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And Esau hated Jacob—a proof that he was not penitent, however disappointed and remorseful (cf. Oba_1:10, Oba_1:11; 1Jn_3:12, 1Jn_3:15)—because of the blessing wherewith his father blessed him:—notwithstanding the fact that he too had received an appropriate benediction; a display of envy as well as wrath, another proof of his ungracious character (Gal_5:21; Jas_4:5)—and Esau said in his heart,—i.e. secretly resolved, though afterwards he must have communicated his intention (vide Gen_27:42)—The days of mourning for my father are at hand. The LXX. interpret as a wish on the part of Esau that Isaac might speedily die, in order that the fratricidal act he contemplated might not pain the old man's heart; another rendering (Kalisch) understands him to say that days of grief were in store for his father, as he meant to slay his brother; but the ordinary translation seems preferable (Rosenmüller, Keil, Murphy, et alii), that Esan only deferred the execution of his unholy purpose because of the near approach, as he imagined, of his father's death. Isaac, however, lived upwards of forty years after this. Then will I slay my brother Jacob. That which reconciled Isaac and Ishmael (Gen_25:9), the death of a father, is here mentioned as the event which would decisively and finally part Esau and Jacob. Esau's murderous intention Calvin regards as a clear proof of the non-reality of his repentance for his sin, the insincerity of his sorrow for his father, and the intense malignity of his hate against his brother.
Gen_27:42
And these (literally, the) words of Esau her elder son were told to Rebekah:—not likely by revelation, but by some one to whom he had made known his secret purpose (Pro_29:11)—and she sent and called Jacob her younger son (to advise him of his danger, being apprehensive lest the passionate soul of the enraged hunter should find it difficult to delay till Isaac's death), and said unto him, Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee. Literally, behold thy brother Esau taking vengeance upon thee (the hithpael of ðÈçÇí meaning properly to comfort oneself, hence to satisfy one's feeling of revenge) by killing thee. The translations á ̓ ðåéëåé ͂ (LXX.) and minafur (Vulgate), besides being inaccurate, are too feeble to express the fratricidal purpose of Esau.
Gen_27:43-45
Now therefore, my son, obey my voice;—i.e. be guided by my counsel; a request Rebekah might perhaps feel herself justified in making, not only by her maternal solicitude for Jacob's welfare, but also from the successful issue of Her previous stratagem (vide on Gen_27:8)—and arise, flee thou—literally, flee for thyself (of. Gen_12:1; Num_14:11; Amo_7:12)—to Laban my brother to Haran (vide Gen_11:31; Gen_14:1-24 :29); and tarry with him a few days,—literally, days some. The few days eventually proved to be at least twenty years (vide Gen_31:38). It is not probable that Rebekah ever again beheld her favorite son, which was a signal chastisement for her sinful ambition for, and partiality towards, Jacob—until thy brother's fury turn away; until thy brother's anger turn away from thee,—the rage of Esau is here described by two different words, the first of which, çÅîÈä , from a root signifying to be warm, suggests the heated and inflamed condition of Esau's soul, while the second, àÂó , from àÈðÇó , to breathe through the nostrils, depicts the visible manifestations of that internal fire in hard and quick breathing—and he forget that which thou hast done to him,—Rebekah apparently had conveniently become oblivious of her own share in the transaction by which Esau had been wronged. Then will I send, and fetch thee from thence—which she never did. Man proposes, but God disposes. Why should I be deprived also of you both in one day? I.e. of Jacob by the hand of Esau, and of Esau by the hand of the avenger of blood (Gen_9:6; cf. 2Sa_14:6, 2Sa_14:7; Calvin, Keil, Rosenmüller, Kalisch), rather than by his own fratricidal act, which would forever part him from Rebekah (Lange).
Gen_27:46
And Rebekah said to Isaac (perhaps already discerning in the contemplated flight to Haran the prospect of a suitable matrimonial alliance for the heir of the promise, and secretly desiring to suggest such a thought to her aged husband), I am weary of my life because of the daughters of Heth:—referring doubtless to Esau's wives (cf. Gen_26:35)—if Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me? Literally, for what to me life, i.e. what happiness can I have in living? It is impossible to exonerate Rebekah altogether from a charge of duplicity even in this. Unquestionably Esau's wives may have vexed her, and her faith may have perceived that Jacob's wife must be sought for amongst their own kindred; but her secret reason for sending Jacob to Haran was not to seek a wife, as she seems to have desired Isaac to believe, but to elude the fury of his incensed brother.
HOMILETICS
Gen_27:41-46
The stolen blessing: a domestic drama.-4. Rebekah and Esau, or fratricide frustrated.
I. THE MURDEROUS DESIGN OF ESAU.
1. The ostensible reason. "Because of the blessing wherewith his father had blessed Jacob." No argument can justify willful and deliberate homicide; least of all an excuse so lame and feeble as that of Esau. The blessing Jacob had obtained was one which he himself had formerly despised and practically sold; If Jacob had been guilty of stealing it from him, as he imagined, it was only what he had been attempting to do with reference to Jacob. Besides, in so far as the blessing was an object of desire to Esau, viz; for its material advantages, he had himself received a blessing not greatly dissimilar. There was therefore no sufficient cause for Esau's hostility towards his brother.
2. The impelling motive. "Hate"—the essential spirit of murder (Mat_5:22; 1Jn_3:15). Esau's causeless hatred of Jacob was typical of the world's enmity against the Church: in its ground, the Church's enjoyment of the blessing; in its spirit, bitter and implacable; in its manifestation, persecution and oppression (1Jn_3:13).
3. The decorous restraint. "The days of mourning for my father are at hand; then will I slay my brother." Wicked men who resist all the influences of piety are not always able to surmount the barriers of public opinion. Though Esau had no scruples on the score of conscience as to killing Jacob, he had some scruples on the ground of decency as to doing it while his father lived. Persons who have no religion not infrequently do homage to the appearance of religion.
4. The providential discovery. Though Esau originally resolved on Jacob's murder in secret, he appears to have inadvertently disclosed his purpose to another, who forthwith communicated his intention to Rebekah. Those who have secrets to keep should tell them to no one; but Divine providence has wisely and mercifully arranged that guilty secrets should be ill to keep. "Murder will out."
5. The inglorious defeat. The information brought to Rebekah enabled her to counterwork Esau's design, and thus a second time was Esau outwitted by a woman. It is obvious that some sons are not so clever as their mothers.
II. THE PRUDENT COUNSEL OF REBEKAH.
1. Hastily formed. The shrewd sagacity of Isaac's wife at once perceived an outlet from the snare. The woman's wit that had cheated Isaac was not likely to be baffled with blustering Esau. Calling Jacob from the herds, she told him of his brother's murderous design, and detailed her own scheme for his protection.
2. Clearly explained. He should immediately betake himself to Haran, and seek shelter for a season beside his uncle Laban and his cousins. Though Rebekah does not mention the propriety of looking for a wife, it is apparent that the possibility of Jacob's finding one was present to her thoughts.
3. Skillfully urged. Arguments were not long in coming to Rebekah's aid.
(1) His brother's anger would soon burn out.
(2) His absence accordingly would not require to be long.
(3) If he did not go he was certain to be killed, in which ease Esau would fall a victim to judicial retribution, and she, a heart-broken mother, would be deprived of both her sons in one day.
(4) She was his mother, and her advice should be received with filial reverence and submission.
4. Adroitly carried through. Securing her son's compliance, there was still the difficulty how to obtain the assent of Isaac. This she does by leading Isaac himself to suggest the propriety of Jacob's going north to Padan-aram in search of a wife; and to this she turns the thoughts of Isaac by expressing the hope that Jacob will not imitate his brother by marrying daughters of the land, a calamity, she informs her husband, which would render her already miserable life scarcely worth retaining. It was prudent in Rebekah to direct the mind of Isaac to the propriety of getting Jacob married, but there is not wanting a trace of that craftiness which was Rebekah's peculiar infirmity.
Learn—
1. That the world's hostility to the Church is wholly unreasonable and unjustifiable.
2. That wicked devices against God's people are sure eventually to be overturned.
3. That bad men sometimes wear a semblance of religion.
4. That good mothers grieve for the wickedness of bad, and work for the safety of good, sons.
5. That while wicked matches in their children are a burden to gracious parents, it should be a parent's aim to secure pious wives for their sons, and Christian husbands for their daughters.
HOMILIES BY F. HASTINGS
Gen_27:46
Rebekah, the disappointed.
"What good shall my life do me?" Rebekah as a mother doubtless promised herself much joy in her children. They grew up. Esau becomes wayward, Jacob becomes a wanderer. Rebekah yielded to favoritism (Gen_27:13), and schemed to carry her point. She cherished a treacherous spirit, and led Jacob to sin. She was ambitious not for herself, but for Jacob. This is like woman; she lives in others. She was reckless as to results, but when they came she found them bitter. "She loved Jacob more than truth, more than God." This was idolatry. No wonder she utters the exclamation, "What good shall my life do me?" She was a disappointed woman. Her favorite son was in hiding from the wrath of a wronged brother, and Esau was indifferent towards her and angry. If life is not to be a disappointment we must beware of—
I. UNSCRUPULOUS SCHEMING.
II. AFFECTIONS THAT CARE MORE FOR HAPPINESS THAN HONOR
III. OF IDOLATRY, COVETOUSNESS, AND NEGLECT OF GOD'S CLAIMS.
IV. OF IGNORING THE RIGHTS OF OTHERS.
V. OF IGNORANCE AS TO THE TRUE ELEMENTS OF SUCCESS.
Rebekah began well. Her advent unto the encampment was a "comfort" to Isaac. She seems to have been "weary of life," and asks "what good it shall do her." Some who ask at this day "whether life is worth living" may find a suggestion in Rebekah's conduct as to the reason wherefore they ask the question.—M.P