Genesis 27:45
Until thy brother's anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be deprived also of you both in one day?
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27:41-46 Esau bore malice to Jacob on account of the blessing he had obtained. Thus he went in the way of Cain, who slew his brother, because he gained that acceptance with God of which he had rendered himself unworthy. Esau aimed to prevent Jacob or his seed from having the dominion, by taking away his life. Men may fret at God's counsels, but cannot change them. To prevent mischief, Rebekah warned Jacob of his danger, and advised him to withdraw for his safety. We must not presume too far upon the wisdom and resolution, even of the most hopeful and promising children; but care must be taken to keep them out of the way of evil. When reading this chapter, we should not fail to observe, that we must not follow even the best of men further than they act according to the law of God. We must not do evil that good may come. And though God overruled the bad actions recorded in this chapter, to fulfil his purposes, yet we see his judgment of them, in the painful consequences to all the parties concerned. It was the peculiar privilege and advantage of Jacob to convey these spiritual blessings to all nations. The Christ, the Saviour of the world, was to be born of some one family; and Jacob's was preferred to Esau's, out of the good pleasure of Almighty God, who is certainly the best judge of what is fit, and has an undoubted right to dispense his favours as he sees proper, Ro 9:12-15.Rebekah hearing this, advises Jacob to flee to Laban her brother, and await the abatement of his brother's anger. "That which thou hast done to him." Rebekah seems not to have been aware that she herself was the cause of much of the evil and of the misery that flowed from it. All the parties to this transaction are pursued by a retributive chastisement. Rebekah, especially, parts with her favorite son to meet him only after an absence of twenty years, if ever in this life. She is moreover grievously vexed with the connection which Esau formed with the daughters of Heth. She dreads a similar matrimonial alliance on the part of Jacob.

- Jacob's Journey to Haran

3. קהל qâhāl, "congregation."

9. מחלת māchălat, Machalath, "sickness, or a harp."

19. לוּז lûz, Luz, "almond."

The blessing of his sons was the last passage in the active life of Isaac, after which he retires from the scene. Jacob now becomes the leading figure in the sacred history. His spiritual character has yet come out to view. But even now we can discern the general distinction in the lives of the three patriarchs. Abraham's is a life of authority and decision; Isaac's, of submission and acquiescence; and Jacob's, of trial and struggle.

45. Why should I be deprived of you both?—This refers to the law of Goelism, by which the nearest of kin would be obliged to avenge the death of Jacob upon his brother. Of thee by Esau’s bloody hands; and of Esau, who was likely to suffer death for his murder, either by the authority of the magistrate, as God commanded, Genesis 9:6, or by the hand of God, who ofttimes supplies the magistrate’s defects in that particular, and in some extraordinary manner executes this vengeance. See Genesis 4:11,16 Ac 28:4.

Until thy brother's anger turn away from thee,.... Which is repeated from the preceding verse, to carry on the connection:

and he forget that which thou hast done to him; in getting the blessing from him; being convinced that Jacob had done him no injury, and that he had no just cause of being angry with him, it being the will of God that he should have the blessing; and besides, having bought the birthright of him, the blessing belonged to him in course; or however would in time forgive and forget what he thought was an injury done him:

then I will send, and fetch thee from thence; send messengers to him that should acquaint him with the disposition of his brother towards him, and, if agreeable, bring him along with them to his mother again; this is said to encourage him to go:

why should I be deprived also of you both in one day? who might either in the quarrel kill one another; or however, as one would be murdered, so the other, the murderer, must die by the hand of the civil magistrate, according to the law in Genesis 9:6; or should he escape justice being done him by men, yet the hand of God would find him; or if obliged to flee and hide himself, it would be as if he was not.

Until thy brother's anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be {n} deprived also of you both in one day?

(n) For the wicked son will kill the godly: and the plague of God will later come on the wicked son.

45. I will send, and fetch thee] There is no mention of this part of Rebekah’s promise being fulfilled.

be bereaved of you both] The expression seems to be a reference to the custom of blood-revenge, as in 2 Samuel 14:7. The life of the murderer would be required by the family. He must either be banished from the family, or judicially put to death. In either case the parents would be “bereaved of both.”

Or, possibly, “you both” refers to Isaac, her husband, and Jacob, her favourite son. On the day of Isaac’s death, Esau intended to slay Jacob.

Genesis 27:45When Rebekah was informed by some one of Esau's intention, she advised Jacob to protect himself from his revenge (התנחם to procure comfort by retaliation, equivalent to "avenge himself," התנקּם, Isaiah 1:24),

(Note: This reference is incorrect; the Niphal is used in Isaiah 1:24, the Hithpael in Jeremiah 5:9-29. Tr.)

by fleeing to her brother Laban in Haran, and remaining there "some days," as she mildly puts it, until his brother's wrath was subdued. "For why should I lose you both in one day?" viz., Jacob through Esau's vengeance, and Esau as a murderer by the avenger of blood (Genesis 9:6, cf. 2 Samuel 14:6-7). In order to obtain Isaac's consent to this plan, without hurting his feelings by telling him of Esau's murderous intentions, she spoke to him of her troubles on account of the Hittite wives of Esau, and the weariness of life that she should feel if Jacob also were to marry one of the daughters of the land, and so introduced the idea of sending Jacob to her relations in Mesopotamia, with a view to his marriage there.

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