statements, and manipulation of Isaac's blindness—and highlights the intentionality behind Jacob's usurpation of the blessing. This revelation is a bitter pill for Esau, confirming his worst fears and fueling his animosity.
"and hath taken away thy blessing"
This concluding clause delivers the crushing news to Esau. The verb "taken away" (lâqach) emphasizes the completed and irreversible nature of the act. The "blessing" (bᵉrâkâh) refers to the sacred patriarchal pronouncement of divine favor, prosperity, and covenant inheritance, which was meant for the firstborn. Isaac's inability to reverse this act underscores the binding power of such a blessing once uttered, and for Esau, it signifies the loss of his rightful inheritance, spiritual headship, and future prospects within the family lineage.
Literary Devices
The narrative in Genesis 27:35 is rich with several literary devices that amplify its emotional and theological impact. Dramatic Irony is prominent, as the audience is privy to Jacob and Rebekah's deception from the outset, making Isaac's blindness and Esau's unwitting return from hunting all the more poignant. The reader knows the truth long before Isaac or Esau do, heightening the tension and sorrow of the revelation. This verse also employs powerful Contrast between the two brothers: Esau, the strong hunter, is emotionally devastated and powerless, while Jacob, the "quiet" tent-dweller, has, through cunning, seized the spiritual inheritance. Furthermore, the entire episode, culminating in Isaac's lament, serves as Foreshadowing for the subsequent trajectory of Jacob's life, marked by flight, deception from Laban, and family strife, illustrating the long-term consequences of his initial act of "subtilty." Finally, the Symbolism of the stolen blessing itself is profound, representing not just material wealth but the very spiritual heritage and covenant promises of God, the loss of which is depicted as an irreparable void for Esau.
Theological and Thematic Connections
Genesis 27:35 profoundly illustrates the intricate interplay between human agency, sin, and divine sovereignty. While Jacob's deception is a clear act of human failing, born of impatience and a lack of trust in God's timing, the narrative simultaneously reveals God's overarching plan for the covenant line to pass through Jacob, as He had previously declared. This paradox highlights a crucial theological truth: God can and does work through imperfect, even sinful, human choices to accomplish His sovereign purposes, without ever condoning the sin itself. The story underscores the enduring consequences of deception, demonstrating that while cunning may achieve immediate goals, it often leads to profound and lasting negative repercussions, including family division, fear, and personal hardship. Yet, it also speaks to the irrevocable nature of divine pronouncements and the profound weight of spiritual blessings, emphasizing their sacred and binding character within the biblical worldview.
Reflection and Application
The somber declaration in Genesis 27:35 serves as a timeless and potent reminder of the profound and often painful consequences of dishonesty and manipulation. It compels us to examine our own lives, urging us to prioritize integrity and truthfulness in all our dealings, even when faced with perceived opportunities for personal gain or when impatience tempts us to circumvent God's process. Jacob's subsequent years of fear, flight, and being deceived by Laban stand as a stark testament to the principle that manipulative actions, while seemingly effective in the short term, often sow seeds of discord and hardship that can last for decades. This narrative challenges us to cultivate a deeper trust in God's perfect timing and His sovereign ability to fulfill His purposes through righteous means, rather than resorting to human cunning. Ultimately, it calls us to seek genuine reconciliation where relationships have been fractured by betrayal and to rely on God's faithfulness to bring about His will, even amidst the complexities and imperfections of human choices.
Questions for Reflection
FAQ
Why was the patriarchal blessing considered irrevocable?
In ancient Near Eastern cultures, and particularly within the biblical understanding, a patriarchal blessing was viewed as a solemn, divinely inspired pronouncement that carried inherent spiritual and material power. Once spoken by the patriarch, it was believed to be a binding decree, not merely a wish, and was considered to be under God's authority. To revoke it would be to go against what was perceived as a divinely sanctioned act, making it impossible for Isaac to simply take back the blessing from Jacob and give it to Esau. This concept is reinforced by the narrative's emphasis on the finality of Isaac's words, despite his distress.
Did God condone Jacob's deception in obtaining the blessing?
The Bible never condones Jacob's deceptive methods. While God had already declared His choice for Jacob to be the heir of the covenant promises, as seen in Genesis 25:23, Jacob and Rebekah's actions were born of impatience and and a lack of trust in God's timing and methods. The subsequent hardships Jacob faced—flight from Esau, Laban's deceptions, and prolonged family strife—are often interpreted as consequences of his initial dishonesty, illustrating that God can work through human sin to accomplish His purposes without approving of the sin itself. God's faithfulness to His promises transcends human failure, but He does not endorse unrighteous means.
What was the significance of the "blessing" that Jacob took from Esau?
The "blessing" (Hebrew: bᵉrâkâh) was far more than just a parental good wish. It was the formal transmission of the Abrahamic covenant promises—including the promise of land, numerous descendants who would become a great nation, and divine favor—to the next generation. It encompassed spiritual authority, material prosperity, and leadership within the family and among the nations. For Esau, losing this blessing meant losing the primary inheritance of the covenant and the spiritual headship, a loss he deeply lamented, as evidenced by his bitter cry in Genesis 27:36. It was the spiritual and material foundation for the future of God's chosen people.
Christ-Centered Fulfillment
The narrative of Jacob's stolen blessing, born out of human deception and sin, profoundly points to the true, unearned blessing found in Christ. While Jacob gained his blessing through cunning and deceit, humanity receives the ultimate blessing of salvation, reconciliation with God, and eternal life not through any merit, trickery, or works of our own, but solely through the perfect righteousness and sacrificial work of Jesus Christ, the Lamb of God who takes away the sin of the world. Jacob's desperate pursuit of a blessing foreshadows humanity's inherent need for divine favor, which is fully and freely bestowed upon all who believe in Jesus, as God has blessed us in Christ with every spiritual blessing. Furthermore, the covenant promise of blessing to Abraham's descendants, which Jacob secured through flawed means, finds its ultimate and universal fulfillment in Christ, through whom all the families of the earth shall be blessed. He is the true heir of all promises, and through Him, we become heirs according to the promise, establishing a spiritual lineage far exceeding any earthly inheritance or patriarchal pronouncement.