Genesis 27:31
And he also had made savoury meat, and brought it to his father, and said to his father, Let my father arise, and eat of his son's venison, that your soul may bless me.
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(31) He also had made.—Heb., he also made, Esau returned just as Jacob was leaving Isaac’s presence. There would still be some considerable delay before the captured game was made into savoury meat

27:30-40 When Esau understood that Jacob had got the blessing, he cried with a great and exceeding bitter cry. The day is coming, when those that now make light of the blessings of the covenant, and sell their title to spiritual blessings for that which is of no value, will, in vain, ask urgently for them. Isaac, when made sensible of the deceit practised on him, trembled exceedingly. Those who follow the choice of their own affections, rather than the Divine will, get themselves into perplexity. But he soon recovers, and confirms the blessing he had given to Jacob, saying, I have blessed him, and he shall be blessed. Those who part with their wisdom and grace, their faith and a good conscience, for the honours, wealth, or pleasures of this world, however they feign a zeal for the blessing, have judged themselves unworthy of it, and their doom shall be accordingly. A common blessing was bestowed upon Esau. This he desired. Faint desires of happiness, without right choice of the end, and right use of the means, deceive many unto their own ruin. Multitudes go to hell with their mouths full of good wishes. The great difference is, that there is nothing in Esau's blessing which points at Christ; and without that, the fatness of the earth, and the plunder of the field, will stand in little stead. Thus Isaac, by faith, blessed both his sons, according as their lot should be.Esau's blessing. Esau comes in, but it is too late. "Who then?" The whole illusion is dispelled from the mind of Isaac. "Yea, blessed he shall be." Jacob had no doubt perpetrated a fraud, at the instigation of his mother; and if Esau had been worthy in other respects, and above all if the blessing had been designed for him, its bestowment on another would have been either prevented or regarded as null and void. But Isaac now felt that, whatever was the misconduct of Jacob in interfering, and especially in employing unworthy means to accomplish his end, he himself was culpable in allowing carnal considerations to draw his preference to Esau, who was otherwise unworthy. He knew too that the paternal benediction flowed not from the bias of the parent, but from the Spirit of God guiding his will, and therefore when so pronounced could not be revoked. Hence, he was now convinced that it was the design of Providence that the spiritual blessing should fall on the line of Jacob. The grief of Esau is distressing to witness, especially as he had been comparatively blameless in this particular instance. But still it is to be remembered that his heart had not been open to the paramount importance of spiritual things. Isaac now perceives that Jacob has gained the blessing by deceit. Esau marks the propriety of his name, the wrestler who trips up the heel, and pleads pathetically for at least some blessing. His father enumerates what he has done for Jacob, and asks what more he can do for Esau; who then exclaims, "Hast thou but one blessing?"30-35. Esau came in from his hunting—Scarcely had the former scene been concluded, when the fraud was discovered. The emotions of Isaac, as well as Esau, may easily be imagined—the astonishment, alarm, and sorrow of the one; the disappointment and indignation of the other. But a moment's reflection convinced the aged patriarch that the transfer of the blessing was "of the Lord," and now irrevocable. The importunities of Esau, however, overpowered him; and as the prophetic afflatus was upon the patriarch, he added what was probably as pleasing to a man of Esau's character as the other would have been. That Esau did not come to his father till the meat was dressed, may be ascribed partly to his own choice, that he might come with more acceptance; and partly to Rebekah, who could easily hinder his coming sooner by specious pretences and artifices. And he also made savoury meat, and brought it unto his father,.... Which was made of real venison, or of creatures taken in hunting, and not like Jacob's, made of other flesh, in imitation of it; for what the Jewish writers (a) say is not to be regarded, that he was hindered from getting true venison, by angels loosing the deer he bound; still less what the Targum of Jonathan says, that he killed a dog, made savoury meat of it, and brought it to his father:

and said unto his father, let my father arise, and eat of his son's venison, that thy soul may bless me; this address is made by Esau to his father in a very respectful manner, as became a dutiful son to an aged and honoured parent; who in obedience to his command had prepared agreeable food for him, and now brought it to him, in order to receive his blessing, which he had himself proposed to give him upon it.

(a) Bereshit Rabba, sect. 67. fol. 59. 3.

And he also had made savory meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his son's venison, that thy soul may bless me.
31. Let my father arise] Cf. 19. The effect of this scene is heightened by the use of almost identical language.Verse 31. - And he also had made savory meat (vide ver. 4), and brought it unto his father, and said unto him, Let my father arise, and eat of his son's venison - compared with Jacob's exhortation to his aged parent (ver. 19), the language of Esau has, if anything, more affection in its tones - that thy soul may bless me. Esau was at this time a man of mature age, being either fifty-seven or seventy-seven years old, and must have been acquainted with the heavenly oracle (Genesis 25:23) that assigned the precedence in the theocratic line to Jacob. Zither, therefore, he must have supposed that his claim to the blessing was not thereby affected, or he was guilty of conniving at Isaac's scheme for resisting the Divine will. Indignation at Jacob's duplicity and baseness, combined with sympathy for Esau in his supposed wrongs, sometimes prevents a just appreciation of the exact position occupied by the latter in this extraordinary transaction. Instead of branding Jacob as a shameless deceiver, and hurling against his fair fame the most opprobrious epithets, may it not be that, remembering the previously-expressed will of Heaven, the real supplanter was Esau, who as an accomplice of his father was seeking secretly, unlawfully, and feloniously to appropriate to himself a blessing which had already been, not obscurely, designated as Jacob's? On this hypothesis the miserable craft of Jacob and Rebekah was a lighter crime than that of Isaac and Esau. After his father, in order to get rid of his suspicion about the voice, had asked him once more, "Art thou really my son Esau?" and Jacob had replied, "I am" (אני equals yes), he told him to hand him the savoury dish that he might eat. After eating, he kissed his son as a sing of his paternal affection, and in doing so he smelt the odour of his clothes, i.e., the clothes of Esau, which were thoroughly scented with the odour of the fields, and then imparted his blessing (Genesis 27:27-29). The blessing itself is thrown, as the sign of an elevated state of mind, into the poetic style of parallel clauses, and contains the peculiar forms of poetry, such as ראה for הנּה, הוה for היה, etc. The smell of the clothes with the scent of the field suggested to the patriarch's mind the image of his son's future prosperity, so that he saw him in possession of the promised land and the full enjoyment of its valuable blessings, having the smell of the field which Jehovah blessed, i.e., the garden of paradise, and broke out into the wish, "God (Ha-Elohim, the personal God, not Jehovah, the covenant God) give thee from the dew of heaven, and the fat fields of the earth, and plenty of corn and wine," i.e., a land blessed with the dew of heaven and a fruitful soil.

In Eastern countries, where there is so little rain, the dew is the most important prerequisite for the growth of the fruits of the earth, and is often mentioned therefore as a source of blessing (Deuteronomy 33:13, Deuteronomy 33:28; Hosea 14:6; Zechariah 8:12). In משׁמנּי, notwithstanding the absence of the Dagesh from the שׁ, the מ is the prep. מן, as the parallel מטּל proves; and שׁמנּים both here and in Genesis 27:39 are the fat (fertile) districts of a country. The rest of the blessing had reference to the future pre-eminence of his son. He was to be lord not only over his brethren (i.e., over kindred tribes), but over (foreign) peoples and nations also. The blessing rises here to the idea of universal dominion, which was to be realized in the fact that, according to the attitude assumed by the people towards him as their lord, it would secure to them either a blessing or a curse. If we compare this blessing with the promises which Abraham received, there are two elements of the latter which are very apparent; viz., the possession of the land, in the promise of the rich enjoyment of its produce, and the numerous increase of posterity, in the promised dominion over the nations. The third element, however, the blessing of the nations in and through the seed of Abraham, is so generalized in the expression, which is moulded according to Genesis 12:3, "Cursed be every one that curseth thee, and blessed be he that blesseth thee," that the person blessed is not thereby declared to be the medium of salvation to the nations. Since the intention to give the blessing to Esau the first-born did not spring from proper feelings towards Jehovah and His promises, the blessing itself, as the use of the word Elohim instead of Jehovah or El Shaddai (cf. Genesis 28:3) clearly shows, could not rise to the full height of the divine blessings of salvation, but referred chiefly to the relation in which the two brothers and their descendants would stand to one another, the theme with which Isaac's soul was entirely filled. It was only the painful discovery that, in blessing against his will, he had been compelled to follow the saving counsel of God, which awakened in him the consciousness of his patriarchal vocation, and gave him the spiritual power to impart the "blessing of Abraham" to the son whom he had kept back, but whom Jehovah had chosen, when he was about to send him away to Haran (Genesis 28:3-4).

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