Genesis 27:40

By thy sword shalt thou live, &c.— The elder branch, it is here foretold, should delight more in war and violence, but yet should be subdued by the younger; and by thy sword shalt thou live, and shalt serve thy brother. Esau himself might be said to live much by the sword, for he was a cunning hunter, a man of the field, ch. Genesis 25:27. He and his children got possession of mount Seir by force and violence, by destroying and expelling thence the Horites, the former inhabitants, Deuteronomy 2:22. We have no account, and therefore cannot pretend to say, by what means they spread themselves farther among the Arabians: but it appears, that upon a sedition and separation, several of the Edomites came and seized upon the south-west parts of Judea during the Babylonish captivity, and settled there from that time. Both before and after this, they were almost continually at war with the Jews: upon every occasion they were ready to join with their enemies; and when Nebuchadnezzar besieged Jerusalem, they encouraged him utterly to destroy the city, saying, Rase it, rase it, even to the foundation thereof, Psalms 137:7. And even long after they were subdued by the Jews, they still retained the same martial spirit: for Josephus in his time gives them the character of "a turbulent and disorderly nation, always erect to commotions, and rejoicing in changes, beginning war at the least adulation of those who beseech them, and hasting to battles as it were to a feast." And a little before the last siege of Jerusalem, they came to assist the enemies of the Jews, committed unheard-of cruelties, and barbarously murdered Ananus the high-priest.

And it shall come to pass, &c.— It is here foretold that there was to be a time when the elder should have dominion, and shake off the yoke of the younger; And it shall come to pass when thou shalt have the dominion, thou shalt break his yoke from off thy neck. The word which we translate have dominion, is capable of various interpretations. Some render it in the sense of laying down, or shaking off, as the Septuagint and Vulgar Latin, and it shall come to pass, that thou shalt shake off, and shalt loose his yoke from off thy neck. Some again render it in the sense of mourning, or repenting as the Syriac, but if thou shalt repent, his yoke shall pass from off thy neck. But the most common rendering is, when thou shalt have dominion: and it is not said, or meant, that they should have dominion over the seed of Jacob, but simply, have dominion, as they had, when they appointed a king of their own. The Jerusalem Targum thus paraphrases the whole; and it shall be "when the sons of Jacob attend to the law, and observe the precepts, they shall impose the yoke of servitude upon thy neck; but when they shall turn away themselves from studying the law, and neglect the precepts, behold, then thou shalt shake off the yoke of servitude from thy neck." It was David who imposed the yoke, and at that time the Jewish people observed the law; but the yoke was very galling to the Edomites from the first: and towards the latter end of Solomon's reign, Hadad, the Edomite of the blood-royal, who had been carried into AEgypt and kept there from his childhood, returned into his own country, and raised some disturbances, 1 Kings 11:14. but was not able to recover his throne, his subjects being overawed by the garrisons which David had placed among them: but in the reign of Jehoram, the son of Jehoshophat, king of Judah, the Edomites revolted from under the dominion of Judah, and made themselves a king. Jehoram made some attempts to subdue them again, but could not prevail; so the Edomites revolted from under the hand of Judah unto this day, says the author of the Books of Chronicles, 2 Chronicles 8:10 and hereby this part of the prophecy was fulfilled about nine hundred years after it was delivered.

Thus we have traced in our notes on this and the 25th chapter, the accomplishment of this prophecy from the beginning, and we find that the nation of the Edomites has, at several times, been conquered by, and made tributary to the Jews, but never the nation of the Jews to the Edomites: and the Jews have been the more considerable people, more known in the world, and more famous in history. We know indeed little more of the history of the Edomites than as it is connected with that of the Jews: And where is the name or nation now? They were swallowed up and lost, partly among the Nabathaean Arabs, and partly among the Jews: and the very name was abolished and disused about the end of the first century after Christ. Thus were they rewarded for insulting and oppressing their brethren the Jews, and hereby other prophecies were fulfilled, viz. of Jeremiah 49:7; Jeremiah 49:39. of Ezekiel 25:12; Ezekiel 25:17. of Joel 3:19 of Amos 1:11; Amos 1:15 and of Obadiah: and at this day we see the Jews subsisting as a distinct people, while Edom is no more: for agreeably to the words of Obadiah Obadiah 1:10 for thy violence against thy brother Jacob, shame shall cover thee, and thou shalt be cut off for ever: and again, Obadiah 1:18 there shall not be any remaining of the house of Esau, for the Lord hath spoken it.

When thou shalt have the dominion— These words, Mr. Mann observes, being part of Isaac's prediction, addressed to Esau, concerning the future state of his posterity compared with that of his brother Jacob, seem to carry a sense in our translation, which it is not likely the prophet would endeavour to convey. For to say, that when the Edomites shall get the upper-hand of the Israelites, they will be no longer subject to the Israelites, would have been a truth which Esau would have scarcely taken for inspiration. The word תריד tarid, may indeed signify thou shalt have the dominion: but it appears so improper here, that the learned Louis Capel thought it would be more adviseable to follow the Targum of Onkelos, in substituting for תריד tarid, (thou shalt have the dominion,) פריד parid (he shall rebel,) when he shall rebel, or apostatize, thou shalt break his yoke, &c. The correction is ingenious, but surely not necessary; for תריד tarid, the word in the text, has in the Chaldee and the Syriac another sense, amend, or repent; and if you will allow the Syriac version and the Greek of Symmachus, תריד כאשׁר casher tarid, should be rendered, when thou shalt be reformed, or amended, thou shalt break his yoke from off thy neck, which was effected about eight hundred and sixty-five years after this. 2 Kings 8:20.

REFLECTIONS.—We have in the foregoing verses,

1. The deception put upon Isaac. Jacob appears, with assurance answers his father's inquiries, produces his venison, brings in God for his helper, removes the just suspicions of his voice by producing his hands; and thus, after repeated asseverations, confirms his father in the identity of his person as Esau; herein committing a very great sin, or rather a complication of sins, which, however God might over-rule them for the good of his church in general, is noted to his shame. Learn here, (1.) How soon lying is learnt. (2.) When a man is entangled in one lie, he is led of course to forge many more to support himself in it. (3.) The simplest-hearted have much need to watch against being overtaken in this sin. (4.) The voice which imposes upon Isaac, cannot impose upon God.
2. The blessing obtained by it. Isaac kissed him in token of his regard: he blessed him as the blessed of the Lord, and solemnly puts him in possession of the government of his brethren and the neck of his enemies, and therein conveys to him the generation of the promised Seed. They who take wrong means, may obtain their ends for the good of the church through God's over-ruling providence; but they themselves will suffer, as Jacob did, for the indirect steps they have used.
And now, Esau, big with the expectance of the blessing, hastes to his father with the savoury meat: but how amazed, how shocked, to find his hopes disappointed, and the benediction already bestowed! Observe,

1. His bitter sorrow. Note; It is too late to grieve for the consequences of sin, when we have neglected to grieve for the cause of them. He now sought importunately the privilege he had slighted. The day is near, when they who make light of God's covenant, shall seek in vain for the promises of it.

2. Isaac's steadiness. Though struck at first with amaze, and trembling with surprise, he is convinced it was God's determination, and he confirms it. No place was found for repentance, though Esau sought it diligently with tears. Hebrews 12:17.

3. Esau's reproaches of Jacob. Instead of repenting of his own sin, he abuses his brother for a supplanter. With such a temper, no wonder his intreaties are vain, and his prayers rejected. Note; It is too late when sentence is passed to cry for pity or pardon.

4. His importunity for a blessing also. Though he may not have the best, he may have some. Note; Many are desirous of happiness, who never take the way which leads to it.

5. Isaac yields to his request. He bestows upon him a good land, a plentiful dwelling: and confirms his subjection to his brother, with the hope, however, in time, of shaking off his yoke: all which we shall see fulfilled in their season. Note; There are common blessings, which are shared by the evil and good; and many times, the wicked are most favoured with them: but all, without Christ, are scarce a crumb cast to a dog.