Goodly raiment - Mr. Ainsworth has a sensible note on this place. "The priest in the law had holy garments to minister in, Exodus 28:2-4, which the Septuagint there and in this place term την στολην, The robe, and στολην ἁγιαν, the holy robe. Whether the first-born, before the law, had such to minister in is not certain, but it is probable by this example; for had they been common garments, why did not Esau himself, or his wives, keep them? But being, in all likelihood, holy robes, received from their ancestors, the mother of the family kept them in sweet chests from moths and the like, whereupon it is said, Genesis 27:27, Isaac smelled the smell of his garments." The opinion of Ainsworth is followed by many critics.

And Rebekah took goodly garments of her eldest son Esau,.... Or "desirable" (q) ones, exceeding good ones:

which were with her in the house; which she had the care and keeping of, and were wore only on particular occasions: some think these were priestly garments, which belonged to him as the firstborn, and were not in the keeping of his wives, being idolaters, but in his mother's keeping; which is not very probable, yet more likely than that they were, as some Jewish writers (r) say, the garments of Adam the first man, which Esau seeing on Nimrod, greatly desired them, and slew him for them, see Genesis 10:10; and hence called desirable garments:

and put them upon Jacob her younger son; that be might be took for Esau, should Isaac examine him and feel his garments, or smell them.

(q) "desideratissimis", Junius & Tremellius, Piscator. (r) Targum Jon. in loc. Bereshit Rabba, sect. 65. fol. 58. 1. Pirke Eliezer, c. 24. Shalshalet Hakabala, fol. 3. 1.

And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob her younger son:

goodly: Heb. desirable

27:6-17 Rebekah knew that the blessing was intended for Jacob, and expected he would have it. But she wronged Isaac by putting a cheat on him; she wronged Jacob by tempting him to wickedness. She put a stumbling-block in Esau's way, and gave him a pretext for hatred to Jacob and to religion. All were to be blamed. It was one of those crooked measures often adopted to further the Divine promises; as if the end would justify, or excuse wrong means. Thus many have acted wrong, under the idea of being useful in promoting the cause of Christ. The answer to all such things is that which God addressed to Abraham, I am God Almighty; walk before me and be thou perfect. And it was a very rash speech of Rebekah, Upon me be thy curse, my son. Christ has borne the curse of the law for all who take upon them the yoke of the command, the command of the gospel. But it is too daring for any creature to say, Upon me be thy curse.