a) by the very content of the first blessing, which already included the humiliation of Esau;

b) because in the unexpected blessing of Jacob he sees the hand of God punishing Esau;

c) Is it not also because the power of blessing, which dwelt in the Patriarch and through spiritual communion passed from ancestors to descendants, – that this power, once aroused by faith and poured out in all its fullness, was usually no longer aroused in the former form and degree of the one who gave it" (Metropolitan Philaret, Zap. on the Book of Gen. 2:35).

The rabbis, in explanation of Isaac's refusal, put forward a current principle among them: "The slave and everything that belongs to him belongs to his master; therefore every blessing that Isaac gave to Esau would have belonged to Jacob, by virtue of the subjection of Esau given to him" (Beresch. rabb., p. 323).

38. But Esau said to his father, "Do you have one blessing, my father? Bless me also, my father! And (as Isaac was silent,) Esau lifted up his voice and wept.

Esau's sincere sorrow is worthy of compassion (though it does not absolve him of responsibility for the double neglect of the birthright, in the sale of it and in the marriage), and Isaac (v. 39), moved (LXX: κατανυχΰένεος), though after some reflection, blesses him, in terms which at first are identical with the blessings of Jacob. The fertility of the soil and the abundance of dew are promised to Esau in the same way as to Jacob (contrary to some interpreters, e.g., Knobel and Keil, that Esau is foretold to be deprived of these blessings as well), and the difference is only in the degree of political independence and prosperity (cf., however, Mal. 1:3 [826]).

39. And Isaac his father answered and said to him, "Behold, of the fat of the earth shall thy dwelling, and of the dew of heaven from above;

40. And you will live by your sword, and you will serve your brother; and the time will come when thou shalt resist, and cast off his yoke from thy neck.

"To live by the sword" – the life of robber attacks on caravans and travelers – such, indeed, was the life of the Idumeans. Isaac's prophecy on them is fulfilled with accuracy. At first, Esau's descendants grow, become rich, and have kings before Israel (36:31[827]). But already the 1st king of Israel, Saul, was successful against Edom (1 Kings 14:47[828]), and under David all the Edomites became slaves (2 Kings 8:14[829]), and then, with the exception of individual rebellions under Solomon (1 Kings 11:14[830]), Ahaz (2 Kings 14:7[831]), etc., after the destruction of the remnants of Edom (Amos 9:11-12;[ 832] Jer. 49:17[833]), finally, under I. Hyrcanus, through circumcision, finally became part of the Jewish state. But "the time has come" – according to the Targum: "When Israel rejected the yoke of the law, she cast off its yoke by Edom," – and in the person of Herod Vel. and of his house Judah received even kings from the Edomites.

41. Jacob's motives to flee.

41. And Esau hated Jacob because of the blessing with which his father had blessed him; And Esau said in his heart, The days of mourning for my father are at hand, and I will kill Jacob my brother.

Esau hated Jacob with a secret, insidious hatred (in time, however, he forgot the injury done to him by Jacob, 32:4, 9, 12), but out of respect for his father, he decided to postpone vengeance until his expected death.

42. And the words of Esau, her eldest son, were told to Rebekah; And she sent, and called her youngest son Jacob, and said to him, Behold, Esau thy brother threatens to kill thee;

43. And now, my son, listen to my words, get up, flee (to Mesopotamia) to Laban my brother, to Haran,