The words of Esau, her elder son, were told to Rebekah. She sent and called Jacob, her younger son, and said to him, “Behold, your brother Esau comforts himself about you by planning to kill you. Now therefore, my son, obey my voice. Arise, flee to Laban, my brother, in Haran. Stay with him a few days, until your brother’s fury turns away— until your brother’s anger turns away from you, and he forgets what you have done to him. Then I will send, and get you from there. Why should I be bereaved of you both in one day?”
Rebekah said to Isaac, “I am weary of my life because of the daughters of Heth. If Jacob takes a wife of the daughters of Heth, such as these, of the daughters of the land, what good will my life do me?”
John Calvin 1540 · Public Domain On vv42, 44, 45, 46 42. And these words of Esau... were told to…
42. And these words of Esau... were told to Rebekah. Moses now makes a transition to a new subject of history, showing how Jacob, as a wanderer from his father’s house, went into Mesopotamia. Without doubt, it was an exceedingly troublesome and severe temptation to the holy matron, to see that, by her own deed, her son was placed in imminent danger of death. But by faith she wrestled to retain the possession of the grace once received. For, if she had been impelled by a merely womanly attachment to her younger son, it certainly would have been her best and shortest method, to cause the birthright to be restored to Esau: for thus the cause of emulation would have been removed; and he who was burning with grief at the loss of his right, would have had his fury appeased. It is therefore an evidence of extraordinary faith, that Rebekah does not come to any agreement, but persuades her son to become a voluntary exile, and chooses rather to be deprived of his presence, than that he should give up the blessing he had once received. The benediction of the father might now seem illusory; so as to make it appear wonderful that so much should be made of it by Rebekah and Jacob: nevertheless, they were so far from repenting of what they had done, that they do not refuse the bitter punishment of exile, if only Jacob may carry with him the benediction uttered by his father. Moreover, we are taught by this example, that we must bear it patiently, if the cross attends the hope of a better life, as its companion; or even if the Lord adopts us into his family, with this condition, that we should wander as pilgrims without any certain dwelling-place in the world. For, on this account, Jacob is thrust out from his paternal home, where he might quietly have passed his life, and is compelled to migrate to a strange land; because the blessing of God is promised unto him. And as he did not attempt to purchase temporal peace with his brother by the loss of the grace received; so must we beware lest any carnal advantage or any allurements of the world should draw us aside from the course of our vocation: let us rather bear with magnanimity losses of all kinds, so that the anchor of our hope nay remain fixed in heaven. When Rebekah says that Esau consoled himself with the thought, that he would slay his brother; the meaning is, that he could not be pacified by any other means, than by this wicked murder
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv42, 45, 46 He hath good hope to recover his birthright by…
He hath good hope to recover his birthright by killing thee.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv42–46 Gen 27:42 And these words of Esau her elder…
Gen 27:42 And these words of Esau her elder son were told to Rebekah: and she sent and called Jacob her younger son, and said unto him, Behold, thy brother Esau, as touching thee, doth comfort himself, [purposing] to kill thee.
Ver. 42. And these words of Esau, &c.] For he could not hold, as Absalom did, who, intending to murder Amnon, spake neither good nor evil to him. These still revenges are most dangerous, as a dog that barks not. That Esau vented himself in words, was a great mercy of God to Jacob. He thought nothing, good man, but followed his calling, not knowing his danger. But his provident mother heard about it, and took course to prevent it. So doth the sweet fatherly providence of God take care and course for the safety of his servants, when they are either ignorant or secure. Masses were said in Rome for the good success of the Powder Plot; but no prayers in England for our deliverance: and yet we were delivered. A sevenfold psalmody they had framed here, which secretly passed from hand to hand, with tunes set, to be sung for the cheering up of their wicked hearts, with an expectation, as they called it, of their day of Jubilee. {a} The matter consisteth of railing upon King Edward, Queen Elizabeth, and King James; of petition, imprecation, prophecy, and praise. This Psalter is hard to be had: for they are taken up by the Papists as other books are, that discover their shame. But Mendoza, that liar ( conveniunt rebus nomina saepe suis), sounded the triumph before the victory. That blind letter of theirs brought all to light, by the mere mercy of "the Father of lights," who was pleased to put a divine sentence into the mouth of the king. Sorex suo perit indicio. Hunc tibi pugionem mittit Senatus, dixit ille: detexit facinus fatuus, et non implevit. So here. See the like, 1Sa 19:2 Act 9:24; Act 23:16.
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And she sent and called Jacob.] Why did she not call both her sons together, and make them friends, by causing the younger to resign up his blessing to the elder? Because she preferred heaven before earth, and eternity before any the world’s amity or felicity whatsoever. The devil would fain compound with us when he cannot conquer us; as Pharaoh would let some go, not all; or if all, yet not far. Religiosum oportet esse, sed non religantem. He cannot abide this strictness, &c. But we must be resolute for God and heaven. Better flee with Jacob, yea, die a thousand deaths, than, with the loss of God’s blessing, to accord with Esau.
{a} Spec. Bell. Sacri.
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.
Matthew Poole 1685 · Public Domain On vv44–46 A few days; so she expected and intended, but…
A few days; so she expected and intended, but was greatly disappointed, for he tarried there twenty years.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv42–46 And these words of Esau her eldest son were…
And these words of Esau her eldest son were told to Rebekah,.... Jarchi and Jonathan say, by the Holy Ghost; but Aben Ezra thinks, by one of Esau's friends and confidants, to whom out of the abundance of his heart he had revealed this secret, which is not at all unlikely:
and she sent and called Jacob her younger son; who might be in another tent or apartment, or with the flocks in the field:
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and said unto him, behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee; he has determined on it, and has laid a scheme for it, and comforts himself with the thought of it, that he shall be able to accomplish it, and so be the heir of the promise, and get the blessing; and even such is his nature, that thy death will be a comfort to him under the loss of his blessing, though he gets nothing by it, so sweet is revenge unto him.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv45–46 Why should I be deprived of you both? -…
Why should I be deprived of you both? - Not only of the murdered, but of the murderer, who either by the magistrate, or by the immediate hand of God would be sacrificed to justice.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv42, 44, 45, 46 Verse 42. Doth comfort himself, purposing to kill thee.]…
Verse 42. Doth comfort himself, purposing to kill thee.] מתנחם לך mithnachem lecha, which Houbigant renders cogitat super te, he thinks or meditates to kill thee. This sense is natural enough here, but it does not appear to be the meaning of the original; nor does Houbigant himself give it this sense, in his Racines Hebraiques. There is no doubt that Esau, in his hatred to his brother, felt himself pleased with the thought that he should soon have the opportunity of avenging his wrongs.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv44, 46 Gen 27:44-45. Tarry with him a few days —…
Gen 27:44-45. Tarry with him a few days — Which proved to be above twenty years. Why should I be deprived of you both in one day? — Of one by murder, and the other by the hand of justice, (Gen 9:6,) or by some remarkable stroke of divine vengeance, Act 28:4.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv45–46 Both my sons. Esau would have forfeited his life…
Both my sons. Esau would have forfeited his life for murder, chap. ix. 6. (Haydock) --- Perhaps she might also fear that Jacob, in his own defence, should in the very agony of death, give the aggressor a mortal wound; or that Esau, at least, would be forced to flee his country. Indeed, she considered him already as a lost man, on account of his marriage with the two women of Chanaan, and his savage manners. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv42, 45, 46 these words of Esau were told Rebekah--Poor woman! she…
these words of Esau were told Rebekah--Poor woman! she now early begins to reap the bitter fruits of her fraudulent device; she is obliged to part with her son, for whom she planned it, never, probably, seeing him again; and he felt the retributive justice of heaven fall upon him heavily in his own future family.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv43–46 43. Obey my voice — This is Rebekah’s standing…
43. Obey my voice — This is Rebekah’s standing formula with Jacob. Comp. Gen_27:8; Gen_27:13. Her commands and action in respect to her favourite son, she believes to be according to the divine oracle to her. Gen_25:23.
Laban — See Gen_24:29; Gen_24:50.
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Haran — See on Gen_11:31.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv42–46 42. the words of Esau] Esau’s threat in the…
42. the words of Esau] Esau’s threat in the previous verse was “said in his heart”; but his was not a nature to keep a secret. His intention was soon the subject of talk.
doth comfort himself] A strange, but expressive phrase, lit. “is comforting himself with regard to thee, in order to kill thee”: as we should say, “hugs himself,” or “takes satisfaction,” in the thought that he will shortly kill thee. The versions LXX ἀπειλεῖ “threatens,” Lat. minatur translate erroneously.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv42, 44, 46 (42) These words of Esau.—Though spoken “in his heart,”…
(42) These words of Esau.—Though spoken “in his heart,” Esau had evidently made no secret of his evil purpose, and Rebekah therefore determines to send Jacob to her father’s house, not merely for safety, but that he might take a wife from among his own kindred. He was now formally acknowledged as the heir of the birthright and of the promises made to Abraham, and must therefore conform to the principle laid down in his own father’s case, and marry into the family of Nahor. “She sends, therefore, and calls him” to her tent, and takes secret counsel with him; and Jacob consents to take this distant journey. Thus the separation of mother and son, and long and painful travel, are the immediate result of their scheming.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv42, 43, 46 And these (literally, the) words of Esau her elder…
And these (literally, the) words of Esau her elder son were told to Rebekah: not likely by revelation (Augustine), 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 meaning properly to comfort oneself, hence to satisfy one"s feeling of revenge) by killing thee. The translations ajpeilei (LXX) and mina-fur (Vulgate), besides being inaccurate, are too feeble to express the fratricidal purpose of Esau.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v46 I am weary of my life.
Gen_27:46
I am weary of my life.
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--Throughout the whole of mans marvellous pilgrimage on earth, or at least from the time that he became truly intelligent, the same haunting mysteries hover around him; the same unappeasable hunger, the same quenchless thirst, and the same abiding restlessness characterize all human life. One blood circulates throughout the whole family of man. And so, in these words of our text, Rebekah speaks for us all. She anticipates the inquiry of Mr. Mallock. Is life worth living? She discloses a difficulty which we still feel, a difficulty which all the mighty discoveries of modern science are powerless to remove, or even to alieviate. We are still as far as Rebekah was from finding on earth any real and abiding object for our lives. Illusion spreads itself over our whole life. Our present is for ever discrediting our past, to be itself also discredited in its turn. Our different moods of mind have not the smallest faith in each other. Youth finds out the illusions of childhood; manhood finds out those of youth; and old age finds them both out, and too often sheds all further belief or hope, as trees shed their leaves in autumn. It often seems as if nature took a kind of pleasure in deceiving us, or sporting with us. In the realm of nature nothing is, but all things are becoming. Nature is a sort of embodied illusion. She tempts us to take refuge in utter sceptism. We no sooner get accustomed to some of her ways, than forthwith she proceeds to alter them. As soon as we find out one of her illusions, she immediately presents us with another. She makes us laugh and cry almost in the same moment. Nature mocks at the staid seriousness of the human soul. But not in nature is our chief or strongest hope of finding a settled home for our spirits. Man is far dearer to us than nature can ever be. A man would indeed be to us a hiding-place, if only we could find a real and genuine man. Rebekah is not much troubled by the spiteful duplicity of nature, so long as she has the heart of Jacob her son entirely for her own. Sublime and full of prophetic glory are the grand illusions of the human heart. What tender, fervent soul has not at some time thoroughly believed in them? Every deep human affection has its strange mystic transfiguration on the high mountains of exalted nobleness. Earth appears the very vestibule of heaven; and we gratefully exclaim with St. Peter, Lord, it is good for us to be here. Here we seek to make tabernacles, in which to entertain for ever the celestial visitants. But by and by the vision vanishes. The voice of the prophets is heard no more. The sterile bleakness of the mountain discloses itself; and affection such as we had dreamed of appears a romantic impossibility. Down we come from our mountain of transfiguration, to tread with perplexity and weariness the old dusty road that seems to lead to no particular goal. Our silver is become dross, our wine mixed with water. Our sacramental elements are common bread and common wine. Jacob is sent away from his mother; and the very soul of Rebekah becomes inert and objectless. And so we learn how essentially solitary the human soul is here on earth. We learn that no one human being is adequate to the complete and permanent satisfaction of any other human being. We learn that Rebekah was not wise to seek the true centre of her life in the unstable heart of Jacob her son. We learn that souls, like atoms, never really meet or coalesce, that every human spirit is in truth an island surrounded by the dark waters of innavigable seas. It is only on certain rare, sacred days that divine miraculous ships of the Lord affords a means of communication to these lonely islands. We pilgrims must learn to live on such divine mana of human affection as God may send us from day to day. We may not store it up in great strong barns of our own devising; for it will not keep. Earthly friendships are only brooks in the way, of which we may drink freely now and then during our long dusty pilgrimage, and so lift up our heads, and walk with freshened energy towards the far-off land of changeless realities. The friendships of earth are but transient foregleams of deep, unchanging, mystic glories in the world to come. Failing, then, to find an anchor for the soul, or a real centre in the hearts of our brethren, can we find it in work, in some great aim which shall occupy all our energies, and lift us up above the fret and worry and the vain longings of life? Without religion I think that we cannot; and even with this aid we can only do so to a certain extent. The pilgrim must still remain a pilgrim. The simple fact that we ourselves are always changing, always growing, never continuing in one stay, obviously renders it impossible for us to find permanent satisfaction in any one pursuit. Of each successive object of mans devotion and attachment we may truly say, in the sad language of the Psalmist, In the morning it is green, and groweth up; but in the evening it is cut down, dried up, and withered. An ever-tantalizing, ever baffling limitation mars and spoils all human objects of pursuit. We need Gods dew from heaven to revive and water even our fading and languishing ideals. (A. Craufurd, M. A.)
Lessons
1. Good wives are ready in straits to unbosom themselves to good husbands.
2. Good mothers are in great trouble for the good and safety of their children.
3. Gracious women are burdened with the impieties of rebellious and wicked allies in their families.
4. Wicked matches are burdens to the very life of gracious parents.
5. God sometimes makes gracious mothers more solicitous to stir up fathers for right disposing of their children (Gen_27:46). (G. Hughes, B. D.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v46 life Gen 26:34; Gen 26:35.
life Gen 26:34; Gen 26:35.
Heth was ancestor of the Hittites.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv43, 46 This does not mean "at this moment," but is…
Now
This does not mean "at this moment," but is used to draw attention to the important point that follows.
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flee to Laban
"leave here quickly and go to Laban"
for a while
"for a period of time"
until your brother's fury subsides
"until you brother calms down"
until your brother's anger turns away from you
No longer being angry is spoken of as if the anger turns to a different direction away from the person. AT: "until he is no longer angry with you" (See: Metaphor)
Why should I lose you both in one day?
Rebekah uses a question to emphasize her concern. AT: "I do not want to lose both of you in one day!" (See: Rhetorical Question)
I lose you both in one day
It is implied that if Esau kills Jacob, then they will execute Esau as a murderer. (See: Assumed Knowledge and Implicit Information)
I lose
This is a polite way of referring to her sons dying. (See: Euphemism)
translationWords
obey
Laban
Haran
day
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv42, 46 27:42–33:17 Jacob met the Lord on a route that…
27:42–33:17 Jacob met the Lord on a route that Abraham had taken 125 years earlier. The story recounted in 27:42–33:17 follows a chiastic structure that centers on Jacob’s exile: A: Jacob flees Esau (27:42–28:9) B: Angels of God meet Jacob at Bethel (28:10-22) C: Jacob is exiled in Paddan-aram (29:1–31:55) B’: Angels of God meet Jacob at Mahanaim (32:1-2) A’: Jacob is reconciled to Esau (32:3–33:17).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.