Genesis 27:38

Translation
King James Version
And Esau said unto his father, Hast thou but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept.
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KJV (with Strong's)
And Esau H6215 said H559 unto his father H1, Hast thou but one H259 blessing H1293, my father H1? bless H1288 me, even me also, O my father H1. And Esau H6215 lifted up H5375 his voice H6963, and wept H1058.
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Complete Jewish Bible
'Esav said to his father, "Have you only one blessing, my father? Father, bless me too!"'Esav wept aloud,
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Berean Standard Bible
Esau said to his father, “Do you have only one blessing, my father? Bless me too, O my father!” Then Esau wept aloud.
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American Standard Version
And Esau said unto his father, Hast thou but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept.
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World English Bible Messianic
Esau said to his father, “Have you but one blessing, my father? Bless me, even me also, my father.” Esau lifted up his voice, and wept.
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Geneva Bible (1599)
Then Esau sayde vnto his father, Hast thou but one blessing my father? blesse mee, euen me also, my father: and Esau lifted vp his voyce, and wept.
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Young's Literal Translation
And Esau saith unto his father, `One blessing hast thou my father? bless me, me also, O my father;' and Esau lifteth up his voice, and weepeth.
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See also
Hebrews 12:17Genesis 27:34Proverbs 1:24Proverbs 1:26Isaiah 65:14Isaiah 32:10Isaiah 32:12
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In the KJVVerse 766 of 31,102

Study This Verse

SUMMARY

Genesis 27:38 captures the raw, uninhibited grief of Esau as he confronts his father, Isaac, after discovering that his younger brother, Jacob, had deceitfully obtained the patriarchal blessing intended for him. This verse serves as the emotional and dramatic climax of a narrative steeped in familial deception and highlights the profound, irreversible consequences of Esau's past choices, particularly his earlier disregard for his birthright, which now culminates in this devastating loss.

CONTEXT

  • Literary Context: Genesis 27:38 marks the agonizing climax of the intricate narrative surrounding Isaac's patriarchal blessing. The preceding verses detail Rebekah's elaborate scheme to secure the blessing for Jacob, her favored son, by having him impersonate Esau. Isaac, old and blind, is deceived, and unknowingly bestows the sacred, binding blessing upon Jacob in Genesis 27:28-29. Esau's return from hunting, expecting to receive his rightful inheritance, sets the stage for this devastating revelation. His bitter cry in this verse is the immediate, visceral reaction to the irreversible loss, contrasting sharply with Jacob's cunning success and Isaac's bewildered realization. This moment deepens the familial conflict that will define much of the subsequent narrative in Genesis, shaping the destinies of both brothers and their descendants.
  • Historical & Cultural Context: In the ancient Near East, a patriarchal blessing was far more than a mere wish; it was a solemn, legally and spiritually binding pronouncement, believed to convey divine favor, prosperity, and authority, often including a designation of the primary heir and head of the family. Such blessings, once spoken, were considered irrevocable, reflecting the power of spoken words in a culture that valued oral tradition and divine pronouncements. The concept of primogeniture, where the firstborn son received a double portion of the inheritance and the patriarchal authority, was deeply ingrained. Esau's anguish in Genesis 27:38 stems from the loss of this culturally paramount inheritance, which encompassed not only material wealth but also spiritual prominence and the covenantal promises passed down from Abraham. His tears reflect the profound societal and spiritual implications of such a forfeiture.
  • Key Themes: This verse powerfully contributes to several overarching themes within Genesis and the broader biblical narrative. It highlights the theme of divine sovereignty working through human imperfection and deception, as God's pre-ordained choice of Jacob over Esau (as seen in Genesis 25:23) is ultimately fulfilled despite the flawed means. It also underscores the theme of consequences of choices, particularly Esau's earlier, casual disregard for his birthright in Genesis 25:29-34, which foreshadows and contributes to this greater loss. The verse further emphasizes the irrevocable nature of a spoken blessing in this cultural context, demonstrating the solemnity and weight of words imbued with spiritual authority. Finally, it explores the theme of human emotion and regret, portraying the raw anguish of a man facing the irreversible repercussions of his past actions and missed opportunities.

EXPOSITION AND ANALYSIS

Genesis 27:38 captures the raw, uninhibited grief of Esau as he confronts his father, Isaac: "And Esau said unto his father, Hast thou but one blessing, my father? bless me, [even] me also, O my father. And Esau lifted up his voice, and wept." This verse is a powerful depiction of a man facing the irreversible consequences of his actions and the profound pain of missed opportunity.

Key Word Analysis

  • father (Hebrew, ʼâb', H1): This word (H1) appears three times in the verse, emphasizing the direct, personal, and familial nature of Esau's desperate plea. It highlights the patriarchal context where the father's blessing was paramount, underscoring Esau's direct appeal to the source of the lost blessing and his deep desire for his father's favor and inheritance.
  • blessing (Hebrew, Bᵉrâkâh', H1293): This term (H1293) refers to a "benediction" or "prosperity," signifying a divine endowment of favor, success, and progeny. Esau's question, "Hast thou but one blessing?" reveals his shock at the singular and exclusive nature of this sacred pronouncement, which he had previously undervalued but now desperately craves.
  • wept (Hebrew, bâkâh', H1058): This primitive root (H1058) signifies "to weep" or "to bemoan," often indicating deep, uninhibited sorrow accompanied by loud lamentation. The description of Esau "lifting up his voice" before weeping emphasizes the intensity, public nature, and overwhelming character of his grief, indicating a profound, audible expression of anguish and bitter regret.

Verse Breakdown

  • "And Esau said unto his father, Hast thou but one blessing, my father?": Esau's initial words convey profound shock and disbelief. He is grappling with the incomprehensible reality that the sacred patriarchal blessing, which he had anticipated as his birthright, was not only given away but was also singular and non-replicable. This question underscores his desperate hope that there might be some other, perhaps lesser, blessing still available from his father, revealing his sudden, belated recognition of the blessing's immense value.
  • "bless me, [even] me also, O my father.": This is a direct, urgent, and deeply personal appeal. The repetition of "me, even me also" emphasizes Esau's profound need and his desperate, almost pleading, hope that some remnant of the blessing, or a new one, might still be available to him. It highlights his deep-seated desire for his father's favor and the spiritual and material inheritance it represented, even in the face of apparent impossibility.
  • "And Esau lifted up his voice, and wept.": This clause vividly portrays the raw, uninhibited emotional outburst of Esau. The phrase "lifted up his voice" signifies a loud, audible wailing, not a quiet shedding of tears. This public and unrestrained weeping, stemming from the Hebrew verb bâkâh (H1058), denotes a deep, inconsolable sorrow, often accompanied by lamentation. His tears are not merely a sign of sadness but of bitter regret, despair, and the crushing realization of a loss that he now perceives as immense, irretrievable, and directly linked to his past choices.

Literary Devices

Genesis 27:38 employs several powerful literary devices to convey Esau's profound anguish. The most prominent is Pathos, as the verse evokes deep sympathy and pity from the reader for Esau's suffering. His desperate plea, "Hast thou but one blessing, my father? bless me, [even] me also, O my father," is a direct appeal to emotion, highlighting his vulnerability and the crushing weight of his loss. The Repetition of "my father" and "me" underscores the personal nature of his plea and his desperate longing. Furthermore, the vivid imagery of Esau "lifted up his voice, and wept" serves as a powerful Symbolism of inconsolable grief and bitter regret. This is not just sadness, but a public, audible lamentation, emphasizing the irreversible and catastrophic nature of the blessing's forfeiture, making Esau's despair palpable to the audience.

THEOLOGICAL AND THEMATIC CONNECTIONS

Esau's profound anguish in Genesis 27:38 serves as a poignant biblical illustration of the irreversible nature of certain spiritual opportunities and the bitter consequences of despising one's spiritual inheritance. While God's plan for Jacob to receive the covenant blessing was sovereign, Esau's casual disregard for his birthright earlier in Genesis 25:34 directly contributed to his later, devastating loss. His tears are not merely for a lost material inheritance but for a spiritual patrimony that carried divine favor. This narrative underscores the solemnity and weight of divine pronouncements and the critical importance of valuing spiritual blessings, warning against short-sighted choices that prioritize immediate gratification over eternal significance.

REFLECTION AND APPLICATION

Esau's profound despair in Genesis 27:38 offers timeless lessons for contemporary believers. His bitter tears underscore the critical importance of valuing spiritual inheritance and making wise choices in the present. We are called to cherish the spiritual blessings and opportunities God provides, not to trade them for temporary gratification or worldly comforts. Just as Esau undervalued his birthright, we can sometimes neglect our spiritual heritage, our relationship with God, or opportunities for growth and service, only to later regret the lost potential. This passage serves as a stark reminder that our choices, both large and small, have real and often irreversible consequences in this life. While God's grace offers forgiveness for our sins, some outcomes of our actions may remain. Therefore, Esau's experience encourages us to be diligent, discerning, and intentional in our spiritual walk, ensuring we do not despise the precious things of God, lest we, too, find ourselves lamenting missed opportunities of eternal significance. The New Testament echoes this warning in Hebrews 12:17, noting that Esau "found no place of repentance, though he sought it carefully with tears," signifying that he could not reverse the specific patriarchal blessing, not that he was beyond God's general forgiveness or mercy for personal sin.

Questions for Reflection

  • What spiritual "birthrights" or blessings might I be taking for granted or neglecting in my own life?
  • How do my daily choices reflect my true valuation of God's promises and spiritual opportunities?
  • In what areas of my life might I be prioritizing immediate gratification over long-term spiritual benefit?
  • How does Esau's regret motivate me to be more intentional and discerning in my walk with God?

FAQ

Does Esau's weeping imply true repentance for his past sins?

Answer: Esau's tears in Genesis 27:38 primarily express profound sorrow and regret over the loss of the blessing and its associated benefits, rather than a deep, transforming repentance for his underlying sinfulness or his previous despising of his birthright. While his grief is genuine and intense, it appears to be a sorrow for the consequences of his actions, not necessarily a turning from the heart attitude that led to those actions. The New Testament in Hebrews 12:17 clarifies that "he found no place of repentance, though he sought it carefully with tears." This means he could not reverse the specific outcome of the blessing being given to Jacob, not that God denied him the possibility of personal repentance for his sins. His tears were for the lost inheritance and its worldly advantages, not necessarily for a broken relationship with God or a fundamental change of heart regarding his priorities.

CHRIST-CENTERED FULFILLMENT

The narrative of Esau's loss and Jacob's gain, though marred by human sin and deception, ultimately points to the greater redemptive plan centered on Christ. Just as Jacob, the younger and seemingly less likely heir, received the blessing by divine design, so too does God often choose the unexpected and humble to accomplish His purposes, subverting human expectations, as seen in 1 Corinthians 1:27-29. Christ is the ultimate "blessing" and the true heir of all things (Hebrews 1:2), through whom God's covenant promises find their perfect fulfillment. Esau's desperate plea for a blessing he could not reclaim underscores the preciousness and irrevocability of the spiritual inheritance offered in Christ. Unlike Esau's lost earthly blessing, the inheritance believers receive in Christ is secured by grace through faith (Ephesians 2:8-9), not by human merit or deception, and it is an eternal, unshakeable blessing that can never be forfeited or stolen (1 Peter 1:3-5). Through Christ, all nations are blessed, fulfilling the Abrahamic covenant in a way far grander and more enduring than any earthly patriarchal blessing (Galatians 3:14). He is the true and final blessing, the source of all spiritual riches for those who believe (Ephesians 1:3).

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Commentary on Genesis 27 verses 30–40

I. II. Main points1. 2. Sub-points(1.) (2.) Details

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 30–40. 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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