This passage concerning Esau comes in in the midst of Jacob's story, either, 1. To show the influence of a good example. Esau, though the greater man, now begins to think Jacob the better man, and disdains not to take him for his pattern in this particular instance of marrying with a daughter of Abraham. The elder children should give to the younger an example of tractableness and obedience; it is bad if they do not: but it is some alleviation if they take the example of it from them, as Esau here did from Jacob. Or, 2. To show the folly of an after-wit. Esau did well, but he did it when it was too late, He saw that the daughters of Canaan pleased not his father, and he might have seen that long ago if he had consulted his father's judgment as much as he did his palate. And how did he now mend the matter? Why, truly, so as to make bad worse. (1.) He married a daughter of Ishmael, the son of the bond-woman, who was cast out, and was not to inherit with Isaac and his seed, thus joining with a family which God had rejected, and seeking to strengthen his own pretensions by the aid of another pretender. (2.) He took a third wife, while, for aught that appears, his other two were neither dead nor divorced. (3.) He did it only to please his father, not to please God. Now that Jacob was sent into a far country Esau would be all in all at home, and he hoped so to humour his father as to prevail with him to make a new will, and entail the promise upon him, revoking the settlement lately made upon Jacob. And thus, [1.] He was wise when it was too late, like Israel that would venture when the decree had gone forth against them (Num 14:40), and the foolish virgins, Mat 25:11. [2.] He rested in a partial reformation, and thought, by pleasing his parents in one thing, to atone for all his other miscarriages. It is not said that when he saw how obedient Jacob was, and how willing to please his parents, he repented of his malicious design against him: no, it appeared afterwards that he persisted in that, and retained his malice. Note, Carnal hearts are apt to think themselves as good as they should be, because perhaps, in some one particular instance, they are not so bad as they have been. Thus Micah retains his idols, but thinks himself happy in having a Levite to be his priest, Jdg 17:13.

Bethuel the Syrian - Literally the Aramean, so called, not because he was of the race of Aram the son of Shem, but because he dwelt in that country which had been formerly possessed by the descendants of Aram.

And when Esau saw that Isaac had blessed Jacob,.... Had conferred the blessing before given, or had wished him a good journey; which perhaps may be all that Esau understood by it, and so was not so much offended with it:

and sent him away to Padanaram, to take him a wife from thence; which likewise might not be displeasing to him, partly as he understood it to be only on account of taking a wife, and not on account of his ill design upon him, which he might imagine his parents knew nothing of; and partly as he would now be out of the way, and he might find means the easier to ingratiate himself into his father's favour, and get him to revoke the blessing, and settle the inheritance upon him:

and that as he blessed him, he gave him a charge, saying, thou shalt not take a wife of the daughters of Canaan; or of the Canaanites, of any of the tribes or nations that belonged to that people, whether Hittites or others.

when Esau saw that Isaac had blessed Jacob, &c.--Desirous to humor his parents and, if possible, get the last will revoked, he became wise when too late (see Mat 25:10), and hoped by gratifying his parents in one thing to atone for all his former delinquencies. But he only made bad worse, and though he did not marry a "wife of the daughters of Canaan," he married into a family which God had rejected. It showed a partial reformation, but no repentance, for he gave no proofs of abating his vindictive purposes against his brother, nor cherishing that pious spirit that would have gratified his father--he was like Micah (see Jdg 17:13).