TRV
Translation
American Standard Version
Now therefore, my son, obey my voice according to that which I command thee.
World English Bible Messianic
Now therefore, my son, obey my voice according to that which I command you.
Young's Literal Translation
`And now, my son, hearken to my voice, to that which I am commanding thee:
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In the KJVVerse 736 of 31,102
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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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John ChrysostomAD 407
HOMILIES ON GENESIS 53.5
See a mother’s affection, or rather God’s designs: He it was who prompted her to make plans and also made sure all turned out well. Do you see the mother’s excellent planning? See also Jacob’s circumspection in showing his mildness of manner in his reply. “He replied to his mother, ‘My brother Esau is hairy, whereas my skin is smooth. Perhaps my father may touch me, and I will appear ridiculous to him and bring on myself a curse, and not blessing’ ” Remarkable the child’s dutifulness and his respect for his father: “I am afraid,” he says. “My efforts may have the contrary effect. I may seem out of step with my father’s wishes and win a curse instead of a blessing.” So what does Rebekah do, this extraordinary woman of great affection? Since she was not concocting this only out of her own thinking but was also implementing the prediction from on high, she took every care to banish fear from the child and instill courage so as to bring off the plan. Instead of promising him that he would be able to deceive his father and elude detection, what did she say? “Let the curse on you fall on me, child; just heed my word, and go and fetch it for me.” “Even if anything like this should happen,” she is saying, “you personally will suffer no harm. So don’t be afraid: Take heart, ‘heed my word,’ and do what I advise you.” This really is a mother’s love, readily accepting everything for her child’s sake.
QuodvultdeusAD 450
BOOK OF PROMISES AND PREDICTIONS OF GOD 1.21.28
I will try to explain briefly how wonderful, great and full of mysteries according to the promises of God are the events that occurred in these two twins. Isaac, their father, who had become blind in his physical eyes while his interior light continued to shine, promised Esau, his firstborn son, to give him the blessing, if he would prepare a tasteful dish of game for him. And Esau immediately hurried to carry out what had been ordered. The mother, who had heard the promise of the blessing for the elder brother, since she was divinely inspired, prepared a mystical plot made with prophetical art in order to direct the blessing to Jacob, the younger son. She took the garments of the firstborn son that she had at home, and dressed the younger brother with them, and put skins of young goats on his arms and his naked neck and dressed him in such a way that who he was would not be recognized. And this symbolical action in a sense shows us the Christ: he did not take the sinful flesh but “the likeness of sinful flesh” by receiving also the law of the Old Testament as the garments of the firstborn, since the Lord said that he had come not in order to abolish the law, but in order to accomplish it. In this attire Jacob, the younger son, who had already taken away from his brother the right of primogeniture, also gets hold of the blessing.
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 27:8 captures a pivotal moment where Rebekah, driven by a desire to see God's prophecy fulfilled and perhaps by her favoritism for Jacob, issues a direct and urgent command to her younger son. This instruction initiates a complex and ethically fraught scheme to deceive Isaac, ensuring Jacob receives the patriarchal blessing intended for Esau. The verse marks the critical point where human will and manipulation overtly intersect with divine purpose, setting in motion a chain of events with profound and lasting consequences for the family.
CONTEXT
EXPOSITION AND ANALYSIS
The verse "Now therefore, my son, obey my voice according to that which I command thee" is a concise yet potent directive from Rebekah to Jacob, initiating the elaborate deception that will secure the patriarchal blessing.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Imperative Language, with Rebekah issuing direct commands ("obey," "command"). This highlights her strong will and decisive action in a moment of perceived crisis. The Direct Address "my son" personalizes the command, appealing to Jacob's filial duty and her maternal authority. There is also an element of Dramatic Irony at play, as the audience knows of God's prior prophecy regarding Jacob and Esau (Genesis 25:23), while Rebekah's actions, though misguided in method, are aimed at fulfilling what she believes to be God's will. This sets up the tension between human manipulation and divine sovereignty that will unfold throughout the narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
Rebekah's command in Genesis 27:8 serves as a poignant theological case study on the complex interplay between divine sovereignty and human responsibility. While God had already declared His intention for Jacob to receive the blessing, Rebekah and Jacob choose to achieve this divine purpose through human cunning and deception rather than trusting God's own timing and righteous methods. This highlights a recurring biblical theme: God's ultimate purposes will prevail, but human attempts to force or manipulate these outcomes through unrighteous means often lead to significant personal and relational consequences. The narrative challenges believers to consider the nature of true obedience, which ultimately prioritizes God's character and commands of truth and integrity over any human directive, even from those in authority, when such directives lead to sin.
REFLECTION AND APPLICATION
Genesis 27:8 stands as a powerful narrative for contemporary reflection, reminding us that not every command, even from those we respect or love, aligns with God's perfect will or righteous character. It compels us to cultivate spiritual discernment, weighing human directives against the unchanging truth of God's Word and His moral principles. We are called to trust in God's sovereign ability to fulfill His promises in His own way and time, rather than resorting to manipulation, deception, or unrighteous shortcuts, even when our intentions seem noble. Such actions, while seemingly expediting a desired outcome, invariably sow seeds of discord, erode trust, and lead to unintended, often painful, consequences, both for ourselves and for those around us. Our ultimate obedience is to God, and our methods must always reflect His character of truth and integrity.
Questions for Reflection
FAQ
Was Rebekah justified in commanding Jacob to deceive Isaac, given the prophecy?
Answer: While Rebekah might have genuinely believed she was facilitating God's prophecy that "the elder shall serve the younger" (Genesis 25:23), the biblical narrative does not endorse deception as a righteous means to a divine end. God is sovereign and fully capable of fulfilling His purposes without human manipulation or sin. Rebekah's actions, though perhaps well-intentioned from her perspective, led to immediate family strife, Jacob's extended exile (Genesis 27:43), and long-term consequences for all involved. This demonstrates that unrighteous means do not justify a desired outcome, even if that outcome aligns with a divine promise. The narrative ultimately highlights God's faithfulness despite human failings, not because of them.
CHRIST-CENTERED FULFILLMENT
The narrative initiated by Rebekah's command in Genesis 27:8, leading to Jacob's acquisition of the blessing through deception, powerfully foreshadows the principle of God's sovereign election and the nature of true inheritance in Christ. Jacob, the younger son, receives the blessing not by his own merit or birthright, but through a flawed, human-orchestrated scheme that ultimately points to God's pre-ordained choice. This imperfect scenario finds its perfect fulfillment in Jesus Christ. Christ is the true "firstborn" over all creation (Colossians 1:15), who inherits all things not through trickery or human manipulation, but through His perfect obedience to the Father (Philippians 2:8) and His sacrificial death on the cross (Hebrews 9:12). Unlike Jacob, who gained a blessing through deceit, Jesus, the Son of God, truly earns the ultimate blessing and mediates it to all who believe, fulfilling God's promises through righteous means, grace, and truth, thereby bringing about a spiritual inheritance far greater than any earthly patriarchal blessing (Ephesians 1:3-14).