Genesis 27:37-39
36 And he said, Is not he rightly named Jacob? for he hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing. And he said, Hast thou not reserved a blessing for me?
37 And Isaac answered and said unto Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him: and what shall I do now unto thee, my son?
38 And Esau said unto his father, Hast thou but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept.
39 And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above;
Behold, I have made him thy Lord. Isaac now more openly confirms what I have before said, that since God was the author of the blessing, it could neither be vain nor evanescent. For he does not here magnificently boast of his dignity, but keeps himself within the bounds and measure of a servant, and denies that he is at liberty to alter anything. For he always considers, (which is the truth,) that when he sustains the character of God’s representative, it is not lawful for him to proceed further than the command will bear him. Hence, indeed, Esau ought to have learned form whence he had fallen by his own fault, in order that he might have humbled himself, and might rather have joined himself with his brother, in order to become a partaker of his blessing, as his inferior, than have desired anything separately for himself. But a depraved cupidity carries him away, so that he, forgetful of the kingdom of God, pursues and cares for nothing except his own private advantage. Again, we must notice Isaac’s manner of speaking, by which he claims a certain force and efficacy for his benediction, as if his word carried with it dominion, abundance of corn and wine, and whatever else God had promised to Abraham. For God, in requiring the faithful to depend on himself alone, would nevertheless have them to rest securely upon the word, which, at his command, is declared to them by the tongue of men. In this way they are said to remit sins, who are only the messengers and interpreters of free forgiveness.
So the wicked, when punishment overtakes them, bewail the salvation they have lost; but, meanwhile, do not cease to delight themselves in their vices; and instead of heartily seeking after the righteousness of God, they rather desire that his deity should be extinct.
Hast thou but one blessing? Esau seems to take courage; but he neglects the care of his soul, and turns, like a swine, to the pampering of his flesh. He had heard that his father had nothing left to grant; because, truly, the full and entire grace of God so rested upon Jacob, that out of his family there was no happiness. Wherefore, if Esau sought his own welfare, he ought to have drawn from that fountain, and rather to have subjected himself to his brother, than to have cut himself off from a happy connexion with him. He chose, however, rather to be deprived of spiritual grace, provided he might but possess something of his own, and apart from his brother, than to be his inferior at home. He could not be ignorant, that there was one sole benediction by which his brother Jacob had been constituted the heir of the divine covenant: for Isaac would be daily discoursing with them concerning the singular privilege which God had vouchsafed to Abraham and his seed. Esau would not previously have complained so bitterly, unless he had felt that he had been deprived of an incomparable benefit. Therefore, by departing from this one source of blessing, he indirectly renounces God, and cuts himself off from the body of the Church, caring for nothing but this transitory life. But it would have been better for him, miserably to perish through the want of all things in this world, and with difficulty to draw his languishing breath, than to slumber amidst temporal delights. What afterwards follows; — namely, that he wept with loud lamentations, — is a sign of fierce and proud indignation, rather than of penitence; for he remitted nothing of his ferocity, but raged like a cruel beast of prey. So the wicked, when punishment overtakes them, bewail the salvation they have lost; but, meanwhile, do not cease to delight themselves in their vices; and instead of heartily seeking after the righteousness of God, they rather desire that his deity should be extinct. Of a similar character is that gnashing of teeth and weeping in hell which, instead of stimulating the reprobate to seek after God, only consumes them with unknown torments.
Therefore, although God, with respect to his own people, banished Esau to desert mountains, he yet gave to him a land sufficiently fertile in itself to render the promise by no means nugatory. For that mountainous region both had its own natural fruitfulness, and was so watered by the dew of heaven, that it would yield sustenance to its inhabitants.
Behold, thy dwelling shall be the fatness of the earth. At length Esau obtains what he had asked. For, perceiving himself to be cast down from the rank and honour of primogeniture, he chooses rather to have prosperity in the world, separated from the holy people, than to submit to the yoke of his younger brother. But it may be thought that Isaac contradicts himself, in offering a new benediction, when he had before said concerning Ishmael must be noted in this place. For God, though he hearkened to Abraham’s prayer for Ishmael, so far as concerned the present life, yet immediately restricts his promise, by adding the exception implied in the declaration, that in Isaac only should the seed be called. I do not, however, doubt, that the holy man, when he perceived that his younger son Jacob was the divinely ordained heir of a happy life, would endeavour to retain his first-born, Esau, in the bond of fraternal connection, in order that he might not depart from the holy and elect flock of the Church. But now, when he sees him obstinately tending in another direction, he declares what will be his future condition. Meanwhile the spiritual blessing remains in its integrity with Jacob alone, to whom Esau refusing to attach himself, voluntarily becomes an exile from the kingdom of God. The prophecy uttered by Malachi, (Mal. 1:3) may seem to be contradictory to this statement. For, comparing the two brothers, Esau and Jacob, with each other, he teaches that Esau was hated, inasmuch as a possession was given to him in the deserts; and yet Isaac promises him a fertile land. There is a twofold solution: either that the Prophet, speaking comparatively, may with truth call Idumea a desert in comparison with the land of Canaan, which was far more fruitful; or else that he was referring to his own times. For although the devastation of both lands had been terrible, yet the land of Canaan in a short time flourished again, while the territory of Edom was condemned to perpetual sterility, and given up to dragons. Therefore, although God, with respect to his own people, banished Esau to desert mountains, he yet gave to him a land sufficiently fertile in itself to render the promise by no means nugatory. For that mountainous region both had its own natural fruitfulness, and was so watered by the dew of heaven, that it would yield sustenance to its inhabitants.
— John Calvin (1509-1564)
