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Then Isaac called Jacob and blessed him, and charged him, “You shall not marry one of the Canaanite women.

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1. And Isaac called Jacob, and blessed him. It may be asked, whether the reason why Isaac repeats anew the benediction which he had before pronounced, was that the former one had been of no force; whereas, if he was a prophet and interpreter of the will of God, what had once proceeded from his mouth ought to have been firm and perpetual. I answer, although the benedictions was in itself efficacious, yet the faith of Jacob required support of this kind: just as the Lord, in reiterating, frequently the same promises, derogates nothing either from himself or from his word, but rather confirms the certainty of that word to his servants, lest, at any time, their confidence should be shaken through the infirmity of the flesh. What I have said must also be kept in mind, that Isaac prayed, not as a private person, but as one furnished with a special command of God, to transmit the covenant deposited with himself to his son Jacob. It was also of the greatest importance that now, at length, Jacob should be blessed by his father, knowingly and willingly; lest at a future time a doubt, arising from the recollection of his father’s mistake and of his own fraud, might steal over his mind. Therefore Isaac, now purposely directing his words to his son Jacob, pronounces the blessing to be due to him by right, lest it should be thought that, having been before deceived, he had uttered words in vain, under a false character.

2. Arise, go to Padan-aram. In the first place, he commands him to take a wife from his maternal race. He might have sent for her by some one of his servants, as Rebekah had been brought to him; but perhaps he took this course to avoid the envy of Esau, who might regard it as a reproach if more solicitude were manifested about his brother’s marriage than about his own.