TRV
Translation
King James Version
¶ And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,
Complete Jewish Bible
she said to her son Ya'akov, "Listen! I heard your father telling 'Esav your brother,
Berean Standard Bible
Rebekah said to her son Jacob, “Behold, I overheard your father saying to your brother Esau,
American Standard Version
And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,
World English Bible Messianic
Rebekah spoke to Jacob her son, saying, “Behold, I heard your father speak to Esau your brother, saying,
Geneva Bible (1599)
Then Rebekah spake vnto Iaakob her sonne, saying, Beholde, I haue heard thy father talking with Esau thy brother, saying,
Young's Literal Translation
and Rebekah hath spoken unto Jacob her son, saying, `Lo, I have heard thy father speaking unto Esau thy brother, saying,
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In the KJVVerse 734 of 31,102
Study This Verse
Commentary on Genesis 27 verses 6–17
6 ¶ And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,
7 Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death.
8 Now therefore, my son, obey my voice according to that which I command thee.
9 Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth:
10 And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death.
11 And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man:
12 My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing.
13 And his mother said unto him, Upon me be thy curse, my son: only obey my voice, and go fetch me them.
14 And he went, and fetched, and brought them to his mother: and his mother made savoury meat, such as his father loved.
15 And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob her younger son:
16 And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:
17 And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob.
Rebekah is here contriving to procure for Jacob the blessing which was designed for Esau; and here,
I. The end was good, for she was directed in this intention by the oracle of God, by which she had been governed in dispensing her affections. God had said it should be so, that the elder should serve the younger; and therefore Rebekah resolves it shall be so, and cannot bear to see her husband designing to thwart the oracle of God. But,
II. The means were bad, and no way justifiable. If it was not a wrong to Esau to deprive him of the blessing (he himself having forfeited it by selling the birthright), yet it was a wrong to Isaac, taking advantage of his infirmity, to impose upon him; it was a wrong to Jacob too, whom she taught to deceive, by putting a lie into his mouth, or at least by putting one into his right hand. It would likewise expose him to endless scruples about the blessing, if he should obtain it thus fraudulently, whether it would stand him or his in any stead, especially if his father should revoke it, upon the discovery of the cheat, and plead, as he might, that it was nulled by an error personae - a mistake of the person. He himself also was aware of the danger, lest (Gen 27:12), if he should miss of the blessing, as he might probably have done, he should bring upon himself his father's curse, which he dreaded above any thing; besides, he laid himself open to that divine curse which is pronounced upon him that causeth the blind to wander out of the way, Deu 27:18. If Rebekah, when she heard Isaac promise the blessing to Esau, had gone, at his return from hunting, to Isaac, and, with humility and seriousness, put him in remembrance of that which God had said concerning their sons, - if she further had shown him how Esau had forfeited the blessing both by selling his birthright and by marrying strange wives, it is probable that Isaac would have been prevailed upon knowingly and wittingly to confer the blessing upon Jacob, and needed not thus to have been cheated into it. This would have been honourable and laudable, and would have looked well in the history; but God left her to herself, to take this indirect course, that he might have the glory of bringing good out of evil, and of serving his own purposes by the sins and follies of men, and that we might have the satisfaction of knowing that, though there is so much wickedness and deceit in the world, God governs it according to his will, to his own praise. See Job 12:16, With him are strength and wisdom, the deceived and the deceiver are his. Isaac had lost the sense of seeing, which, in this case, could not have been imposed upon, Providence having so admirably well ordered the difference of features that no two faces are exactly alike: conversation and commerce could scarcely be maintained if there were not such a variety. Therefore she endeavours to deceive, 1. His sense of tasting, by dressing some choice pieces of kid, seasoning them, serving them up, so as to make him believe they were venison: this it was no hard matter to do. See the folly of those that are nice and curious in their appetite, and take a pride in humouring it. It is easy to impose upon them with that which they pretend to despise and dislike, so little perhaps does it differ from that to which they give a decided preference. Solomon tells us that dainties are deceitful meat; for it is possible for us to be deceived by them in more ways than one, Pro 23:32. 2. His sense of feeling and smelling. She put Esau's clothes upon Jacob, his best clothes, which, it might be supposed, Esau would put on, in token of joy and respect to his father, when he was to receive the blessing. Isaac knew these, by the stuff, shape, and smell, to be Esau's. If we would obtain a blessing from our heavenly Father, we must come for it in the garments of our elder brother, clothed with his righteousness, who is the first-born among many brethren. Lest the smoothness and softness of Jacob's hands and neck should betray him, she covered them, and probably part of his face, with the skins of the kids that were newly killed, Gen 27:16. Esau was rough indeed when nothing less than these would serve to make Jacob like him. Those that affect to seem rough and rugged in their carriage put the beast upon the man, and really shame themselves, by thus disguising themselves. And, lastly, it was a very rash word which Rebekah spoke, when Jacob objected the danger of a curse: Upon me be thy curse, my son, Gen 27:13. Christ indeed, who is mighty to save, because mighty to bear, has said, Upon me be the curse, only obey my voice; he has borne the burden of the curse, the curse of the law, for all those that will take upon them the yoke of the command, the command of the gospel. But it is too daring for any creature to say, Upon me be the curse, unless it be that curse causeless which we are sure shall not come, Pro 26:2.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–17. 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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SUMMARY
Genesis 27:6 initiates a pivotal moment in the patriarchal narrative, as Rebekah strategically overhears Isaac's private instructions to Esau regarding the imminent patriarchal blessing. This verse sets in motion Rebekah's elaborate plan to secure the blessing for Jacob, fundamentally altering the trajectory of their lives and the lineage of the covenant promise, driven by her conviction and a complex web of familial dynamics.
CONTEXT
Literary Context: Genesis 27:6 serves as the immediate catalyst for the dramatic deception that unfolds in the remainder of Genesis 27. Prior to this, the narrative has meticulously established the strained family dynamics: Isaac's favoritism for Esau, the skilled hunter, contrasted with Rebekah's preference for Jacob, the quiet dweller of tents, as noted in Genesis 25:28. Crucially, Esau had already demonstrated his disregard for his spiritual inheritance by selling his birthright to Jacob for a mere bowl of stew in Genesis 25:29-34. Furthermore, Rebekah herself had received a divine prophecy before the twins' birth, declaring that "the elder shall serve the younger" (Genesis 25:23). With Isaac now old, blind, and believing his death was near, he had called Esau to prepare a special meal, intending to bestow the irrevocable patriarchal blessing upon him (Genesis 27:1-4). Rebekah's "overhearing" of this private conversation is not accidental but a strategic moment that she immediately exploits to ensure what she believes is the divinely ordained outcome.
Historical & Cultural Context: In the ancient Near East, the patriarchal blessing was a deeply significant and legally binding pronouncement, often delivered by the dying patriarch, conveying spiritual authority, material inheritance, and the family's future destiny. It was typically reserved for the firstborn son, who held the birthright. The act of "blessing" was understood to be potent and irrevocable, believed to carry the power of the one pronouncing it, often invoking divine favor. The cultural norms of the time placed immense importance on lineage and the transfer of blessings through the male head of the household. Deception, while not condoned, was a recurring theme in ancient narratives, often employed by those seeking to gain an advantage or fulfill a perceived destiny. Rebekah's actions, though morally questionable, reflect a cultural understanding of the blessing's power and her desperate attempt to secure it for her favored son, perhaps also influenced by her knowledge of the divine prophecy concerning her children.
Key Themes: This verse is central to several overarching themes within Genesis and the broader biblical narrative. It highlights the theme of divine sovereignty versus human agency, as Rebekah attempts to "help" God's prophecy come to pass through deceptive means, rather than trusting His timing and methods. The pervasive theme of familial strife and dysfunction is also prominent, fueled by parental favoritism (Isaac for Esau, Rebekah for Jacob), which creates an environment ripe for manipulation and competition. Furthermore, the narrative explores the nature of the patriarchal blessing itself—its immense value, its irrevocability, and God's ability to work through imperfect human actions to achieve His ultimate purposes. Rebekah's immediate response to Isaac's words underscores the urgency and perceived importance of securing this blessing for Jacob, aligning with the earlier divine declaration that "the elder shall serve the younger" (Genesis 25:23).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse makes effective use of Dialogue and Foreshadowing. The direct speech of Rebekah to Jacob ("Behold, I heard...") immediately draws the reader into the unfolding drama, making the narrative feel immediate and urgent. This dialogue is not merely informative but performative, initiating the entire plot of deception. Furthermore, the verse functions as powerful Foreshadowing, hinting at the elaborate scheme that Rebekah and Jacob are about to undertake. The revelation that Rebekah "heard" Isaac's private conversation with Esau immediately signals to the reader that this information will be used to manipulate events, setting up the conflict and the subsequent narrative of trickery and its consequences. The tension is built through the implication of secret knowledge and impending action.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 27:6 is a microcosm of the complex interplay between divine purpose and human action. While God had already declared His intention for Jacob to be preeminent over Esau (Genesis 25:23), Rebekah's decision to resort to deception demonstrates a lack of trust in God's ability to fulfill His promises through righteous means and in His own timing. This narrative highlights the human tendency to manipulate circumstances to achieve a desired outcome, even when that outcome might align with a divine decree. It raises profound questions about the ethics of "helping" God and the often-destructive consequences of using unrighteous means for what is perceived as a righteous end. Despite the sin involved, the story ultimately testifies to God's unwavering sovereignty, as He works through human imperfection and even sin to accomplish His ultimate redemptive purposes.
REFLECTION AND APPLICATION
The narrative initiated by Rebekah's actions in Genesis 27:6 serves as a powerful cautionary tale against the use of deception and manipulation, even when seemingly motivated by a desire to align with God's will. While God's ultimate plan for Jacob was indeed fulfilled, the means employed by Rebekah and Jacob led to profound relational brokenness, years of estrangement, and significant hardship for all involved. This passage encourages believers to cultivate a deep trust in God's perfect timing and His righteous methods, rather than resorting to dishonest shortcuts or human contrivances. It reminds us that God is sovereign and capable of accomplishing His purposes without our sinful "help." Furthermore, the story underscores the detrimental impact of parental favoritism, which creates an environment of division, competition, and distrust within families, serving as a timeless lesson for fostering healthy and harmonious family relationships rooted in truth and impartiality.
Questions for Reflection
FAQ
Did Rebekah's actions negate God's prophecy?
Answer: No, Rebekah's actions did not negate God's prophecy that "the elder shall serve the younger" (Genesis 25:23). Instead, the narrative powerfully demonstrates God's sovereignty in working through human imperfection and even sin to accomplish His purposes. While Rebekah and Jacob's deception was morally wrong and led to significant negative consequences for the family, God still brought about the intended outcome. This illustrates that God's plans are not dependent on human righteousness but can prevail despite human failings, showcasing His ultimate control over history and salvation.
Is it ever acceptable to deceive for a "good" outcome?
Answer: The biblical narrative, particularly this account, consistently portrays deception as a negative act with detrimental consequences, even when seemingly motivated by a desire to fulfill God's will. While God can sovereignly work through such actions, the Bible does not endorse them. The consistent principle throughout Scripture is to walk in truth and integrity, trusting God's methods and timing rather than resorting to dishonest means. Proverbs 12:22 explicitly states, "Lying lips are an abomination to the Lord, but those who deal truthfully are His delight." The long-term suffering, familial division, and personal hardship resulting from Rebekah's deception serve as a strong cautionary tale against using unrighteous means for a perceived righteous end.
CHRIST-CENTERED FULFILLMENT
The narrative of Jacob and the stolen blessing, initiated by Rebekah's strategic intervention in Genesis 27:6, ultimately points to Christ by highlighting the profound inadequacy of human striving and deception to secure divine favor. While Jacob obtained the patriarchal blessing through contrivance and manipulation, the true, unmerited blessing comes through Jesus Christ, who perfectly fulfills God's will without any deceit or manipulation. Unlike Jacob, who wrestled with God and men, often through cunning, Christ is the faithful Son who perfectly obeyed His Father, earning the ultimate blessing for humanity through His sacrificial obedience, not through trickery (Philippians 2:8). The brokenness, estrangement, and long-term consequences within Jacob's family foreshadow the desperate need for a greater reconciler, found supremely in Christ, who brings true peace and restores broken relationships, not through human cunning, but through His atoning sacrifice and abundant grace (Ephesians 2:14-16). The promise made to Abraham, passed through Isaac and then Jacob, finds its ultimate "seed" and fulfillment in Jesus, through whom all nations are truly blessed and reconciled to God (Galatians 3:16).