Observe here, I. The art and assurance with which Jacob managed this intrigue. Who would have thought that this plain man could have played his part so well in a design of this nature? His mother having put him in the way of it, and encouraged him in it, he dexterously applied himself to those methods which he had never accustomed himself to, but had always conceived an abhorrence of. Note, Lying is soon learnt. The psalmist speaks of those who, as soon as they are born, speak lies, Psa 58:3; Jer 9:5. I wonder how honest Jacob could so readily turn his tongue to say (Gen 27:19), I am Esau thy first-born; nor do I see how the endeavour of some to bring him off with that equivocation, I am made thy first-born, namely by purchase, does him any service; for when his father asked him (Gen 27:24), Art thou my very son Esau? he said, 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 bade 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 assurance to father it upon God, and to use his name in the cheat (Gen 27:20): The Lord thy God brought it to me. Is this Jacob? Is this Israel indeed, without guile? It is certainly written, not for our imitation, but for our admonition. Let him that thinks he stands take heed lest he fall. Good men have sometimes failed in the exercise of those graces for which they have been most eminent.

II.The success of this management. Jacob with some difficulty gained his point, and obtained the blessing.

1.Isaac was at first dissatisfied, and would have discovered the fraud if he could have trusted his own ears; for the voice was Jacob's voice, Gen 27:22. Providence has ordered a strange variety of voices as well as faces, which is also of use to prevent our being imposed upon; and the voice is a thing not easily disguised nor counterfeited. This may be alluded to to illustrate the character of a hypocrite. His voice is Jacob's voice, but his hands are Esau's. He speaks the language of a saint, but does the works of a sinner; but the judgement will be, as here, by the hands.

2.At length he yielded to the power of the cheat, because the hands were hairy (Gen 27:23), not considering how easy it was to counterfeit that circumstance; and now Jacob carries it on dexterously, sets his venison before his father, and waits at table very officiously, till dinner is done, and the blessing comes to be pronounced in the close of this solemn feast. That which in some small degree extenuates the crime of Rebekah and Jacob is that the fraud was intended, not so much to hasten the fulfilling, as to prevent the thwarting, of the oracle of God: the blessing was just going to be put upon the wrong head, and they thought it was time to bestir themselves. Now let us see how Isaac gave Jacob his blessing, Gen 27:26-29. (1.) He embraced him, in token of a 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, Psa 2:12. (2.) He praised him. He smelt the smell of his raiment, and 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. It appeared that God had blessed him, and therefore Isaac would bless him. (3.) He prayed for him, and therein prophesied concerning him. It is the duty of parents to pray for their children, and to bless them in the name of the Lord. And thus, as well as by their baptism, to do what they can to preserve and perpetuate the entail of the covenant in their families. But this was an extraordinary blessing; and Providence so ordered it that Isaac should bestow it upon Jacob ignorantly and by mistake, that it might appear he was beholden to God for it, and not to Isaac. Three things Jacob is here blessed with: - [1.] Plenty (Gen 27:28), heaven and earth concurring to make him rich. [2.] Power (Gen 27:29), particularly dominion over his brethren, namely, Esau and his posterity. [3.] Prevalency with God, and a great interest in Heaven: "Cursed by every one that curseth thee and blessed be he that blesseth thee. Let God be a friend to all thy friends, and an enemy to all they enemies." More is certainly comprised in this blessing than appears prima facie - at first sight. It must amount to an entail of the promise of the Messiah, and of the church; this was, in the patriarchal dialect, the blessing: something spiritual, doubtless, is included in it. First, That from him should come the Messiah, who should have a sovereign dominion on earth. It was that top-branch of his family which people should serve and nations bow down to. See Num 24:19, Out of Jacob shall come he that shall have dominion, the star and sceptre, Gen 27:17. Jacob's dominion over Esau was to be only typical of this, Gen 49:10. Secondly, That from him should come the church, which 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 (Gen 12:3), I will bless those that bless thee; therefore, when Isaac afterwards confirmed the blessing to Jacob, he called it the blessing of Abraham, Gen 28:4. Balaam explains this too, Num 24:9. Note, It is the best and most desirable blessing to stand in relation to Christ and his church, and to be interested in Christ's power and the church's favours.

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 Gen 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, Gen 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; Num 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, Mal 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, Jdg 6:38, which being wrung filled a bowl. And Hushal compares an army ready to fall upon its enemies to a dew falling on the ground, Sa2 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 ουθαρ αρουρης, Ilias ix., 141, and Virgil uber glebae, Aeneid 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 Le 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, Deu 33:13, Deu 33:28; Mic 5:7; Zac 8:12; and, on the other hand, the withholding of these denotes barrenness, distress, and the curse of God; Sa2 1:21. See Dodd.

Therefore God give thee of the dew of heaven,.... Or "shall" or "will give thee" (x), seeing he was blessed of God, and the blessed seed should spring from him, as well as his posterity should inherit the land of Canaan; for this is said rather by way of prophecy than wish, and so all that follow; and the dew of heaven is the rather mentioned, not only because that makes the earth fruitful on which it plentifully falls, but likewise because the land of Canaan, the portion of Jacob's posterity, much needed it, and had it, for rain fell there but seldom, only twice a year, in spring and autumn; and between these two rains, the one called the former, the other the latter rain, the land was impregnated and made fruitful by plentiful dews; and these signified figuratively both the doctrines and blessings of grace, which all Jacob's spiritual offspring, such as are Israelites indeed, are partakers of, and especially under the Gospel dispensation, see Deu 32:2,

and the fatness of the earth, and plenty of corn and wine; and such the land of Canaan was, a fat and fertile land, abounding with all good things, see Deu 8:8; by which are figured the plenty of Gospel provisions, the word and ordinances, which God has given to his Jacob and Israel in all ages, as he has not given to other people, and especially in the times of the Messiah, Jacob's eminent seed and son, see Psa 147:19.

(x) "dabit ergo tibi", Schmidt; so Ainsworth.

THE BLESSING. (Gen. 27:28-46)

God give thee of the dew of heaven--To an Oriental mind, this phraseology implied the highest flow of prosperity. The copious fall of dew is indispensable to the fruitfulness of lands, which would be otherwise arid and sterile through the violent heat; and it abounds most in hilly regions, such as Canaan, hence called the "fat land" (Neh 9:25, Neh 9:35).

plenty of corn and wine--Palestine was famous for vineyards, and it produced varieties of corn, namely, wheat, barley, oats, and rye.