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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 28:6–9.
This passage concerning Esau comes in in the midst of Jacob's story, either, 1. To show the influence of a good example. Esau, though the greater man, now begins to think Jacob the better man, and disdains not to take him for his pattern in this particular instance of marrying with a daughter of Abraham. The elder children should give to the younger an example of tractableness and obedience; it is bad if they do not: but it is some alleviation if they take the example of it from them, as Esau here did from Jacob. Or, 2. To show the folly of an after-wit. Esau did well, but he did it when it was too late, He saw that the daughters of Canaan pleased not his father, and he might have seen that long ago if he had consulted his father's judgment as much as he did his palate. And how did he now mend the matter? Why, truly, so as to make bad worse. (1.) He married a daughter of Ishmael, the son of the bond-woman, who was cast out, and was not to inherit with Isaac and his seed, thus joining with a family which God had rejected, and seeking to strengthen his own pretensions by the aid of another pretender. (2.) He took a third wife, while, for aught that appears, his other two were neither dead nor divorced. (3.) He did it only to please his father, not to please God. Now that Jacob was sent into a far country Esau would be all in all at home, and he hoped so to humour his father as to prevail with him to make a new will, and entail the promise upon him, revoking the settlement lately made upon Jacob. And thus, [1.] He was wise when it was too late, like Israel that would venture when the decree had gone forth against them (Num 14:40), and the foolish virgins, Mat 25:11. [2.] He rested in a partial reformation, and thought, by pleasing his parents in one thing, to atone for all his other miscarriages. It is not said that when he saw how obedient Jacob was, and how willing to please his parents, he repented of his malicious design against him: no, it appeared afterwards that he persisted in that, and retained his malice. Note, Carnal hearts are apt to think themselves as good as they should be, because perhaps, in some one particular instance, they are not so bad as they have been. Thus Micah retains his idols, but thinks himself happy in having a Levite to be his priest, Jdg 17:13.
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Summary
Genesis 28:8 records Esau's pivotal realization that his Canaanite wives were profoundly displeasing to his father, Isaac. This observation, made in the immediate aftermath of Isaac's blessing and specific marital instructions to Jacob, highlights Esau's belated and somewhat superficial attempt to align himself with his parents' desires, leading to a subsequent, yet still misguided, marital decision.
Context
Literary Context
This verse is strategically placed immediately after Isaac has blessed Jacob and explicitly commanded him not to take a wife from the daughters of Canaan, but rather from Rebekah's family in Paddan Aram (Genesis 28:1-5). Esau, having already married two Hittite women (Judith and Basemath, as noted in Genesis 26:34), now perceives the profound distress these unions have caused his parents. The preceding verses in Genesis 27:46 also reveal Rebekah's weariness of life due to Esau's Hittite wives, setting the emotional and familial backdrop for Esau's dawning awareness. This verse serves as a turning point, explaining Esau's motivation for his next marital decision in Genesis 28:9.
Historical & Cultural Context
In the ancient Near East, marriage was not merely a personal choice but a strategic alliance that cemented family ties, preserved lineage, and transferred inheritance. For the patriarchal family of Abraham, Isaac, and Jacob, the choice of a spouse carried immense theological weight, directly impacting the purity and continuation of the covenant line. The Canaanites were known for their polytheistic, idolatrous, and often immoral practices, which posed a significant spiritual threat to the monotheistic worship of Yahweh and the distinct identity of God's chosen people. Intermarriage with Canaanites was explicitly forbidden in later Mosaic Law (Deuteronomy 7:3-4), reflecting a long-standing concern rooted in the patriarchal narratives. Isaac and Rebekah's displeasure was not merely cultural snobbery but a profound spiritual concern for the integrity of the divine promise.
Key Themes
Genesis 28:8 contributes to several overarching themes within the book of Genesis. It underscores the theme of covenant purity and preservation, highlighting the critical importance of maintaining the spiritual and physical distinctiveness of the Abrahamic lineage to ensure the fulfillment of God's redemptive plan. It also touches upon the theme of parental authority and godly counsel, demonstrating the deep concern parents had for their children's choices, particularly those with spiritual implications. Furthermore, Esau's belated realization, contrasted with Jacob's obedience to his parents' instructions to seek a wife from Paddan Aram (Genesis 28:6-7), subtly develops the theme of spiritual discernment versus pragmatic action, hinting at the difference between outward conformity and genuine inward transformation in response to God's will and parental wisdom.
Exposition and Analysis
Genesis 28:8 marks a moment of significant, albeit incomplete, perception for Esau regarding the impact of his life choices on his family. The verse states: "And Esau seeing that the daughters of Canaan pleased not Isaac his father;"
Key Word Analysis
As per H6215, "apparently a form of the passive participle of עָשָׂה in the original sense of handling; rough (i.e. sensibly felt); Esav, a son of Isaac, including his posterity." The name itself, meaning "hairy" or "rough," often foreshadows his character and destiny, marked by a more earthly, immediate focus rather than spiritual sensitivity. His "seeing" here is a belated recognition of a problem he himself created.
"from בָּנָה (as feminine of בֵּן); a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)." Here, it specifically refers to Esau's wives from the Canaanite peoples, particularly the Hittite women mentioned earlier (Genesis 26:34), emphasizing their lineage and the spiritual incompatibility they represented.
"probably a primitive word; an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape);... [phrase] (not) please." The Hebrew idiom "pleased not" (literally "were evil in the eyes of") uses the word for "eye" (ʻayin) combined with "not" or "evil" (raʻ, H7451). This signifies deep displeasure, a source of grief and offense, rather than a mere preference. It indicates that Esau's wives were a profound spiritual offense to Isaac.
Verse Breakdown
"And Esau seeing"
This phrase indicates a moment of observation and dawning realization for Esau. The verb "seeing" (H7200, râʼâh) implies not just a physical perception but an understanding or discernment. It suggests that Esau finally grasped the depth of his parents' disapproval, perhaps intensified by Isaac's recent, clear instructions to Jacob regarding marriage. This "seeing" is a crucial turning point, prompting his subsequent actions.
"that the daughters of Canaan"
This refers to Esau's existing wives, specifically the two Hittite women mentioned in Genesis 26:34. The designation "daughters of Canaan" is significant, highlighting their origin from the idolatrous and morally corrupt inhabitants of the land, who were antithetical to the Abrahamic covenant and its spiritual purity. Their identity as "Canaanite" is the core of the problem.
"pleased not Isaac his father;"
This clause reveals the profound parental distress. The phrase "pleased not" (literally, "were evil in the eyes of") conveys a strong sense of grievance and sorrow. Isaac's displeasure was not arbitrary; it stemmed from a deep concern for the spiritual integrity of the covenant family. Esau's choice of wives threatened the distinctiveness of the lineage through which God's promises were to be fulfilled, making them a source of significant spiritual and emotional burden for his father.
Literary Devices
The verse employs Irony, as Esau, the elder son, only comes to a realization about his parents' wishes after his younger brother, Jacob, has already received the blessing and explicit instructions regarding marriage. This highlights Esau's characteristic lack of foresight and spiritual discernment. There is also Foreshadowing, as the concern over intermarriage with Canaanites in this patriarchal narrative anticipates the explicit prohibitions against such unions in the later Mosaic Law (Exodus 34:15-16 and Deuteronomy 7:3-4). Finally, the "daughters of Canaan" serve as Symbolism for the spiritual compromise and impurity that threatened the covenant lineage, representing the ongoing tension between the chosen people and the surrounding pagan cultures.
Theological and Thematic Connections
Genesis 28:8 powerfully underscores the critical importance of spiritual compatibility in marriage, particularly within the context of God's covenant people. Isaac and Rebekah's profound displeasure was not merely a cultural preference but a theological imperative: the preservation of the sacred lineage through which the Messiah would come. Esau's belated recognition, though leading to a subsequent action, reveals a superficial understanding of his parents' spiritual concerns, focusing on outward conformity rather than inward transformation. This narrative serves as a timeless reminder that choices in marriage have profound spiritual implications, not just for the individuals involved but for future generations and the broader purposes of God's kingdom. It highlights the ongoing tension between the pursuit of worldly alliances and the call to maintain a distinct, holy identity in anticipation of God's redemptive plan.
Reflection and Application
Genesis 28:8 offers profound lessons for believers today, particularly concerning the wisdom and spiritual discernment required in life's most significant decisions, such as marriage. Esau's belated "seeing" serves as a cautionary tale: it is crucial to heed godly counsel and discern spiritual compatibility before making life-altering commitments, rather than realizing the consequences only after the fact. The distress of Isaac and Rebekah underscores the biblical principle that a marriage should be a union that honors God and aligns with His purposes, fostering spiritual growth rather than compromise. This requires more than mere outward conformity; it demands genuine inward transformation and a heart committed to God's will. We are called to seek spouses who share our deepest spiritual convictions, ensuring that our homes become places where Christ is honored and the next generation is raised in faith, avoiding "unequal yoking" that can hinder our walk with God and His plans for our families.
Questions for Reflection
FAQ
Why were Isaac and Rebekah so displeased with Esau's Canaanite wives?
Isaac and Rebekah's displeasure stemmed primarily from the spiritual and cultural incompatibility of Esau's wives. The Canaanites were idolaters, and intermarriage with them posed a direct threat to the purity and distinctiveness of the Abrahamic covenant line. God's promises were to be fulfilled through this lineage, and marrying outside of it risked spiritual corruption and the dilution of their unique identity as God's chosen people. Their concern was deeply theological, aiming to preserve the integrity of the family through whom the Messiah would eventually come.
Did Esau truly repent of his choices in marriage?
While Esau "saw" that his wives displeased his father, suggesting an awareness of their disapproval, his subsequent action of marrying Mahalath, a daughter of Ishmael, indicates a pragmatic attempt to gain favor rather than a deep spiritual transformation. He sought to correct one parental grievance by making another alliance, still outside the chosen line of Isaac (as Ishmael's descendants were not the covenant heirs). This suggests a lack of true repentance regarding the spiritual implications of his choices, focusing on lineage rather than spiritual alignment with God's covenant.
What does "pleased not Isaac his father" mean in the original Hebrew?
The Hebrew phrase translated "pleased not" (literally, "were evil in the eyes of" or "were displeasing in the sight of") conveys a strong sense of profound displeasure, grief, or even offense. It is not a mild dislike but signifies a significant grievance and a deep source of sorrow for Isaac. This idiom emphasizes the severe spiritual and emotional burden Esau's choices placed upon his parents, highlighting the gravity of his actions in their eyes.
Christ-Centered Fulfillment
The narrative of Esau's misguided marital choices and his parents' deep concern for the purity of the covenant line in Genesis 28:8 ultimately points to the necessity of a perfectly obedient Son who would fulfill God's redemptive plan without blemish. Esau's failure to grasp the spiritual significance of his actions, his superficial attempts at appeasement, and his continued pursuit of worldly alliances highlight humanity's inherent inability to perfectly maintain covenant purity. This brokenness foreshadows the coming of Jesus Christ, the true and perfect Son of God, who alone perfectly pleased His Father (Matthew 3:17). Unlike Esau, who sought to rectify his errors through flawed human effort, Christ perfectly fulfilled the Father's will, establishing a new covenant through His own blood (Luke 22:20). Through His perfect obedience and sacrifice, Christ purifies His spiritual bride, the Church (Ephesians 5:25-27), calling believers out of the world's defilement into a holy and set-apart relationship with God, a reality that Esau's story, by contrast, so poignantly underscores.