Vayishlach - Rishon (Metaphors)

When does a metaphor become a metaphor?  All must agree that a moshol can have no meaning until it has entered the common experience.  That's why I find a couple of Rashis in this aliyah so perplexing.  According to Rashi, "Eisav" is already now a standing metaphor for "Rasha".  See these two Rashis from the first aliya:

באנו אל אחיך אל עשו: שהיית אומר אחי הוא, אבל הוא נוהג עמך כעשו הרשע, עודנו בשנאתו:
We came to your brother, to Esau: Concerning whom you said,“He is my brother,” but he still behaves toward you like the wicked Esau. He still has hatred.

מיד אחי מיד עשו: מיד אחי שאין נוהג עמי כאח אלא כעשו הרשע:
from the hand of my brother, from the hand of Esau: From the hand of my brother, who does not behave toward me like a brother, but like the wicked Esau.
 

Rashi did the same thing in Parshas Vayeira, where he attaches to the phrase "Anshei Sedom" the active metaphorical meaning
"Evil Men". 

See here, from the third aliya in Vayeira:

טרם ישכבו ואנשי העיר אנשי סדום: כך נדרש בבראשית רבה (נ ה) טרם ישכבו ואנשי העיר היו בפיהם של מלאכים, שהיו שואלים ללוט מה טיבם ומעשיהם, והוא אומר להם רובם רשעים. עודם מדברים בהם ואנשי סדום וגו'. ופשוטו של מקרא ואנשי העיר, אנשי רשע, נסבו על הבית. על שהיו רשעים נקראים אנשי סדום, כמו שאמר הכתוב (יג יג) ואנשי סדום רעים וחטאים:

When they had not yet retired, the people of the city, the people of Sodom: It is interpreted in Gen. Rabbah (50:5) as follows: When they had not yet retired, the people of the city were the topic of conversation of the angels, for they were asking Lot about their character and their deeds, and he told them that most of them were wicked. While they were still speaking about them, “And the people of the city,” etc. The simple meaning of the verse, however, is: “and the people of the city, people of wickedness, surrounded the house.” Because they were wicked, they are called people of Sodom, as Scripture states (above 13:13): “And the people of Sodom were very evil and sinful…”

I must of course grant that Eisav is known to us from Parshas Toldos just as the city of Sedom was known to us from Parshas Lech-Lecha, as Rashi himself points out.  Yet were the terms fully identified? Evidently!