Genesis 27

Genesis 27:1

OLd] Viz. One hundred thirty seven yeares of age, which some Chronologicall Accountants by collation of severall places of Scripture make up thus; Jacob was borne in the sixtieth yeare of Isaac, Chap. 25. 26. and being now seventy seven yeares old, Isaac must be one hundred thirty seven; and that at his flight to his Uncle Laban (which presently followed the getting of the Blessing) he was seventie seven years of age, appeares thus; from the time of his coming thither, he served Laban twentie yeares, Chap. 31. 38. and in the beginning of the fourteenth yeare of his servitude Joseph was borne, Chap. 30. 25, 26. in the fourtieth yeare of Josephs age Jacob went into Egypt; compare Chap. 41. 46. with 45. 6. and Jacob went thither in the one hundred and thirty yeare of his age, Chap. 47. 9. out of which deduct the fourtie yeares of Josephs age, and the thirteene yeares spent in service before he was borne, and there will remaine seventie seven.

eyes dimme] (Genesis 48:10. 1 Sam. 32.) It is said of Moses when he was but seventeene yeares younger, viz. one hundred and twenty yeares old, that his sight was not dimme, Deuteronomy 34:7. but that is noted of him as a thing extraordinary.

Genesis 27:2

I knew not] This reason is not to be referred to the meat, but to the blessing, which was most seasonable when it was pronounced, as the last act of a fathers office with the farewell to the world.

I know not the day of my death] Uncertaintie of the day of death should make us wise to order the time of life with a double providence; the one for others in this world, the other for our selves in the next; and so to set our selves in present expectation of our parting, or our Masters coming, Mark 13:5. but for such preparation no man shall die the sooner, for Isaac after this lived fourtie yeares, even to one hundred eightie yeares, Genesis 35:28-29.

Genesis 27:4

meat] For such as are of full bodies, and good strength: fasting may be a good preparation to spirituall duties; but for such as are weake and in a declining state, as Isaac was, meat may cheare up their spirits, and make them more vigorous in devotion: so it may be better for some to receive the Sacrament of the Lords Supper fasting; for others, after some refreshing.

my soule may blesse] The carnall affection that he had to his sonne Esau, made him forget that which God spake to his wife, Chap. 25. vers. 23. See vers. 28. of that Chapter, and the Annot. upon it.

My soule] That I may blesse thee with all my heart.

blesse thee] (Chap. 28. 3, 4. & 48. vers. 15, 16, 20. & 49. 25, 26.) The Priests, Genesis 14:19. & Numb. 6. from vers. 23. to the end of the Chapter, did (in the name of the Lord and by warrant from him) blesse the people; so did the Patriarchs, (who were Priests in their families, and some of them Prophets) blesse their children; wherein if they followed the guidance of Gods Spirit rather then their own affections it tooke effect, otherwise the blessing followed rather the faith of the receiver, then of the blesser; thence it was that some did blesse, others were blessed better then others, Genesis 49:26. Hebrews 12:17. Now for Isaac it seemes, he either did not understand, or not remember the Oracle of God concerning the prelation of the younger brother before the elder, or else it went against his heart or soule to pronounce the blessing according to it.

Genesis 27:7

before the LORD] That is, in his presence, and with his allowance, who by his gracious act will ratifie my word, and intent.

Genesis 27:9

two good kids] Two Kids seeme too much for one dish of meat for an old man, but out of both he might take the choisest parts, to make it daintie, and the juyce of the rest might serve for sauce, or for the rest of the family, which was not small.

Genesis 27:11

Jacob said] His mother it seemeth (though it be not so expressed) had advised him not onely to bring his father a dish of meat, but to present it as in the name and person of his brother Esau.

an hairy man] See Genesis 25:25. and the Annot. upon it.

seeme to him as a deceiver] Jacob is said to be a plaine man, Chap. 25. vers. 27. Yet now he must play the subtle person; and the more subtle, because he had more minde to seeme so then to be so. The plaine dealing of the godly is of their love to sinceritie, not of simplicitie, or sillinesse, for they could play the Politicians, as well as others, if their wits were not overruled in their working by their consciences: the like may be observed in Rebekahs carriage of the whole project.

Genesis 27:12

bring a curse] Deceipt though used for advantage, or defence is dangerous; and it is especially both prohibited, and threatned if it be a deceipt of the blind, Deuteronomy 27:18. And in matter of Religion, Jeremiah 48:10. Malachi 1:14. This was both, and therefore Jacobs feare was not without cause.

Genesis 27:13

upon me be thy curse] Her confidence was great, and made up of vehement affection to her sonne, of a strange opinion of the successe of her devise, but especially of a beleefe that God would establish the blessing on Jacobs person, for which it is like she had a resolution from God upon her consultation with him, Gen. 25. vers. 22, 23. Though this deceiptfull way was her own devising, not of Gods direction.

Genesis 27:15

goodly raiment] Hebr. desireable. A suit of Esaus laid up, not to be worne every day, but upon some extraordinary occasion, as this was; some thinke it was a holy robe made for the first borne to use in holy ministrations, and therefore rather kept in the custody of Esaus mother then of his wives. But there is no ground for that in Scripture; it might be a better suit then ordinary kept by his mother for shift, when he came to his father.

Genesis 27:16

skins upon his hands] To resemble Esau who was all over like an hairy garment, Genesis 25:25. And his hands, and necke were thus disguised, not his face; for by this time Jacobs face might be rough with a beard, as well as Esaus, (though his hands and necke were smooth) for he was as old as Esau within a very little, being both twinnes at a birth; and Esau now was married, and he was not married, untill he was fourtie yeares of age, Genesis 26:34.

Genesis 27:19

I am Esau] Though Jacob was assured of the Blessing by faith, yet he did evill to seek it by lies; and the more, because he abuseth Gods Name thereunto, vers. 20. Some say, it was not a lie, but a mystery; others, that it was a literall truth, for he was the first-borne by the right of purchase, but he was not Esau that sold it, but Jacob that bought it, and he calleth himselfe by the name of Esau, as our Saviour called John Baptist, Elias, Matthew 11:14. but he called John Elias not in person, but in office; and they to whom he spake understood it not of Elias personall presence, but by way of allusion, or resemblance, whereas Jacob meant, and was understood of Esaus person, both in this verse, and vers. 24. Besides, he dissembled, and spake untruly in saying in this verse, he had done as his father bade him; and calling his meat Venison, and in answering the Lord had brought it to his hands, ver. 20. as if he had made his hunting successefull sooner, then at other times.

Genesis 27:22

the voyce of Jacob] This (as also vers. 23.) declareth that he suspected something, yet God would not have his Decree altered.

Genesis 27:23

he discerned him not] His eies were dim, by them he could not judge; his hearing was better; but upon his touching finding him rough like Lsau, he gave as much credit to his hands as to his eares; the voyce is Jacobs voyce, but the hands are the hands of Esau, vers. 22. and being in doubt what to thinke, his other two senses, his tasting and smelling, vers. 25. 27. bare false witnesse according to Jacobs words, and so he resolved that Jacob was Esau, and gave him the blessing. The Spirit which assisted him in the benediction of Jacob and Esau, and the prediction of events concerning both, did not discover the deceit of his wife and sonne; for the illumination was by particular acts, not by way of habit imparted to him.

Genesis 27:27

as the smell of a field] Those parts where Esau lived abounded with aromatick, or sweet smelling odours, or spices, wherewith it might be the manner to persume the cloathes that were laid up, and not wonted to daily wearing; or the skin of the Kids might present a smell (by some artifice of Rebekah) which might be pleasing to the sent of Isaac; he compares it to the smell of a field which the Lord hath blessed, with flowers, and fruits, and vines, for saith Solomon, the vines with the tender grape give a good smell, Cant. 2. 13. and husbandmen say, that some grounds when they are broken up with the Plough yeeld a very pleasing smell to him that tilleth them.

Genesis 27:28

dew of heaven] Deuteronomy 33:28.

fatnesse of the earth] By this may be understood the Land of Cannan, called a fat Land, because it was plentifully furnished with all good things; as Wels digged, Vineyards, Olive-yards, and fruitfull trees in abundance, Deuteronomy 6:10-11.

corne and wine] (Deuteronomy 33:28.) By these temporall particulars were shadowed out blessings of a better qualitie in spirituall matters: for this fruitfull Land of Canaan was a type of heaven, and the plenty of spirituall graces is signified by a feast of fat things, Isaiah 25:6.

Genesis 27:29

let people serve thee] From Jacob came Judah, and of him came the chiefe Rulers, 1 Chron. 5. 2. and the Scepter by Jacobs prophecie continued in his Line untill the coming of Shiloh, Genesis 49:10. that is, the Messias, Jesus Christ. See the Annot. on that place. And for this Prophecie it was particularly fulfilled when the Idumeans, Philistims, and Moabites, were brought under subjection of David, Solomon, and the Asmonean Governours.

cursed be] (Chap. 9. 25. & 12. 3.) Cursed of God, who takes the injuries done unto his Church, as done to himselfe. See Acts 9:4.

Genesis 27:33

trembled] Heb. was astonished: at the strangenesse of the act, and event contrary to his intention; the deceit, and disguise of Jacob so cunningly carried, and his purpose to Esau so strangely disappointed (by Gods over-ruling providence) put him for a time into wondring and trembling astonishment; and the rather, because now he might perceive that by his carnall affection to Esau he had runne crosse to Gods prediction, Genesis 25:23.

have blessed him] Though his intention was to have blessed Esau, the effect of his benediction God (by his promise, and Jacobs faith) settles upon him; quite crosse to the conceit of the Papists, who make the efficacie of the Sacrament to depend upon the intention of the Minister; so that it shall be fruitlesse, and in vaine to the receiver if there want a good intention in the giver.

he shall be blessed] Being convinced now of his erroneous intent touching the blessing of Esau, he ratifieth the Blessing upon Jacob, and now doth that of faith, which before he did with mis-guided fancie, and affection; and so his blessing is recorded by the Apostle, saying, By faith Isaac blessed Jacob, and Esau, touching things to come, Hebrews 11:20.

Genesis 27:34

bitter cry] Because now his fathers solemn blessing upon Jacob had unrecoverably settled his birth-right upon him; in whose example we see that those that make no account of precious things while they have them, may be made bitterly to bewaile the want of them, when they have lost them; though Esau were an hardy hunter, a man of the sword, vers. 40. of this Chapter, God can make him weepe like a woman: See the 1 Samuel 30:4.

Genesis 27:35

thy blessing] That is, which appertained to Esau as the first borne.

Genesis 27:36

rightly called Jacob] That is, a supplanter. He was called Jacob from a word signifying the heele, because at the birth of Esau he held him by the heele: See Annot. on Genesis 25:26. Schidl. Pentagl. col. 1373. But by a Metaphor it signifieth crafty, and deceitfull, Ibid. Esau taketh it in that sense when he calleth him a supplanter, as if his name were given him for naught, for supplanting him two times, wherein there is a Paranomasia. This sheweth his teares were not teares of true repentance, for then he would rather have blamed himselfe, then his brother concerning his birth-right. tooke away my birth-right] He wrongeth Jacob in this charge, for he tooke it not from him, but Esau lightly esteeming it, or rather despising it, sold it to him. See Annot. on Gen. 25. vers. 34.

my blessing] Not his then, when the birth-right was none of his.

Genesis 27:37

thy Lord] (Vers. 29.) Isaac did this as he was the Minister and Prophet of God; and though Esau cry never so much, he cannot recover what he hath lost; there is no place for repentance though sought with teares, Hebrews 12:17. that is, Isaac will not repent, cannot retract what he hath done, though Esau lift up a bitter cry for the Blessing; because the prerogative of the blessed seed cannot be divided, nor imparted to a wicked progenie; the sons of the world are represented in Esau, as the faithfull in Jacob.

Genesis 27:39

the fatnesse] Isaacs blessing on Jacob was both spirituall and temporall; on Esau onely temporall: and in this Jacob had the preeminence; for though he name the fatnesse of the Earth, and dewe of Heaven in both; and though some parts of Idumea Esaus Countrey were very fruitfull, yet generally it was not comparable to the Land of Canaan, assigned to the posteritie of Jacob. Some make a difference betwixt Esaus having of Temporall good things, and Gods giving of good things unto Isaac, as if having were but an interest of common providence, giving a title of especiall favour; but that distinction may be confuted by Hosea 2:8. & Chap. 13. vers. 11. and many other places.

Genesis 27:40

by the sword] A trade of life professed for the most part by the worst sort of men; to whom may be well applied the words of Shimei (though ill applied to David, 2 Samuel 16:7.) for they that are bloudy men, are men of Belial, as Esau was.

serve thy brother] This blessing, viz. the blessing in the dominion of Jacob (called afterwards Israel, Chap. 32. ver. 28.) is gloriously set out in the 33. of Deut. vers. 29. See the second Annot. on Gen. Chap. 25. vers. 23.

when thou shalt have the dominion, thou shalt breake his yoke from off thy neck] The word in the Originall is rendred by some learned Hebricians, When thou shalt have mourned: or, neerer to the sense of our Translation, When thou shalt get strength: and so the sentence will not sound like a tautologie.

thou shalt breake his yoke] The Edomites after they had been subjects to the Israelites about one hundred and fifteene yeares, in the dayes of Ioram the sonne of Jehoshaphat revolted from under the hand of Judah, and made a King over themselves, 2 Kings 8:20. See Annot. on Chap. 25. 23. and as some reckon the time for eight hundred and ten yeares (viz. untill the time of Hyrcanus) they continued in their freedome, at least from the dominion of Jacobs issue; and after that, Herod an Idumean put a yoke upon them, for he obtained to be King of the Jewes, which sheweth that the Dominion of Jacobs posteritie was to be understood chiefly in a spirituall sense, for the prevailing of Religion; and in a literall sense, though there were time enough to make good the promise according to the letter, yet it was but upon condition of their good behaviour.

Genesis 27:41

The dayes of mourning] Not to him, for he would not be so tender hearted to his father, as to weepe for him, who was so hard hearted to his brother, as to resolve to murther him at such a time.

are at hand] In his desire (and it may be hope also) not in Gods determination, for he lived after this above 40. yeares. God disappointeth the expectation of the wicked, by prolonging the life of the godly; whereof as he onely maketh the measure, so he onely knoweth the end, as well as the beginning.

Genesis 27:42

were told Rebekah] Vers. 41. He said those words in his heart, but his heart was so full of hate and envy, that it thrust out some words, which came to Rebekahs eares, and discovered his deadly malice against his brother.

comfort himselfe] He hath great hope to receive his birthright by killing of thee. A wicked heart that can make a comfort of such a mischievous act; yet there is a comfort for a time in taking revenge of a wrong, but that comfort is but like a draught of wine to one in a Feaver, which allayeth the disease for a while, but occasioneth a greater distemper afterwards; so in man, but in God taking comfort in his revenge of the wicked the case is farre otherwise, Esa. 1. 24. Ezekiel 5:13.

Genesis 27:44

a few dayes] It proved to be about twentie yeares: so was Rebekah mistaken in the time of Jacobs absence, as well as Esau, in the time of his fathers death.

fury turn away] Prudent Rebekah feared the days of mourning would come upon her, by the death of Jacob, while Isaac lived, the spirit of Esau was so enraged against him, that she doubted he would not forbeare him untill his fathers death; yet she hoped that by time, and absence, it would be asswaged.

Genesis 27:45

both in one day] Because by fighting they might kill each other; or if one were killed the other by the sentence of Almightie God was to die for it by the hand of man, Genesis 9:6. or if he should escape that, she might justly feare the Justice of God would not suffer such a murtherer to live, as Acts 28:4. or the guilt of so hainous a fact would make his own parents so to be estranged from him, as if he were not at all, or none of theirs.

Genesis 27:46

said to Isaac] That Isaac might not be troubled with the deadly discord of his sonnes, nor Jacob endangered by keeping within the reach of Esaus wrath, like a prudent woman she presents to Isaacs care another cause of Jacobs journeying to Charrah, viz. A caution against such ungodly marriages, as Esau made with the daughters of the Canaanites.

what good shall my life] Esaus marriage was a griefe of mind both to Isaac and Rebekah, Genesis 26:35. But now feare of a double danger makes her more passionate then her husband; for she feares lest Jacob should take a Canaanite to wife; and lest his marriage should be prevented by an untimely death, an unnaturall murther; the example of Esau made her more apprehensive of the one, and the story of Cain and Abel might further her feare of the other: those that have no children are happily freed from such feares, and they that have, must forecast for the worst, and pray and hope.