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Commentary on Genesis 27 verses 41–46
Here is, I. The malice Esau bore to Jacob upon account of the blessing which he had obtained, Gen 27:41. Thus he went in the way of Cain, who slew his brother because he had gained that acceptance with God of which he had rendered himself unworthy. Esau's hatred of Jacob was, 1. A causeless hatred. He hated him for no other reason but because his father blessed him and God loved him. Note, The happiness of saints is the envy of sinners. Whom Heaven blesses, hell curses. 2. It was a cruel hatred. Nothing less would satisfy him than to slay his brother. It is the blood of the saints that persecutors thirst after: I will slay my brother. How could he say that word without horror? How could he call him brother, and yet vow his death? Note, The rage of persecutors will not be tied up by any bonds, no, not the strongest and most sacred. 3. It was a politic hatred. He expected his father would soon die, and then titles must be tried and interests contested between the brothers, which would give him a fair opportunity for revenge. He thinks it not enough to live by his sword himself (Gen 27:40), unless his brother die by it. He is loth to grieve his father while he lives, and therefore puts off the intended murder till his death, not caring how much he then grieved his surviving mother. Note, (1.) Those are bad children to whom their good parents are a burden, and who, upon any account, long for the days of mourning for them. (2.) Bad men are long held in by external restraints from doing the mischief they would do, and so their wicked purposes come to nought. (3.) Those who think to defeat God's purposes will undoubtedly be disappointed themselves. Esau aimed to prevent Jacob, or his seed, from having the dominion, by taking away his life before he was married; but who can disannul what God has spoken? Men may fret at God's counsels, but cannot change them.
II. The method Rebekah took to prevent the mischief.
1.She gave Jacob warning of his danger, and advised him to withdraw for a while, and shift for his own safety. She tells him what she heard of Esau's design, that he comforted himself with the hope of an opportunity to kill his brother, Gen 27:42. Would one think that such a bloody barbarous thought as this could be a comfort to a man? If Esau could have kept his design to himself his mother would not have suspected it; but men's impudence in sin is often their infatuation; and they cannot accomplish their wickedness because their rage is too violent to be concealed, and a bird of the air carries the voice. Observe here, (1.) What Rebekah feared - lest she should be deprived of them both in one day (Gen 27:45), deprived, not only of the murdered, but of the murderer, who either by the magistrate, or by the immediate hand of God, would by sacrificed to justice, which she herself must acquiesce in, and not obstruct: or, if not so, yet thenceforward she would be deprived of all joy and comfort in him. Those that are lost to virtue are in a manner lost to all their friends. With what pleasure can a child be looked upon that can be looked upon as no other than a child of the devil? (2.) What Rebekah hoped - that, if Jacob for a while kept out of sight, the affront which his brother resented so fiercely would by degrees go out of mind. The strength of passions is weakened and taken off by the distances both of time and place. She promised herself that his brother's anger would turn away. Note, Yielding pacifies great offences; and even those that have a good cause, and God on their side, must yet use this with other prudent expedients for their own preservation.
2.She impressed Isaac with an apprehension of the necessity of Jacob's going among her relations upon another account, which was to take a wife, Gen 27:46. She would not tell him of Esau's wicked design against the life of Jacob, lest it should trouble him; but prudently took another way to gain her point. Isaac saw as uneasy as he was to Esau's being unequally yoked with Hittites; and therefore, with a very good colour of reason, she moves to have Jacob married to one that was better principled. Note, One miscarriage should serve as a warning to prevent another; those are careless indeed that stumble twice at the same stone. Yet Rebekah seems to have expressed herself somewhat too warmly in the matter, when she said, What good will my life do me if Jacob marry a Canaanite? Thanks be to God, all our comfort is not lodged in one hand; we may do the work of life, and enjoy the comforts of life, though every thing do not fall out to our mind, and though our relations be not in all respects agreeable to us. Perhaps Rebekah spoke with this concern because she saw it necessary, for the quickening of Isaac, to give speedy orders in this matter. Observe, Though Jacob was himself very towardly, and well fixed in his religion, yet he had need to be put out of the way of temptation. Even he was in danger both of following the bad example of his brother and of being drawn into a snare by it. We must not presume too far upon the wisdom and resolution, no, not of those children that are most hopeful and promising; but care must be taken to keep them out of harm's way.
Notice how she found a plausible excuse. You see, whenever help from on high comes to support us, problems become simple and difficulties easy. So, since she too had the Lord of all seconding her intention, he put into her mind everything capable of bringing to realization the plan in process for her son’s survival. “I am disgusted with life on account of the daughters of the Hittites. If Jacob takes a wife from the daughters of this land, what meaning would life have for me?” Here there seems to be a reference to the immorality of Esau’s wives and the fact that they proved a source of great disgust to Isaac and Rebekah. Sacred Scripture narrated to us previously, you remember, that Esau took wives from the Hittites and Hivites: “They were at odds with Isaac and Rebekah.” So, wishing to remind him of this, she more or less says to him, “You know how Esau’s wives made life unpleasant for me, and how, on account of their hostility, I am now alienated from all the daughters of the Hittites and hate the lot of them on their account. So if it happens that Jacob takes a wife from among them, what hope of survival would then be left for me? What meaning would life have for me?” I mean, “if we can’t put up with them, if even Jacob goes so far as to marry one of the daughters of this land, life is over for us.”
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SUMMARY
In Genesis 27:46, Rebekah expresses profound personal distress and weariness of life to Isaac, citing the prospect of their son Jacob marrying a Canaanite woman, specifically from the "daughters of Heth." This lament, while reflecting a genuine patriarchal concern for lineage purity, primarily functions as a strategic pretext to persuade Isaac to send Jacob away to Paddan-aram, thereby protecting him from Esau's murderous rage and simultaneously ensuring Jacob secures a wife from their extended family, preserving the covenant line.
CONTEXT
EXPOSITION AND ANALYSIS
Rebekah's statement to Isaac in Genesis 27:46 is a masterclass in layered communication, balancing genuine concern with strategic manipulation to achieve her immediate and long-term goals.
Key Word Analysis
Verse Breakdown
Literary Devices
Rebekah's speech in this verse employs several potent literary devices. The most prominent is Rhetorical Question, "what good shall my life do me?" This is not a question posed for an answer, but a dramatic declaration of profound distress, intended to manipulate Isaac's emotions and compel his agreement. There is also significant Irony at play; while Rebekah expresses weariness over a potential future marriage, her immediate, unstated weariness is caused by Esau's murderous intent and the need to protect Jacob. Her stated reason is a Pretext, a deceptive justification for sending Jacob away, concealing the true, urgent family crisis. The phrase "daughters of Heth" and "daughters of the land" also functions as Metonymy, where a specific group (Hittites) stands in for the broader category of undesirable Canaanite women, emphasizing the cultural and spiritual threat they represent.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 27:46, while depicting human foibles and familial manipulation, deeply underscores God's unwavering commitment to His covenant purposes, even working through imperfect means. Rebekah's profound aversion to Jacob marrying a Canaanite woman reflects a foundational biblical truth: the critical importance of spiritual purity and distinctiveness for God's chosen people. This concern for lineage was not merely ethnic but theological, aimed at preserving the spiritual integrity of the family through whom the Messiah would ultimately come. Despite the deceit involved, Rebekah's actions, driven by a desire to protect Jacob and ensure the covenant line, inadvertently align with God's broader plan to separate His people from the corrupting influences of the surrounding pagan cultures. This passage thus highlights the tension between human agency and divine sovereignty, demonstrating that God can sovereignly achieve His will even amidst human sin and flawed decision-making, ultimately guiding the narrative toward the fulfillment of His promises.
REFLECTION AND APPLICATION
Rebekah's desperate plea, born from a complex mix of genuine concern for lineage and strategic deception to protect her favored son, offers profound lessons for believers today. It vividly illustrates the enduring importance of intentionality in marital choices, particularly regarding shared spiritual values and commitment to God's will. Just as intermarriage with the "daughters of Heth" threatened the spiritual integrity of the Abrahamic line, so too can fundamental disunity in belief and purpose become a source of profound "weariness" and spiritual compromise in contemporary marriages and families. Furthermore, this narrative serves as a poignant reminder of the pervasive and often painful consequences of deception, even when undertaken with seemingly good intentions. Rebekah's manipulation, while achieving Jacob's immediate safety, resulted in years of separation and strained family relationships, illustrating that God's purposes are best pursued through integrity and truth. Ultimately, the passage encourages us to trust in God's sovereign plan, recognizing that He can work through our imperfections and flawed circumstances to accomplish His divine purposes, even as we are called to live with integrity, wisdom, and a deep reliance on His guidance in all our choices, especially those that impact our spiritual legacy.
Questions for Reflection
FAQ
Why was intermarriage with the "daughters of Heth" such a significant concern for Rebekah and Isaac?
Answer: Intermarriage with the "daughters of Heth" (Hittite women, a prominent Canaanite group) was a profound concern for Rebekah and Isaac because it directly threatened the spiritual purity and distinctiveness of the Abrahamic lineage, which was crucial for the fulfillment of God's covenant promises. The Canaanite peoples were deeply entrenched in idolatry, polytheism, and morally corrupt customs, including practices abhorrent to the nascent faith of Abraham's descendants. Such unions were seen as a direct spiritual danger, potentially leading to assimilation into pagan cultures, diluting the family's unique faith, and jeopardizing their role as the vessel through which God's redemptive plan for all nations would unfold (Genesis 12:3). Esau's earlier marriages to Hittite women had already caused Isaac and Rebekah "grief of mind" (Genesis 26:34-35), establishing a precedent for their deep-seated aversion to such unions within the covenant line.
CHRIST-CENTERED FULFILLMENT
Rebekah's desperate concern for the purity of Jacob's lineage, though rooted in human manipulation and a desire to avoid the "weariness of life" caused by spiritual compromise, profoundly foreshadows the meticulous care God exercised in preserving a holy seed through whom His ultimate redemptive plan would be fulfilled. This careful preservation of a distinct people, free from the corrupting influences of the world, culminates in the person of Jesus Christ, who is the perfect "seed" of Abraham (Galatians 3:16) and the ultimate fulfillment of all God's covenant promises. While Rebekah sought to send Jacob away to secure a pure bride and protect him from Esau's wrath, Christ himself is the one who, through His perfect life and atoning sacrifice, takes away the sin of the world (John 1:29) and offers true rest from the weariness of sin and the curse of a fallen world (Matthew 11:28-30). He establishes a new covenant people, not by bloodline or human effort, but by faith in Him, drawing all nations into a spiritual family that transcends earthly distinctions and perfectly fulfills God's original intent for humanity, becoming the true Israel of God (Galatians 6:16).