In this chapter we have the dealings of God with the seed after the flesh, and after the Spirit, bringing in their actings too as such.
The more man is brought in, the more misery and wretchedness manifests itself; and here especially by a mixture of right and wrong, which however God fully discovers. In Esau, we have the profane elder brother, whom yet Isaac, who stands representing the general body here in this dispensation, loves best (according to the flesh) and would bless; but he was profane and had sold his birthright, and could not inherit the blessing of God in promise (so that the purpose of God according to election should stand, as it is written) and so Esau finally proved himself—this, divine judgment and power ordered, i.e., that he should not. Jacob had proved his value for it (strength and self was Esau's portion) and he would have it, but he set about to get it—not in patience on God's will in God's way—by the womanly cunning of his mother; here—not profaneness, but ecclesiasticism which, not being intrinsically and profanely strong to seek a blessing, is always wickedly cunning, and full of lies—she, in her place, was as bad as Isaac who would have blessed the profane (but this is sad declension) but God ordered all aright—Esau did not get the blessing, though he got a blessing by his hand, according to his character, one analogous to him; Jacob got the blessing according to the faith which valued the birthright; but for the manner in which he sought it, present trouble, sorrow, rejection, and the wrong and deceit himself had exercised—God is faithful to give, but He is faithful to judge and chasten those He gives to.
It was all a sorrowful scene—God yet provides' for keeping him from Esau's evil, in sending him away—he was not to marry the daughters of Heth.
We have now two great parties—the profane apostate seeking present blessing, and the failing and deceitful heir using, and led by deceit, valuing however the birthright, and inheriting the blessing, yet through trouble.