(46) Rebekah said to Isaac.--With this begins a new act. In the previous five verses we had the general results of Rebekah's guile: we have now the special consequence of Jacob's departure for Haran. Upon Rebekah's communication to Isaac follows his decision in the next chapter. In the Hebrew there is no break from the beginning of Genesis 27 to the end of Genesis 27:9 of Genesis 28.

Verse 46. - And Rebekah said to Isaac (perhaps already discerning in the contemplated flight to Haran the prospect of a suitable matrimonial alliance for the heir of the promise, and secretly desiring to suggest such a thought to her aged husband), I am weary of my life because of the daughters of Heth: - referring doubtless to Esau's wives (cf. Genesis 26:35) - if Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me? Literally, for what to me life, i.e. what happiness can I have in living? It is impossible to exonerate Rebekah altogether from a charge of duplicity even in this. Unquestionably Esau s wives may have vexed her, and her faith may have perceived that Jacob's wife must be sought for amongst their own kindred; but her secret reason for sending Jacob to Haran was not to seek a wife, as she seems to have desired Isaac to believe, but to elude the fury of his incensed brother.

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.And Rebekah said to Isaac,.... Not what she had told Jacob concerning the enmity of Esau to Jacob, and his intention to kill him, lest it should grieve him, and bring his gray hairs with sorrow to the grave; but what follows, as an excuse to get Isaac's leave for Jacob's departure, concealing the true reason of it:

I am weary of my life because of the daughters of Heth; whom Esau had married, Genesis 26:34; who were continually vexing and teasing her by their impiety and idolatry, their irreligion and profaneness, their disobedience and contradiction, their froward temper and behaviour:

if Jacob take a wife of the daughters of Heth; as his brother has done, and after his example, as the best are too apt to be led by bad examples:

such as these which are of the daughters of the land: like those Esau had married, of the same tribe, or of other of the tribes of the Canaanites, which were in religion and manners like unto them:

what good shall my life do me? I shall have no comfort in it; death would be more eligible than such a life: this she said with great vehemence and affection, to move and work upon Isaac to lay him commands on Jacob, and give him orders and directions to go to her family and friends, and there take him a wife; and the succeeded according to her wishes, as the following chapter shows.