Genesis 27:19

Gen 27:19 And Jacob said unto his father, I [am] Esau thy firstborn; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me.

Ver. 19. I am Esau thy firstborn, &c.] Here he utters three lies in a breath: besides his ascribing to God that he did, {Gen 27:20} so taking that reverend name in vain. This was his sin, and he smarted for it to his dying day: for he had scarcely a merry hour after this; but God followed him with one sorrow upon another, to teach him and us what an "evil and bitter thing sin is," {Jer 2:19} and how it ensnares and ensnarls us. Aristotle could say, that a lie is in itself evil and wicked. {a} The Hebrews call it Aven, a great iniquity. And the Scripture reckons it among monstrous sins, {Rev 21:8} and condemns it to hell, - whether it be the officious, merry, or pernicious lie. Indeed, every lie is pernicious to ourselves or others, or both; because flatly forbidden of God, and because it is against the order of nature, and for that "no lie is of the truth," as St John hath it, {1Jn 2:21} but of the devil, who began, and still upholds his kingdom by lies. {Joh 8:44} Contrarily, God is truth, and his children are all such as will not lie, {Isa 63:8 Rev 14:5} at least, not get a haunt and a habit of lying, which David calls "a way of lying": "Remove from me the way of lying," saith he, {Psa 119:29} that I make not a trade or common practice of it. We find that {1Sa 21:2} he very roundly telleth two or three lies together, as Jacob here did; and all deliberate. So that tale he told Achish of invading the south of Judah, when he had been upon the Geshurites and Gerarites. {1Sa 27:8-11} I know not how it can be excused. But this was not David’s "way," his common course; pity it should. Honest heathens condemned lying; the Persians punished it severely in their children. {b} Homer censures it in Dolon, Ulysses, and others, {c} Clitarchi historici, saith Quintilian, ingenium probatur, fides infamatur. Nepos reporteth of Epaminondas, {d} that he so loved truth that he would not once lie, no, not in jest. A shame to many Christians, who think the officious and sporting lie to be nothing. Whereas {Gal 1:10} we must not speak the truth to please men, much less lie. And for saving ourselves, we must rather die then lie; else Peter had not sinned in denying his Master. As for profiting others, we may not lie, though it were to save a soul. {Rom 3:7} We may as well commit fornication with the Moabites, to draw them to our religion, or steal from rich men to give to the poor, as lie to do another man a good turn. See Job 13:7-9.

{a} Arist. Ethic., lib. iv. cap. 7.

{b} Xenoph., Cyrop., lib. i.

{c} Iσκε ψευδεα πολλα λεγειν ετυμοισιν ομοια. - Hom.

{d} Cor. Nepos in Vita Epam.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen 27:19. 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, (Gen 27:24,) 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Although Jacob was assured of this blessing by faith: yet he did evil to seek it by lies, and the more because he abuseth God’s name thereunto.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

19. And Jacob said unto his father, I am Esau At first Jacob was timid and anxious; now, having dismissed his fear, he confidently and audaciously lies. By which example we are taught, that when any one has transgressed the proper bounds of duty, he soon allows himself unmeasured license. Wherefore there is nothing better than for each to keep himself within the limits divinely prescribed to him, lest by attempting more than is lawful, he should open the door to Satan. I have before shown how far his seeking the blessing by fraud, and insinuating himself into the possession of it by falsehood, was contrary to faith. Yet this particular fault and divergence from the right path, did not prevent the faith which had been produced by the oracle from holding on, in some way, its course. In excusing the quickness of his return by saying that the venison was brought to him by God, he speaks in accordance with the rule of piety: he sins, however, in mixing the sacred name of God with his own falsehoods. Thus, when there is a departure from truth, the reverence which is apparently shown to God is nothing else than a profanation of his glory. It was right that the prosperous issue of his hunting should be ascribed to the providence of God, lest we should imagine that any good thing was the result of chance; but when Jacob pretended that God was the author of a benefit which had not been granted to himself, and that, too, as a cloak for his deception, his fault was not free from perjury.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(19) Arise . . . sit and eat.—The Hebrews at this time, and for centuries, sat at their meals (1Sa_20:25). It was from the Romans that they learned to recline at table, as we find was their custom in the Gospels. It is a mistake, moreover, to suppose that Isaac was a bedridden old man, for Jacob bids him arise and seat himself. Nor does he help him, though his sight was weak. It is only when commanded to draw near that he lets his father touch him.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. And Jacob said] Jacob’s reply combines (a) a statement of direct falsehood and (b) a specious assumption of virtue in the prompt obedience to his father’s command.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Jacob said unto his father, I am Esau thy firstborn,.... Had he only said that he was his firstborn, he might have been excused from lying, because he had bought the birthright of Esau; but when he says, I am Esau, he can by no means be excused; for to say he impersonated Esau will not do; besides, he afterwards says he was his very son Esau, Gen 27:24,

I have done according as thou badest me; which is another lie; for Isaac had not bid him bring him any venison, nor go into the field for it, and take it and dress it for him; nor indeed had Jacob done either of these:

arise, I pray thee, sit and eat of my venison; or "hunting" (u), what he had hunted; another untruth, for it was not venison he brought him, nor anything that was hunted by him: by this it seems that Isaac lay upon a bed or couch through infirmity, and therefore is bid to arise and put himself in a proper posture for eating, which in those times and countries was usually sitting:

that thy soul may bless me; as this was the thing in view, so speaking of it as soon as he came in, and which he desired might be done after his father had eat and drank, might serve to take off the suspicion of his being another person; since this was what Isaac himself proposed to Esau to do; and this he said when there were none else present.

(u) "de venatione mea", Pagninus, Montanus, Junius & Tremellius, &c.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I am Esau, thy first-born. St. Augustine, (L. Contra Mendacium, c. x..) treating at large upon this place, excuseth Jacob from a lie, because this whole passage was mysterious, as relating to the preference which was afterwards to be given to the Gentiles before the carnal Jews, which Jacob by prophetic light might understand. So far is certain, that the first birth-right, both by divine election, and by Esau’s free cession, belonged to Jacob: so that if there were any lie in the case, it could be no more than an officious and venial one. (Challoner) --- Ignorance might also excuse them from any sin; as many good and learned men have thought an officious lie to be lawful. (St. Chrysostom,, hom. 52; Origen; Bonfrere.) And even if we allow that they did wrong; the Scripture relates, but does not sanction what they did, Let him that thinks himself to stand, take heed lest he fall, 1 Corinthians x. 12. (Calmet) --- As our Saviour says of St. John the Baptist, He is Elias, Matthew xi, so, Jacob says, I am Esau, not in person , but in right of the first-born. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This cannot be excused, for it was a manifest untruth, and no less is all this following relation, though it pleased God graciously to pardon it; and notwithstanding these failings, to confer the blessing promised upon Jacob.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And Jacob (either not observing or not regarding the trepidation which his voice caned, but being well schooled by his crafty mother, and determined to go through with what perhaps he esteemed a perfectly justifiable transaction) said unto his father, I am Esau thy firstborn. A reply for which laborious excuses have been invented; as that Jacob spoke mystically, meaning not that he individually, but that his descendants, the Church, were Isaac"s firstborn (Augustine); or figuratively, as importing that since he had already bought Esau s birthright, he might justly regard himself as standing in Esau"s place (Theodoret, Aquinas). It is better not to attempt vindication of conduct which to ordinary minds must ever appear questionable, but rather to hold that "Jacob told an officious lie to his father" (Willet). I have done according as thou badest me. If the former assertion might be cleared of mendacity, it is difficult to see how this can. By no conceivable sophistry could he convince his conscience that he was acting in obedience to his father, while he was knowingly implementing the instructions of his mother. This was Jacob"s second lie. Arise, I pray thee, sit and eat of my venison. Lie three. One lie commonly requires another to support or conceal it. Few who enter on a course of deception stop at one falsehood. That thy soul may bless me. It was the blessing of the Abrahamic covenant he craved.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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, ver. 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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

אנכי עשו בכרך I AM ESAU THY FIRST-BORN — I am he that brings food to you, and Esau is your first-born.

עשיתי I HAVE DONE many things at different times כאשר דברת אלי ACCORDING AS THOU SPAKEST UNTO ME

שבה SIT — The word means to sit at the table and therefore it is translated in the Targum by אסתחר (from סחר to “go round” corresponding to the Hebrew סבב from which the term מֵסֵב to recline at, to sit round the table at a meal is derived).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

ויאמר...אנכי עשו בכרך, some people wonder how Yaakov, a righteous person, could say something like this, an outright lie in their opinion. Actually, the matter is not so strange seeing that Yaakov knew that he was entitled to the blessing more than his brother, and that the spirit of prophecy would come to rest on Yitzchok so that he would bless him instead. If, in a situation such as this, the tzaddik changes words so that they sound like a lie, this is in order and does not reflect on him negatively. Our example is Samuel I 16,2 where G’d tells the prophet Samuel to go and crown one of Yishai’s sons as the future king of Israel. In order to escape suspicion in case Sha-ul would challenge his trip to Chevron where Yishai lived, G’d told him to take with him a calf and to claim that he was taking it to Chevron to offer as a sacrifice. Besides, Yaakov was well aware that both his father and his grandfather had on occasion told lies about the marital status of their wives. No one ever accused either as having told lies, seeing there was an adequate reason for telling such a lie. Yaakov therefore was entitled to tell such a lie under the circumstances, and by representing himself as the one who was to get this blessing this did not turn him into a liar. Furthermore, in doing what he did he carried out his mother’s instructions. The Torah specifically orders איש אמו ואביו תיראו “you shall be in awe of your mother and father.” (Leviticus 19,3) Also, his mother was known to be a prophetess, so that her instructions could be trusted without reservations. Onkelos translates verse 13 עלי קללתך בני, to mean that what Rivkah said was “I have received a prophetic vision telling me that you will not be cursed.”

קום נא שבה, he told his father to get up and sit up as he had found him lying down.

ואכלה, an imperative mode with an added letter ה, the letter א having a chataf kametz, an abbreviated vowel kametz.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.