Genesis 27:25-29

‘And he said, “Bring it near to me and I will eat of my son's venison that my soul may bless you.” And he brought it near to him, and he ate, and he brought him wine, and he drank.'

Now he calls on him to do the son's part, bonding the unity between them. We can only imagine Jacob's apprehension as he carries through the charade wishing it would end, and probably hating what he was doing, but determined to carry it through so that he could have justice, all the while full of trepidation in case Esau arrives.

Genesis 27:26 a

‘And his father Isaac said to him, “Now come near and kiss me, my son.” And he came near and kissed him. And he smelled the smell of his clothing, and blessed him.'

After receiving his offering now the sealing kiss. No longer suspicious he receives his son's kiss. He then smells his son's clothes, a further act of bonding. The smelling of the clothing is not done in suspicion but as leading into the blessing. He receives of his son that he may bestow blessing on him connected with the receiving.

Genesis 27:27 (27b-29)

‘And said, “See, the smell of my son is as the smell of a field which Yahweh has blessed. And God give you of the dew of heaven, and of the fatness of the earth, and plenty of corn and wine. Let peoples serve you, and nations bow down to you. Be lord over your brothers, and let your mother's sons bow down to you. Cursed be everyone who curses you and blessed be everyone who blesses you.” '

The blessing is threefold, fruitfulness, power over peoples and authority over his brothers.

“Of the dew of heaven.” The heavy morning dew, largely caused by moist air from the sea, was looked on as a great blessing in a relatively dry country. It was especially abundant in the summer when there was no rain, and was beneficial to summer crops and the vine harvest (corn and wine). It is here looked on as an added blessing, given to the specially favoured (see Zechariah 8:12).

“And of the fatness of the earth.” This will refer to plentiful grazing so that his herds and flocks will prosper, as well as to good crops. Thus the earth is to give all that is needed for his prosperity abundantly.

“And plenty of corn and wine.” Not just food but provision for full enjoyment.

“Let people serve you and nations bow down to you.” Isaac has not forgotten Yahweh's promises - ‘Your seed will possess the gate of his enemies' (Genesis 22:17). But he expands it to include authority over many nations, even those not their enemies. Only thus can they be a blessing to the world as a whole.

“Be lord over your brothers, and let your mother” s sons bow down to you.' He is to have the pre-eminent place in the family tribe. Perhaps he has in mind the words, ‘Kings shall come from you' (Genesis 17:6). His son is to be a ‘king' over his brothers. In other words he is seeking for his son total pre-eminence. Thus Isaac is seeking to restore the damage done by the sale of the birthright, not realising that he is in fact confirming it. It is this perversity that gives some justification to Jacob's action.

“Your brothers.” This is then defined as ‘your mother's sons'. This suggests that other sons have been born to Rebekah. Alternately it may be that this was a stereotyped phrase incorporated into the blessing by Isaac (but see Genesis 27:37).

“Cursed be everyone who curses you and blessed be everyone who blesses you.” The pronouncing of curses and blessings was a common feature of covenants. Abraham was promised the same thing in Genesis 12:3. So Isaac is confirming the covenant promises on his son. See also Numbers 24:9; Deuteronomy 27, 28.

It is clear that once the blessing is given it cannot be withdrawn. The authority and promised blessing has been passed on and nothing can change it, ‘yes, and he shall be blessed' (Genesis 27:33). So did Jacob ensure that he received the full benefit of the purchased birthright.