Isaac has now become alive to the real destiny of Jacob. He therefore calls for him to bless him, and give him a command. The command is to take a wife, not from Kenaan, but from the kindred of his parents. The blessing comes from "God Almighty" (Genesis 17:1). It is that belonging to the chosen seed, "the blessing of Abraham." It embraces a numerous offspring, the land of promise, and all else that is included in the blessing of Abraham. "A congregation of peoples." This is the word "congregation" (קהל qâhāl) which is afterward applied to the assembled people of God, and to which the Greek ἐκκλησία ekklēsia, "ecclesia," corresponds. Jacob complies with his mother's advice and his father's command, and, at the same time, reaps the bitter fruit of his fraud against his brother in the hardship and treachery of an exile of twenty years. The aged Isaac is not without his share in the unpleasant consequences of endeavoring to go against the will of God.

And Isaac called Jacob - See note on Genesis 27:46.

And blessed him - Now voluntarily and cheerfully confirmed to him the blessing, which he had before obtained through subtlety. It was necessary that he should have this confirmation previously to his departure; else, considering the way in which he had obtained both the birthright and the blessing, he might be doubtful, according to his own words, whether he might not have got a curse instead of a blessing. As the blessing now pronounced on Jacob was obtained without any deception on his part, it is likely that it produced a salutary effect upon his mind, might have led him to confession of his sin, and prepared his heart for those discoveries of God's goodness with which he was favored at Luz.

And Isaac called Jacob,.... Or therefore (d), because of what Rebekah had said to him, related in the latter part of the preceding chapter, he sent for Jacob to come to him from his tent or apartment where he was, or from the field where he was keeping the flocks; thus paying a great regard to what his wife Rebekah had suggested to him, and which appeared to him very right and reasonable:

and blessed him; he did not send for him to chide and reprove him for his fraudulent dealings with him to get the blessing from his brother, much less to revoke it, but to confirm it; which was necessary to prevent doubts that might arise in the mind of Jacob about it, and to strengthen him against the temptations of Satan; since he was about to be sent away from his father's house solitary and destitute, to go into another country, where he was to be for awhile in a state of servitude; all which might seem to contradict the blessing and promises he had received, and would be a trial of his faith in them, as well as a chastisement on him for the fraudulent manner in which he obtained them:

and charged him, and said unto him, thou shall not take a wife of the daughters of Canaan; it was time that he was married; for he was now, as the Jewish writers (e) say, seventy seven, years of age, which exactly agrees with what Polyhistor (f), an Heathen writer, relates from Demetrius, that Jacob was seventy seven years of age when he came to Haran, and also his father Isaac was then one hundred and thirty seven years old; and so it is calculated by the best chronologers, and as he must be, since he was born when his father was sixty years of age; see Gill on Genesis 27:1; and being now declared the heir of the promised land, it was proper he should marry, but not with any of the Canaanites, who were to be dispossessed of the land of Canaan, and therefore their seed, and Abraham's, to whom it was given, must not be mixed. Isaac takes the same care, and gives the same charge concerning the marriage of his son Jacob, on whom the entail of the land was settled, as his father Abraham did concerning his, Genesis 24:3.

(d) "itaque", V. L. Schmidt, Tigurine version, Junius & Tremellius, Piscator; "igitur", Drusius. (e) Pirke Eliezer, c. 35. Vid. Seder Olam Rabba, c. 2. p. 4. (f) Apud Euseb. Praepar. Evangel. l. 9. c. 21. p. 422.

Jacob's Departure from his Parents' House. - Rebekah's complaint reminded Isaac of his own call, and his consequent duty to provide for Jacob's marriage in a manner corresponding to the divine counsels of salvation.

Genesis 28:1-5

He called Jacob, therefore, and sent him to Padan-Aram to his mother's relations, with instructions to seek a wife there, and not among the daughters of Canaan, giving him at the same time the "blessing of Abraham," i.e., the blessing of promise, which Abraham had repeatedly received from the Lord, but which is more especially recorded in Genesis 17:2., and Genesis 22:16-18.

And Isaac called Jacob, and {a} blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.

(a) This second blessing was to confirm Jacob's faith, lest he should think that his father had given it without God's leading.

28:1 Isaac blessed him, and charged him - Those that have the blessing must keep the charge annexed to it, and not think to separate what God has joined.

CHAPTER 28

Ge 28:1-19. Jacob's Departure.

1. Isaac called Jacob and blessed him-He entered fully into Rebekah's feelings, and the burden of his parting counsel to his son was to avoid a marriage alliance with any but the Mesopotamian branch of the family. At the same time he gave him a solemn blessing-pronounced before unwittingly, now designedly, and with a cordial spirit. It is more explicitly and fully given, and Jacob was thus acknowledged "the heir of the promise."

28:1-5 Jacob had blessings promised both as to this world and that which is to come; yet goes out to a hard service. This corrected him for the fraud on his father. The blessing shall be conferred on him, yet he shall smart for the indirect course taken to obtain it. Jacob is dismissed by his father with a solemn charge. He must not take a wife of the daughters of Canaan: those who profess religion, should not marry with those that care not for religion. Also with a solemn blessing. Isaac had before blessed him unwittingly; now he does it designedly. This blessing is more full than the former; it is a gospel blessing. This promise looks as high as heaven, of which Canaan was a type. That was the better country which Jacob and the other patriarchs had in view.