Genesis · Chapter 27

V. 1. Here is Isaac’s design to declare Esau his heir. The promise of the Messiah and the land of Canaan was a great trust first committed to Abraham, inclusive and typical of spiritual and eternal blessings; this by divine direction he transmitted to Isaac. Isaac being now old, and either not knowing, or not duly considering the divine oracle concerning his two sons, that the elder should serve the younger, resolves to entail all the honour and power that was wrapt up in the promise upon Esau, his eldest son.

He called Esau-Tho’ Esau, had greatly grieved his parents by his marriage, yet they had not expelled him, but it seems were pretty well reconciled to him.

Verse 1. Isaac was old] It is conjectured, on good grounds, that Isaac was now about one hundred and seventeen years of age, and Jacob about fifty-seven; though the commonly received opinion makes Isaac one hundred and thirty-seven, and Jacob seventy-seven; but See Clarke’s note on “Genesis 31:55”, &c.

And his eyes were dim] This was probably the effect of that affliction, of what kind we know not, under which Isaac now laboured; and from which, as well as from the affliction, he probably recovered, as it is certain he lived forty if not forty-three years after this time, for he lived till the return of Jacob from Padan-aram; Genesis 35:27-29.

Verse 1. When Isaac was old — A hundred and thirty-seven years old; but he lived forty years after this. And his eyes were dim — Whereby God brought about his own purpose of bestowing the blessing on Jacob. He called Esau, his eldest son — With a view to declare him his heir. The promise of the Messiah, and the land of Canaan, was a great trust, first committed to Abraham, inclusive and typical of spiritual and eternal blessings; this, by divine direction, he transmitted to Isaac. Isaac, either not knowing, or not duly considering the divine oracle concerning his two sons, that the elder should serve the younger, resolves to entail all the honour and power that was wrapped up in the promise upon Esau his eldest son. Esau had greatly grieved his parents by his marriage, yet they had not expelled him, but it seems were pretty well reconciled to him.

Verse 1. Isaac was old; in the hundred and thirty-seventh year of his age, the very year in which his brother Ishmael died. Jacob and Esau were also in their seventy-seventh year; but Isaac lived, though blind, about forty-two years after he had blessed Jacob.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

V. 2. I am old, and know not the day of my death-How soon I may die.

Verse 2. I know not the day of my death] From his present weakness he had reason to suppose that his death could not be at any great distance, and therefore would leave no act undone which he believed it his duty to perform. He who lives not in reference to eternity, lives not at all.

Verse 2. I know not the day of my death — How soon I may die; a declaration which every man may make, and which every man ought well to consider, and lay to heart. It is great mercy and wisdom in God to conceal from us the time of our dissolution. Hereby foreboding fear on the one hand, and vain presumption on the other, are prevented, and a strong motive is afforded us always to live and walk in the Spirit, and be like men waiting for their lord, that when Jesus cometh to call us hence, we may be found prepared to meet him.

“Is death uncertain? Therefore be thou fix’d:

Fix’d as a sentinel; all eye, all ear:

All expectation of the coming foe.”

2. Know not the day of my death — He lived forty-three years after this. Genesis 35:28.

V. 3. Take me some venison that I may; bless thee-Esau must go a hunting and bring some venison. In this he designed not so much the refreshment of his own spirits, as the receiving a fresh instance of his son’s, filial duty and affection to him, before he bestowed this favour upon him.

That my soul may bless thee before I die-Prayer is the work of the soul, and not of the lips only; as the soul must be employed in blessing God, Psalm 103:1, so it must be in blessing ourselves and others: the blessing will not go to the heart, if it do not come from the heart.

Verse 3. Thy weapons] The original word ylk keley signifies vessels and instruments of any kind; and is probably used here for a hunting spear, javelin, sword, &c.

Quiver] ylt teli, from hlt talah, to hang or suspend. Had not the Septuagint translated the word faretran, and the Vulgate pharetram, a quiver, I should rather have supposed some kind of shield was meant; but either can be suspended on the arm or from the shoulder. Some think a sword is meant; and because the original signifies to hang or suspend, hence they think is derived our word hanger, so called because it is generally worn in a pendent posture; but the word hanger did not exist in our language previously to the Crusades, and we have evidently derived it from the Persian [Persian] khanjar, a poniard or dagger, the use of which, not only in battles, but in private assassinations, was well known.

Verse 3. Take me some venison — In this Isaac designed, not so much the refreshment of his own spirits, as the receiving a fresh instance of his son’s filial duty and affection to him, before he bestowed the designed favour upon him. That my soul may bless thee before I die — May confer my solemn, extraordinary, and prophetic blessing, and thereby may declare and constitute thee the heir of all the blessings bestowed by God upon me and my fathers. For it was no common blessing that Isaac meant for Esau, but that important patriarchal benediction which chiefly related to the peculiar and extraordinary covenant which God entered into with Abraham, to be a God to him and his seed, and to give them the land of Canaan, and in particular to that fundamental part of it, that the Messiah should be of his seed, and bless all the families of the earth. Isaac, out of a fond affection for Esau, endeavoured to entail this blessing on him, unmindful of the oracle that the elder should serve the younger.

Ver. 3. Take—thy bow. Providence here seems to have given Jacob an opportunity in this mysterious transaction to obtain the blessing. God having promised Isaac the blessing, the reprehensible step was the means employed to obtain it.

3. Take me some venison — Hebrews, Hunt for me a hunting. The word does not necessarily mean venison, but any kind of edible game taken by hunting. See Proverbs 12:27.

Verse 4. Savoury meat] µym[cm matammim, from µ[c taam, to taste or relish; how dressed we know not, but its name declares its nature. That I may eat] The blessing which Isaac was to confer on his son was a species of Divine right, and must be communicated with appropriate ceremonies. As eating and drinking were used among the Asiatics on almost all religious occasions, and especially in making and confirming covenants, it is reasonable to suppose that something of this kind was essentially necessary on this occasion, and that Isaac could not convey the right till he had eaten of the meat provided for the purpose by him who was to receive the blessing. As Isaac was now old, and in a feeble and languishing condition, it was necessary that the flesh used on this occasion should be prepared so as to invite the appetite, that a sufficiency of it might be taken to revive and recruit his drooping strength, that he might be the better able to go through the whole of this ceremony.

This seems to be the sole reason why savoury meat is so particularly mentioned in the text. When we consider, 1. That no covenant was deemed binding unless the parties had eaten together; 2. That to convey this blessing some rite of this kind was necessary; and, 3. That Isaac’s strength was now greatly exhausted, insomuch that he supposed himself to be dying; we shall at once see why meat was required on this occasion, and why that meat was to be prepared so as to deserve the epithet of savoury. As I believe this to be the true sense of the place, I do not trouble my readers with interpretations which I suppose to be either exceptionable or false.

4. That I may eat; that my soul may bless thee — “There appears a singular mixture of the carnal and the spiritual in this. Isaac recognises his own character as that of the priestly and prophetic head of his house, privileged to bless as father and priest, and to foretell the fortunes of his family in succession to Abraham in his office of the prophet of God. Yet his carnal affection causes him to forget the response to the inquiry of Rebekah, “the elder shall serve the younger,” and the fact that Esau had sold his birthright and alienated it from him forever by a solemn oath. Moreover, that his heart may be the more warmed to him whom he desires to bless, he seeks to have some of that savoury meat brought to him such as he loved.” — Speaker’s Commentary.

Verse 5. And Rebekah heard] And was determined, if possible, to frustrate the design of Isaac, and procure the blessing for her favourite son. Some pretend that she received a Divine inspiration to the purpose; but if she had she needed not to have recourse to deceit, to help forward the accomplishment. Isaac, on being informed, would have had too much piety not to prefer the will of his Maker to his own partiality for his eldest son; but Rebekah had nothing of the kind to plead, and therefore had recourse to the most exceptionable means to accomplish her ends.

Ver. 5. Rebekah heard. From the time that she had consulted the oracle she believed that Jacob was to inherit the princely benediction. But Isaac having from the birth of those twins, designed the blessing for Esau, she suddenly formed this tragic plot for Jacob to obtain it. It was an officious and distrustful plot, it being the work of God to demonstrate his fidelity to his promises. Reuben was the firstborn of Jacob, yet Joseph had the blessing, and Judah had the sceptre. God is the sovereign, as well as the ever faithful God. May he not do what he will with his own?

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

V. 6. Rebekah is here contriving to procure the blessing for Jacob, which was designed for Esau. If the end was good, the means were bad, and no way justifiable. If it were not a wrong to Esau to deprive him of the blessing, he himself having forfeited it by selling the birth right, yet it was a wrong to Isaac, taking advantage of his infirmity, to impose upon him: it was a wrong to Jacob, whom she taught to deceive, by putting a lie in his mouth. If Rebekah, when she heard Isaac promise the blessing to Esau, had gone to him, and with humility and seriousness put him in remembrance of that which God had said concerning their sons; if she had farther shewed him how Esau had forfeited the blessing, both by selling his birth-right, and by marrying of strange wives; ‘tis probable Isaac would have been prevailed with to confer the blessing upon Jacob, and needed not thus to have been cheated into it. This had been honourable and laudable, and would have looked well in history; but God left her to herself to take this indirect course, that he might have the glory of bringing good out of evil.

Verse 6. Rebekah spake unto Jacob — Rebekah is here contriving to procure the blessing for Jacob, which was designed for Esau. If the end were good, the means were bad, and no way justifiable. If it were 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 to take advantage of his infirmity to impose upon him: it was a wrong to Jacob, whom she taught to deceive by putting a lie in his mouth. If Rebekah, when she heard Isaac promise the blessing to Esau, had gone to him, and with humility and seriousness put him in remembrance of that which God had said concerning their sons; if she had further showed him how Esau had forfeited the blessing, both by selling his birthright, and by marrying of strange wives; it is probable Isaac would have been prevailed with to confer the blessing upon Jacob, and needed not thus to have been cheated into it. This had been honourable and laudable, and would have looked well in history; but God left her to herself to take this indirect course, that he might have the glory of bringing good out of evil.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

Ver. 7. Bless thee. The patriarchs were accustomed before death to bless their children, and their priests were enjoined to bless the people. So our Saviour stretched forth his hands, and blessed the apostles before his ascension.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

8. Obey my voice — Rebekah heard (verse 5) and spake (verse 6) on the subject pending with Isaac, for she, too, had a divine relation to the covenant blessing. And when she saw Isaac’s determination to go counter to what she knew to be the divine word, she has no hesitation in seeking to thwart his purpose.

9. Go now to the flock — Isaac had said to Esau: “Go out to the field.” Verse 3. The flock was nearer at hand. Two good kids — A bountiful meal is provided. One kid would have been more than sufficient for Isaac, but the two made the feast a sort of covenant meal, and somewhat of the nature of a sacrifice on the part of him who was to receive the blessing. I will make them savoury meat — Rebekah knows how to cook and season kids that Isaac will not distinguish them from the game of Esau.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

Verse 12. I shall bring a curse upon me] For even in those early times the spirit of that law was understood, Deuteronomy 27:18: Cursed is he that maketh the blind to wander out of the way; and Jacob seems to have possessed at this time a more tender conscience than his mother.

Ver. 12. A curse. Jacob wisely feared the malediction of Ham. The judgments of God on one man should make others afraid to sin.

12. I shall seem to him as a deceiver — Jacob is cautious and far-sighted; but his words show that he shrinks not from the proposed deception from a feeling that it would be wrong, but only from a fear of detection and a curse. Rebekah has no fear in this regard. Even if detected, she is willing to risk any curse likely to come from one who deliberately attempts to subvert prophecy. She looks at the end to be attained, and scruples not at the means to attain it.

Verse 13. Upon me be thy curse, my son] Onkelos gives this a curious turn: It has been revealed to me by prophecy that the curses will not come upon thee, my son. What a dreadful responsibility did this woman take upon her at this time! The sacred writer states the facts as they were, and we may depend on the truth of the statement; but he nowhere says that God would have any man to copy this conduct. He often relates facts and sayings which he never recommends.

Verse 13. Upon me be thy curse — That is, I will warrant the success; or, if the issue turn out ill, I will stand between thee and all danger. This she speaks in confidence of a good issue, probably through faith in God’s promises; the accomplishment of which, however, she seeks in an indirect and crooked way.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

Verse 15. Goodly raiment] Mr. Ainsworth has a sensible note on this place. “The priest in the law had holy garments to minister in, Exodus 28:2-4, which the Septuagint there and in this place term thn stolhn, THE robe, and stolhn agian, the holy robe. Whether the first-born, before the law, had such to minister in is not certain, but it is probable by this example; for had they been common garments, why did not Esau himself, or his wives, keep them? But being, in all likelihood, holy robes, received from their ancestors, the mother of the family kept them in sweet chests from moths and the like, whereupon it is said, Genesis 27:27, Isaac smelled the smell of his garments.” The opinion of Ainsworth is followed by many critics.

Ver. 15. Goodly raiment. The raiment, it is thought, in which the firstborn officiated at sacrifice, and which was kept by Rebekah, not by Esau’s wives. The raiment worn by men in the primitive ages was generally weather-worn, and much decayed.

15. Goodly raiment — The costly festive robes of Esau. According to a rabbinical tradition the eldest son, in patriarchal times, had a priestly garment which he always put on when offering sacrifice, and this robe the rabbins suppose to have been the priestly robe.

Verse 16. The skins of the kids of goats — It is observed by Bochart, that, in the eastern countries, goats’ hair is very like the human.

16. Skins of the kids — The hair of certain Oriental goats is said to resemble human hair, and Martial (Epig. 12:45) speaks of kid skin “covering the temples and crown of a bare scalp.”

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

V. 19. And Jacob said, I am Esau-Who would have thought this plain man could have played such a part? His mother having put him in the way of it, he applies himself to those methods which he had never accustomed himself to, but had always conceived an abhorrence of. But lying is soon learned. I wonder how honest Jacob could so readily turn his tongue to say, I am Esau thy first-born: and when his father asked him, Genesis 27:24. Art thou my very son Esau? to reply I am. How could he say, I have done as thou badst me, when he had received no command from his father, but was doing as his mother bid him? How could he say, Eat of my venison, when he knew it came not from the field, but from the fold? But especially I wonder how he could have the forehead to father it upon God, and to use his name in the cheat.

Verse 19. I am Esau thy first-born] Here are many palpable falsehoods, and such as should neither be imitated nor excused. “Jacob,” says Calmet, “imposes on his father in three different ways. 1. By his words: I am thy first-born Esau. 2. By his actions; he gives him kids’ flesh for venison, and says he had executed his orders, and got it by hunting. 3. By his clothing; he puts on Esau’s garments, and the kids’ skins upon his hands and the smooth of his neck. In short, he made use of every species of deception that could be practised on the occasion, in order to accomplish his ends.” To attempt to palliate or find excuses for such conduct, instead of serving, disserves the cause of religion and truth. Men have laboured, not only to excuse all this conduct of Rebekah and Jacob, but even to show that it was consistent, and that the whole was according to the mind and will of God! Non tali auxilio, non defensoribus istis——

The cause of God and truth is under no obligation to such defenders; their hands are more unhallowed than those of Uzzah; and however the bearers may stumble, the ark of God requires not their support. It was the design of God that the elder should serve the younger, and he would have brought it about in the way of his own wise and just providence; but means such as here used he could neither sanction nor recommend.

Verse 19. And Jacob said, I am Esau — Who would have thought this plain man could have played such a part? His mother having put him in the way of it, he applies himself to those methods which he had never accustomed himself to, but had always conceived an abhorrence of. But lying is soon learned. I wonder how honest Jacob could so readily turn his tongue to say, I am Esau, thy firstborn: and when his father asked him, (verse 24,) Art thou my very son Esau? to reply, I am. How could he say, I have done as thou badest me, when he had received no command from his father, but was doing as his mother bid him? How could he say, Eat of my venison, when he knew it came not from the field, but from the fold? But especially I wonder how he could have the forehead to father it upon God, and to use his name in the cheat.

Ver. 19. I am Esau thy firstborn. Two other deceptions follow: I have done as thou didst bid me!—Eat of my venison! Origen, strom, 6. has said what may tend to diminish the errors of this plot, that John the baptist is called Elias; that the angel in Tobit is called Azarias; and that the princely blessing was promised to Jacob, The elder shall serve the younger. These changes of name, it is replied, being mere figures of speech, leave the deception in all its glare of turpitude. It was a finesse, a distrust of providence; for God who overruled Jacob to cross his hands in blessing the two sons of Joseph, could by means known to himself have secured the blessing to Jacob.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

V. 20. The Lord thy God brought it to me-Is this Jacob? It is certainly written not for our imitation, but our admonition, Let him that, standeth, take heed lest he fall. Now let us see how Isaac gave Jacob his blessing.

Verse 20. The Lord thy God brought it to me — Is this Jacob? It is certainly written not for our imitation, but our admonition. Here we see how one lie draws on another. Let him that standeth, take heed lest he fall. Now let us see how Isaac gave Jacob his blessing.

20. The Lord thy God brought it to me — The bold and daring way in which Jacob utters his falsehoods here, and this use of the name Jehovah, is amazing. Isaac seems to have detected Jacob’s voice, and he became suspicious. But he probably mistrusted his own hearing as he did his eyesight. “The scene of the fraud,” says Kalisch, “is described with a psychological skill which rivets the interest, and excites the admiration of the reader.”

Verse 21. Come near, that I may feel thee — He had some suspicion from his voice, and too quick return, that it was not Esau.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

22. Hands of Esau — Isaac’s words are, literally: The voice is voice of Jacob, and the two hands hands of Esau. The old man is dubious; there is something about it inexplicable. So he proceeds to bless him; not, however, without asking him once more,

Verse 23. And he discerned him not, because his hands were hairy] From this circumstance we may learn that Isaac’s sense of feeling was much impaired by his present malady. When he could not discern the skin of a kid from the flesh of his son, we see that he was, through his infirmity, in a fit state to be imposed on by the deceit of his wife, and the cunning of his younger son.

Ver. 23. He discerned him not. The holy prophets, and the holy apostles were sometimes for a moment deceived, notwithstanding their high endowments; Jesus Christ alone being omniscient, and having in all things the preëminence.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

24. Art thou my very son Esau — Hebrews, Thou this my son Esau? With an obduracy and boldness unparalleled the supplanter says, I am.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

V. 27 1. He kissed him; in token of particular affection to him. Those that are blessed of God are kissed with the kisses of his mouth, and they do by love and loyalty kiss the son, Psalm 2:12. 2. He praised him. Upon occasion of the sweet smell of his garments he said,

See the smell of my son is as the smell of a field which the Lord hath blessed-That is, like that of the most fragrant flowers and spices. Three things Jacob is here blessed with,

(1.) Plenty, Genesis 27:28. Heaven and earth concurring to make him rich.

(2.) Power, Genesis 27:29. Particularly dominion over his brethren, viz. Esau and his posterity.

(3.) Prevalency with God, and a great interest in heaven, Cursed be every one that curseth thee-Let God be a friend to all thy friends, and an enemy to all thine enemies. Now, certainly more is comprised in this blessing than appears at first; it must amount to an entail of the promise of the Messiah: that was in the patriarchal dialect the blessing; something spiritual doubtless is included in it. First, That from him should come the Messiah, that should have a sovereign dominion on earth. See Numbers 24:19. Out of Jacob shall come he that shall have dominion, the star and scepter, Numbers 24:17. Jacob’s dominion over Esau was to be only typical of this, Genesis 49:10.

Secondly, That from him should come the church that should be particularly owned and favoured by Heaven. It was part of the blessing of Abraham when he was first called to be the father of the faithful, Genesis 12:3. I will bless them that bless thee; therefore when Isaac afterwards confirmed the blessing to Jacob, he called it the blessing of Abraham, Genesis 28:4.

Verse 27. The smell of my son is as the smell of a field] The smell of these garments, the goodly raiment which had been laid up in the house, was probably occasioned by some aromatic herbs, which we may naturally suppose were laid up with the clothes; a custom which prevails in many countries to the present day. Thyme, lavender, &c., are often deposited in wardrobes, to communicate an agreeable scent, and under the supposition that the moths are thereby prevented from fretting the garments. I have often seen the leaves of aromatic plants, and sometimes whole sprigs, put in eastern MSS., to communicate a pleasant smell, and to prevent the worms from destroying them. Persons going from Europe to the East Indies put pieces of Russia leather among their clothes for the same purpose. Such a smell would lead Isaac’s recollection to the fields where aromatic plants grew in abundance, and where he had often been regaled by the scent.

Verse 27. He smelled the smell of his raiment — Probably scented with odoriferous flowers and other perfumes, with which they could easily be supplied from Arabia, famed for aromatic herbs. The smell of my son is as the smell of a field — The grateful odour of my son’s apparel resembles that of a field which God hath adorned with a variety of fruits and flowers, and this I consider as a token and presage that he and his posterity shall be blessed with all sorts of blessings, and become blessings to others. Three things Jacob is here blessed with, 1st, Plenty, (verse 28,) heaven and earth concurring to make him rich. 2d, Power, (verse 29,) particularly dominion over his brethren, namely, Esau and his posterity. 3d, Prevalency with God, and a great interest in heaven, Cursed be every one that curseth thee — Let God be a friend to all thy friends, and an enemy to all thine enemies. Now, certainly, more is comprised in this blessing than appears at first; it must amount to an entail of the promise of the Messiah: that was, in the patriarchal dialect, the blessing; something spiritual, doubtless, is included in it. First, That from him should come the Messiah, that should have a sovereign dominion on earth, See Numbers 24:19, Out of Jacob shall come he that shall have dominion, the star and sceptre, verse 17. Jacob’s dominion over Esau was to be only typical of this, Genesis 49:10. Secondly, That from him should come the Church, that should be particularly owned and favoured by Heaven. It was part of the blessing of Abraham when he was first called to be the father of the faithful, Genesis 12:3, I will bless them that bless thee; therefore, when Isaac afterward confirmed the blessing to Jacob, he called it, the blessing of Abraham, Genesis 28:4.

Ver. 27. The smell of a field. ‘Arou plhrouv, a full field; that is, a field in full bloom. So is the Samaritan Pentateuch.

27. Kissed him — With something of the nature of a Judas kiss. “But it is altogether a mistake to suppose, with Tuch, that Isaac demanded a kiss, in order thereby to distinguish the shepherd, who would smell of the flock, from the huntsman, who would smell of the field. After Isaac had partaken of the meal he has given up all distrust. The kiss is only the expression of paternal love, excited by having partaken of the savoury dish; it is the acme of his now overflowing emotions and the transition to the blessing.” — Kurtz. The smell of his raiment — “Many parts of Arabia and Palestine exhale a most delicious odour. Herod., 3:113. After a refreshing rain especially, the air is perfumed with a fragrance inexpressibly sweet, (Plin., 17:5;) and the soil, furrowed by the ploughshare, emits often the balmy treasures hidden in its depths. Thus the garments of Esau, the man of the field, who roamed through hill and valley, were redolent of the scent of aromatic herbs; they called up in Isaac’s mind the pictures of freshness, health, and abundance; his spirit, moved and struck, assumed a prophetic elevation; and he began the blessing.” — Kalisch. We render Isaac’s words as follows:

See, the odour of my son,

Like the odour of a field

Which Jehovah has blessed.

And the God shall give to thee

Of the dew of the heavens,

And of the fatness of the land,

And abundance of grain and sweet wine.

Nations shall serve thee,

And peoples bow down to thee.

Be lord to thy brethren,

And the sons of thy mother shall bow down to thee.

They that curse thee shall be cursed;

And they that bless thee shall be blessed.

Verse 28. God give thee of the dew of heaven] Bp. Newton’s view of these predictions is so correct and appropriate, as to leave no wish for any thing farther on the subject.

“It is here foretold, and in Genesis 27:39, of these two brethren, that as to situation, and other temporal advantages, they should be much alike. It was said to Jacob: God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine; and much the same is said to Esau, Genesis 27:39: Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above. The spiritual blessing, or the promise of the blessed seed, could be given only to ONE; but temporal good things might be imparted to both. Mount Seir, and the adjacent country, was at first in the possession of the Edomites; they afterwards extended themselves farther into Arabia, and into the southern parts of Judea. But wherever they were situated, we find in fact that the Edomites, in temporal advantages, were little inferior to the Israelites. Esau had cattle and beasts and substance in abundance, and he went to dwell in Seir of his own accord; but he would hardly have removed thither with so many cattle, had it been such a barren and desolate country as some would represent it. The Edomites had dukes and kings reigning over them, while the Israelites were slaves in Egypt. When the Israelites, on their return, desired leave to pass through the territories of Edom, it appears that the country abounded with FRUITFUL FIELDS and VINEYARDS: Let us pass, I pray thee, through thy country; we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells; Numbers 20:17. And the prophecy of Malachi, which is generally alleged as a proof of the barrenness of the country, is rather a proof of the contrary: I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness, Malachi 1:3; for this implies that the country was fruitful before, and that its present unfruitfulness was rather an effect of war, than any natural defect in the soil. If the country is unfruitful now, neither is Judea what it was formerly.” As there was but little rain in Judea, except what was termed the early rain, which fell about the beginning of spring, and the latter rain, which fell about September, the lack of this was supplied by the copious dews which fell both morning and evening, or rather through the whole of the night. And we may judge, says Calmet, of the abundance of those dews by what fell on Gideon’s fleece, Judges 6:38, which being wrung filled a bowl. And Hushai compares an army ready to fall upon its enemies to a dew falling on the ground, 2 Samuel 17:12, which gives us the idea that this fluid fell in great profusion, so as to saturate every thing. Travellers in these countries assure us that the dews fall there in an extraordinary abundance.

The fatness of the earth] What Homer calls ouqar arourhv, Ilias ix., 141, and Virgil uber glebæ, Æneis i., 531, both signifying a soil naturally fertile. Under this, therefore, and the former expressions, Isaac wishes his son all the blessings which a plentiful country can produce; for, as Leviticus Clerc rightly observes, if the dews and seasonable rains of heaven fall upon a fruitful soil, nothing but human industry is wanting to the plentiful enjoyment of all temporal good things. Hence they are represented in the Scripture as emblems of prosperity, of plenty, and of the blessing of God, Deuteronomy 33:13,28; Micah 5:7; Zechariah 8:12; and, on the other hand, the withholding of these denotes barrenness, distress, and the curse of God; 2 Samuel 1:21. See Dodd.

Ver. 28. God give thee. This benediction consists of five parts, including every spiritual and temporal blessing of the covenant; these are in substance the same as those which God sware to confer on Abraham’s seed after the oblation of Isaac.

28. Dew of heaven — Of the greatest importance to the fruitfulness of a land like Palestine. Comp. Genesis 49:25; Deuteronomy 33:13, 28; Hosea 14:6. Fatness of the earth — The fat portions of the land, or most fertile districts. Thus Isaac wills to this son the more desirable portions of the land of promise. Corn and wine — Representatives of the income of the fields.

Verse 29. Let people serve thee] “However alike their temporal advantages were to each other,” says Bp. Newton, “in all spiritual gifts and graces the younger brother was to have the superiority, was to be the happy instrument of conveying the blessing to all nations: In thee and in thy seed shall all the families of the earth be blessed; and to this are to be referred, in their full force, those expressions: Let people serve thee, and nations bow down to thee. Cursed be every one that curseth thee, and blessed be he that blesseth thee. The same promise was made to Abraham in the name of God: I will bless them that bless thee, and curse him that curseth thee, Genesis 12:3; and it is here repeated to Jacob, and thus paraphrased in the Jerusalem Targum: ‘He who curseth thee shall be cursed as Balaam the son of Beor; and he who blesseth thee shall be blessed as Moses the prophet, the lawgiver of Israel.’ It appears that Jacob was, on the whole, a man of more religion, and believed the Divine promises more, than Esau. The posterity of Jacob likewise preserved the true religion, and the worship of one God, while the Edomites were sunk in idolatry; and of the seed of Jacob was born at last the Saviour of the world. This was the peculiar privilege and advantage of Jacob, to be the happy instrument of conveying these blessings to all nations. This was his greatest superiority over Esau; and in this sense St. Paul understood and applied the prophecy: The elder shall serve the younger, Romans 9:12. The Christ, the Saviour of the world, was to be born of some one family; and Jacob’s was preferred to Esau’s, out of the good pleasure of Almighty God, who is certainly the best judge of fitness and expedience, and has undoubted right to dispense his favours as he shall see proper; for he says to Moses, as the apostle proceeds to argue, Romans 9:15: ‘I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.’ And when the Gentiles were converted to Christianity, the prophecy was fulfilled literally: Let people serve thee, and let nations bow down to thee; and will be more amply fulfilled when the fulness of the Gentiles shall come in, and all Israel shall be saved.”

Verse 29. Let nations bow down to thee — When the Canaanites were subdued in the times of Joshua and the judges, and made tributary to the Israelites; and more especially when the Philistines, Moabites, Ammonites, and Edomites became subject to them, in the time of David, this prophecy was fulfilled; but, like many other prophecies, it shall receive its principal accomplishment in the latter days of the Messiah’s kingdom, when he shall have dominion from sea to sea, and from the river to the ends of the earth; when all kings shall fall down before him, and all nations serve him, Psalm 72:8, 11.

Ver. 29. Let people serve thee. This blessing is not restricted to the sovereignty of the kings of Judah over a few surrounding nations, but extends to all the nations to be converted to the Messiah. The eyes and hearts, of all the prophets were lost and swallowed up in the glory of Christ.

29. People… nations — Peoples and tribes of peoples. Be lord — This was fulfilled in the days of David, when the Edomites were subjected to Israel. 2 Samuel 8:14. Thy mother’s sons — This expression seems to carry with it a sense of putting Jacob, his mother’s favourite son, (Genesis 25:28,) in subjection to Esau. Cursed… blessed — See Genesis 12:3. “Isaac does not pronounce on Jacob that emphatic spiritual blessing which God himself had assured to Abraham twice (Genesis 12:3; 22:18) and to Isaac once, (Genesis 36:4,) ‘In thy seed shall all the nations of the earth be blessed.’ There was something carnal and sinful in the whole conduct of the persons concerned in the history of this chapter, Isaac, Rebekah, Jacob, Esau; and it may have been this which withheld for the time the brightest promise to the family of Abraham; or perhaps it may have been that that promise should come only from the mouth of God himself, as it is given afterwards in Genesis 28:14.” — Speaker’s Commentary.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

V. 33. Isaac trembled exceedingly-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 have recalled it, but now at last he is sensible he was in an error when he designed it for Esau. Either recollecting the Divine oracle, or 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.

Verse 33. And Isaac trembled] The marginal reading is very literal and proper, And Isaac trembled with a great trembling greatly. And this shows the deep concern he felt for his own deception, and the iniquity of the means by which it had been brought about. Though Isaac must have heard of that which God had spoken to Rebekah, The elder shall serve the younger, and could never have wished to reverse this Divine purpose; yet he might certainly think that the spiritual blessing might be conveyed to Esau, and by him to all the nations of the earth, notwithstanding the superiority of secular dominion on the other side.

Yea, and he shall be blessed.] From what is said in this verse, collated with Hebrews 12:17. we see how binding the conveyance of the birthright was when communicated with the rites already mentioned. When Isaac found that he had been deceived by Jacob, he certainly would have reversed the blessing if he could; but as it had been conveyed in the sacramental way this was impossible. I have blessed him, says he, yea, and he must, or will, be blessed. Hence it is said by the apostle. Esau found no place for repentance, metanoiav gar topon ouc eure, no place for change of mind or purpose in his father, though he sought it carefully with tears. The father could not reverse it because the grant had already been made and confirmed. But this had nothing to do with the final salvation of poor outwitted Esau, nor indeed with that of his unnatural brother.

Verse 33. Isaac trembled very exceedingly — Being perplexed and astonished to consider herein God’s overruling providences, and how strangely his purpose of giving the blessing to Esau had been disappointed. 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 have recalled it; but now, at last, he is sensible he was in an error when he designed it for Esau. Either recollecting the divine oracle, or 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.

33. Isaac trembled very exceedingly — Because of a fearful sense of having been overruled and frustrated in a daring attempt to push his own will before that of God. He acts the part of a conscience-smitten transgressor. Who? where is he — Or, who now is he? Who in the world is he? Language of surprise, confusion, and alarm. Here Isaac has his just punishment for his wrongdoing in the case. He shall be blessed — The word has gone forth and cannot now be changed. See note at beginning of the chapter.

34. Esau… cried with a great and exceeding bitter cry — Here comes his penalty and sorrow for his part in the attempt to move against the prophecy and against the spirit of his own oath solemnly made to Jacob — to yield him his birthright. There is something truly touching in his bitter cry, and yet we note that, like all the “profane,” he mourns not his sin or error, but the consequences. “He found no place of repentance,” no possibility or chance of repairing his loss by repentance, “though he sought it carefully with tears.” Hebrews 12:17.

Verse 35. Hath taken away thy blessing.] This blessing, which was a different thing from the birthright, seems to consist of two parts: 1. The dominion, generally and finally, over the other part of the family; and, 2. Being the progenitor of the Messiah. But the former is more explicitly declared than the latter. See Clarke’s note on “Genesis 25:31”.

Verses 35, 36. Thy brother hath taken away thy blessing — That which by birthright belonged to thee, and which I had fully resolved to have bestowed on thee. He took away my birthright — This was a false accusation, for he himself had sold it, and despised it, Hebrews 12:16. This shows there was yet no true repentance in him.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

Verse 36. Is not he rightly named Jacob?] See Clarke’s note on “Genesis 25:26”.

He took away my birthright] So he might say with considerable propriety; for though he sold it to Jacob, yet as Jacob had taken advantage of his perishing situation, he considered the act as a species of robbery.

Verses 35, 36. Thy brother hath taken away thy blessing — That which by birthright belonged to thee, and which I had fully resolved to have bestowed on thee. He took away my birthright — This was a false accusation, for he himself had sold it, and despised it, Hebrews 12:16. This shows there was yet no true repentance in him.

36. Rightly named Jacob — Literally, Is it that his name is called Jacob? and he has jacobed me these two times. Thus Esau points to the significancy of Jacob’s name. Comp. Genesis 25:26.

Verse 37. I have made him thy lord] See Clarke’s note on “Genesis 27:28”.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

Ver. 38. Hast thou but one blessing. ayh hi, sometimes found in the feminine ipsa, that, is here not rendered. It is omitted altogether in many other versions, though the key-word to the anguish of Esau’s heart. “Hast thou but that one blessing, oh my father!” Ah! that one blessing, the princely sovereignty. To this Jacob pointedly replies, I have made him thy Lord! Isaac, conscious that the Spirit had accompanied his words, adds but the secondary benedictions, which were confirmed to him as patriarch and prince in Mount Seir.

ISAAC BLESSING HIS SONS, 1-40.

Thirty-six years have passed since Esau’s marriage, (Genesis 36:34,) and the twin brothers both remain in their father’s household at Beer-sheba. There seems no probability that the purchased birthright (Genesis 25:33) will be of any avail to Jacob, now seventy-seven years old and unmarried. Isaac has attained his one hundred and thirty-seventh year, the age at which his half-brother Ishmael died, (Genesis 25:17,) and perhaps that fact, together with a sense of old age and failing sight, impressed him with a feeling of approaching death, and a strong desire before his departure to bless his elder son. Unmindful of the prophecy, (Genesis 25:23,) and controlled by his partiality for Esau and love for the savoury game procured by his hunting, (Genesis 25:28,) he wilfully purposes to give the firstborn his dying benediction. But in all this he is strangely overruled by the power of God and the craftiness of Jacob and Rebekah. “There is,” says Kurtz, “something peculiar and mysterious about the blessing and the curse of parents. Each word of blessing and of curse into which the whole strength and fulness of the psyche, the seat of personality and of will, descends, has a kind of magic power. It is the magic attaching to the image of God in man, imparted to him in creation, and which sin has only weakened and darkened, but not wholly effaced, as language is the royal sceptre of man. The blessing or the curse of parents approximates the creative power from which this magic at first originated. For, as generation is a representation of the Divine creative power, so is education and the ruling of children of the Divine governing and judging power, and so long as the world shall continue will this word of the ancient sage prove true: ‘The blessing of the father establisheth the houses of children; but the curse of the mother rooteth out foundations.’ Ecclesiasticus 3:9. But the blessing of the patriarchs in the chosen family leads us beyond the sphere of nature to that of grace. In virtue of the covenant relation, which in this case pervades and determines every thing, the pneumatic power of the Divine counsel of salvation is here joined with the psychical power of a father’s blessing or curse. Human freedom is here allied with Divine necessity. Here man is not suffered to act arbitrarily, but the capability of the human will, now purified, is endowed with the strength of Divine Omnipotence; and thereby the blessing or the curse becomes irrevocable and unchangeable.”

1. Isaac was old — One hundred and thirty-seven years. This we ascertain from Jacob’s history, who was not born until Isaac was sixty years old. Genesis 25:26. Jacob was one hundred and thirty when he went down into Egypt, (Genesis 47:9,) which occurred in the second year of the famine, (Genesis 45:6,) and seven years of plenty had gone before, (Genesis 41:53,) and Joseph was thirty years old when he stood before Pharaoh. Genesis 41:46. Hence Jacob must have been in his ninety-first year when Joseph was born, and this occurred fourteen years after the flight to Haran. Genesis 29:27, compared with Genesis 30:25, 26. Jacob must, therefore, have been seventy-seven when he fled from Esau, and Isaac one hundred and thirty-seven.

V. 39. Esau likewise obtained a blessing: yet it was far short of Jacob’s.

1. In Jacob’s blessing the dew of heaven is put first, as that which he most valued and desired: in Esau’s the fatness of the earth is put first, for that was it which he had the principal regard to.

2. Esau hath these, but Jacob hath them from God’s hand. God give thee the dew of heaven, Genesis 27:28. It was enough to have the possession, but Jacob desired it by promise.

3. Jacob shall have dominion over his brethren, for the Israelites often ruled over the Edomites. Esau shall have dominion, he shall gain some power, 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 is, that there is nothing in Esau’s blessing that points at Christ, nothing that brings either him or his into the church, and without that 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.

Verse 39. The fatness of the earth — Mount Seir, the heritage of Esau, was a fertile place, refreshed with dews and showers. By thy sword shalt thou live — That is, thou shalt be warlike, and live upon spoil. This was remarkably fulfilled both in Esau himself, and his posterity. He was a cunning hunter, a man of the field, and his descendants got possession of mount Seir by force and violence, expelling thence the Horites, the former inhabitants, Deuteronomy 2:22. They were almost continually at war with the Jews, both before and after the Babylonish captivity. Josephus says, they were so fond of broils, that they went to war as others would do to a banquet. Thou shalt serve thy brother — God never permitted the Edomites to lord it over the Israelites, although he made use of almost all the other neighbouring nations successively to oppress them. When thou shalt have dominion — Shalt gain strength, become powerful, and appoint a king of thy own. Thou shalt break his yoke from off thy neck — “When the sons of Jacob,” says the Jerusalem Targum here, “attend to the law, and observe the precepts, they shall impose a yoke of servitude upon thy neck; but when they shall turn away themselves from studying the law, and neglect the precepts, behold, then thou shalt shake off the yoke of servitude.” This is no bad exposition of the passage: for it was David who brought the Edomites under the yoke, and in his time the Jews in a great degree observed the law. But in the reign of Jehoram, when they were very corrupt, “the Edomites revolted from under the dominion of Judah, making themselves a king,” 2 Chronicles 21:8, 10. We may observe here, although Esau obtained a blessing, it was far short of Jacob’s. There is nothing in it that points at Christ, nothing that brings either Esau or his posterity into the Church of God, and without that, “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. And surely the exact accomplishment of these prophetic declarations, which were fulfilled many hundreds of years after the death of Moses who recorded them, must, if properly considered, give us a high idea of the Holy Scriptures, and convince us that they are truly the words of that BEING who knoweth the end from the beginning.

39. His father answered — Isaac’s words now again take the form of prophecy, and, moved by the grief of his beloved son, and strong desire on his own part, he says:

Behold, of the fatness of the land shall be thy dwelling, And of the dew of the heavens from above;

And upon thy sword shalt thou live,

And thy brother shalt thou serve;

And it shall be when thou shalt rove at large

That thou shalt break his yoke from off thy neck.

The fatness… of the dew — These expressions are precisely like those used in the blessing of Jacob, (verse 28,) only reversed as to their order. But many of the best interpreters explain the preposition ˆm, as here used in a privative sense, away from, afar from the fatness and the dew, etc. This would give the whole oracle a double or doubtful meaning, one common expression, meaning in Jacob’s case a blessing and in Esau’s a curse. We exceedingly doubt that any such double entente is to be found in the prophecies of the Bible. It would imply a sort of duplicity on the part both of Isaac and of God, who inspired him to prophesy. It is true that God laid waste the mountains and heritage of Esau, (Malachi 1:3,) but this is also true of the mountains and heritage of Israel at this day; so that we might argue a like double intente in Isaac’s words to Jacob. Verse 28. But Esau as well as Jacob for a long time enjoyed the blessing of fertile lands and refreshing dews, so that, in part, the brothers received like favours.

Verse 40. By thy sword shalt thou live] This does not absolutely mean that the Edomites should have constant wars; but that they should be of a fierce and warlike disposition, gaining their sustenance by hunting, and by predatory excursions upon the possessions of others. Bishop Newton speaks on this subject with his usual good sense and judgment: “The elder branch, it is here foretold, should delight more in war and violence, but yet should be subdued by the younger. By thy sword shalt thou live, and shalt serve thy brother. Esau might be said to live much by the sword; for he was a cunning hunter, a man of the field. He and his children got possession of Mount Seir by force and violence, expelling from thence the Horites, the former inhabitants. By what means they spread themselves farther among the Arabians is not known; but it appears that upon a sedition and separation several of the Edomites came and seized upon the south-west parts of Judea, during the Babylonish captivity, and settled there ever after. Before and after this they were almost continually at war with the Jews; upon every occasion they were ready to join with their enemies; and when Nebuchadnezzar besieged Jerusalem, they encouraged him utterly to destroy the city, saying, Rase it, rase it, even to the foundations thereof. Psalm 137:7. And even long after they were subdued by the Jews, they retained the same martial spirit; for Josephus in his time gives them the character of ‘a turbulent and disorderly nation, always erect to commotions, and rejoicing in changes; at the least adulation of those who beseech them, beginning war, and hasting to battles as to a feast.’ And a little before the last siege of Jerusalem they came, at the entreaty of the Zealots, to assist them against the priests and people; and there, together with the Zealots, committed unheard-of cruelties, and barbarously murdered Annas, the high priest, from whose death Josephus dates the destruction of the city.” See Dr. Dodd.

And-when thou shalt have the dominion] It is here foretold that there was to be a time when the elder was to have dominion and shake off the yoke of the younger. The word dyrt tarid, which we translate have dominion, is rather of doubtful meaning, as it may be deduced from three different roots, dry yarad, to descend, to be brought down or brought low; hrd radah, to obtain rule or have dominion; and dwr rud, to complain; meaning either that when reduced very low God would magnify his power in their behalf, and deliver them from the yoke of their brethren; or when they should be increased so as to venture to set up a king over them, or when they mourned for their transgressions, God would turn their captivity. The Jerusalem Targum gives the words the following turn: “When the sons of Jacob attend to the law and observe the precepts, they shall impose the yoke of servitude upon thy neck; but when they shall turn away themselves from studying the law and neglect the precepts, thou shalt break off the yoke of servitude from thy neck.”

“It was David who imposed the yoke, and at that time the Jewish people observed the law; but the yoke was very galling to the Edomites from the first; and towards the end of Solomon’s reign Hadad, the Edomite, of the blood royal, who had been carried into Egypt from his childhood, returned into his own country, and raised some disturbances, but was not able to recover his throne, his subjects being over-awed by the garrisons which David had placed among them; but in the reign of Jehoram, the son of Jehoshaphat king of Judah, the Edomites revolted from under the dominion of Judah, and made themselves a king. Jehoram made some attempts to subdue them again, but could not prevail; so the Edomites revolted from under the hand of Judah unto this day, 2 Chronicles 21:8,10, and hereby this part of the prophecy was fulfilled about nine hundred years after it was delivered.” See Bishop Newton. “Thus,” says Bishop Newton, “have we traced, in our notes on this and the 25th chapter, the accomplishment of this prophecy from the beginning; and we find that the nation of the Edomites has at several times been conquered by and made tributary to the Jews, but never the nation of the Jews to the Edomites; and the Jews have been the more considerable people, more known in the world, and more famous in history. We know indeed little more of the history of the Edomites than as it is connected with that of the Jews; and where is the name or nation now? They were swallowed up and lost, partly among the Nabathean Arabs, and partly among the Jews; and the very name, as Dr. Prideaux has observed, was abolished and disused about the end of the first century of the Christian era. Thus were they rewarded for insulting and oppressing their brethren the Jews; and hereby other prophecies were fulfilled, viz., Jeremiah 49:7, &c.; Ezekiel 25:12. &c.; Joel 3:19; Amos 1:11, &c.; and particularly Obadiah; for at this day we see the Jews subsisting as a distinct people, while Edom is no more, agreeably to the words of Obadiah, Obadiah 1:10: For thy violence against thy brother Jacob, in the return of his posterity from Egypt, shame shall cover thee, and thou shalt be cut off for ever. And again, Obadiah 1:18: There shall not be any remaining of the house of Esau, for the Lord hath spoken it. In what a most extensive and circumstantial manner has God fulfilled all these predictions! and what a proof is this of the Divine inspiration of the Pentateuch, and the omniscience of God!”

Ver. 40. Thou shalt serve thy brother. These words refer to Esau’s posterity, often made tributary to the house of David, and as often “broke off their yoke.” But for their wickedness they, and other small states, were denationalized, and their mountains laid waste for the dragons of the wilderness by the Assyrian conquests. And thus the prophecies of Obadiah were fulfilled. “For thy violence against thy brother Jacob, shame shall cover thee, and thou shalt be cut off for ever.” ver. 10-18. 1 Kings 22:47. 2 Kings 8:20.

40. By thy sword shalt thou live — By war and rapine. Here note how different from Jacob, whose source of support is abundance of grain and of sweet wine. Verse 28. Shalt serve thy brother — This is not a blessing, but a confirmation of the prophecy already uttered over Jacob. When thou shalt have the dominion — Rather, When thou shalt rove at large. Thus Gesenius, fittingly pointing to the roving character of the Edomites. Hengstenberg renders: when thou shakest; tossest thy head, like the wild ox. Either rendering more clearly sets forth the true thought than “when thou shalt have the dominion.” This was fulfilled in the days of Ahaz. 2 Kings 16:6; 2 Chronicles 28:17. The Edomites were, however, subsequently conquered by John Hyrcanus, and compelled to submit to circumcision. Josephus, Ant. 13:9, 1; 15:7, 9. But afterwards they succeeded in establishing that Idumaean dynasty of the Herods, which continued until the Jewish state was utterly overthrown by the destruction of Jerusalem by the Romans.

JACOB’S DEPARTURE TO HARAN, 41- Genesis 28:5.

Verse 41. The days of mourning for my father are at hand] Such was the state of Isaac’s health at that time, though he lived more than forty years afterwards, that his death was expected by all; and Esau thought that would be a favourable time for him to avenge himself on his brother Jacob, as, according to the custom of the times, the sons were always present at the burial of the father. Ishmael came from his own country to assist Isaac to bury Abraham; and both Jacob and Esau assisted in burying their father Isaac, but the enmity between them had happily subsided long before that time.

Verses 41, 42. Esau said in his heart — What he afterward uttered in words, The days of mourning for my father are at hand — According to the course of nature. Isaac, however, lived forty-four years after this. Thy brother doth comfort himself — With thoughts of revenge, (which is sweet to all enraged mind,) and with hopes of recovering his birthright.

Ver. 41. Then will I kill my brother Jacob. Family crimes are double crimes, because they violate the tenderest ties of nature; but revenge, and revenge without measure, completes the calamity, and plunges the injured in greater guilt than the first offender.

41. Esau said — Esau was one of those ingenuous, open natures, which show themselves out spontaneously. He could not keep his dark purpose a secret. Mourning for my father — He loved his father and would not grieve his heart; so he purposes to defer his vengeance until after his father is dead. He seems to have no such care about grieving his mother, the partial friend of Jacob.

Verse 42. Doth comfort himself, purposing to kill thee.] Ël מתנחם mithnachem lecha, which Houbigant renders cogitat super te, he thinks or meditates to kill thee. This sense is natural enough here, but it does not appear to be the meaning of the original; nor does Houbigant himself give it this sense, in his Racines Hebraiques. There is no doubt that Esau, in his hatred to his brother, felt himself pleased with the thought that he should soon have the opportunity of avenging his wrongs.

Verses 41, 42. Esau said in his heart — What he afterward uttered in words, The days of mourning for my father are at hand — According to the course of nature. Isaac, however, lived forty-four years after this. Thy brother doth comfort himself — With thoughts of revenge, (which is sweet to all enraged mind,) and with hopes of recovering his birthright.

43. Obey my voice — This is Rebekah’s standing formula with Jacob. Comp. verses 8, 13. Her commands and action in respect to her favourite son, she believes to be according to the divine oracle to her. Genesis 25:23. Laban — See Genesis 24:29, 50. Haran — See on Genesis 11:31.

Verse 44. Tarry with him a few days] It was probably forty years before he returned, and it is likely Rebekah saw him no more; for it is the general opinion of the Jewish rabbins that she died before Jacob’s return from Padan-aram, whether the period of his stay be considered twenty or forty years. See Clarke’s note on “Genesis 31:55”, &c.

Verses 44, 45. Tarry with him a few days — Which proved to be above twenty years. Why should I be deprived of you both in one day? — Of one by murder, and the other by the hand of justice, (Genesis 9:6,) or by some remarkable stroke of divine vengeance, Acts 28:4.

44. Few days — She would fain speak as tenderly as possible of the time he might be away. But those days proved to be twenty years. Genesis 31:38.

V. 45. Why should I be deprived of you both?-Not only of the murdered, but of the murderer, who either by the magistrate, or by the immediate hand of God would be sacrificed to justice.

Verse 45. Why should I be deprived also of you both] If Esau should kill Jacob, then the nearest akin to Jacob, who was by the patriarchial law, Genesis 9:6, the avenger of blood, would kill Esau; and both these deaths might possibly take place in the same day. This appears to be the meaning of Rebekah. Those who are ever endeavouring to sanctify the means by the end, are full of perplexity and distress. God will not give his blessing to even a Divine service, if not done in his own way, on principles of truth and righteousness. Rebekah and her son would take the means out of God’s hands; they compassed themselves with their own sparks, and warmed themselves with their own fire; and this had they at the hand of God, they lay down in sorrow. God would have brought about his designs in a way consistent with his own perfections; for he had fully determined that the elder should serve the younger, and that the Messiah should spring not from the family of Esau but from that of Jacob; and needed not the cunning craftiness or deceits of men to accomplish his purposes. Yet in his mercy he overruled all these circumstances, and produced good, where things, if left to their own operations and issues, would have produced nothing but evil. However, after this reprehensible transaction, we hear no more of Rebekah. The Holy Spirit mentions her no more, her burial excepted, Genesis 49:31. See Clarke’s note on “Genesis 35:8”.

Verses 44, 45. Tarry with him a few days — Which proved to be above twenty years. Why should I be deprived of you both in one day? — Of one by murder, and the other by the hand of justice, (Genesis 9:6,) or by some remarkable stroke of divine vengeance, Acts 28:4.

Ver. 45. Both in one day. Rebekah, through an eagerness to come prematurely at the promised blessing, had contrived a cluster of untruths, and now she eats the bitter fruits of her own doings. Had she come once more and told Isaac God’s revealed will, no doubt he would have hearkened at last; for the Spirit of God, as was really the case, would have overruled the purposes of his heart.

45. Both in one day — If Esau slew Jacob, the avenger of blood would speedily arise, (Genesis 9:6,) and so both of them would perish as in a day. Or, perhaps, she refers to Isaac and Jacob both dying in a day.

V. 46. If Jacob take a wife of the daughters of Heth-As Esau has done. More artifice still. This was not the thing she was afraid of. But if we use guile once, we shall be very ready to use it again. It should be carefully observed, That altho’ a blessing came on his posterity by Jacob’s vile lying and dissimulation, yet it brought heavy affliction upon himself, and that for a long term of years. So severely did God punish him personally, for doing evil that good might come.

Verse 46. I am weary of my life] It is very likely that Rebekah kept many of the circumstances related above from the knowledge of Isaac; but as Jacob could not go to Padan-aram without his knowledge, she appears here quite in her own character, framing an excuse for his departure, and concealing the true cause. Abraham had been solicitous to get a wife for his son Isaac from a branch of his own family; hence she was brought from Syria. She is now afraid, or pretends to be afraid, that her son Jacob will marry among the Hittites, as Esau had done; and therefore makes this to Isaac the ostensible reason why Jacob should immediately go to Padan-aram, that he might get a wife there. Isaac, not knowing the true cause of sending him away, readily falls in with Rebekah’s proposal, and immediately calls Jacob, gives him suitable directions and his blessing, and sends him away. This view of the subject makes all consistent and natural; and we see at once the reason of the abrupt speech contained in this verse, which should be placed at the beginning of the following chapter.

1. IN the preceding notes I have endeavoured to represent things simply as they were. I have not copied the manner of many commentators, who have laboured to vindicate the character of Jacob and his mother in the transactions here recorded. As I fear God, and wish to follow him, I dare not bless what he hath not blessed, nor curse what he hath not cursed. I consider the whole of the conduct both of Rebekah and Jacob in some respects deeply criminal, and in all highly exceptionable. And the impartial relation of the facts contained in this and the xxvth chapter, gives me the fullest evidence of the truth and authenticity of the sacred original. How impartial is the history that God writes! We may see, from several commentators, what man would have done, had he had the same facts to relate. The history given by God details as well the vices as the virtues of those who are its subjects. How widely different from that in the Bible is the biography of the present day! Virtuous acts that were never performed, voluntary privations which were never borne, piety which was never felt, and in a word lives which were never lived, are the principal subjects of our biographical relations. These may be well termed the Lives of the Saints, for to these are attributed all the virtues which can adorn the human character, with scarcely a failing or a blemish; while on the other hand, those in general mentioned in the sacred writings stand marked with deep shades. What is the inference which a reflecting mind, acquainted with human nature, draws from a comparison of the biography of the Scriptures with that of uninspired writers? The inference is this-the Scripture history is natural, is probable, bears all the characteristics of veracity, narrates circumstances which seem to make against its own honour, yet dwells on them, and often seeks occasion to REPEAT them. It is true! infallibly true! In this conclusion common sense, reason, and criticism join. On the other hand, of biography in general we must say that it is often unnatural, improbable; is destitute of many of the essential characteristics of truth; studiously avoids mentioning those circumstances which are dishonourable to its subject; ardently endeavours either to cast those which it cannot wholly hide into deep shades, or sublime them into virtues. This is notorious, and we need not go far for numerous examples. From these facts a reflecting mind will draw this general conclusion-an impartial history, in every respect true, can be expected only from God himself.

2. These should be only preliminary observations to an extended examination of the characters and conduct of Rebekah and her two sons; but this in detail would be an ungracious task, and I wish only to draw the reader’s attention to what may, under the blessing of God, promote his moral good. No pious man can read the chapter before him without emotions of grief and pain. A mother teaches her favourite son to cheat and defraud his brother, deceive his father, and tell the most execrable lies! And God, the just, the impartial God relates all the circumstances in the most ample and minute detail! I have already hinted that this is a strong proof of the authenticity of the sacred book. Had the Bible been the work of an impostor, a single trait of this history had never appeared. God, it is true, had purposed that the elder should serve the younger; but never designed that the supremacy should be brought about in this way. Had Jacob’s unprincipled mother left the matter in the bands of God’s providence, her favourite son would have had the precedency in such a way as would not only have manifested the justice and holiness of God, but would have been both honourable and lasting to HIMSELF. He got the birthright, and he got the blessing; and how little benefit did he personally derive from either! What was his life from this time till his return from Padan-aram? A mere tissue of vexations, disappointments, and calamities. Men may endeavour to palliate the iniquity of these transactions; but this must proceed either from weakness or mistaken zeal. God has sufficiently marked the whole with his disapprobation.

3. The enmity which Esau felt against his brother Jacob seems to have been transmitted to all his posterity; and doubtless the matters of the birthright and the blessing were the grounds on which that perpetual enmity was kept up between the descendants of both families, the Edomites and the Israelites. So unfortunate is an ancient family grudge, founded on the opinion that an injury has been done by one of the branches of the family, in a period no matter how remote, provided its operation still continues, and certain secular privations to one side be the result. How possible it is to keep feuds of this kind alive to any assignable period, the state of a neighbouring island sufficiently proves; and on the subject in question, the bloody contentions of the two houses of YORK and LANCASTER in this nation are no contemptible comment. The facts, however, relative to this point, may be summed up in a few words. 1. The descendants of Jacob were peculiarly favoured by God. 2. They generally had the dominion, and were ever reputed superior in every respect to the Edomites. 3. The Edomites were generally tributary to the Israelites. 4. They often revolted, and sometimes succeeded so far in their revolts as to become an independent people. 5. The Jews were never subjected to the Edomites. 6. As in the case between Esau and Jacob, who after long enmity were reconciled, so were the Edomites and the Jews, and at length they became one people. 7. The Edomites, as a nation, are now totally extinct; and the Jews still continue as a distinct people from all the inhabitants of the earth! So exactly have all the words of God, which he has spoken by his prophets, been fulfilled!

4. On the blessings pronounced on Jacob and Esau, these questions may naturally be asked. 1. Was there any thing in these blessings of such a spiritual nature as to affect the eternal interests of either? Certainly there was not, at least as far as might absolutely involve the salvation of the one, or the perdition of the other 2. Was not the blessing pronounced on Esau as good as that pronounced on Jacob, the mere temporary lordship, and being the progenitor of the Messiah, excepted? So it evidently appears. 3. If the blessings had referred to their eternal states, had not Esau as fair a prospect for endless glory as his unfeeling brother? Justice and mercy both say-Yes. The truth is, it was their posterity, and not themselves, that were the objects of these blessings. Jacob, personally, gained no benefit; Esau, personally, sustained no loss.

GENESIS

Verse 46. If Jacob take a wife of the daughters of Heth — As Esau has done. More artifice still. This was not the thing she was afraid of. But if we use guile once, we shall be very ready to use it again. It should be carefully observed, that, although a blessing came on Jacob’s posterity by his vile lying and dissimulation, yet it brought heavy affliction upon himself, and that for a long term of years. So severely did God punish him personally, for “doing evil that good might come.”

46. Rebekah said to Isaac — Her words show the emotionality of her temperament, (comp. Genesis 25:22,) and also the artfulness and tact by which she brings her husband to further the plans and desires of her heart.