And by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck.
40. by thy sword ] The soil will not furnish means of subsistence. The life of marauders dwelling in mountain fastnesses is here depicted. They will raid their brother’s borders. They will cut off the merchants travelling with caravans and camels between the Red Sea and Syria.
thou shalt serve thy brother ] Cf. Gen 25:23. The people of Edom were first subjugated by Israel in the reign of David. Cf. 2Sa 8:14.
break loose ] Better, as Driver, “become restless.” The word in the original is obscure, being found elsewhere only in Psa 55:2, “restless”; Jer 2:31, “broken loose”; Hos 11:12 (R.V. marg. is yet unstedfast with). Probably the metaphor is that of an animal shaking itself free from restraint. The A.V. “shalt have dominion” is quite impossible. Dillmann, “when thou shalt make efforts, or strive,” as the Arabian and Ethiopian versions.
Lat. tempusque veniet, cum excutias et solvas jugum ejus.
shake neck ] The metaphor is that of the bull refusing the yoke. Edom successfully threw off the yoke of the kingdom of Judah in the reigns of Jehoram, 2Ki 8:20-22, and Ahaz, 2Ki 16:6. But freedom from the dominion of Israel was followed by submission to Assyria. Edom appears among those who paid tribute to the Assyrian king Tiglath-Pileser III (731 b.c.), the Pul of 2Ki 15:19-20.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 40. By thy sword shalt thou live] This does not absolutely mean that the Edomites should have constant wars; but that they should be of a fierce and warlike disposition, gaining their sustenance by hunting, and by predatory excursions upon the possessions of others. Bishop Newton speaks on this subject with his usual good sense and judgment: “The elder branch, it is here foretold, should delight more in war and violence, but yet should be subdued by the younger. By thy sword shalt thou live, and shalt serve thy brother. Esau might be said to live much by the sword; for he was a cunning hunter, a man of the field. He and his children got possession of Mount Seir by force and violence, expelling from thence the Horites, the former inhabitants. By what means they spread themselves farther among the Arabians is not known; 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 ever after. 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 foundations thereof. Ps 137:7. And even long after they were subdued by the Jews, they 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; at the least adulation of those who beseech them, beginning war, and hasting to battles as to a feast.’ And a little before the last siege of Jerusalem they came, at the entreaty of the Zealots, to assist them against the priests and people; and there, together with the Zealots, committed unheard-of cruelties, and barbarously murdered Annas, the high priest, from whose death Josephus dates the destruction of the city.” See Dr. Dodd.
And – when thou shalt have the dominion] It is here foretold that there was to be a time when the elder was to have dominion and shake off the yoke of the younger. The word tarid, which we translate have dominion, is rather of doubtful meaning, as it may be deduced from three different roots, yarad, to descend, to be brought down or brought low; radah, to obtain rule or have dominion; and rud, to complain; meaning either that when reduced very low God would magnify his power in their behalf, and deliver them from the yoke of their brethren; or when they should be increased so as to venture to set up a king over them, or when they mourned for their transgressions, God would turn their captivity. The Jerusalem Targum gives the words the following turn: “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, thou shalt break 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 end of Solomon’s reign Hadad, the Edomite, of the blood royal, who had been carried into Egypt from his childhood, returned into his own country, and raised some disturbances, but was not able to recover his throne, his subjects being over-awed by the garrisons which David had placed among them; but in the reign of Jehoram, the son of Jehoshaphat 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, 2Ch 21:8; 2Ch 21:10, and hereby this part of the prophecy was fulfilled about nine hundred years after it was delivered.” See Bishop Newton.
“Thus,” says Bishop Newton, “have we traced, in our notes on this and the xxvth 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 Nabathean Arabs, and partly among the Jews; and the very name, as Dr. Prideaux has observed, was abolished and disused about the end of the first century of the Christian era. Thus were they rewarded for insulting and oppressing their brethren the Jews; and hereby other prophecies were fulfilled, viz., Jer 49:7, c. Eze 25:12. c. Joe 3:19; Am 1:11, c. and particularly Obadiah; for at this day we see the Jews subsisting as a distinct people, while Edom is no more, agreeably to the words of Obadiah, Ob 1:10: For thy violence against thy brother Jacob, in the return of his posterity from Egypt, shame shall cover thee, and thou shalt be cut off for ever. And again, Ob 1:18: There shall not be any remaining of the house of Esau, for the Lord hath spoken it. In what a most extensive and circumstantial manner has God fulfilled all these predictions! and what a proof is this of the Divine inspiration of the Pentateuch, and the omniscience of God!”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By thy sword shalt thou live; by violence and rapine, in an unquiet and military posture, troubling others, and forced to defend thyself. But this, as also the following clause, though spoken to Esau, was not fulfilled in him, but in his posterity the Edomites, whose history makes good this prophecy. Thus things spoken and promised to Abraham were fulfilled in his posterity, as Gen 12:3; 22:18.
When thou shalt have the dominion; when thou shalt grow potent. Some render the words thus, When thou shalt have mourned or groaned, as the same word is used Psa 55:2; when thou hast oppressed as long as I think fit.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And by thy sword shalt thou live,…. By what he could get by it; his land being so poor that he could not live upon it, but must be obliged to such methods for a livelihood; or his country being surrounded with enemies, his posterity would be obliged to defend themselves by the sword, and other weapons of war:
and shalt serve thy brother; which is the sense and language of the oracle, Ge 25:23; and which Isaac perhaps now remembered, and had a clear understanding of it, and delivers out his prophetic blessing agreeably to it:
and it shall come to pass, when thou shalt have the dominion; not over the Israelites, the posterity of Jacob, which the Edomites, Esau’s posterity, never had; but when they should get a greater degree of strength, power, authority, and dominion in the world:
that thou shalt break his yoke from off thy neck; the Edomites should revolt from the posterity of Jacob, and shake off the yoke of bondage and subjection they had been long under; as they did in the times of Joram, king of Judah, and set up a king of their own, and continued in such a state of freedom a long time, see 2Ki 8:20.
Fuente: John Gill’s Exposition of the Entire Bible
40. By thy sword shalt thou live, and shalt serve thy brother. It is to be observed that events are here predicted which were never fulfilled in the person of Esau; and therefore, that the prophecy is concerning things at that time far distant. For Jacob was so far from having obtained dominion over his brother, that on his return from Padan-aram, he suppliantly tendered him his obedience; and the breaking off of the yoke which Isaac here mentions, is referred to a very remote period. He is therefore relating the future condition of Esau’s posterity. And he says first, that they shall live by their sword: which words admit a twofold sense, either that, being surrounded by enemies, they shall pass a warlike and unquiet life; or that they shall be free, and their own masters. For there is no power to use the sword where there is no liberty. The former meaning seems the more suitable; namely, that God would limit his promise, lest Esau should be too much exalted: for nothing is more desirable than peace. The holy people also are warned that there will always be some enemies to infest them. This, however, is a very different thing from living by his own sword; which is as if he had said, that the sons of Esau, like robbers, should maintain their security by arms and violence, rather than by legitimate authority. A second limitation of the promise is, that though armed with the sword, he should still not escape subjection to his brother. For the Idumeans were, at length, made tributary to the chosen people; (49) but the servitude was not long continued; because when the kingdoms were divided, the power by which they had held all their neighbors in subjection and fear, was cut off; yet the Lord would have the Idumeans brought into subjection for a short time, that he might furnish a visible demonstration of this prophecy. As to the rest of the time, the restless and unbridled liberty of Esau was more wretched than any state of subjection.
(49) That is, under King David. — Ed.
Fuente: Calvin’s Complete Commentary
(40) When thou shalt have the dominion.This rendering of a rare and difficult Hebrew word is scarcely more than a guess made by two or three ancient Jewish commentators. Its real meaning here, and in Jer. 2:31, Hos. 11:12, is to toss the yokebe restless and unquiet. The prophecy of Edoms subjection to his brother was literally fulfilled, as Iduma was for ages a mere dependency upon Judah; but in the days first of Joram, and then of Ahaz, it revolted, and recovered its freedom. It was again conquered by Hyrcanus, the nephew of Judas Maccabaeus; nor was its subject condition altered by the fact that the dynasty of the Herods was of Edomite extraction. In troubled times, then, it broke the yoke from its neck; but generally Edom served his brother.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
40. By thy sword shalt thou live By war and rapine . Here note how different from Jacob, whose source of support is abundance of grain and of sweet wine. Gen 27:28.
Shalt serve thy brother This is not a blessing, but a confirmation of the prophecy already uttered over Jacob.
When thou shalt have the dominion Rather, When thou shalt rove at large. Thus Gesenius, fittingly pointing to the roving character of the Edomites. Hengstenberg renders: when thou shakest; tossest thy head, like the wild ox. Either rendering more clearly sets forth the true thought than “when thou shalt have the dominion.” This was fulfilled in the days of Ahaz.
2Ki 16:6; 2Ch 28:17. The Edomites were, however, subsequently conquered by John Hyrcanus, and compelled to submit to circumcision. Josephus, Ant. 13: 9, 1; 15:7, 9. But afterwards they succeeded in establishing that Idumaean dynasty of the Herods, which continued until the Jewish state was utterly overthrown by the destruction of Jerusalem by the Romans.
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 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. Gen 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, Deu 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, Psa 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, 1Ki 11:14-25. 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, 2Ch 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 Jer 49:7; Jer 49:39. of Eze 25:12; Eze 25:17. of Joe 3:19 of Amo 1:11; Amo 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 Obo 1:10 for thy violence against thy brother Jacob, shame shall cover thee, and thou shalt be cut off for ever: and again, Oba 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 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 tarid, (thou shalt have the dominion,) 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 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, 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. 2Ki 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. Heb 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.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gen 27:40 And by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck.
Ver. 40. When thou shalt have the dominion. ] Cum planxeris, saith Junius; when thou hast for some time undergone hard, troublesome, and lamentable servitude, the grief whereof thou dost greatly groan under; as in David’s time, 2Sa 8:14 who “cast his shoe over them”. Psa 60:8 The Sodomites, those worst of men, were the first that we find in Scripture brought in bondage to others. Gen 14:4 When the Danes and other foreigners domineered in this kingdom, was it not a lamentable time? were not men’s dearest lives sold as cheap as sparrows were among the Jews, five for two farthings? Did we but live a while in Turkey, Persia, yea, or but in France, saith one, a dram of that liberty we yet enjoy, would be as precious as a drop of cold water would have been to the rich man in hell, when he was so grievously tormented with those flames. Take we heed, lest for the abuse of this sweet mercy, God send in the Midianites to thresh out our grain, the Assyrians to drink up our milk, to make a spoil of our cattle, Jer 49:32 and to cause us to eat the bread of our souls in the peril of our lives, as our fathers did in Queen Mary’s days.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
serve. See 1Sa 14:47. 2Sa 8:14. 2Ki 8:20, and compare 1Ki 22:47.
thou shalt break. Fulfilled in 2Ki 8:20, 2Ki 8:22.
Fuente: Companion Bible Notes, Appendices and Graphics
thy sword: Gen 32:6, Mat 10:34
serve: Gen 25:23, 2Sa 8:14, 1Ki 11:15-17, 2Ki 14:7, 2Ki 14:10, 1Ch 18:11-13, 2Ch 25:11, 2Ch 25:12, Psa 60:8, Oba 1:17-21
that thou: 2Ki 8:20-22, 2Ch 21:8, 2Ch 21:10, 2Ch 28:17
Reciprocal: Gen 9:26 – his servant Gen 16:12 – his hand Gen 25:27 – a cunning Gen 49:26 – have prevailed Num 24:18 – General 1Ki 22:47 – no king 2Ki 8:22 – Yet 1Ch 16:22 – prophets 1Ch 18:13 – all the Edomites Job 24:5 – the wilderness Psa 105:15 – and do Isa 9:4 – For thou hast broken Jer 28:4 – I will break Eze 33:26 – stand Amo 1:11 – because
Fuente: The Treasury of Scripture Knowledge
27:40 And {i} by thy sword shalt thou live, and shalt {k} serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck.
(i) Because your enemies will be all around you.
(k) Which was fulfilled in his posterity the Idumeans: who were tributaries for a time to Israel, and later came to freedom.