Genesis 27:31

Gen 27:31 And he also had made savoury 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.

Ver. 31. And he also had made savoury meat.] Esau’s works here are better than Jacob’s. Election is not of works, but of grace. {Rom 9:11} Quis te discernit? saith the apostle. {1Co 4:7} Grevinchovius, the Arminian, saucily answers, Ego meipsum dicerno. And surely, had the cause of our election been either by our faith, or good works foreseen, as the Papists and Arminians would have it, St Paul might have spared his question, or soon received a ready answer.

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.

(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

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

31. Let my father arise] Cf. 19. The effect of this scene is heightened by the use of almost identical language.

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 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.

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

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.

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

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 tonesthat 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 (Gen_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.

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

ויעש...ויאמר, this is quite clear.

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.