Genesis 27:6-10 · Bible study
Genesis 27:6-10 Commentary: Rebekah's Deceptive Plan and Its Lessons
Hebrew · 7 what the commentators say
Meaning in one sentence
An analysis of Rebekah's deception in Genesis 27:6-10, exploring the tension between faith in God's promise and human manipulation.
Research Summary
- Meaning: Rebekah devises a deceptive plan to secure Jacob the blessing intended for Esau, believing God's promise requires her active intervention.
- Key words: 'obey my voice' (שְׁמַע בְּקֹלִי, shema beqoli, listen with intent to act), 'bless you before Yahweh' (blessing as a religious act in God's presence), 'two good kids of the goats' (substitute for venison, clever but deceitful).
- Main debate: Was Rebekah justified in using deception to fulfill God's oracle, or did her lack of trust lead her into sin?
- Theological theme: The tension between divine sovereignty and human responsibility; the danger of taking God's purposes into our own hands.
- Best use: Teaching on ethics and faith, especially about the limits of pragmatism and the importance of trusting God's timing and methods.
Translation Comparison
BSB Berean Standard Bible 2020
6Rebekah said to her son Jacob, “Behold, I overheard your father saying to your brother Esau,
7‘Bring me some game and prepare me a tasty dish to eat, so that I may bless you in the presence of the LORD before I die.’
8Now, my son, listen to my voice and do exactly as I tell you.
9Go out to the flock and bring me two choice young goats, so that I can make them into a tasty dish for your father—the kind he loves.
10Then take it to your father to eat, so that he may bless you before he dies.”
WEB World English Bible 2000
6Rebekah spoke to Jacob her son, saying, “Behold, I heard your father speak to Esau your brother, saying,
7‘Bring me venison, and make me savory food, that I may eat, and bless you before Yahweh before my death.’
8Now therefore, my son, obey my voice according to that which I command you.
9Go now to the flock and get me two good young goats from there. I will make them savory food for your father, such as he loves.
10You shall bring it to your father, that he may eat, so that he may bless you before his death.”
KJV King James Version 1769
6And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,
7Bring me venison, and make me savoury meat, that I may eat, and bless thee before the Lord before my death.
8Now therefore, my son, obey my voice according to that which I command thee.
9Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth:
10And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death.
ASV American Standard Version 1901
6And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,
7Bring me venison, and make me savory food, that I may eat, and bless thee before Jehovah before my death.
8Now therefore, my son, obey my voice according to that which I command thee.
9Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savory food for thy father, such as he loveth:
10and thou shalt bring it to thy father, that he may eat, so that he may bless thee before his death.
YLT Young's Literal Translation 1898
6and Rebekah hath spoken unto Jacob her son, saying, `Lo, I have heard thy father speaking unto Esau thy brother, saying,
7Bring for me provision, and make for me tasteful things, and I do eat, and bless thee before Jehovah before my death.
8`And now, my son, hearken to my voice, to that which I am commanding thee:
9Go, I pray thee, unto the flock, and take for me from thence two good kids of the goats, and I make them tasteful things for thy father, such as he hath loved;
10and thou hast taken in to thy father, and he hath eaten, so that his soul doth bless thee before his death.
Darby Darby Bible 1890
6And Rebecca spoke to Jacob her son, saying, Behold, I heard thy father speak to Esau thy brother, saying,
7Bring me venison, and prepare me a savoury dish, that I may eat, and bless thee before Jehovah, before my death.
8And now, my son, hearken to my voice in that which I command thee.
9Go, I pray thee, to the flock, and fetch me thence two good kids of the goats. And I will make of them a savoury dish for thy father, such as he loves.
10And thou shalt bring [it] to thy father, that he may eat, in order that he may bless thee before his death.
Douay-Rheims Douay-Rheims Bible 1899
6She said to her son Jacob: I heard thy father talking with Esau, thy brother, and saying to him:
7Bring me of thy hunting, and make me meats that I may eat, and bless thee in the sight of the Lord, before I die.
8Now therefore, my son, follow my counsel:
9And go thy way to the flock, bring me two kids of the best, that I may make of them meat for thy father, such as he gladly eateth.
10Which when thou hast brought in, and he hath eaten, he may bless thee before he die.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 27:6
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators broadly agree that Rebekah acted from genuine faith in God's promise to place Jacob over Esau (Genesis 25:23). The Cambridge Bible for Schools and Colleges notes she believed Isaac's blessing would 'reverse the oracle she herself had received' and 'nullify the privilege Jacob had purchased.' Jamieson-Fausset-Brown sees her acting 'in the sincerity of faith; but in crooked policy, with unenlightened zeal.' Matthew Henry and Wesley state plainly: the end was good, the means were bad. Gill adds that she was correct in her sentiments but wrong in the methods she used. There is consensus that her motive was not selfish ambition but a desire to see God's word fulfilled. At the same time, every commentator condemns the deception itself. The passage thus presents a sharp tension between trust in divine sovereignty and the human impulse to take control.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Faith-driven pragmatism: Rebekah knew the oracle (Genesis 25:23) and saw Isaac's blessing of Esau as a threat; she acted decisively to protect God's plan.
- Moral failure and lack of trust: The deception was a sin that reflected impatience and a failure to trust God to fulfill His promise in His own time and way.
What is clear: Rebekah acted to secure the blessing for Jacob, believing it belonged to him by divine oracle and by purchase of the birthright.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Rebekah's motive | All commentators agree she acted out of belief in the divine oracle (Genesis 25:23) and a desire for Jacob to receive the blessing. | Some see her faith as genuine but misguided (Matthew Henry, Wesley); others emphasize that her manipulation reveals a lack of trust in God's ability to fulfill His word without human deceit (as implied by Gill and Cambridge). |
| Morality of the deception | Every supplied commentator calls the deception wrong, the means were 'bad' (Matthew Henry, Wesley) and 'crooked' (JFB). | The question is whether the deception was a sin that needed forgiveness, or whether it was justified by the overarching divine purpose. No supplied source defends it, but some soften the judgment by highlighting Rebekah's sincere faith. |
| Isaac's role in the conflict | Isaac intended to bless his firstborn Esau, in contrast to the earlier oracle. | Was Isaac knowingly opposing God's will (thus Rebekah was correcting his error), or was he simply acting according to cultural norms, making Rebekah's interference unnecessary? |
| The nature of the blessing | The blessing was a religious act performed 'before the Lord' (v.7), carrying real power and irrevocability. | Did the blessing have automatic effect regardless of the means, or was it contingent on proper conditions (such as the father's conscious intention)? This affects how we view Rebekah's urgency. |
Historical & Cultural Context
This passage occurs in the wider story of Isaac's family, where favoritism and rivalry have already divided the household. Genesis 25:28 reports that 'Isaac loved Esau, because he ate his venison. Rebekah loved Jacob.' Earlier, Rebekah received an oracle from the Lord (Genesis 25:23) that the older son would serve the younger, so she knew God intended Jacob to rule. Jacob had also purchased the birthright from Esau (Genesis 25:33), and Esau had married Canaanite women (Genesis 26:34), which likely further convinced Rebekah that Esau was disqualified.
In the ancient Near East, a patriarchal blessing was a binding, prophetic act. Isaac intended to bestow it on his firstborn Esau, and he called for 'savory food' as part of the ritual. The phrase 'before the Lord' (v.7) indicates Isaac saw this as a religious ceremony performed in God's presence, an act that could not be taken back once spoken. Rebekah, listening in, realized that Isaac's plan would contradict what she believed was God's revealed will.
Her countermeasure was swift and practical: she sent Jacob to fetch two goats from the flock, prepared them to resemble venison, and disguised Jacob with skins and Esau's clothing. This scheme exploited Isaac's blindness and played on his love for savory meat. The urgency in Rebekah's commands ('obey my voice,' 'go now') shows she felt the opportunity was fleeting. Isaac was old, perhaps 117, according to Ellicott, and she feared time was running out to secure Jacob's future.
Textual Notes
The supplied sources note no significant textual variants for Genesis 27:6-10. The Hebrew text is stable across manuscripts, and the passage appears without disputed readings in the major traditions.
Reception History
Throughout church history, Genesis 27:6-10 has served as a focal point for discussions about ethics and Providence. Early Christian writers often praised Rebekah's faith while wrestling with her methods. In the Reformation period, the tension between divine sovereignty and human sin was highlighted: commentators like Luther and Calvin saw Rebekah as an example of someone who trusted God's promise but sinned in her execution. Modern readers continue to grapple with the story, using it to examine the boundaries of faithful action. The passage remains a cautionary tale about the danger of mistaking our plans for God's will.
Preaching This Verse
Three-point outline
- The end Rebekah desired, She knew God's promise (Genesis 25:23) and wanted Jacob to receive the blessing she believed was rightfully his.
- The means she chose, Deception, lies, and manipulation. She bypassed honest conversation with Isaac and instead orchestrated a plan that required Jacob to lie.
- The complicated result, Jacob received the blessing, but the family was broken; Esau vowed murder, Jacob fled, and decades of estrangement followed.
Five-point outline
- Rebekah overhears Isaac's plan to bless Esau (vv.5, 7)
- She takes initiative and instructs Jacob to impersonate Esau (vv.8, 10)
- Jacob objects, fearing discovery and a curse (vv.11, 12)
- Rebekah dismisses his concern and takes the curse upon herself (v.13)
- She executes the plan: goats become venison, skins conceal smooth skin, and Jacob receives the blessing through lies
Illustration hooks
- A parent who exaggerates their child's accomplishments on a scholarship application, believing the child deserves the award.
- An employee who takes credit for a coworker's idea, justifying it as necessary to advance the team's project.
- A church member who manipulates a committee vote, convinced that their plan is the only way to see God's will done.
Questions your congregation is asking
- If God had already promised the blessing to Jacob, why did Rebekah feel she had to interfere?
- Did her faith in the oracle excuse her deception, or did it make her sin worse?
- What does this story teach us about the line between faithful action and anxious manipulation?
Leading a Discussion
This passage raises difficult questions about faith, control, and the ethics of good intentions. Rebekah knew God's promise, yet she chose to take matters into her own hands. As you discuss this text, consider how easily we are tempted to resort to questionable means when we think God is moving too slowly.
Discussion questions
- What do we learn about Rebekah's character from her immediate action? What does she value most?
- Why does Jacob object to his mother's plan? What does his concern reveal about his understanding of right and wrong?
- How does Isaac's insistence on blessing Esau create a conflict with God's earlier oracle? Was Isaac disobeying God?
- In what situations today are Christians tempted to use dishonest means for what they consider a righteous goal?
- What might Rebekah have done differently if she had fully trusted God's promise to protect Jacob's future?
- How does this passage challenge our view of God's sovereignty when human actions seem to be working against His plan?
- What safeguards can we put in place to avoid rationalizing sin when we are passionate about a cause?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 25:28 | Now Isaac loved Esau, because he ate his venison. Rebekah loved Jacob. |
| Deuteronomy 33:1 | This is the blessing with which Moses the man of God blessed the children of Israel before his death. |
| Joshua 6:26 | Joshua commanded them with an oath at that time, saying, “Cursed is the man before Yahweh who rises up and builds this city Jericho. With the loss of his firstborn he will lay its foundation, and with the loss of his youngest son he will set up its gates.” |
| I Samuel 24:19 | For if a man finds his enemy, will he let him go away unharmed? Therefore may Yahweh reward you good for that which you have done to me today. |
| Genesis 25:23 | Yahweh said to her, “Two nations are in your womb. Two peoples will be separated from your body. The one people will be stronger than the other people. The elder will serve the younger.” |
| Genesis 27:13 | His mother said to him, “Let your curse be on me, my son. Only obey my voice, and go get them for me.” |
| Genesis 27:43 | Now therefore, my son, obey my voice. Arise, flee to Laban, my brother, in Haran. |
| Acts 4:19 | But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, judge for yourselves, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible clarifies that Isaac's phrase "before the Lord" means he intends to bless Esau as a religious act in God's presence, not before any physical image or shrine. Rebekah acts to secure the blessing for Jacob, believing Isaac's blessing of Esau would undo the oracle she received and Jacob's purchased birthright.
Geneva Bible Notes Reformed 1599
The Geneva notes highlight Rebekah’s detailed instructions as evidence of her active role in orchestrating the deception. By specifying the exact meal Isaac loved and the method of delivery, she ensures Jacob presents a convincing disguise. This careful planning underscores the deliberate nature of their scheme to secure the birthright through cunning rather than divine providence.
Gill's Exposition of the Bible Baptist 1748
Gill focuses on the phrase "before the Lord" in Isaac's blessing, arguing it makes the blessing a solemn, irrevocable act performed in God's presence and by His authority. He acknowledges Rebekah rightly knew the blessing belonged to Jacob by divine oracle, yet she was wrong in using deception to obtain it.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights the tension in Rebekah’s actions: she acted from genuine faith and knew God’s purpose, yet she used deceitful means to secure it. Her zeal was sincere but misguided, operating on the false principle that a good end justifies a wrong method.
Lange's Commentary Reformed 1857
Lange interprets Rebekah’s boldness not as reckless rashness but as confident action grounded in her certainty of God’s promise, even though she wrongly aligns her scheme with it. He suggests Esau’s superior clothing signals his rising status, while the goat skins serve a practical disguise to mimic Jacob’s hairy skin effectively.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry draws a sharp line between Rebekah's goal and her method. Her aim to secure the promised blessing for Jacob was good, because God had revealed that the elder would serve the younger. But the deception she used to accomplish it was a bad means, and no way justifiable.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley argues that Rebekah's scheme to secure the blessing for Jacob was wrong, even though the outcome matched God's purpose. She could have gently reminded Isaac of God's earlier word about their sons. Instead she chose deceit, teaching Jacob to lie and taking advantage of Isaac's weakness.