Text -- Genesis 25:1-34 (NET)

The Death of Abraham

25:1 Abraham had taken another wife, named Keturah. 25:2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. 25:3 Jokshan became the father of Sheba and Dedan. The descendants of Dedan were the Asshurites, Letushites, and Leummites. 25:4 The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were descendants of Keturah. 25:5 Everything he owned Abraham left to his son Isaac. 25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines and sent them off to the east, away from his son Isaac. 25:7 Abraham lived a total of 175 years. 25:8 Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. He joined his ancestors. 25:9 His sons Isaac and Ishmael buried him in the cave of Machpelah near Mamre, in the field of Ephron the son of Zohar, the Hethite. 25:10 This was the field Abraham had purchased from the sons of Heth. There Abraham was buried with his wife Sarah. 25:11 After Abraham’s death, God blessed his son Isaac. Isaac lived near Beer Lahai Roi.

The Sons of Ishmael

25:12 This is the account of Abraham’s son Ishmael, whom Hagar the Egyptian, Sarah’s servant, bore to Abraham. 25:13 These are the names of Ishmael’s sons, by their names according to their records: Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam, 25:14 Mishma, Dumah, Massa, 25:15 Hadad, Tema, Jetur, Naphish, and Kedemah. 25:16 These are the sons of Ishmael, and these are their names by their settlements and their camps– twelve princes according to their clans. 25:17 Ishmael lived a total of 137 years. He breathed his last and died; then he joined his ancestors. 25:18 His descendants settled from Havilah to Shur, which runs next to Egypt all the way to Asshur. They settled away from all their relatives.

Jacob and Esau

25:19 This is the account of Isaac, the son of Abraham. Abraham became the father of Isaac. 25:20 When Isaac was forty years old, he married Rebekah, the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. 25:21 Isaac prayed to the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant. 25:22 But the children struggled inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” So she asked the Lord, 25:23 and the Lord said to her, “Two nations are in your womb, and two peoples will be separated from within you. One people will be stronger than the other, and the older will serve the younger.” 25:24 When the time came for Rebekah to give birth, there were twins in her womb. 25:25 The first came out reddish all over, like a hairy garment, so they named him Esau. 25:26 When his brother came out with his hand clutching Esau’s heel, they named him Jacob. Isaac was sixty years old when they were born. 25:27 When the boys grew up, Esau became a skilled hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. 25:28 Isaac loved Esau because he had a taste for fresh game, but Rebekah loved Jacob. 25:29 Now Jacob cooked some stew, and when Esau came in from the open fields, he was famished. 25:30 So Esau said to Jacob, “Feed me some of the red stuff– yes, this red stuff– because I’m starving!” (That is why he was also called Edom.) 25:31 But Jacob replied, “First sell me your birthright.” 25:32 “Look,” said Esau, “I’m about to die! What use is the birthright to me?” 25:33 But Jacob said, “Swear an oath to me now.” So Esau swore an oath to him and sold his birthright to Jacob. 25:34 Then Jacob gave Esau some bread and lentil stew; Esau ate and drank, then got up and went out. So Esau despised his birthright.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 25:1

Five and thirty years Abraham lived after the marriage of Isaac, and all that is recorded concerning him during that time lies here in a very few verses: we hear no more of God's extraordinary appearances to him, or trials of him; for all the days even of the greatest saints are not eminent days, some slide on silently, and neither come nor go with observation: such were these last days of Abraham. We have here an account of his children by Keturah, another wife, which be married after the death of Sarah. He had buried Sarah, and married Isaac, the two dear companions of his life, and was now solitary; his family wanted a governess and it was not good for him to he thus alone; he therefore marries Keturah, probably the chief of his maid servants, born in his house, or bought with money. By her he had six sons, in whom the promise made to Abraham concerning the great increase of his posterity was in part fulfilled. The strength he received by the promise still remained in him, to shew how much the virtue of the promise exceeds the power of nature.

Wesley: Gen 25:5

As he was bound to do in justice to Sarah his first wife, and to Rebekah who married Isaac upon the assurance of it.

Wesley: Gen 25:6

Or portions to the rest of his children, both to Ishmael, though at first he was sent empty away, and to his sons by Keturah. It was justice to provide for them; parents that do not that, are worse than infidels. It was prudence to settle them in places distant from Isaac, that they might not pretend to divide the inheritance with him. He did this while he yet lived, lest it should not have been done, or not so well done afterwards. In many cases it is wisdom for men to make their own hands their executors, and what they find to do, to do it while they live. These sons of the concubines were sent into the country that lay east from Canaan, and their posterity were called the children of the east, famous for their numbers. Their great increase was the fruit of the promise made to Abraham, that God would multiply his seed.

Wesley: Gen 25:7

He lived one hundred and seventy - five years; just a hundred years after he came to Canaan; so long he was a sojourner in a strange country.

Wesley: Gen 25:8

So God had promised him. His death was his discharge from the burdens of his age: it was also the crown of the glory of his old age.

Wesley: Gen 25:8

A good man, though he should not die old, dies full of days, satisfied with living here, and longing to live in a better place.

Wesley: Gen 25:8

His body was gathered to the congregation of the dead, and his soul to the congregation of the blessed. Death gathers us to our people. Those that are our people while we live, whether the people of God, or the children of this world, to them death will gather us.

Wesley: Gen 25:9

It was the last office of respect they had to pay to their good father. Some distance there had formerly been between Isaac and Ishmael, but it seems either Abraham had himself brought them together while he lived, or at least his death reconciled them. They buried him, in his own burying - place which he had purchased and in which he had buried Sarah. Those that in life have been very dear to each other, may not only innocently, but laudably, desire to be buried together, that, in their deaths, they may not be divided, and in token of their hopes of rising together.

Wesley: Gen 25:11

The blessing of Abraham did not die with him, but survived to all the children of the promise. But Moses presently digresseth from the story of Isaac, to give a short account of Ishmael, for as much as he also was a son of Abraham; and God had made some promises concerning him, which it was requisite we should know the accomplishment of. He had twelve sons, twelve princes they are called, Gen 25:16, heads of families, which, in process of time, became nations, numerous and very considerable. They peopled a very large continent that lay between Egypt and Assyria, called Arabia. The names of his twelve sons are recorded: Midian and Kedar we oft read of in scripture. And his posterity had not only tents in the fields wherein they grew rich in times of peace, but they had towns and castles, Gen 25:16, where in they fortified themselves in time of war. Their number and strength was the fruit of the promise made to Hagar concerning Ishmael, Gen 16:10. and to Abraham, Gen 17:20, Gen 21:13.

Wesley: Gen 25:17

Which is recorded to shew the efficacy of Abraham's prayer for him, Gen 17:18. O that Ishmael might live before thee! Then he also was gathered to his people.

Wesley: Gen 25:17

With his friends about him. Who would not wish so to do?

Wesley: Gen 25:20

Not much is related concerning Isaac, but what had reference to his father, while he lived, and to his sons afterward; for Isaac seems not to have been a man of action, nor much tried, but to have spent his day, in quietness and silence.

Wesley: Gen 25:21

Though God had promised to multiply his family, he prayed for it; for God's promises must not supersede but encourage our prayers, and be improved as the ground of our faith. Though he had prayed for this mercy many years, and it was not granted, yet he did not leave off praying for it.

Wesley: Gen 25:22

The commotion was altogether extra - ordinary, and made her very uneasy: If it be so, or, since it is so, why am I thus? - Before the want of children was her trouble, now the struggle of the children is no less so.

Wesley: Gen 25:22

Some think Melchizedek was now consulted as an oracle, or perhaps some Urim or Teraphim were now used to enquire of God by, as afterwards in the breast - plate of judgment. The word and prayer, by which we now enquire of the Lord, give great relief to those that are upon any account perplexed: it is a mighty ease to spread our case before the Lord, and ask council at his mouth.

Wesley: Gen 25:23

She was now big not only with two children, but two nations, which should not only in their manners greatly differ from each other, but in their interest contend with each other, and the issue of the contest should be that the elder should serve the younger, which was fulfilled in the subjection of the Edomites for many ages to the house of David.

Wesley: Gen 25:25

Esau when he was born was red and hairy, as if he had been already a grown man, whence he had his name Esau, made, reared already. This was an indication of a very strong constitution, and gave cause to expect that he would be a very robust, daring, active man. But Jacob was smooth and tender as other children.

Wesley: Gen 25:26

This signified, Jacob's pursuit of the birth - right and blessing; from the first he reached forth to have catched hold of it, and if possible to have prevented his brother. His prevailing for it at last: that in process of time he should gain his point. This passage is referred to Hos 12:3, and from hence he had his name Jacob, a supplanter.

Wesley: Gen 25:27

And a man that knew how to live by his wits, for he was a cunning hunter.

Wesley: Gen 25:27

All for the game, and never so well but as when he was in pursuit of it.

Wesley: Gen 25:27

An honest man, that dealt fairly.

Wesley: Gen 25:27

Either, As a shepherd, loving that safe and silent employment of keeping sheep, to which also he bred up his children, Gen 46:34. Or, As a student, he frequented the tents of Melchizedek or Heber, as some understand it, to be taught by them divine things.

Wesley: Gen 25:28

Isaac though he was not a stirring man himself, yet he loved to have his son active. Esau knew how to please him, and shewed a great respect for him, by treating him often with venison, which won upon him more than one would have thought. But Rebekah loved him whom God loved.

Wesley: Gen 25:29

That is, boiled.

Wesley: Gen 25:30

That is, red.

Wesley: Gen 25:31

right - He cannot be excused in taking advantage of Esau's necessity, yet neither can Esau be excused who is profane, Heb 12:16, because for one morsel of meat he sold his birth - right.

Wesley: Gen 25:31

right was typical of spiritual privileges, those of the church of the first-born: Esau was now tried how he would value those, and he shews himself sensible only of present grievances: may he but get relief against them, he cares not for his birth - right.

Wesley: Gen 25:31

right as only a temporal advantage, what he said had something of truth in it, that our worldly enjoyments, even those we are most fond of, will stand us in no stead in a dying hour. They will not put by the stroke of death, nor ease the pangs, nor remove the sting. But being of a spiritual nature, his undervaluing it, was the greatest profaneness imaginable. It is egregious folly to part with our interest in God, and Christ, and heaven, for the riches, honours, and pleasures of this world.

Wesley: Gen 25:34

Without any serious reflections upon the ill bargain he had made, or any shew of regret.

Wesley: Gen 25:34

right - He used no means to get the bargain revoked, made no appeal to his father about it but the bargain which his necessity had made, (supposing it were so) his profaneness confirmed, and by his subsequent neglect and contempt, he put the bargain past recall.

JFB: Gen 25:1

Rather, "had taken"; for Keturah is called Abraham's concubine, or secondary wife (1Ch 1:32); and as, from her bearing six sons to him, it is improbable that he married after Sarah's death; and also as he sent them all out to seek their own independence, during his lifetime, it is clear that this marriage is related here out of its chronological order, merely to form a proper winding up of the patriarch's history.

JFB: Gen 25:5-6

While the chief part of the inheritance went to Isaac; the other sons (Ishmael included) migrated to "the East country," that is, Arabia, but received each a portion of the patrimony, perhaps in cattle and other things; and this settlement of Abraham's must have given satisfaction, since it is still the rule followed among the pastoral tribes.

JFB: Gen 25:7

His death is here related, though he lived till Jacob and Esau were fifteen years, just one hundred years after coming to Canaan; "the father of the faithful," "the friend of God" [Jam 2:23], died; and even in his death, the promises were fulfilled (compare Gen 15:15). We might have wished some memorials of his deathbed experience; but the Spirit of God has withheld them--nor was it necessary; for (see Mat 7:16) from earth he passed into heaven (Luk 16:22). Though dead he yet liveth (Mat 22:32).

JFB: Gen 25:9-10

Death often puts an end to strife, reconciles those who have been alienated, and brings rival relations, as in this instance, to mingle tears over a father's grave.

JFB: Gen 25:18

Rather, "it [their lot] fell" in the presence of his brethren (compare Gen 16:12).

JFB: Gen 25:19

Account of the leading events in his life.

JFB: Gen 25:21

Though tried in a similar way to his father, he did not follow the same crooked policy. Twenty years he continued unblessed with offspring, whose seed was to be "as the stars" [Gen 26:4]. But in answer to their mutual prayers (1Pe 3:7), Rebekah was divinely informed that she was to be the mother of twins, who should be the progenitors of two independent nations; that the descendants of the younger should be the more powerful and subdue those of the other (Rom 9:12; 2Ch 21:8).

JFB: Gen 25:27

From the first, opposite to each other in character, manners, and habits.

JFB: Gen 25:28

The parents were divided in their affection; and while the grounds, at least of the father's partiality, were weak, the distinction made between the children led, as such conduct always does, to unhappy consequences.

JFB: Gen 25:29

Made of lentils or small beans, which are common in Egypt and Syria. It is probable that it was made of Egyptian beans, which Jacob had procured as a dainty; for Esau was a stranger to it. It is very palatable; and to the weary hunter, faint with hunger, its odor must have been irresistibly tempting.

JFB: Gen 25:31

That is, the rights and privileges of the first-born, which were very important, the chief being that they were the family priests (Exo 4:22) and had a double portion of the inheritance (Deu 21:17).

JFB: Gen 25:32

That is, I am running daily risk of my life; and of what use will the birthright be to me: so he despised or cared little about it, in comparison with gratifying his appetite--he threw away his religious privileges for a trifle; and thence he is styled "a profane person" (Heb 12:16; also Job 31:7, Job 31:16; Job 6:13; Phi 3:19). "There was never any meat, except the forbidden fruit, so dear bought, as this broth of Jacob" [BISHOP HALL].

Clarke: Gen 25:1

Then again Abraham took a wife - When Abraham took Keturah we are not informed; it might have been in the lifetime of Sarah; and the original ויסף vaiyoseph , and he added, etc., seems to give some countenance to this opinion. Indeed it is not very likely that he had the children mentioned here after the death of Sarah; and from the circumstances of his age, feebleness, etc., at the birth of Isaac, it is still more improbable. Even at that age, forty years before the marriage of Isaac, the birth of his son is considered as not less miraculous on his part than on the part of Sarah; for the apostle expressly says, Rom 4:19, that Abraham considered not his own body Now Dead, when he was about a hundred years old, nor the Deadness of Sarah’ s womb; hence we learn that they were both past the procreation of children, insomuch that the birth of Isaac is ever represented as supernatural. It is therefore very improbable that he had any child after the birth of Isaac; and therefore we may well suppose that Moses had related this transaction out of its chronological order, which is not infrequent in the sacred writings, when a variety of important facts relative to the accomplishment of some grand design are thought necessary to be produced in a connected series. On this account intervening matters of a different complexion are referred to a future time. Perhaps we may be justified in reading the verse: "And Abraham had added, and had taken a wife (besides Hagar) whose name was Keturah,"etc. The chronology in the margin dates this marriage with Keturah A. M. 2154, nine years after the death of Sarah, A. M. 2145. Jonathan ben Uzziel and the Jerusalem Targum both assert that Keturah was the same as Hagar. Some rabbins, and with them Dr. Hammond, are of the same opinion; but both Hagar and Keturah are so distinguished in the Scriptures, that the opinion seems destitute of probability.

Clarke: Gen 25:2

Zimran - Stephanus Byzantinus mentions a city in Arabia Felix called Zadram, which some suppose to have been named from this son of Keturah; but it is more likely, as Calmet observes, that all these sons of Abraham resided in Arabia Deserta; and Pliny, Hist. Nat., lib. vi., c. 28, mentions a people in that country called Zamarenians, who were probably the descendants of this person

Clarke: Gen 25:2

Jokshan - Several learned men have been of opinion that this Jokshan was the same as Kachtan, the father of the Arabs. The testimonies in favor of this opinion see in Dr. Hunt’ s Oration, De Antiquitate, etc., Linguae Arabicae, p. 4. Calmet supposes that the Cataneans, who inhabited a part of Arabia Deserta, sprang from this Jokshan

Clarke: Gen 25:2

Medan, and Midian - Probably those who peopled that part of Arabia Petraea contiguous to the land of Moab eastward of the Dead Sea. St. Jerome terms the people of this country Madinaeans; and Ptolemy mentions a people called Madianites, who dwelt in the same place

Clarke: Gen 25:2

Ishbak - From this person Calmet supposes the brook Jabbok, which has its source in the mountains of Gilead, and falls into the sea of Tiberias, took its name

Clarke: Gen 25:2

Shuah - Or Shuach. From this man the Sacceans, near to Batanla, at the extremity of Arabia Deserta, towards Syria, are supposed to have sprung. Bildad the Shuhite, one of Job’ s friends, is supposed to have descended from this son of Abraham.

Clarke: Gen 25:3

Sheba - From whom sprang the Sabeans, who robbed Job of his cattle. See Bochart and Calmet

Clarke: Gen 25:3

Asshurim, and Letushim, and Leummim - We know not who these were, but as each name is plural they must have been tribes or families, and not individuals. Onkelos interprets these words of persons dwelling in camps, tents, and islands; and Jonathan ben Uzziel calls them merchants, artificers, and heads or chiefs of people.

Clarke: Gen 25:4

Ephah, and Epher, etc. - Of these we know no more than of the preceding; an abundance of conjectures is already furnished by the commentators.

Clarke: Gen 25:5

Gave all that he had unto Isaac - His principal flocks, and especially his right to the land of Canaan, including a confirmation to him and his posterity of whatever was contained in the promises of God.

Clarke: Gen 25:6

Unto the sons of the concubines - Viz., Hagar and Keturah, Abraham gave gifts. Cattle for breed, seed to sow the land, and implements for husbandry, may be what is here intended

Clarke: Gen 25:6

And sent them away - while he yet lived - Lest after his death they should dispute a settlement in the Land of Promise with Isaac; therefore he very prudently sent them to procure settlements during his lifetime, that they might be under no temptation to dispute the settlement with Isaac in Canaan. From this circumstance arose that law which has prevailed in almost all countries, of giving the estates to the eldest son by a lawful wife; for though concubines, or wives of the second rank, were perfectly legitimate in those ancient times, yet their children did not inherit, except in case of the failure of legal issue, and with the consent of the lawful wife; and it is very properly observed by Calmet, that it was in consequence of the consent of Leah and Rachel that the children of their slaves by Jacob had a common and equal lot with the rest. By a law of Solon all natural children were excluded from the paternal inheritance, but their fathers were permitted to give them any sum not beyond a thousand drachma by way of present. Eastward, unto the east country - Arabia Deserta, which was eastward of Beer-sheba, where Abraham lived.

Clarke: Gen 25:7

The days of the years, etc. - There is a beauty in this expression which is not sufficiently regarded. Good men do not live by centuries, though many such have lived several hundred years, nor do they count their lives even by years, but by days, living as if they were the creatures only of A Day; having no more time than they can with any propriety call their own, and living that day in reference to eternity.

Clarke: Gen 25:8

Then Abraham gave up the ghost - Highly as I value our translation for general accuracy, fidelity, and elegance, I must beg leave to dissent from this version. The original word יגוע yigva , from the root גוע gava , signifies to pant for breath, to expire, to cease from breathing, or to breathe one’ s last; and here, and wherever the original word is used, the simple term expired would be the proper expression. In our translation this expression occurs Gen 25:8, Gen 25:17; Gen 35:29; Gen 44:33; Job 3:11; Job 10:18; Job 11:20; Job 13:19; Job 14:10; Lam 1:19; in all of which places the original is גוע gava . It occurs also in our translation, Jer 15:9, but there the original is נפחה נפשה naphecah naphshah , she breathed out her soul; the verb גוע gava not being used. Now as our English word ghost, from the Anglo-Saxon gast , an inmate, inhabitant, guest, (a casual visitant), also a spirit, is now restricted among us to the latter meaning, always signifying the immortal spirit or soul of man, the guest of the body; and as giving up the spirit, ghost, or soul, is an act not proper to man, though commending it to God, in our last moments, is both an act of faith and piety; and as giving up the ghost, i.e., dismissing his spirit from his body, is attributed to Jesus Christ, to whom alone it is proper, I therefore object against its use in every other case

Every man since the fall has not only been liable to death, but has deserved it, as all have forfeited their lives because of sin. Jesus Christ, as born immaculate, and having never sinned, had not forfeited his life, and therefore may be considered as naturally and properly immortal. No man, says he, taketh it - my life, from me, but I lay it down of myself; I have power to lay it down, and I have power to take it again: therefore doth the Father love me, because I lay down my life that I might take it again, Joh 10:17, Joh 10:18. Hence we rightly translate Mat 27:50, αφηκε το πνευμα, he gave up the ghost; i.e., he dismissed his spirit that he might die for the sin of the world. The Evangelist St. Joh 19:30, makes use of an expression to the same import, which we translate in the same way, παρεδωκε το πνευμα, he delivered up his spirit. We translate Mar 15:37, and Luk 23:46, he gave up the ghost, but not correctly, because the word in both these places is very different, εξεπνευσε, he breathed his last, or expired, though in the latter place (Luk 23:46) there is an equivalent expression, O Father, into thy hands παρατιθεμαι το πνευμα μου, I commit my spirit, i.e., I place my soul in thy hand; proving that the act was his own, that no man could take his life away from him, that he did not die by the perfidy of his disciple, or the malice of the Jews, but by his own free act. Thus He Laid Down his life for the sheep. Of Ananias and Sapphira, Act 5:5, Act 5:10, and of Herod, Act 12:23, our translation says they gave up the ghost; but the word in both places is εξεψυξε, which simply means to breathe out, to expire, or die; but in no case, either by the Septuagint in the Old or any of the sacred writers in the New Testament, is αφηκε το μνευμα or παρεδωκε το πνευμα, he dismissed his spirit or delivered up his spirit, spoken of any person but Christ. Abraham, Isaac, Ishmael, Jacob, etc., breathed their last; Ananias, Sapphira, and Herod expired; but none, Jesus Christ excepted, gave up the ghost, dismissed, or delivered up his own spirit, and was consequently free among the dead. Of the patriarchs, etc., the Septuagint uses the word εκλειπων, failing, or κατεπαυσε, he ceased or rested

Clarke: Gen 25:8

An old man - Viz., one hundred and seventy-five, the youngest of all the patriarchs; and full of years. The word years is not in the text; but as our translators saw that some word was necessary to fill up the text, they added this in italics. It is probable that the true word is ימים yamim , days, as in Gen 35:29; and this reading is found in several of Kennicott’ s and De Rossi’ s MSS., in the Samaritan text, Septuagint, Vulgate, Syriac, Arabic, Persic, and Chaldee. On these authorities it might be safely admitted into the text

Clarke: Gen 25:8

Being full of days, or full of years - To be satiated with days or life, has been in use among different nations to express the termination of life, and especially life ended without reluctance. It seems to be a metaphor taken from a guest regaled by a plentiful banquet, and is thus used by the Roman poets. Lucretius, lib. iii., ver. 947, ridiculing those who were unreasonably attached to life, and grievously afflicted at the prospect of death, addresses them in the following manner: -

Tempus Abire tibi est

Epist. l. ii., ver. 216

Thou hast eaten, drunk, and play’ d E nough

then why So stark reluctant to leave off, and D ie

The poet Statius uses abire paratum Plenum vita , "prepared to depart, being Full of Life,"in exactly the same sense: -

Dubio quem non in turbine reru

Deprendet suprema dies; sed abire paratum

Acts Plenum

Quid mortem congemis, ac fies

Nam si grata fuit tibi vita anteacta, priorque

Et non omnia pertusum congesta quasi in va

Commoda perfluxere, atque ingrata interiere

Cur non, ut Plenus Vitae Conviva, Recedis

Fond mortal, what’ s the matter, thou dost sigh

Why all these fears because thou once must die

For if the race thou hast already ru

Was pleasant, if with joy thou saw’ st the sun

If all thy pleasures did not pass thy min

As through a sieve, but left some sweets behind

Why dost thou not then, like a T hankful G uest

Rise cheerfully from life’ s A bundant Feast

Creech

Et nec opinanti mors ad caput astitit ante

Quam Satur, ac Plenus possis discedere rerum

Ib. ver. 972

And unexpected hasty death destroys

Before thy greedy mind is F ull of J oys . Idem

Horace makes use of the same figure: -

Inde fit, ut raro, qui se vixisse beatu

Dicat, et exacto Contentus tempore vita

Cedat, ut Conviva Satur, reperire queamus

Sat. l. i. Sat. i. ver. 117

From hence how few, like S ated G uests

depart From life’ s F ull B anquet with a cheerful heart

Francis

The same image is expressed with strong ridicule in his last Epistle -

Lusisti satis, edisti satis, atque bibisti

Vita. Sylv. l. ii., Villa Surrentina, ver. 128

The man whose mighty soul is not immersed in dubious whirl of secular concerns, His final hour ne’ er takes him by surprise, But, Full of Life, he stands Prepared to Die

It was the opinion of Aristotle that a man should depart from life as he should rise from a banquet. Thus Abraham died Full of days, and Satisfied with life, but in a widely different spirit from that recommended by the above writers - He left life with a hope full of immortality, which they could never boast; for He saw the day of Christ, and was glad; and his hope was crowned, for here it is expressly said, He was gathered to his fathers; surely not to the bodies of his sleeping ancestors, who were buried in Chaldea and not in Canaan, nor with his fathers in any sense, for he was deposited in the cave where his Wife alone slept; but he was gathered to the spirits of just men made perfect, and to the Church of the first-born, whose names are written in heaven; Heb 12:23.

Clarke: Gen 25:9

His sons Isaac and Ishmael buried him - Though Ishmael and his mother had been expelled from Abraham’ s family on the account of Isaac, yet, as he was under the same obligation to a most loving affectionate father as his brother Isaac, if any personal feuds remained, they agreed to bury them on this occasion, that both might dutifully join in doing the last offices to a parent who was an honor to them and to human nature: and, considering the rejection of Ishmael from the inheritance, this transaction shows his character in an amiable point of view; for though he was a wild man, (see Gen 16:12), yet this appellation appears to be more characteristic of his habits of life than of his disposition

For the character of Abraham see the conclusion of this chapter, Gen 25:34 (note).

Clarke: Gen 25:11

God blessed his son Isaac - The peculiar blessings and influences by which Abraham had been distinguished now rested upon Isaac; but how little do we hear in him of the work of faith, the patience of hope, and the labor of love! Only one Abraham and one Christ ever appeared among men; there have been some successful imitators, there should have been many.

Clarke: Gen 25:12

These are the generations of Ishmael - The object of the inspired writer seems to be to show how the promises of God were fulfilled to both the branches of Abraham’ s family. Isaac has been already referred to; God blessed him according to the promise. He had also promised to multiply Ishmael, and an account of his generation is introduced to show how exactly the promise had also been fulfilled to him.

Clarke: Gen 25:13

Nebajoth - From whom came the Nabatheans, whose capital was Petra, or, according to Strabo, Nabathea. They dwelt in Arabia Petraea, and extended themselves on the east towards Arabia Deserta

Clarke: Gen 25:13

Kedar - The founder of the Cedreans, who dwelt near to the Nabatheans. The descendants of Kedar form a part of the Saracens

Clarke: Gen 25:13

Adbeel, and Mibsam - Where these were situated is not known.

Clarke: Gen 25:14

Mishma, and Dumah, and Massa - Where the first and last of these settled is not known; but it is probable that Dumah gave his name to a place called Dumah in Arabia. See a prophecy concerning this place, Isa 21:11 (note), from which we find that it was in the vicinity of Mount Seir

These three names have passed into a proverb among the Hebrews, because of their signification. משמע mishma signifies Hearing; דומה dumah , Silence; and משא massa , Patience. Hence, "Hear much, say little, and bear much,"tantamount to the famous maxim of the Stoics, Ανεχου και απεχου, "Sustain and abstain,"is supposed to be the spirit of the original words.

Clarke: Gen 25:15

Hadar - This name should be read Hadad as in 1Ch 1:30. This reading is supported by more than three hundred MSS., versions, and printed editions. See Clarke at Gen 25:18 (note)

Clarke: Gen 25:15

Tema - Supposed to be a place in Arabia Deserta, the same of which Job speaks, Job 6:19

Clarke: Gen 25:15

Jetur - From whom came the Itureans, who occupied a small tract of country beyond Jordan, which was afterwards possessed by the half-tribe of Manasseh

Clarke: Gen 25:15

Naphish - These are evidently the same people mentioned 1Ch 5:19, who, with the Itureans and the people of Nadab, assisted the Hagarenes against the Israelites, but were overcome by the two tribes of Reuben and Gad, and the half-tribe of Manasseh

Clarke: Gen 25:15

Kedemah - Probably the descendants of this person dwelt at Kedemoth, a place mentioned Deu 2:26. I wish the reader to observe, that concerning those ancient tribes mentioned here or elsewhere in the Pentateuch little is known; nor of their places of settlement have we more certain information. On this subject many learned men have toiled hard with but little fruit of their labor. Those who wish to enter into discussions of this nature must consult Bochart’ s Geographia Sacra, Calmet, etc.

Clarke: Gen 25:16

These are their names - By which their descendants were called. Their towns - places of encampment in the wilderness, such as have been used by the Arabs from the remotest times. Their castles, טירתם tirotham , their towers, probably mountain tops, fortified rocks, and fastnesses of various kinds in woods and hilly countries.

Clarke: Gen 25:18

They dwelt from Havilah unto Shur - The descendants of Ishmael possessed all that country which extends from east to west, from Havilah on the Euphrates, near its junction with the Tigris, to the desert of Shur eastward of Egypt; and which extends along the isthmus of Suez, which separates the Red Sea from the Mediterranean

Clarke: Gen 25:18

As thou goest toward Assyria - "These words,"says Calmet, "may refer either to Egypt, to Shur, or to Havilah. The desert of Shur is on the road from Egypt to Assyria in traversing Arabia Petraea, and in passing by the country of Havilah. I know not,"adds he, "whether Ashshurah in the text may not mark out rather the Asshurim descended from Keturah, than the Assyrians, who were the descendants of Asshur the son of Shem.

Clarke: Gen 25:18

He died in the presence of all his brethren - The original will not well bear this translation. In Gen 25:17 it is said, He gave up the ghost and died, and was gathered to his people. Then follows the account of the district occupied by the Ishmaelites, at the conclusion of which it is added על פני כל אחיו נפל al peney col echaiv naphal , "It (the lot or district) Fell (or was divided to him) in the presence of all his brethren:"and this was exactly agreeable to the promise of God, Gen 16:12, He shall dwell in the presence of all his brethren; and to show that this promise had been strictly fulfilled, it is here remarked that his lot or inheritance was assigned him by Divine Providence, contiguous to that of the other branches of the family. The same word, נפל naphal , is used Jos 23:4, for to divide by lot

On the subject of writing the same proper name variously in our common Bibles, the following observations and tables will not be unacceptable to the reader. "Men who have read their Bible with care,"says Dr. Kennicott, "must have remarked that the name of the same person is often expressed differently in different places. Indeed the variation is sometimes so great that we can scarcely persuade ourselves that one and the same person is really meant. A uniform expression of proper names is diligently attended to in other books: perhaps in every other book, except the Old Testament. But here we find strange variety in the expression, and consequently great confusion: and indeed there is scarcely any one general source of error which calls for more careful correction than the same proper names now wrongly expressed. I shall add here, from the Pentateuch, some proper names which are strangely varied: first, twenty-three names expressed differently in the Hebrew text itself, and seventeen of them in our English translation; and then thirty-one names expressed uniformly in the Hebrew yet differently in the English

"Nothing can be more clear than that these fifty-four proper names (at least the far greater part of them) should be expressed with the very same letters, in the places where they are now different. In the second list, instances 6, 10, and 13, have been corrected and expressed uniformly in the English Bible printed at Oxford in 1769. And surely the same justice in the translation should be done to the rest of these proper names, and to all others through the Bible; at least, where the original words are now properly the same. Who would not wonder at seeing the same persons named both Simon and Shimon, Richard and Ricard? And can we then admit here both Seth and Sheth, Rachel and Rahel? Again: whoever could admit (as above) both Gaza and Azzak, with Rameses and Raamses, should not object to London and Ondon, with Amsterdam and Amstradam. In short, in a history far more interesting than any other, the names of persons and places should be distinguished accurately, and defined with exact uniformity. And no true critic will think lightly of this advice of Origen, Contemnenda non est accurata circa Nomina diligentia ei, qui volurit probe intelligere sanctas literas ? No person who desires thoroughly to understand the sacred writings, should undervalue a scrupulous attention to the proper names."- Kennicott’ s Remarks.

Clarke: Gen 25:19

These are the generations of Isaac - This is the history of Isaac and his family. Here the sixth section of the law begins, called תולדת יעחק toledoth yitschak ; as the fifth, called חיי שרה chaiye Sarah , which begins with Genesis 23, ends at the preceding verse.

Clarke: Gen 25:21

Isaac entreated the Lord for his wife - Isaac and Rebekah had now lived nineteen years together without having a child; for he was forty years old when he married Rebekah, Gen 25:20, and he was threescore years of age when Jacob and Esau were born, Gen 25:26. Hence it is evident they had lived nineteen years together without having a child

The form of the original in this place is worthy of notice: Isaac entreated Jehovah, לנכח אשתו lenochach ishto , directly, purposely, especially, for his wife. Ainsworth thinks the words imply their praying together for this thing; and the rabbins say that "Isaac and Rebekah went on purpose to Mount Moriah, where he had been bound, and prayed together there that they might have a son."God was pleased to exercise the faith of Isaac previous to the birth of Jacob, as he had exercised that of Abraham previous to his own birth.

Clarke: Gen 25:22

The children struggled together - יתרצצו yithrotsatsu , they dashed against or bruised each other, there was a violent agitation, so that the mother was apprehensive both of her own and her children’ s safety; and, supposing this was an uncommon case, she went to inquire of the Lord, as the good women in the present day would go to consult a surgeon or physician; for intercourse with God is not so common now, as it was in those times of great primitive simplicity. There are different opinions concerning the manner in which Rebekah inquired of the Lord. Some think it was by faith and prayer simply; others, that she went to Shem or Melchizedek; but Shem is supposed to have been dead ten years before this time; but as Abraham was yet alive, she might have gone to him, and consulted the Lord through his means. It is most likely that a prophet or priest was applied to on this occasion. It appears she was in considerable perplexity, hence that imperfect speech, If so, why am I thus? the simple meaning of which is probably this; if I must suffer such things, why did I ever wish to have a child? A speech not uncommon to mothers in their first pregnancy.

Clarke: Gen 25:23

Two nations are in thy womb - "We have,"says Bishop Newton, "in the prophecies delivered respecting the sons of Isaac, ample proof that these prophecies were not meant so much of single persons as of whole nations descended from them; for what was predicted concerning Esau and Jacob was not verified in themselves, but in their posterity. The Edomites were the offspring of Esau, the Israelites were of Jacob; and who but the Author and Giver of life could foresee that two children in the womb would multiply into two nations? Jacob had twelve sons, and their descendants were all united and incorporated into one nation; and what an overruling providence was it that two nations should arise from the two sons only of Isaac! and that they should be two such different nations! The Edomites and Israelites have been from the beginning two such different people in their manners, customs, and religion, as to be at perpetual variance among themselves. The children struggled together in the womb, which was an omen of their future disagreement; and when they grew up to manhood, they manifested very different inclinations. Esau was a cunning hunter, and delighted in the sports of the field; Jacob was a plain man, dwelling in tents - minding his sheep and his cattle. The religion of the Jews is well known; but whatever the Edomites were at first, in process of time they became idolaters. When Amaziah king of Judah overthrew them, he brought their gods, and set them up to be his gods. The king of Edom having refused a passage to the Israelites through his territories on their return from Egypt, the history of the Edomites afterwards is little more than the history of their wars with the Jews.

Clarke: Gen 25:23

The one people shall be stronger than the other people - The same author continues to observe, that "for some time the family of Esau was the more powerful of the two, there having been dukes and kings in Edom before there was any king in Israel; but David and his captains made an entire conquest of the Edomites, slew several thousands of them, and compelled the rest to become tributaries, and planted garrisons among them to secure their obedience. In this state of servitude they continued about one hundred and fifty years, without a king of their own, being governed by deputies or viceroys appointed by the kings of Judah; but in the days of Jehoram they revolted, recovered their liberties, and set up a king of their own. Afterwards Amaziah, king of Judah, gave them a total overthrow in the valley of Salt; and Azariah took Elath, a commodious harbor on the Red Sea, from them. Judas Maccabeus also attacked and defeated them with a loss of more than twenty thousand at two different times, and took their chief city Hebron. At last Hyrcanus his nephew took other cities from them, and reduced them to the necessity of leaving their country or embracing the Jewish religion; on which they submitted to be circumcised, and become proselytes to the Jewish religion, and were ever afterwards incorporated into the Jewish Church and nation.

Clarke: Gen 25:23

The elder shall serve the younger - "This passage,"says Dr. Dodd, "serves for a key to explain the ninth chapter of the Epistle to the Romans, where the words are quoted; for it proves to a demonstration that this cannot be meant of God’ s arbitrary predestination of particular persons to eternal happiness or misery, without any regard to their merit or demerit - a doctrine which some have most impiously fathered on God, who is the best of beings, and who cannot possibly hate, far less absolutely doom to misery, any creature that he has made: but that it means only his bestowing greater external favors, or, if you please, higher opportunities for knowing and doing their duty, upon some men, than he does upon others; and that merely according to his own wise purpose, without any regard to their merits or demerits, as having a right to confer greater or smaller degrees or perfection on whom he pleases.

The doctrine of unconditional predestination to eternal life and eternal death cannot be supported by the example of God’ s dealings with Esau and Jacob, or with the Edomites and Israelites. After long reprobation the Edomites were incorporated among the Jews, and have ever since been undistinguishable members in the Jewish Church. The Jews, on the contrary, the elect of God, have been cut off and reprobated, and continue so to this day. If a time should ever come when the Jews shall all believe in Christ Jesus, which is a general opinion, then the Edomites, which are now absorbed among them, shall also become the elect. And even now Isaac finds both his children within the pale of the Jewish Church, equally entitled to the promises of salvation by Christ Jesus, of whom he was the most expressive and the most illustrious type. See the account of Abraham’ s offering, Genesis 22 (note).

Clarke: Gen 25:24

There were twins - תומם thomim , from which comes Thomas, properly interpreted by the word Διδυμος, Didymus , which signifies a twin; so the first person who was called Thomas or Didymus, we may take for granted, had this name from the circumstance of his being a twin.

Clarke: Gen 25:25

Red, all over like a hairy garment - This simply means that he was covered all over with red hair or down; and that this must be intended here is sufficiently evident from another part of his history, where Rebekah, in order to make her favourite son Jacob pass for his brother Esau, was obliged to take the skins of kids, and put them upon his hands and on the smooth part of his neck

Clarke: Gen 25:25

They called his name Esau - It is difficult to assign the proper meaning of the original עשו esau or esav ; if we derive it from עשה asah it must signify made, performed, and, according to some, perfected; esa in Arabic signifies to make firm or hard, and also to come to man’ s estate, to grow old. Probably he had this name from his appearing to be more perfect, robust, etc., than his brother.

Clarke: Gen 25:26

His name was called Jacob - יעקב Yaccob , from עקב akab , to defraud, deceive, to supplant, i.e., to overthrow a person by tripping up his heels. Hence this name was given to Jacob, because it was found he had laid hold on his brother’ s heel, which was emblematical of his supplanting Esau, and defrauding him of his birthright.

Clarke: Gen 25:27

A man of the field - איש שדה ish sadeh , one who supported himself and family by hunting and by agriculture

Clarke: Gen 25:27

Jacob was a plain man - איש תם ish tam , a perfect or upright man; dwelling in tents - subsisting by breeding and tending cattle, which was considered in those early times the most perfect employment; and in this sense the word תם tam , should be here understood, as in its moral meaning it certainly could not be applied to Jacob till after his name was changed, after which time only his character stands fair and unblemished. See Gen 32:26-30.

Clarke: Gen 25:28

Isaac loved Esau - but Rebekah loved Jacob - This is an early proof of unwarrantable parental attachment to one child in preference to another. Isaac loved Esau, and Rebekah loved Jacob; and in consequence of this the interests of the family were divided, and the house set in opposition to itself. The fruits of this unreasonable and foolish attachment were afterwards seen in a long catalogue of both natural and moral evils among the descendants of both families.

Clarke: Gen 25:29

Sod pottage - יזד נזיד yazed nazid , he boiled a boiling; and this we are informed, Gen 25:34, was of עדשים adashim , what the Septuagint render φακος, and we, following them and the Vulgate lens , translate lentils, a sort of pulse. Dr. Shaw casts some light on this passage, speaking of the inhabitants of Barbary. "Beans, lentils, kidney beans, and garvancos,"says he, "are the chiefest of their pulse kind; beans, when boiled and stewed with oil and garlic, are the principal food of persons of all distinctions; lentils are dressed in the same manner with beans, dissolving easily into a mass, and making a pottage of a chocolate color. This we find was the red pottage which Esau, from thence called Edom, exchanged for his birthright."Shaw’ s Travels, p. 140, 4th. edit.

Clarke: Gen 25:30

I am faint - It appears from the whole of this transaction, that Esau was so completely exhausted by fatigue that he must have perished had he not obtained some immediate refreshment. He had been either hunting or laboring in the field, and was now returning for the purpose of getting some food, but had been so exhausted that his strength utterly failed before he had time to make the necessary preparations.

Clarke: Gen 25:31

Sell me this day thy birthright - What the בחרה bechorah or birthright was, has greatly divided both ancient and modern commentators. It is generally supposed that the following rights were attached to the primogeniture

1.    Authority and superiority over the rest of the family

2.    A double portion of the paternal inheritance

3.    The peculiar benediction of the father

4.    The priesthood, previous to its establishment in the family of Aaron

Calmet controverts most of these rights, and with apparent reason, and seems to think that the double portion of the paternal inheritance was the only incontestable right which the first-born possessed; the others were such as were rather conceded to the first-born, than fixed by any law in the family. However this may be, it appears

1.    That the first-born were peculiarly consecrated to God, Exo 22:29

2.    Were next in honor to their parents, Gen 49:3

3.    Had a double portion of their father’ s goods, Deu 21:17

4.    Succeeded him in the government of the family or kingdom, 2Ch 21:3

5.    Had the sole right of conducting the service of God, both at the tabernacle and temple; and hence the tribe of Levi, which was taken in lieu of the first-born, had the sole right of administration in the service of God, Num 8:14-18; and hence we may presume, had originally a right to the priesthood previous to the giving of the law; but however this might have been, afterwards the priesthood is never reckoned among the privileges of the first-born

That the birthright was a matter of very great importance, there can be no room to doubt; and that it was a transferable property, the transaction here sufficiently proves.

Clarke: Gen 25:34

Pottage of lentils - See note Gen 25:29

Clarke: Gen 25:34

Thus Esau despised his birthright - On this account the apostle, Heb 12:16, calls Esau a profane person, because he had, by this act, alienated from himself and family those spiritual offices connected with the rights of primogeniture. While we condemn Esau for this bad action, (for he should rather have perished than have alienated this right), and while we consider it as a proof that his mind was little affected with Divine or spiritual things, what shall we say of his most unnatural brother Jacob, who refused to let him have a morsel of food to preserve him from death, unless he gave him up his birthright? Surely he who bought it, in such circumstances, was as bad as he who sold it. Thus Jacob verified his right to the name of supplanter, a name which in its first imposition appears to have had no other object in view than the circumstance of his catching his brother by the heel; but all his subsequent conduct proved that it was truly descriptive of the qualities of his mind, as his whole life, till the time his name was changed, (and then he had a change of nature), was a tissue of cunning and deception, the principles of which had been very early instilled into him by a mother whose regard for truth and righteousness appears to have been very superficial. See on Genesis 27 (note)

The death of Abraham, recorded in this chapter, naturally calls to mind the virtues and excellences of this extraordinary man. His obedience to the call of God, and faith in his promises, stand supereminent. No wonders, signs, or miraculous displays of the great and terrible God, as Israel required in Egypt, were used or were necessary to cause Abraham to believe and obey. He left his own land, not knowing where he was going, or for what purpose God had called him to remove. Exposed to various hardships, in danger of losing his life, and of witnessing the violation of his wife, he still obeyed and went on; courageous, humane, and disinterested, he cheerfully risked his life for the welfare of others; and, contented with having rescued the captives and avenged the oppressed, he refused to accept even the spoils he had taken from the enemy whom his skill and valor had vanquished. At the same time he considers the excellency of the power to be of God, and acknowledges this by giving to him the tenth of those spoils of which he would reserve nothing for his private use. His obedience to God, in offering up his son Isaac, we have already seen and admired; together with the generosity of his temper, and that respectful decency of conduct towards superiors and inferiors for which he was so peculiarly remarkable; see on Genesis 23 (note). Without disputing with his Maker, or doubting in his heart, he credited every thing that God had spoken; hence he always walked in a plain way. The authority of God was always sufficient for Abraham; he did not weary himself to find reasons for any line of conduct which he knew God had prescribed; it was his duty to obey; the success and the event he left with God. His obedience was as prompt as it was complete. As soon as he hears the voice of God, he girds himself to his work! Not a moment is lost! How rare is such conduct! But should not we do likewise? The present moment and its duties are ours; every past moment was once present; every future will be present; and, while we are thinking on the subject, the present is past, for life is made up of the past and the present. Are our past moments the cause of deep regret and humiliation? Then let us use the present so as not to increase this lamentable cause of our distresses. In other words, let us now believe-love-obey. Regardless of all consequences, let us, like Abraham, follow the directions of God’ s word, and the openings of his providence, and leave all events to Him who doth all things well

See to what a state of moral excellence the grace of God can exalt a character, when there is simple, implicit faith, and prompt obedience! Abraham walked before God, and Abraham was perfect. Perhaps no human being ever exhibited a fairer, fuller portrait of the perfect man than Abraham. The more I consider the character of this most amiable patriarch, the more I think the saying of Calmet justifiable: "In the life of Abraham,"says he, "we find an epitome of the whole law of nature, of the written law, and of the Gospel of Christ. He has manifested in his own person those virtues, for which reason and philosophy could scarcely find out names, when striving to sketch the character of their sophist - wise or perfect man. St. Ambrose very properly observes that ‘ philosophy itself could not equal, in its descriptions and wishes, what was exemplified by this great man in the whole of his conduct.’ Magnus plane vir, quem votis suis philosophia non potuit aequare; denique minus est quod illa finxit quam quod ille gessit . The Law which God gave to Moses, and in which he has proposed the great duties of the law of nature, seems to be a copy of the life of Abraham. This patriarch, without being under the law, has performed the most essential duties it requires; and as to the Gospel, its grand object was that on which he had fixed his eye - that Jesus Whose day he rejoiced to see; and as to its spirit and design, they were wondrously exemplified in that faith which was imputed to him for righteousness, receiving that grace which conformed his whole heart and life to the will of his Maker, and enabled him to persevere unto death. ‘ Abraham,’ says the writer of Ecclesiasticus, 44:20, etc., ‘ was a great father of many people: in glory was there none like unto him, who kept the law of the Most high, and was in covenant with him. He established the covenant in his flesh, and when he was tried he was found faithful.’ "See Calmet

As a son, as a husband, as a father, as a neighbor, as a sovereign, and above all as a man of God, he stands unrivalled; so that under the most exalted and perfect of all dispensations, the Gospel of Jesus Christ, he is proposed and recommended as the model and pattern according to which the faith, obedience, and perseverance of the followers of the Messiah are to be formed. Reader, while you admire the man, do not forget the God that made him so great, so good, and so useful. Even Abraham had nothing but what he had received; from the free unmerited mercy of God proceeded all his excellences; but he was a worker together with God, and therefore did not receive the grace of God in vain. Go thou, believe, love, obey, and persevere in like manner.

Calvin: Gen 25:1

1.Then again Abraham took a wife ¹⁵ It seems very absurd that Abraham, who is said to have been dead in his own body thirty-eight years before the decease of Sarah, should, after her death, marry another wife. such an act was, certainly, unworthy of his gravity. Besides, when Paul commends his faith, (Rom 4:19,) he not only asserts that the womb of Sarah was dead, when Isaac was about to be born, but also that the body of the father himself was dead. Therefore Abraham acted most foolishly, if, after the loss of his wife, he, in the decrepitude of old age, contracted another marriage. Further, it is at variance with the language of Paul, that he, who in his hundredth year was cold and impotent, ¹⁶ should, forty years afterwards, have many sons. Many commentators, to avoid this absurdity, suppose Keturah to have been the same person as Hagar. But their conjecture is immediately refuted in the context; where Moses says, Abraham gave gifts to the sons of his concubines. The same point is clearly established from 1Ch 1:32. Others conjecture that, while Sarah was yet living, he took another wife. This, although worthy of grave censure, is however not altogether incredible. We know it to be not uncommon for men to be rendered bold by excessive license. Thus Abraham having once transgressed the law of marriage, perhaps, after the dispute respecting Hagar, did not desist from the practice of polygamy. It is also probable that his mind had been wounded, by the divorce which Sarah had compelled him to make with Hagar. Such conduct indeed was disgraceful, or, at least, unbecoming in the holy patriarch. Nevertheless no other, of all the conjectures which have been made, seems to me more probable. If it be admitted, the narrative belongs to another place; but Moses is frequently accustomed to place those things which have precedence in time, in a different order. And though this reason should not be deemed conclusive, yet the fact itself shows an inverted order in the history. ¹⁷ Sarah had passed her ninetieth year, when she brought forth her son Isaac; she died in the hundred and twenty-seventh year of her age; and Isaac married when he was forty years old. Therefore, nearly four years intervened between the death of his mother and his nuptials. If Abraham took a wife after this, what was he thinking of, seeing that he had been during so many years accustomed to a single life? It is therefore lawful to conjecture that Moses, in writing the life of Abraham, when he approached the closing scene, inserted what he had before omitted. The difficulty, however, is not yet solved. For whence proceeded Abraham’s renovated vigor, ¹⁸ since Paul testifies that his body had long ago been withered by age? Augustine supposes not only that strength was imparted to him for a short space of time, which might suffice for Isaac’s birth; but that by a divine restoration, it flourished again during the remaining term of his life. Which opinion, both because it amplifies the glory of the miracle, and for other reasons, I willingly embrace. ¹⁹ And what I have before said, namely, that Isaac was miraculously born, as being a spiritual seed, is not opposed to this view; for it was especially on his account that the failing body of Abraham was restored to vigor. That others were afterwards born was, so to speak, adventitious. Thus the blessing of God pronounced in the words, “Increase and multiply,” which was annexed expressly to marriage, is also extended to unlawful connexions. Certainly, if Abraham married a wife while Sarah was yet alive, (as I think most probable,) his adulterous connection was unworthy of the divine benediction. But although we know not why this addition was made to the just measure of favor granted to Abraham, yet the wonderful providence of God appears in this, that while many nations of considerable importance descended from his other sons, the spiritual covenant, of which the rest also bore the sign in their flesh, remained in the exclusive possession of Isaac.

Calvin: Gen 25:6

6.But unto the sons of the concubines. Moses relates, that when Abraham was about to die, he formed the design of removing all cause of strife among his sons after his death, by constituting Isaac his sole heir, and dismissing the rest with suitable gifts. This dismissal was, indeed, apparently harsh and cruel; but it was agreeable to the appointment and decree of God, in order that the entire possession of the land might remain for the posterity of Isaac. For it was not lawful for Abraham to divide, at his own pleasure, that inheritance which had been granted entire to Isaac. Wherefore, no course was left to him but to provide for the rest of his sons in the manner here described. If any person should now select one of his sons as his heir, to the exclusion of the others, he would do them an injury; and, by applying the torch of injustice, in disinheriting a part of his children, he would light up the flame of pernicious strifes in his family. Wherefore, we must note the special reason by which Abraham was not only induced, but compelled, to deprive his sons of the inheritance, and to remove them to a distance; namely, lest by their intervention, the grant which had been divinely made to Isaac should, of necessity, be disturbed. We have elsewhere said that, among the Hebrews, she who is a partaker of the bed, but not of all the goods, is styled a concubine. The same distinction has been adopted into the customs, and sanctioned by the laws of all nations. So, we shall afterwards see, that Leah and Rachel were principal wives, but that Bilhah and Zilpah were in the second rank; so that their condition remained servile, although they were admitted to the conjugal bed. Since Abraham had made Hagar and Keturah his wives on this condition, it seems that he might lawfully bestow on their sons, only a small portion of his goods; to have transferred, however, from his only heir to them, equal portions of his property, would have been neither just nor right. It is probable that no subsequent strife or contention took place respecting the succession; but by sending the sons of the concubines far away, he provides against the danger of which I have spoken, lest they should occupy a part of the land which God had assigned to the posterity of Isaac alone.

Calvin: Gen 25:7

7.And these are the days. Moses now brings us down to the death of Abraham; and the first thing to be noticed concerning his age is the number of years during which he lived as a pilgrim; for he deserves the praise of wonderful and incomparable patience, for having wandered through the space of a hundred years, while God led him about in various directions, contented, both in life and death, with the bare promise of God. Let those be ashamed who find it difficult to bear the disquietude of one, or of a few years, since Abraham, the father of the faithful, was not merely a stranger during a hundred years, but was also often cast forth into exile. Meanwhile, however, Moses expressly shows that the Lord had fulfilled his promise, Thou shalt die in a good old age: for although he fought a hard and severe battle, yet his consolation was neither light nor small; because he knew that, amidst so many sufferings, his life was the object of Divine care. But if this sole looking unto God sustained him through his whole life, amidst the most boisterous waves, amidst many bitter griefs, amidst tormenting cares, and in short an accumulated mass of evils; let us also learn — that we may not become weary in our course — to rely on this support, that the Lord has promised us a happy issue of life, and one truly far more glorious than that of our father Abraham.

Calvin: Gen 25:8

8.Then Abraham gave up the ghost ²⁰ They are mistaken who suppose that this expression denotes sudden death, as intimating that he had not been worn out by long disease, but expired without pain. Moses rather means to say that the father of the faithful was not exempt from the common lot of men, in order that our minds may not languish when the outward man is perishing; but that, by meditating on that renovation which is laid up as the object of our hope, we may, with tranquil minds, suffer this frail tabernacle to be dissolved. There is therefore no reason why a feeble, emaciated body, failing eyes, tremulous hands, and the lost use of all our members, should so dishearten us, that we should not hasten, after the example of our father, with joy and alacrity to our death. But although Abraham had this in common with the human race, that he grew old and died; yet Moses, shortly afterwards, puts a difference between him and the promiscuous multitude of men as to manner of dying; namely, that he should die in a good old age, and satisfied with life. Unbelievers, indeed, often seem to participate in the same blessing; yea, David complains that they excelled in this kind of privilege; and a similar complaint occurs in the book of Job, namely, that they fill up their time happily, till in a moment they descend into the grave. ²¹ But what I said before must be remembered, that the chief part of a good old age consists in a good conscience and in a serene and tranquil mind. Whence it follows, that what God promises to Abraham, can only apply to those who truly cultivate righteousness: for Plato says, with equal truth and wisdom, that a good hope is the nutriment of old age; and therefore old men who have a guilty conscience are miserably tormented, and are inwardly racked as by a perpetual torture. But to this we must add, what Plato knew not, that it is godliness which causes a good old age to attend us even to the grave, because faith is the preserver of a tranquil mind. To the same point belongs what is immediately added, he was full of days, so that he did not desire a prolongation of life. We see how many are in bondage to the desire of life; yea, nearly the whole world languishes between a weariness of the present life and an inexplicable desire for its continuance. That satiety of life, therefore, which shall cause us to be ready to leave it, is a singular favor from God.

And was gathered to his people. I gladly embrace the opinion of those who believe the state of our future life to be pointed out in this form of expression; provided we do not restrict it, as these expositors do, to the faithful only; but understand by it that mankind are associated together in death as well as in life. ²² It may seem absurd to profane men, for David to say, that the reprobate are gathered together like sheep into the grave; but if we examine the expression more closely, this gathering together will have no existence if their souls are annihilated. ²³ The mention of Abraham’s burial will presently follow. Now he is said to be gathered to his fathers, which would be inconsistent with fact if human life vanished, and men were reduced to annihilation: wherefore the Scripture, in speaking thus, shows that another state of life remains after death, so that a departure out of the world is not the destruction of the whole man.

Calvin: Gen 25:9

9.And his sons Isaac and Ishmael buried him. Hence it appears, that although Ishmael had long ago been dismissed, he was not utterly alienated from his father, because he performed the office of a son in celebrating the obsequies of his deceased parent. Ishmael, rather than the other sons did this, as being nearer.

Calvin: Gen 25:12

12.Now these are the generations of Ishmael. This narration is not superfluous. In the commencement of the chapter, Moses alludes to what was done for the sons of Keturah. Here he speaks designedly more at large, for the purpose of showing that the promise of God, given in the seventeenth chapter (Gen 17:1,) was confirmed by its manifest accomplishment. In the first place, it was no common gift of God that Ishmael should have twelve sons who should possess rank and authority over as many tribes; but inasmuch as the event corresponded with the promise, we must chiefly consider the veracity of God, as well as the singular benevolence and honor which he manifested towards his servant Abraham, when, even in those benefits which were merely adventitious, he dealt so kindly and liberally with him; for that may rightly be regarded as adventitious which was superadded to the spiritual covenant: therefore Moses, after he has enumerated the towns in which the posterity of Ishmael was distributed, buries that whole race in oblivion, that substantial perpetuity may remain only in the Church, according to the declaration in Psa 102:28, “the sons of sons shall inhabit.” ²⁴ Further, Moses, as with his finger, shows the wonderful counsel of God, because, in assigning a region distinct from the land of Canaan to the sons of Ishmael, he has both provided for them in future, and kept the inheritance vacant for the sons of Isaac.

Calvin: Gen 25:18

18.He died in the presence of all his brethren ²⁵ The major part of commentators understand this of his death; as if Moses had said that the life of Ishmael was shorter than that of his brethren, who long survived him: but because the word נפל ( naphal) is applied to a violent death, and Moses testifies that Ishmael died a natural death, this exposition cannot be approved. The Chaldean Paraphrast supposes the word “ lot ” to be understood, and elicits this sense, that the lot fell to him, so as to assign him a habitation not far from his brethren. Although I do not greatly differ in this matter, I yet think that the words are not to be thus distorted. ²⁶ The word נפל ( naphal) sometimes signifies to lie down, or to rest, and also to dwell. The simple assertion therefore of Moses is, that a habitation was given to Ishmael opposite his brethren, so that he should indeed be a neighbor to them, and yet should have his distinct boundaries: ²⁷ for I do not doubt that he referred to the oracle contained in the sixteenth chapter (Gen 16:1) where, among other things, the angel said to his mother Hagar, He shall remain, or pitch his tents in the presence of his brethren. Why does he rather speak thus of Ishmael than of the others, except for this reason, that whereas they migrated towards the eastern region, Ishmael, although the head of a nation, separated from the sons of Abraham, yet retained his dwelling in their neighborhood? Meanwhile the intention of God is also to be observed, namely, that Ishmael, though living near his brethren, was yet placed apart in an abode of his own, that he might not become mingled with them, but might dwell in their presence, or opposite to them. Moreover, it is sufficiently obvious that the prediction is not to be restricted personally to Ishmael.

Calvin: Gen 25:19

19.These are the generations of Isaac. Because what Moses has said concerning the Ishmaelites was incidental, he now returns to the principal subject of the history, for the purpose of describing the progress of the Church. And in the first place, he repeats that Isaac’s wife was taken from Mesopotamia. He expressly calls her the sister of Laban the Syrian, who was hereafter to become the father-in-law of Jacob, and concerning whom he had many things to relate. But it is chiefly worthy of observation that he declares Rebekah to have been barren during the early years of her marriage. And we shall afterwards see that her barrenness continued, not for three or four, but for twenty years, in order that her very despair of offspring might give greater lustre to the sudden granting of the blessing. But nothing seems less accordant with reason, than that the propagation of the Church should be thus small and slow. Abraham, in his extreme old age, received (as it seems) a slender solace for his long privation of offspring, in having all his hope centred in one individual. Isaac also, already advanced in years, and bordering on old age, was not yet a father. Where, then, was the seed which should equal the stars of heaven in number? Who would not suppose that God was dealing deceitfully in leaving those houses empty and solitary, which, according to his own word, ought to be replenished with teeming population? But that which is recorded in the psalm must be accomplished in reference to the Church, that

“he maketh her who had been barren to keep house, and to be a joyful mother of many children.” (Psa 113:9.)

For this small and contemptible origin, these slow and feeble advances, render more illustrious that increase, which afterwards follows, beyond all hope and expectation, to teach us that the Church was produced and increased by divine power and grace, and not by merely natural means. It is indeed possible, that God designed to correct or moderate any excess of attachment in Isaac. But this is to be observed as the chief reason for God’s conduct, that as the holy seed was given from heaven, it must not be produced according to the common order of nature, to the end, that we learn that the Church did not originate in the industry of man, but flowed from the grace of God alone.

Calvin: Gen 25:21

21.And Isaac entreated the Lord for his wife. Some translate the passage, Isaac entreated the Lord in the presence of his wife; and understand this to have been done, that she also might add her prayers, and they might jointly supplicate God. But the version here given is more simple. Moreover, this resort to prayer testifies that Isaac knew that he was deprived of children, because God had not blessed him. He also knew that fruitfulness was a special gift of God. For although the favor of obtaining offspring was widely diffused over the whole human race, when God uttered the words “increase and multiply;” yet to show that men are not born fortuitously, he distributes this power of production in various degrees. Isaac, therefore, acknowledges, that the blessing, which was not at man’s disposal, must be sought for by prayer from God. It now truly appears, that he was endued with no ordinary constancy of faith. Forasmuch as the covenant of God was known to him, he earnestly (if ever any did) desired seed. It, therefore, had not now, for the first time, entered into his mind to pray, seeing that for more than twenty years he had been disappointed of his hope. Hence, although Moses, only in a single word, says that he had obtained offspring by his prayers to God; yet reason dictates that these prayers had continued through many years. The patience of the holy man is herein conspicuous, that while he seems in vain to pour forth his wishes into the air, he still does not remit the ardor of his devotion. And as Isaac teaches us, by his example, to persevere in prayer; so God also shows that he never turns a deaf ear to the wishes of his faithful people, although he may long defer the answer.

Calvin: Gen 25:22

22.And the children struggled together. Here a new temptation suddenly arises, namely, that the infants struggle together in their mother’s womb. This conflict occasions the mother such grief that she wishes for death. And no wonder; for she thinks that it would be a hundred times better for her to die, than that she have within her the horrible prodigy of twin — brothers, shut up in her womb, carrying on intestine war. They, therefore, are mistaken, who attribute this complaint to female impatience, since it was not so much extorted by pain or torture, as by abhorrence of the prodigy. For she doubtless perceived that this conflict did not arise from natural causes, but was a prodigy portending some dreadful and tragic end. She also necessarily felt some fear of the divine anger stealing over her: as it is usual with the faithful not to confine their thoughts to the evil immediately present with them, but to trace it to its cause; and hence they tremble through the apprehension of divine judgment. But though in the beginning she was more grievously disturbed than she ought to have been, and, breaking out into murmurings, preserved neither moderation nor temper; yet she soon afterwards receives a remedy and solace to her grief. We are thus taught by her example to take care that we do not give excessive indulgence to sorrow in affairs of perplexity, nor inflame our minds by inwardly cherishing secret causes of distress. It is, indeed, difficult to restrain the first emotions of our minds; but before they become ungovernable, we must bridle them, and bring them into subjection. And chiefly we must pray to the Lord for moderation; as Moses here relates that Rebekah went to ask counsel from the Lord; because, indeed, she perceived that nothing would be more effectual in tranquilizing her mind, than to aim at obedience to the will of God, under the conviction that she was directed by him. For although the response given might be adverse, or, at least, not such as she would desire, she yet hoped for some alleviation from a gracious God, with which she might be satisfied. A question here arises respecting the way in which Rebekah asked counsel of God. It is the commonly received opinion that she inquired of some prophet what was the nature of this prodigy: and Moses seems to intimate that she had gone to some place to hear the oracle. But since that conjecture has no probability, I rather incline to a different interpretation; namely, that she, having sought retirement, prayed more earnestly that she might receive a revelation from heaven. For, at that time, what prophets, except her husband and her father-in-law, would she have found in the world, still less in that neighborhood? Moreover, I perceive that God then commonly made known his will by oracles. Once more, if we consider the magnitude of the affair, it was more fitting that the secret should be revealed by the mouth of God, than manifested by the testimony of man. In our times a different method prevails. For God does not, at this day, reveal things future by such miracles; and the teaching of the Law, the Prophets, and the Gospel, which comprises the perfection of wisdom, is abundantly sufficient for the regulation of our course of life.

Calvin: Gen 25:23

23.Two nations. In the first place, God answers that the contention between the twin-brothers had reference to something far beyond their own persons; for in this way he shows that there would be discord between their posterities. When he says, there are two nations, the expression is emphatical; for since they were brothers and twins, and therefore of one blood, the mother did not suppose that they would be so far disjoined as to become the heads of distinct nations; yet God declares that dissension should take place between those who were by nature joined together. Secondly, he describes their different conditions, namely, that victory would belong to one of these nations, forasmuch as this was the cause of the contest, that they could not be equal, but one was chosen and the other rejected. For since the reprobate give way reluctantly, it follows of necessity that the children of God have to undergo many troubles and contests on account of their adoption. Thirdly, the Lord affirms that the order of nature being inverted, the younger, who was inferior, should be the victor.

We must now see what this victory implies. They who restrict it to earthly riches and wealth coldly trifle. Undoubtedly by this oracle Isaac and Rebekah were taught that the covenant of salvation would not be common to the two people, but would be reserved only for the posterity of Jacob. In the beginning, the promise was apparently general, as comprehending the whole seed: now, it is restricted to one part of the seed. This is the reason of the conflict, that God divides the seed of Jacob (of which the condition appeared to be one and the same) in such a manner that he adopts one part and rejects the other: that one part obtains the name and privilege of the Church, the rest are reckoned strangers; with one part resides the blessing of which the other is deprived; as it afterwards actually occurred: for we know that the Idumaeans were cut off from the body of the Church; but the covenant of grace was deposited in the family of Jacob. If we seek the cause of this distinction, it will not be found in nature; for the origin of both nations was the same. It will not be found in merit; because the heads of both nations were yet enclosed in their mother’s womb when the contention began. Moreover God, in order to humble the pride of the flesh, determined to take away from men all occasion of confidence and of boasting. He might have brought forth Jacob first from the womb; but he made the other the firstborn, who, at length, was to become the inferior. Why does he thus, designedly, invert the order appointed by himself, except to teach us that, without regard to dignity, Jacob, who was to be the heir of the promised benediction, was gratuitously elected? The sum of the whole, then, is, that the preference which God gave to Jacob over his brother Esau, by making him the father of the Church, was not granted as a reward for his merits, neither was obtained by his own industry, but proceeded from the mere grace of God himself. But when an entire people is the subject of discourse, reference is made not to the secret election, which is confirmed to few, but the common adoption, which spreads as widely as the external preaching of the word. Since this subject, thus briefly stated, may be somewhat obscure, the readers may recall to memory what I have said above in expounding the seventeenth chapter ( Gen 17:1) namely, that God embraced, by the grace of his adoption, all the sons of Abraham, because he made a covenant with all; and that it was not in vain that he appointed the promise of salvation to be offered promiscuously to all, and to be attested by the sign of circumcision in their flesh; but that there was a special chosen seed from the whole people, and these should at length be accounted the legitimate sons of Abraham, who by the secret counsel of God are ordained unto salvation. Faith, indeed, is that which distinguishes the spiritual from the carnal seed; but the question now under consideration is the principle on which the distinction is made, not the symbol or mark by which it is attested. God, therefore, chose the whole seed of Jacob without exception, as the Scripture in many places testifies; because he has conferred on all alike the same testimonies of his grace, namely, in the word and sacraments. But another and peculiar election has always flourished, which comprehended a certain definite number of men, in order that, in the common destruction, God might save those whom he would.

A question is here suggested for our consideration. Whereas Moses here treats of the former kind of election, ²⁸ Paul turns his words to the latter. ²⁹ For while he attempts to prove, that not all who are Jews by natural descent are heirs of life; and not all who are descended from Jacob according to the flesh are to be accounted true Israelites; but that God chooses whom he will, according to his own good pleasure, he adduces this testimony, the elder shall serve the younger. (Rom 9:7.) They who endeavor to extinguish the doctrine of gratuitous election, desire to persuade their readers that the words of Paul also are to be understood only of external vocation; but his whole discourse is manifestly repugnant to their interpretation; and they prove themselves to be not only infatuated, but impudent in their attempt to bring darkness or smoke over this light which shines so clearly. They allege that the dignity of Esau is transferred to his younger brother, lest he should glory in the flesh; inasmuch as a new promise is here given to the latter. I confess there is some force in what they say; but I contend that they omit the principal point in the case, by explaining the difference here stated, of the external vocation. But unless they intend to make the covenant of God of none effect, they must concede that Esau and Jacob were alike partakers of the external calling; whence it appears, that they to whom a common vocation had been granted, were separated by the secret counsel of God. The nature and object of Paul’s argument is well known. For when the Jews, inflated with the title of the Church, rejected the Gospel, the faith of the simple was shaken, by the consideration that it was improbable that Christ, and the salvation promised through him, could possibly be rejected by an elect people, a holy nation, and the genuine sons of God. Here, therefore, Paul contends that not all who descend from Jacob, according to the flesh, are true Israelites, because God, of his own good pleasure, may choose whom he will, as heirs of eternal salvation. Who does not see that Paul descends from a general to a particular adoption, in order to teach us, that not all who occupy a place in the Church are to be accounted as true members of the Church? It is certain that he openly excludes from the rank of children those to whom (he elsewhere says) pertaineth the adoption; whence it is assuredly gathered, that in proof of this position, he adduces the testimony of Moses, who declares that God chose certain from among the sons of Abraham to himself, in whom he might render the grace of adoption firm and efficacious. How, therefore, shall we reconcile Paul with Moses? I answer, although the Lord separates the whole seed of Jacob from the race of Esau, it was done with a view to the Church, which was included in the posterity of Jacob. And, doubtless, the general election of the people had reference to this end, that God might have a Church separated from the rest of the world. What absurdity, then, is there in supposing that Paul applies to special election the words of Moses, by which it is predicted that the Church shall spring from the seed of Jacob? And an instance in point was exhibited in the condition of the heads themselves of these two nations. For Jacob was not only called by the external voice of the Lord, but, while his brother was passed by, he was chosen an heir of life. That good pleasure of God, which Moses commends in the person of Jacob alone, Paul properly extends further: and lest any one should suppose, that after the two nations had been rendered distinct by this oracle, the election should pertain indiscriminately to all the sons of Jacob, Paul brings, on the opposite side, another oracle, I will have mercy on whom I will have mercy; where we see a certain number severed from the promiscuous race of Jacob’s sons, in the salvation of whom the special election of God might triumph. Whence it appears that Paul wisely considered the counsel of God, which was, in truth, that he had transferred the honor of primogeniture from the elder to the younger, in order that he might choose to himself a Church, according to his own will, out of the seed of Jacob; not on account of the merits of men, but as a matter of meres grace. And although God designed that the means by which the Church was to be collected should be common to the whole people, yet the end which Paul had in view is chiefly to be regarded; namely, that there might always be a body of men in the world which should call upon God with a pure faith, and should be kept even to the end. Let it therefore remain as a settled point of doctrine, that among men some perish, some obtain salvation; but the cause of this depends on the secret will of God. For whence does it arise that they who are born of Abraham are not all possessed of the same privilege? The disparity of condition certainly cannot be ascribed either to the virtue of the one, or to the vice of the other, seeing they were not yet born. Since the common feeling of mankind rejects this doctrine, there have been found, in all ages, acute men, who have fiercely disputed against the election of God. It is not my present purpose to refute or to weaken their calumnies: let it suffice us to hold fast what we gather from Paul’s interpretation; that whereas the whole human race deserves the same destruction, and is bound under the same sentence of condemnation, some are delivered by gratuitous mercy, others are justly left in their own destruction: and that those whom God has chosen are not preferred to others, because God foresaw they would be holy, but in order that they might be holy. But if the first origin of holiness is the election of God, we seek in vain for that difference in men, which rests solely in the will of God. If any one desires a mystical interpretation of the subject, ³⁰ we may give the following: ³¹ whereas many hypocrites, who are for a time enclosed in the womb of the Church, pride themselves upon an empty title, and, with insolent boastings, exult over the true sons of God; internal conflicts will hence arise, which will grievously torment the mother herself.

Calvin: Gen 25:24

24.And when her days to be delivered were fulfilled. Moses shows that the intestine strife in her womb continued to the time of bringing forth; for it was not by mere accident that Jacob seized his brother by the heel and attempted to get out before him. The Lord testified by this sign that the effect of his election does not immediately appear; but rather that the intervening path was strewed with troubles and conflicts. Therefore Esau’s name was allotted to him on account of his asperity; which even from earliest infancy assumed a manly form; but the name Jacob signifies that this giant, vainly striving in his boasted strength, had still been vanquished. ³²

Calvin: Gen 25:27

27.And the boys grew. Moses now briefly describes the manners of them both. He does not, indeed, commend Jacob on account of those rare and excellent qualities, which are especially worthy of praise and of remembrance, but only says that he was simple. The word תם ( tam,) although generally taken for upright and sincere, is here put antithetically. After the sacred writer has stated that Esau was robust, and addicted to hunting, he places on the opposite side the mild disposition of Jacob, who loved the quiet of home so much, that he might seem to be indolent; just as the Greeks call those persons οἰκόσιτους oikositous, who, dwelling at home, give no evidence of their industry. In short, the comparison implies that Moses praises Esau on account of his vigor, but speaks of Jacob as being addicted to domestic leisure; and that he describes the disposition of the former as giving promise that he would be a courageous man, while the disposition of the latter had nothing worthy of commendation. Seeing that, by a decree of heaven, the honor of primogeniture would be transferred to Jacob, why did God suffer him to lie down in his tent, and to slumber among ashes; unless it be, that he sometimes intends his election to be concealed for a time, lest men should attribute something to their own preparatory acts?

Calvin: Gen 25:28

28.And Isaac loved Esau. That God might more clearly show his own election to be sufficiently firm, to need no assistance elsewhere, and even powerful enough to overcome any obstacle whatever, he permitted Esau to be so preferred to his brother, in the affection and good opinion of his father, that Jacob appeared in the light of a rejected person. Since, therefore, Moses clearly demonstrates, by so many circumstances, that the adoption of Jacob was founded on the sole good pleasure of God, it is an intolerable presumption to suppose it to depend upon the will of man; or to ascribe it, in part, to means, (as they are called,) and to human preparations. ³³ But how was it possible for the father, who was not ignorant of the oracle, to be thus predisposed in favor of the firstborn, whom he knew to be divinely rejected?. It would rather have been the part of piety and of modesty to subdue his own private affection, that he might yield obedience to God. The firstborn prefers a natural claim to the chief place in the parent’s affection; but the father was not at liberty to exalt him above his brother, who had been placed in subjection by the oracle of God. That also is still more shameful and more unworthy of the holy patriarch, which Moses adds; namely, that he had been induced to give this preference to Esau, by the taste of his venison. Was he so enslaved to the indulgence of the palate, that, forgetting the oracle, he despised the grace of God in Jacob, while he preposterously set his affection on him whom God had rejected? Let the Jews now go and glory in the flesh; since Isaac, preferring food to the inheritance destined for his son, would pervert (as far as he had the power) the gratuitous covenant of God! For there is no room here for excuse; since with a blind, or, at least, a most inconsiderate love to his firstborn, he undervalued the younger. It is uncertain whether the mother was chargeable with a fault of the opposite kind. For we commonly find the affections of parents so divided, that if the wife sees any one of the sons preferred by her husband, she inclines, by a contrary spirit of emulation, more towards another. Rebekah loved her son Jacob more than Esau. If, in so doing, she was obeying the oracle, she acted rightly; but it is possible that her love was ill regulated. And on this point the corruption of nature too much betrays itself. There is no bond of mutual concord more sacred than that of marriage: children form still further links of connection; and yet they often prove the occasion of dissension. But since we soon after see Rebekah chiefly in earnest respecting the blessing of God, the conjecture is probable, that she had been induced, by divine authority, to prefer the younger to the firstborn. Meanwhile, the foolish affection of the father only the more fully illustrates the grace of the divine adoption.

Calvin: Gen 25:29

29.And Jacob sod pottage. This narration differs little from the sport of children. Jacob is cooking pottage; his brother returns from hunting weary and famishing, and barters his birthright for food. What kind of bargain, I pray, was this? Jacob ought of his own accord to have satisfied the hunger of his brother. When being asked, he refuses to do so: who would not condemn him for his inhumanity? In compelling Esau to surrender his right of primogeniture, he seems to make an illicit and frivolous compact. God, however, put the disposition of Esau to the proof in a matter of small moment; and still farther, designed to present an instance of Jacob’s piety, or, (to speak more properly,) he brought to light what lay hid in both. Many indeed are mistaken in suspending the cause of Jacob’s election on the fact, that God foresaw some worthiness in him; and in thinking that Esau was reprobated, because his future impiety had rendered him unworthy of the divine adoption before he was born. Paul, however, having declared election to be gratuitous, denies that the distinction is to be looked for in the persons of men; and, indeed, first assumes it as an axiom, that since mankind is ruined from its origin, and devoted to destruction, whosoever are saved are in no other way freed from destruction than by the mere grace of God. And, therefore, that some are preferred to others, is not on account of their own merits; but seeing that all are alike unworthy of grace, they are saved whom God, of his own good pleasure, has chosen. He then ascends still higher, and reasons thus: Since God is the Creator of the world, he is, by his own right, in such a sense, the arbiter of life and death, that he cannot be called to account; but his own will is (so to speak) the cause of causes. And yet Paul does not, by thus reasoning, impute tyranny to God, as the sophists triflingly allege in speaking of his absolute power. But whereas He dwells in inaccessible light, and his judgments are deeper than the lowest abyss, Paul prudently enjoins acquiescence in God’s sole purpose; lest, if men seek to be too inquisitive, this immense chaos should absorb all their senses. It is therefore foolishly inferred by some, from this place, that whereas God chose one of the two brothers, and passed by the other, the merits of both had been foreseen. For it was necessary that God should have decreed that Jacob should differ from Esau, otherwise he would not have been unlike his brother. And we must always remember the doctrine of Paul, that no one excels another by means of his own industry or virtue, but by the grace of God alone. Although, however, both the brothers were by nature equal, yet Moses represents to us, in the person of Esau, as in a mirror, what kind of men all the reprobate are, who, being left to their own disposition, are not governed by the spirit of God. While, in the person of Jacob, he shows that the grace of adoption is not idle in the elect, because the Lord effectually attests it by his vocation. Whence then does it arise that Esau sets his birthright to sale, but from this cause, that he, being deprived of the Spirit of God, relishes only the things of the earth? And whence does it happen that his brother Jacob, denying himself his own food, patiently endures hunger, except that under the guidance of the Holy Spirit, he raises himself above the world and aspires to a heavenly life? Hence, let us learn, that they to whom God does not vouchsafe the grace of his Spirit, are carnal and brutal; and are so addicted to this fading life, that they think not of the spiritual kingdom of God; but them whom God has undertaken to govern, are not so far entangled in the snares of the flesh as to prevent them from being intent upon their high vocation. Whence it follows, that all the reprobate remain immersed in the corruptions of the flesh; but that the elect are renewed by the Holy Spirit, that they may be the workmanship of God, created unto good works. If any one should raise the objection, that part of the blame may be ascribed to God, because he does not correct the stupor and the depraved desires inherent in the reprobate, the solution is ready, that God is exonerated by the testimony of their own conscience, which compels them to condemn themselves. Wherefore, nothing remains but that all flesh should keep silence before God, and that the whole world, confessing itself to be obnoxious to his judgment, should rather be humbled than proudly contend.

Calvin: Gen 25:30

30.Feed me, I pray thee, with that same red pottage ³⁴ Although Esau declares in these words that he by no means desires delicacies, but is content with food of any kind, (seeing that he contemptuously designates the pottage from its color only, without regard to its taste,) we may yet lawfully conjecture that the affair was viewed in a serious light by his parents; for his own name had not been given him on account of any ludicrous matter. In desiring and asking food he commits nothing worthy of reprehension; but when he says, Behold I am at the point to die, and what profit shall this birthright do to me? he betrays a profane desire entirely addicted to the earth and to the flesh. It is not, indeed, to be doubted that he spake sincerely, when he declared that he was impelled by a sense of the approach of death. For they are under a misapprehension who understand him to use the words, “Behold I die,” as if he meant merely to say, that his life would not be long, because, by hunting daily among wild beasts, his life was in constant danger. Therefore, in order to escape immediate death, he exchanges his birthright for food; notwithstanding, he grievously sins in so doing, because he regards his birthright as of no value, unless it may be made profitable in the present life. For, hence it happens, that he barters a spiritual for an earthly and fading good. On this account the Apostle calls him a “profane person,” (Heb 12:16,) as one who settles in the present life, and will not aspire higher. But it would have been his true wisdom rather to undergo a thousand deaths than to renounce his birthright; which, so far from being confined within the narrow limits of one age alone, was capable of transmitting the perpetuity of a heavenly life to his posterity also. ³⁵ Now, let each of us look well to himself; for since the disposition of us all is earthly, if we follow nature as our leader, we shall easily renounce the celestial inheritance. Therefore, we should frequently recall to mind the Apostle’s exhortation, “Let us not be profane persons as Esau was.”

Calvin: Gen 25:33

33.And Jacob said, Swear to me. Jacob did not act cruelly towards his brother, for he took nothing from him, but only desired a confirmation of that right which had been divinely granted to him; and he does this with a pious intention, that he may hereby the more fully establish the certainty of his own election. Meanwhile the infatuation of Esau is to be observed, who, in the name and presence of God, does not hesitate to set his birthright to sale. Although he had before rushed inconsiderately upon the food under the maddening impulse of hunger; now, at least, when an oath is exacted from him, some sense of religion should have stolen over him to correct his brutal cupidity. But he is so addicted to gluttony that he makes God himself a witness of his ingratitude.

Calvin: Gen 25:34

34.Then Jacob gave. Although, at first sight, this statement seems to be cold and superfluous, it is nevertheless of great weight. For, in the first place, Moses commends the piety of holy Jacob, who in aspiring to a heavenly life, was able to bridle the appetite for food. Certainly he was not a log of wood; in preparing the food for the satisfying of his hunger, he would the more sharpen his appetite. Wherefore he must of necessity do violence to himself in order to bear his hunger. But he would never have been able in this manner to subdue his flesh, unless a spiritual desire of a better life had flourished within him. On the other side, the remarkable indifference of his brother Esau is emphatically described in few words, he did eat and drink, and rose up and went his way. For what reason are these four things stated? Truly, that we may know what is declared immediately after, that he accounted the incomparable benefit of which he was deprived as nothing. The complaint of the Lacedemonian captive is celebrated by the historians. The army, which had long sustained a siege, surrendered to the enemy for want of water. After they had drunk out of the river, O comrades, (he exclaimed,) for what a little pleasure have we lost an incomparable good! He, miserable man, having quenched his thirst, returned to his senses, and mourned over his lost liberty. But Esau having satisfied his appetite, did not consider that he had sacrificed a blessing far more valuable than a hundred lives, to purchase a repast which would be ended in half an hour. Thus are all profane persons accustomed to act: alienated from the celestial life, they do not perceive that they have lost anything, till God thunders upon them out of heaven. As long as they enjoy their carnal wishes, they cast the anger of God behind them; and hence it happens that they go stupidly forward to their own destruction. Wherefore let us learn, if, at any time, we, being deceived by the allurements of the world, swerve from the right way, quickly to rouse ourselves from our slumber.

Defender: Gen 25:1

The home and background of Keturah are unknown. Like Hagar, she is called a concubine (Gen 25:6; 1Ch 1:32) to emphasize that her sons were not to inherit the promises centered in Isaac. However, God had also promised (Gen 17:4) that Abraham would be a father of many nations. When his body was miraculously rejuvenated at age 100 to father Isaac, he remained "young" for many more years, eventually begetting six more sons by Keturah."

Defender: Gen 25:2

Of Keturah's six sons (all probably born early in Abraham's thirty-five year period with her), Midian is the only one whose descendants, the Midianites, are adequately identified. The others probably mixed with the various descendants of Ishmael, Lot and Esau to become the modern Arabic peoples. Abraham sent them "eastward" (Gen 25:6) with adequate gifts to begin their own tribes, and this would correspond to Arabia."

Defender: Gen 25:8

Abraham died at 175 years of age (Gen 25:7), which by this time was considered a very great age, even though his father Terah had lived to 205. Human longevity had greatly declined since the Flood but was still significantly greater than in the modern world.

Defender: Gen 25:8

Since none of his people had been buried in this location, this phrase clearly indicates the belief that "his people" were still alive somewhere. In fact, this place of departed spirits was later called "Abraham's bosom" (Luk 16:22)."

Defender: Gen 25:9

Isaac and Ishmael were thus reconciled by this time. Perhaps it was their father's death which reunited them."

Defender: Gen 25:12

Gen 25:12-16 seems to represent the toledoth of Ishmael. This was quite possibly a record kept by Ishmael which he gave to Isaac at the time of their reunion at Abraham's funeral. At this time, Ishmael would have been ninety years old with his twelve sons each now established in small "nations" of their own, as "princes" of those tribes. After Ishmael's death, Isaac then added his own comments to the toledoth (Gen 25:17, Gen 25:18) before terminating his own toledoth with his signature at Gen 25:19. Ishmael died fifty-eight years before Isaac died; like Abraham he was "gathered into his people" (Gen 25:17), indicating that he died in faith. Ishmael's "nations," though not all clearly identified historically, undoubtedly dwelt mainly in northern Arabia."

Defender: Gen 25:19

Gen 25:19 terminates the long record kept by Isaac, which apparently began at Gen 11:27 where Terah's record left off. Much of the narrative of Genesis 12-22 would have been told to Isaac by his father Abraham. At this point (Gen 25:19), it seems that Jacob took over the task, finally terminating his toledoth at Gen 37:2."

Defender: Gen 25:20

In Hebrew, "Syria" is Aram , from which came the Aramaic language. Aram was a son of Shem, thus related to Isaac."

Defender: Gen 25:22

Babies have real feelings, thoughts, and personalities even before birth. This is clear Biblically (Psa 139:14-16; Ecc 11:5; Luk 1:44; etc.) and is being increasingly confirmed by modern scientific monitoring of embryonic children growing in the womb."

Defender: Gen 25:23

This pre-natal revelation to Rebekah clearly instructed her that contrary to custom, the youngest of her twin sons was to be the spiritual leader of the family. His task was to transmit the divine promises to future generations. This information surely was shared with Isaac and later with Esau and Jacob. Yet both Isaac and Esau seem to have rejected this revelation and determined to attempt to convey these privileges to Esau."

Defender: Gen 25:25

The newborn infants were given names corresponding to their remarkable appearance at birth, Esau meaning "hairy" and Jacob "heel-catcher" (perhaps, by extension - "supplanter")."

Defender: Gen 25:26

The prophet Hosea interprets Jacob's odd name as an evidence of his strength and power (Hos 12:3), overtaking his older and more outwardly impressive brother as a result of his strength before God."

Defender: Gen 25:27

The only hunters that the Bible mentions are Nimrod (Gen 10:9) and Esau, and both were rebels against the will and revelation of God. Although God permits the eating of meat, the hunting of animals for sport is questionable at best. God cares even when a sparrow dies (Mat 10:29). The family did not need game for meat since Isaac had great flocks and herds; neither did they need protection from wild animals, as Esau had to be a "cunning" hunter to find any to slay. He was simply a carnal, profane, licentious playboy (Heb 12:16).

Defender: Gen 25:27

The word, "plain" (Hebrew tam) actually means "perfect" (as used in Job 1:1, Job 1:8; Job 2:3) or "mature." Jacob worked at home while Esau played in the fields. Jacob took God's promises reverently and seriously; Esau "despised his birthright" (Gen 25:34)."

Defender: Gen 25:28

In spite of God's commandment (Gen 25:23) and Jacob's merits (Gen 25:27), Isaac showed strong partiality to Esau and for the most carnal of reasons. He loved the venison Esau would bring home from the hunt. But God said: "Jacob have I loved" (Mal 1:1-3; Rom 9:10-13)."

Defender: Gen 25:31

The birthright customarily involved a double portion of the inheritance (Deu 21:17), but this privilege also involved the spiritual leadership of the family. Esau desired the first but not the second. In any case, the father was responsible to transfer the birthright to a more deserving son if necessary (1Ch 5:1, 1Ch 5:2), and Isaac should have long since made it clear that it was to go to Jacob. The latter, appalled at the thought of a carnal profligate like Esau having the spiritual responsibilities of the birthright, offered to purchase it from him, perhaps initially in jest. However, Esau agreed to the absurd bargain, thus making it even more clear that he was unqualified."

Defender: Gen 25:32

It would have taken Esau only a few minutes to fix himself something to eat. He probably meant that he would die some day and the birthright would be worthless to him then. He knew that Isaac might well (indeed should) decide eventually to give it to Jacob. This way, he would at least get a good meal out of it. Esau, literally, "despised his birthright" (Gen 25:34). The amazing thing is that most modern Christians, like Isaac, tend to "love Esau," and regard Jacob as the culprit in this transaction. Jacob, of course, should have simply trusted God to work things out according to His will and promise, rather than trying to devise his own means for getting this accomplished. Jacob's sin, however, was simply that of insufficient faith and patience and since he meant it for good, could more easily be forgiven."

TSK: Gen 25:1

am cir, 2151, bc cir, 1853, Gen 23:1, Gen 23:2, Gen 28:1; 1Ch 1:32, 1Ch 1:33

TSK: Gen 25:2

am cir, 2152, bc cir, 1852

she bare : 1Ch 1:32, 1Ch 1:33; Jer 25:25, Zimri

Midian : Gen 36:35, Gen 37:28, Gen 37:36; Exo 2:15, Exo 2:16, Exo 18:1-4; Num 22:4, Num 25:17, Num 25:18, Num 31:2, Num 31:8; Judg. 6:1-8:35

Shuah : Job 2:11

TSK: Gen 25:3

am cir, 2180, bc cir, 1824

Sheba : 1Ki 10:1; Job 6:19; Psa 72:10

Dedan : Jer 25:23, Jer 49:8; Eze 25:13, Eze 27:20

Asshurim : 2Sa 2:9; Eze 27:6

TSK: Gen 25:4

am cir, 2200, bc cir, 1804

Ephah : Isa 60:6

TSK: Gen 25:5

am cir, 2175, bc cir, 1829, Gen 21:10-12, Gen 24:36; Psa 68:18; Mat 11:27, Mat 28:18; Joh 3:35, Joh 17:2; Rom 8:17, Rom 8:32, Rom 9:7-9; 1Co 3:21-23; Gal 3:29, Gal 4:28; Col 1:19; Heb 1:2; Isaac typified the Son of God, ""whom HE hath appointed Heir of all things.""

TSK: Gen 25:6

concubines : Gen 25:1, Gen 16:3, Gen 30:4, Gen 30:9, Gen 32:22, Gen 35:22; Jdg 19:1, Jdg 19:2, Jdg 19:4

gifts : Psa 17:14, Psa 17:15; Mat 5:45; Luk 11:11-13; Act 14:17

sent : Gen 21:14

east country : Arabia Deserta, which was eastward of Beer-sheba, where Abraham dwelt. Jdg 6:3; Job 1:1, Job 1:3

TSK: Gen 25:7

am 2183, bc 1821, Gen 12:4

TSK: Gen 25:8

gave : Gen 25:17, Gen 35:18, Gen 49:33; Act 5:5, Act 5:10, Act 12:23

good : Gen 15:15, Gen 35:28, Gen 35:29, Gen 47:8, Gen 47:9, Gen 49:29; Jdg 8:32; 1Ch 29:28; Job 5:26, Job 42:17; Pro 20:29; Jer 6:11

gathered : Gen 25:7, Gen 35:29, Gen 49:33; Num 20:24, Num 27:13; Jdg 2:10; Act 13:36

TSK: Gen 25:9

Isaac : Gen 21:9, Gen 21:10, Gen 35:29

in the cave : Gen 23:9-20, Gen 49:29, Gen 49:30, Gen 50:13

TSK: Gen 25:10

The field : Gen 23:16

there : Gen 49:31

TSK: Gen 25:11

after : Gen 12:2, Gen 17:19, Gen 22:17, Gen 50:24

La-hai-roi : Gen 16:14, Gen 24:62

TSK: Gen 25:12

Gen 16:10-15, Gen 17:20, Gen 21:13; Psa 83:6

TSK: Gen 25:13

the names : 1Ch 1:29-31

Nebajoth : From Nebajoth sprang the Nabatheans, who inhabited Arabia Petraea; from Kedar, the Cedreans, who dwelt near the Nabatheans; and from Jetur, the Itureans, who inhabited a small tract of country east of Jordan, which afterwards belonged to Manasseh. Gen 36:3; Isa 60:7

Kedar : Psa 120:5; Son 1:5; Isa 21:16, Isa 21:17, Isa 42:11

TSK: Gen 25:14

Dumah : Isa 21:11, Isa 21:16

TSK: Gen 25:15

Hadar : or, Hadad, More than 300 manuscripts and printed editions read Hadad, as in 1Ch 1:30.

Tema : 1Ch 5:19; Job 2:11

Naphish : These are evidently the same people mentioned in 1Ch 5:19, who, with the Itureans, assisted the Hagarenes against the Israelites, but were overcome by the two tribes of Reuben and Gad, and the half-tribe of Manasseh.

TSK: Gen 25:16

castles : The word tiroth , rendered ""castles,""is supposed by some to denote here ""towers,""fortified rocks, or mountain-tops, and fastnesses of various kinds in woods and hilly countries; but it rather means, ""shepherds’ cots,""surrounded by sufficient enclosures to prevent the cattle from straying, as the cognate Syriac word teyaro , and Arabic tawar , signify ""a sheep-fold."

twelve : Gen 17:20, Gen 17:23

TSK: Gen 25:17

am 2231, bc 1773

these are : Gen 25:7, Gen 25:8

gathered : Gen 15:15

TSK: Gen 25:18

Havilah : Gen 2:11, Gen 10:7, Gen 10:29, Gen 20:1, Gen 21:14, Gen 21:21

as thou : Gen 13:10

toward : 2Ki 23:29; Isa 19:23, Isa 19:24

died : Heb. fell, Gen 14:10; Psa 78:64

in the : Gen 16:12

TSK: Gen 25:19

am 2108, bc 1896

Abraham : 1Ch 1:32; Mat 1:2; Luk 3:34; Act 7:8

TSK: Gen 25:20

am 2148, bc 1856

when he : Gen 22:23, Gen 24:67

the Syrian : Gen 24:29, Gen 28:5, Gen 28:6, Gen 31:18, Gen 31:20, Gen 31:24, Gen 35:9; Deu 26:5; Luk 4:27

TSK: Gen 25:21

am 2167, bc 1837

entreated : 1Sa 1:11, 1Sa 1:27; Psa 50:15, Psa 65:2, Psa 91:15; Isa 45:11, Isa 58:9, Isa 65:24; Luk 1:13

because : Gen 11:30, Gen 15:2, Gen 15:3, Gen 16:2, Gen 17:16-19; 1Sa 1:2; Luk 1:7

and the : 1Ch 5:20; 2Ch 33:13; Ezr 8:23; Psa 145:19; Pro 10:24

and Rebekah : Rom 9:10-12

TSK: Gen 25:22

am 2168, bc 1836

inquire : 1Sa 9:9, 1Sa 10:22, 1Sa 22:15, 1Sa 28:6, 1Sa 30:8; Eze 20:31, Eze 36:37

TSK: Gen 25:23

Two nations : Gen 17:16, Gen 24:60

two manner : Gen 25:27, Gen 32:6, Gen 33:3, Gen 36:31; Num 20:14

the elder : Gen 27:29, Gen 27:40; 2Sa 8:14; 1Ki 22:47; 1Ch 18:13; 2Ch 25:11, 2Ch 25:12; Psa 60:8, Psa 60:9; Psa 83:5-15; Isa. 34:1-17, Isa 63:1-6; Jer. 49:7-22; Eze 25:12-14, Eze 35:1-15; Amo 1:11, Amo 1:12; Obad. 1:1-16; Mal 1:2-5; Rom 9:10-13

TSK: Gen 25:25

Esau : The word Esau has been generally considered to imply made, formed, or perfected; or perfect, robust, etc. But it appears to be a dialectical variation of the Arabic atha, to be covered with hair; whence athai, hairy, as no doubt the word Esau imports, in allusion to the circumstance of his being covered with red hair or down at his birth. Gen 27:11, Gen 27:16, Gen 27:23

TSK: Gen 25:26

And after : Gen 38:28-30

took : Hos 12:3

Jacob : Gen 27:36

Isaac was : Gen 25:20

TSK: Gen 25:27

a cunning : Gen 10:9, Gen 21:20, Gen 27:3-5, Gen 27:40

a plain man : Gen 6:9, Gen 28:10, Gen 28:11, Gen 31:39-41, Gen 46:34; Job 1:1, Job 1:8, Job 2:3; Psa 37:37

dwelling : Heb 11:9

TSK: Gen 25:28

he did eat of his venison : Heb. venison was in his mouth, Gen 27:4, Gen 27:19, Gen 27:25, Gen 27:31

Rebekah : Gen 27:6

TSK: Gen 25:29

am 2199, bc 1805

and he : Jdg 8:4, Jdg 8:5; 1Sa 14:28, 1Sa 14:31; Pro 13:25; Isa 40:30, Isa 40:31

TSK: Gen 25:30

with that same red pottage : Heb. with that red, with that red pottage, This, we are informed (Gen 25:34), was of lentiles, a sort of pulse.

Edom : i.e. red, Gen 36:1, Gen 36:9, Gen 36:43; Exo 15:15; Num 20:14-21; Deu 23:7; 2Ki 8:20

TSK: Gen 25:32

at the point to die : Heb. going to die

and what : Job 21:15, Job 22:17, Job 34:9; Mal 3:14

birthright : Exo 22:9

TSK: Gen 25:33

Swear : Gen 14:22, Gen 24:3; Mar 6:23; Heb 6:16

and he sold : Gen 27:36, Gen 36:6, Gen 36:7; Heb 12:16

TSK: Gen 25:34

eat : Ecc 8:15; Isa 22:13; 1Co 15:32

thus Esau : Psa 106:24; Zec 11:13; Mat 22:5, Mat 26:15; Luk 14:18-20; Act 13:41; Phi 3:18, Phi 3:19; Heb 12:16, Heb 12:17

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 25:1-11

- The Death of Abraham

1. קטוּרה qeṭûrâh , "Qeturah, incense."

2. זמרן zı̂mrān , "Zimran, celebrated in song." יקשׁן yāqshān , "Joqshan, fowler." מדן medān , "Medan, judge." מדין mı̂dyān , "Midian, one who measures." לאבק yı̂shbāq , "Jishbaq, he leaves." שׁוּח shûach , "Shuach, pit."

3. לטוּשׁם leṭûshı̂ym , "Letushim, hammered, sharpened." לאמים le'umı̂ym , "Leummim, peoples."

4. עיפה ‛êypâh , "‘ Ephah, darkness." עפר ‛êper , "‘ Epher, dust." אבידע 'ǎbı̂ydā‛ , "Abida‘ , father of knowledge." אלדעה 'eldā‛âh , "Elda‘ ah, knowing?"

Another family is born to Abraham by Keturah, and portioned off, after which he dies and is buried.

Gen 25:1-6

Added and took a wife. - According to the laws of Hebrew composition, this event may have taken place before that recorded in the close of the previous chapter. Of this law we have several examples in this very chapter. And there is nothing contrary to the customs of that period in adding wife to wife. We cannot say that Abraham was hindered from taking Keturah in the lifetime of Sarah by any moral feeling which would not also have hindered him from taking Hagar. It has been also noticed that Keturah is called a concubine, which is thought to imply that the proper wife was still living; and that Abraham was a very old man at the death of Sarah. But, on the other hand, it is to be remembered that these sons were in any case born after the birth of Isaac, and therefore after Abraham was renewed in vital powers. If this renewal of vigor remained after the birth of Isaac, it may have continued some time after the death of Sarah, whom he survived thirty-eight years. His abstinence from any concubine until Sarah gave him Hagar is against his taking any other during Sarah’ s lifetime. His loneliness on the death of Sarah may have prompted him to seek a companion of his old age. And if this step was delayed until Isaac was married, and therefore separated from him, an additional motive would impel him in the same direction. He was not bound to raise this wife to the full rights of a proper wife, even though Sarah were dead. And six sons might be born to him twenty-five years before his death. And if Hagar and Ishmael were dismissed when he was about fifteen years old, so might Keturah when her youngest was twenty or twenty-five. We are not warranted, then, still less compelled, to place Abraham’ s second marriage before the death of Sarah, or even the marriage of Isaac. It seems to appear in the narrative in the order of time.

Gen 25:2

The endeavors to ascertain the tribes that descended from these six sons of Keturah have not been very successful. Zimran has been compared with Ζαβράμ Zabram (Ptol. vi. 7, 5), situated west of Mecca on the Red Sea. Jokshan with the Κασσανῖται Kassanitai (Ptol. vi. 7, 6), and with the tribe Jakish among the Himyarites in South Arabia. Medan with Μοδιάνα Modiana on the east coast of the Aelanitic Gulf. Midian is found in two localities west of the Aelanitic Gulf and east of the Salt Sea. Among the former, Moses afterward found refuge. The latter are probably east of Abraham’ s residence. Ishbak is compared with Shobek, a place in Idumaea. Shuah probably belongs to the same region. He may be the ancestor of Bildad the Shuhite Job 2:11. Of these, Midian alone appears to be ascertained. The others may have been absorbed in that congeries of tribes, the Arabs.

Gen 25:3-4

Sheba, Dedan, and Asshurim are recurring names Gen 10:7, Gen 10:22, Gen 10:28, describing other tribes of Arabs equally unknown. The three sons of Dedan may be traced in the tribe Asir of the south of Hejaz, the Beni Leits of Hejaz, and the Beni Lam of the borders of Mesopotamia. Of the sons of Midian, Epha is mentioned in Isa 60:6 along with Midian. Epher is compared with Beni Ghifar in Hejaz, Henok with Hanakye north of Medinah, Abida with the Abide, and Eldaah with the Wadaa. These conjectures of Burckhardt are chiefly useful in showing that similar names are still existing in the country. There are here six sons of Abraham, seven grandsons, and three great-grandsons, making sixteen descendants by Keturah. If there were any daughters, they are not noticed. It is not customary to mention females, unless they are connected with leading historical characters. These descendants of Abraham and Keturah are the third contribution of Palgites to the Joktanites, who constituted the original element of the Arabs, the descendants of Lot and Ishmael having preceded them. All these branches of the Arab nation are descended from Heber.

Gen 25:5-6

Abraham makes Isaac his heir Gen 24:36. He gives portions to the sons of the concubines during his lifetime, and sends them away to the East. Ishmael had been portioned off long before Gen 21:14. The East is a general name for Arabia, which stretched away to the southeast and east of the point where Abraham resided in the south of Palestine. The northern part of Arabia, which lay due east of Palestine, was formerly more fertile and populous than now. The sons of Keturah were probably dismissed before they had any children. Their notable descendants, according to custom, are added here before they are dismissed from the main line of the narrative.

Gen 25:7-11

The death of Abraham. His years were a hundred and seventy-five. He survived Sarah thirty-eight years, and Isaac’ s marriage thirty-five. His grandfather lived a hundred and forty-eight years, his father two hundred and five, his son Isaac a hundred and eighty, and his grandson Jacob a hundred and forty-seven; so that his years were the full average of that period. "Expired"- breathed his last. "In a happy old age,"in external and internal blessedness Gen 15:15. "Old and full"- having attained to the standard length of life in his days, and being satisfied with this life, so that he was ready and willing to depart. "Gathered to his peoples"Gen 15:15. To be gathered is not to cease to exist, but to continue existing in another sphere. His peoples, the departed families, from whom he is descended, are still in being in another not less real world. This, and the like expression in the passage quoted, give the first fact in the history of the soul after death, as the burial is the first step in that of the body.

Gen 25:9-10

Isaac and Ishmael, - in brotherly cooperation. Ishmael was the oldest son, dwelt in the presence of all his brethren, and had a special blessing. The sons of Keturah were far away in the East, very young, and had no particular blessing. Ishmael is therefore properly associated with Isaac in paying the last offices to their deceased father. The burying-place had been prepared before. Its purchase is here rehearsed with great precision as a testimony of the fact. This burial-ground is an earnest of the promised possession.

Gen 25:11

This verse is an appendix to the history of Abraham, stating that the blessing of God, which he had enjoyed until his death, now descended upon his son Isaac, who abode at Beer-lahai-roi. The general name "God"is here employed, because the blessing of God denotes the material and temporal prosperity which had attended Abraham, in comparison with other men of his day. Of the spiritual and eternal blessings connected with Yahweh, the proper name of the Author of being and blessing, we shall hear in due time.

The section now completed contains the seventh of the documents commencing with the formula, "these are the generations."It begins in the eleventh chapter and ends in the twenty-fifth, and therefore contains a greater number of chapters and amount of matter than the whole of the preceding narrative. This is as it should be in a record of the ways of God with man. In the former sections, things anterior and external to man come out into the foreground; they lie at the basis of his being, his mental and moral birth. In the present section, things internal to man and flowing from him are brought into view. These are coincident with the growth of his spiritual nature. The latter are no less momentous than the former for the true and full development of his faculties and capacities.

In the former sections the absolute being of God is assumed; the beginning of the heavens and the earth asserted. The reconstruction of skies and land and the creation of a new series of plants and animals are recorded. This new creation is completed by the creating of man in the image of God and after his likeness. The placing of man in a garden of fruit trees prepared for his sustenance and gratification; the primeval command, with its first lessons in language, physics, ethics, and theology; the second lesson in speaking when the animals are named; and the separation of man into the male and the female, are followed by the institutions of wedlock and the Sabbath, the fountain-heads of sociality with man and God, the foreshadows of the second and first tables of the law. The fall of man in the second lesson of ethics; the sentence of the Judge, containing in its very bosom the intimation of mercy; the act of fratricide, followed by the general corruption of the whole race; the notices of Sheth, of calling on the name of Yahweh begun at the birth of Enosh, of Henok who walked with God, and of Noah who found grace in his sight; the flood sweeping away the corruption of man while saving righteous Noah; and the confusion of tongues, defeating the ambition of man, while preparing for the replenishing of the earth and the liberties of men - these complete the chain of prominent facts that are to be seen standing in the background of man’ s history. These are all moments, potent elements in the memory of man, foundation-stones of his history and philosophy. They cannot be surmounted or ignored without absurdity or criminality.

In the section now completed the sacred writer descends from the general to the special, from the distant to the near, from the class to the individual. He dissects the soul of a man, and discloses to our view the whole process of the spiritual life from the newborn babe to the perfect man. Out of the womb of that restless selfish race, from whom nothing is willingly restrained which they have imagined to do, comes forth Abram, with all the lineaments of their moral image upon him. The Lord calls him to himself, his mercy, his blessing, and his service. He obeys the call. That is the moment of his new birth. The acceptance of the divine call is the tangible fact that evinces a new nature. Henceforth he is a disciple, having yet much to learn before he becomes a master, in the school of heaven. From this time forward the spiritual predominates in Abram; very little of the carnal appears.

Two sides of his mental character present themselves in alternate passages, which may be called the physical and the metaphysical, or the things of the body and the things of the soul. In the former only the carnal or old corrupt nature sometimes appears; in the latter, the new nature advances from stage to stage of spiritual growth unto perfection. His entrance into the land of promise is followed by his descent into Egypt, his generous forbearance in parting with Lot, his valorous conduct in rescuing him, and his dignified demeanor toward Melkizedec and the king of Sodom. The second stage of its spiritual development now presents itself to our view; on receiving the promise, Fear not, Abram: I am thy shield, thy exceeding great reward, he believes in the Lord, who counts it to him for righteousness, and enters into covenant with him. This is the first fruit of the new birth, and it is followed by the birth of Ishmael. On hearing the authoritative announcement, I am God Almighty; walk before me and be perfect, he performs the first act of that obedience which is the keystone of repentance, by receiving the sign of covenant, and proceeds to the high functions of holding communion and making intercession with God. These spiritual acts are followed by the destruction of the cities of the Jordan vale, with the preservation of Lot, the sojourning in Gerar, the birth of Isaac, and the league with Abimelek. The last great act of the spiritual life of Abraham is the surrender of his only son to the will of God, and this again is followed by the death and burial of Sarah, the marriage of Isaac, and the second marriage of Abraham.

It is manifest that every movement in the physical and ethical history of Abraham is fraught with instruction of the deepest interest for the heirs of immortality. The leading points in spiritual experience are here laid before us. The susceptibilities and activities of a soul born of the Spirit are unfolded to our view. These are lessons for eternity. Every descendant of Abraham, every collateral branch of his family, every contemporary eye or ear-witness, might have profited in the things of eternity by all this precious treasury of spiritual knowledge. Many of the Gentiles still had, and all might have had, a knowledge of the covenant with Noah, and a share in its promised blessings. This would not have precluded, but only promoted, the mission of Abraham to be the father of the seed in whom all the families of man should effectually be blessed. And in the meantime it would have caused to be circulated to the ends of the earth that new revelation of spiritual experience which was displayed in the life of Abraham for the perfecting of the saints.

Barnes: Gen 25:12-18

- Section XI. - Isaac

- LII. History of Ishmael

13. נבית n^e bāyot , Nebajoth, "heights." קדר qēdār , Qedar, "black." אדבאל 'adb^e 'ēl , Adbeel, "miracle of God?" מבשׂם mı̂bśām Mibsam, "sweet odor."

14. משׁמע mı̂shma‛ , Mishma‘ , "hearing." דוּמה dûmâh , Dumah, "silence." משׂא maśā' , Massa, "burden."

15. חדר chădar , Chadar, "chamber;"or חדד chădad , Chadad, "sharpness;" תימא tēymā' , Tema. יטוּר y^e ṭûr , Jetur, "enclosure,"akin to טוּר ṭûr , "a wall,"and טירה ṭı̂yrâh , "a wall." נפישׁ nāpı̂ysh , Naphish, "breathing." קדמה qēd^e mâh , Qedemah, "before, eastward."

16. חצר chātsēr , "court, village, town."

According to custom, before the history of the principal line is taken up, that of the collateral branch is briefly given. Thus, Cain’ s history is closed before Sheth’ s is commenced; Japheth and Ham are before Shem; Haran and Nahor before Abram. And so the sons of Keturah are first dismissed from the pages of history, and then Ishmael.

Gen 25:12

The present passage begins with the formula, "and these are the generations,"and forms the eighth document so commencing. The appearance of a document consisting of seven verses is clearly against the supposition that each of these documents is due to a different author. The phrase points to a change of subject, not of author.

Gen 25:13-16

Nebaioth - Isa 60:7 is preserved in the Nabataei inhabiting Arabia Petraea, and extending far toward the East. "Kedar"Isa 21:17 appears in the Cedrei of Pliny (H. N. 5, 12) who dwell east of Petraea. "Adbeel Mibsam,"and "Mishma are otherwise unknown. The last is connected with the Μαισαιμενεῖς Maisaimeneis of Ptol. (v. 7, 21). "Dumah"Isa 21:11 is probably Δούμεθα Doumetha (Ptol. vi. 19, 7) and Domata (Plin. H. N. 6, 32) and Dumat el-Jendel in Nejd and the Syrian desert. "Massa"may be preserved in the Μασανοὶ Masanoi of Ptolemy (v. 19, 2), northeast of Duma. "Hadar"is Hadad in 1Ch 1:30, the Samaritan Pentateuch, Onkelos, perhaps the Septuagint, and many codices. It is supposed to be Χαττηνία Chatteenia (Polyb.), Attene, and to lie between Oman and Bahrein. "Tema"Job 6:19; Isa 21:14; Jer 25:23 lay on the borders of Nejd and the Syrian desert. "Jetur"remains in Ituraea, Jedur, northeast of the sea of Galilee. Some suppose the Druses descended from him. "Naphish"1Ch 6:19, 1Ch 6:22 lay in the same quarter. "Kedemah"is otherwise unknown. "In their towns and in their castles."The former are unwalled collections of houses or perhaps tents; the latter, fortified keeps or encampments. "Twelve princes,"one for each tribe, descended from his twelve sons.

Gen 25:17-18

Ishmael dies at the age of a hundred and thirty-seven. "From Havilah,"on the borders of Arabia Petraea and Felix. "Unto Shur,"on the borders of Arabia and Egypt. This was the original seat of the Ishmaelites, from which they wandered far into Arabia. "In the presence of all his brethren"- the descendants of Abraham by Sarah and Keturah, those of Lot, and the Egyptians who were his brethren or near kindred by his mother and wife. "He had fallen"into the lot of his inheritance. Thus was fulfilled the prediction uttered before his birth Gen 16:12.

Barnes: Gen 25:19-34

- LIII. Birth of Esau and Jacob

20. פדן padān , Paddan, "plowed field;"related: "cut, plow."

25. עשׂי ‛êśâv , ‘ Esaw, "hairy, or made."

26. יעקב ya‛ăqôb , Ja’ aqob, "he shall take the heel."

27. תם tām , "perfect, peaceful, plain."The epithet refers to disposition, and contrasts the comparatively civilized character of Jacob with the rude temper of Esau.

30. אדים 'ědôm , Edom, "red."

The ninth document here begins with the usual phrase, and continues to the end of the thirty-fifth chapter. It contains the history of the second of the three patriarchs, or rather, indeed, as the opening phrase intimates, of the generations of Isaac; that is, of his son Jacob. Isaac himself makes little figure in the sacred history. Born when his mother was ninety, and his father a hundred years of age, he is of a sedate, contemplative, and yielding disposition. Consenting to be laid on the altar as a sacrifice to God, he had the stamp of submission early and deeply impressed on his soul. His life corresponds with these antecedents. Hence, in the spiritual aspect of his character he was the man of patience, of acquiescence, of susceptibility, of obedience. His qualities were those of the son, as Abraham’ s were those of the father. He carried out, but did not initiate; he followed, but did not lead; he continued, but did not commence. Accordingly, the docile and patient side of the saintly character is now to be presented to our view.

Gen 25:19-26

The birth of Esau and Jacob. "The son of forty years."Hence, we learn that Isaac was married the third year after his mother’ s death, when Abraham was in his hundred and fortieth year. "Bethuel the Aramaean."As Bethuel was a descendant of Arpakshad, not of Aram, he is here designated, not by his descent, but by his adopted country Aram. By descent he was a Kasdi or Kaldee. Sarah was barren for at least thirty years; Rebekah for nineteen years. This drew forth the prayer of Isaac in regard to his wife. The heir of promise was to be a child of prayer, and accordingly when the prayer ascended the fruit of the womb was given. Rebekah had unwonted sensations connected with her pregnancy. She said to herself, "If it be so,"if I have conceived seed, "why am I thus,"why this strange struggle within me? In the artlessness of her faith she goes to the Lord for an explanation. We are not informed in what way she consulted God, or how he replied. The expression, "she went to inquire of the Lord,"implies that there was some place of worship and communion with God by prayer. We are not to suppose that she went to Abraham, or any other prophet, if such were then at hand, when we have no intimation of this in the text. Her communication with the Lord seems to have been direct. This passage conveys to us the intimation that there was now a fixed mode and perhaps place of inquiring at the Lord. The Lord answers the mother of the promised seed. Two children are in her womb, the parents of two nations, differing in their dispositions and destinies. The one is to be stronger than the other. The order of nature is to be reversed in them; for the older will serve the younger. Their struggles in the womb are a prelude to their future history.

Gen 25:24-26

The twins are born in due time. The difference is manifest in the outward appearance. The first is red and hairy. These qualities indicate a passionate and precocious nature. He is called "Esau the hairy,"or "the made up,"the prematurely developed. His brother is like other children. An act takes place in the very birth foreshadowing their future history. The second has a hold of his brother’ s heel, as if he would trip him up from his very birth. Hence, he is called "Jacob the wrestler,"who takes hold by the heel.

Gen 25:27-34

The brothers prove to be different in disposition and habit. The rough fiery Esau takes to the field, and becomes skilled in all modes of catching game. Jacob is of a homely, peaceful, orderly turn, dwelling in tents and gathering round him the means and appliances of a quiet social life. The children please their parents according as they supply what is lacking in themselves. Isaac, himself so sedate, loves the wild, wandering hunter, because he supplies him with pleasures which his own quiet habits do not reach. Rebekah becomes attached to the gentle, industrious shepherd, who satisfies those social and spiritual tendencies in which she is more dependent than Isaac. Esau is destructive of game; Jacob is constructive of cattle.

Gen 25:29-34

A characteristic incident in their early life is attended with very important consequences. "Jacob sod pottage."He has become a sage in the practical comforts of life. Esau leaves the field for the tent, exhausted with fatigue. The sight and smell of Jacob’ s savory dish of lentile soup are very tempting to a hungry man. "Let me feed now on that red, red broth."He does not know how to name it. The lentile is common in the country, and forms a cheap and palatable dish of a reddish brown color, with which bread seems to have been eaten. The two brothers were not congenial. They would therefore act each independently of the other, and provide each for himself. Esau was no doubt occasionally rude and hasty. Hence, a selfish habit would grow up and gather strength. He was probably accustomed to supply himself with such fare as suited his palate, and might have done so on this occasion without any delay. But the free flavor and high color of the mess, which Jacob was preparing for himself, takes his fancy, and nothing will do but the red red. Jacob obviously regarded this as a rude and selfish intrusion on his privacy and property, in keeping with similar encounters that may have taken place between the brothers.

It is here added, "therefore was his name called Edom,"that is, "Red."The origin of surnames, or second names for the same person or place, is a matter of some moment in the fair interpretation of an ancient document. It is sometimes hastily assumed that the same name can only owe its application to one occasion; and hence a record of a second occasion on which it was applied is regarded as a discrepancy. But the error lies in the interpreter, not in the author. The propriety of a particular name may be marked by two or more totally different circumstances, and its application renewed on each of these occasions. Even an imaginary cause may be assigned for a name, and may serve to originate or renew its application. The two brothers now before us afford very striking illustrations of the general principle. It is pretty certain that Esau would receive the secondary name of Edom, which ultimately became primary in point of use, from the red complexion of skin, even from his birth. But the exclamation "that red red,"uttered on the occasion of a very important crisis in his history, renewed the name, and perhaps tended to make it take the place of Esau in the history of his race. Jacob, too, the holder of the heel, received this name from a circumstance occurring at his birth. But the buying of the birthright and the gaining of the blessing, were two occasions in his subsequent life on which he merited the title of the supplanter or the holder by the heel Gen 27:36. These instances prepare us to expect other examples of the same name being applied to the same object, for different reasons on different occasions.

"Sell me this day thy birthright."This brings to light a new cause of variance between the brothers. Jacob was no doubt aware of the prediction communicated to his mother, that the older should serve the younger. A quiet man like him would not otherwise have thought of reversing the order of nature and custom. In after times the right of primogeniture consisted in a double portion of the father’ s goods Deu 21:17, and a certain rank as the patriarch and priest of the house on the death of the father. But in the case of Isaac there was the far higher dignity of chief of the chosen family and heir of the promised blessing, with all the immediate and ultimate temporal and eternal benefits therein included. Knowing all this, Jacob is willing to purchase the birthright, as the most peaceful way of bringing about that supremacy which was destined for him. He is therefore cautious and prudent, even conciliating in his proposal.

He availed himself of a weak moment to accomplish by consent what was to come. Yet he lays no necessity on Esau, but leaves him to his own free choice. We must therefore beware of blaming him for endeavoring to win his brother’ s concurrence in a thing that was already settled in the purpose of God. His chief error lay in attempting to anticipate the arrangements of Providence. Esau is strangely ready to dispose of his birthright for a trivial present gratification. He might have obtained other means of recruiting nature equally suitable, but he will sacrifice anything for the desire of the moment. Any higher import of the right he was prepared to sell so cheap seems to have escaped his view, if it had ever occurred to his mind. Jacob, however, is deeply in earnest. He will bring this matter within the range of heavenly influence. He will have God solemnly invoked as a witness of the transfer. Even this does not startle Esau. There is not a word about the price. It is plain that Esau’ s thoughts were altogether on "the morsel of meat."He swears unto Jacob. He then ate and drank, and rose up and went his way, as the sacred writer graphically describes his reckless course. Most truly did he despise his birthright. His mind did not rise to higher or further things. Such was the boyhood of these wondrous twins.

Poole: Gen 25:1

Keturah was a distinct person from Hagar, as appears from Gen 25:6 , and Gen 25:12 , and, as it seems, of better quality, and younger, for Hagar was now eighty years old, and not likely to be a mother of six children.

Poole: Gen 25:2

Quest How could Abraham, being now about one hundred and forty years old, have so many children, when his body was dead in his hundredth year?

Answ Because that renewed strength which was miraculously conferred upon him, did still in a great measure remain in him, being not a temporary action, but a durable habit or power.

These persons were the heads of several people dwelling in Arabia and Syria, where we shall find evident footsteps of their names amongst ancient geographers, only a little changed, which could not be avoided in their translation into another language.

Midian the father of those Midianites, of whom we read Gen 36:35 Jud 6:2 Isa 10:26 . From Shuah Bildad seems to be descended, Job 2:11 .

Poole: Gen 25:4

Ephah of whom see Isa 60:6 . From Epher some think Africa received its name.

Poole: Gen 25:5

Which before he purposed and promised to give, Gen 24:36 , and now actually gave; except that which is excepted in Gen 25:6 , and except the use and enjoyment of his estate during his own life.

Poole: Gen 25:6

The concubines Hagar and Keturah. Concubines are sometimes called wives, as Gen 16:3 Jud 19:1-3,29 , but their children had no right to the inheritance. For though the children of Jacob’ s concubines did equally partake of the inheritance with the other children, that was done by Divine appointment, and Jacob’ s voluntary act, and upon special reason, because of the vast inheritance promised, and afterwards given to them, which made it no loss, but a great convenience and advantage to the children of the chief wives to have their half-brethren, the sons of the concubines, seated so near to them.

Sent them away from Isaac partly, that the entire possession of that land might be reserved to the children of Isaac; and partly, lest nearness of relation joined with cohabitation or neighbourhood should beget a great familiarity between them, whereby Isaac’ s seed were likely to be infected by their brethren, whose degeneration and apostacy Abraham might easily foresee from the evil inclinations of their own hearts, and God’ s exclusion of them from that covenant of grace and life, which was the only effectual remedy against that powerful and universal corruption.

Eastward, unto the east country into Arabia, and other parts of Asia the Greater, which were situate eastward from the southern part of Canaan where Abraham now was, whence these people are oft called the children of the east, as Jud 6:3 7:12 Job 1:3 .

Poole: Gen 25:8

His soul was not required of him, as it was of that fool, Luk 12:20 ; not forced from him by sharp and violent diseases, but was quietly, easily, and cheerfully yielded up by him into the hands of his merciful God and Father, as the word intimates, in a good old age; good, both graciously, his hoary head being found in the way of righteousness; and naturally, free from the manifold infirmities and calamities of old age. Of which see Ecc 12:1 , &c.

Full of years in the Hebrew it is only full, or satisfied; but you must understand, with days or years, as the phrase is fully expressed, Gen 35:29 1Ch 23:1 29:28 Job 42:17 Jer 6:11 . When he had lived as long as he desired, being in some sort weary of life, and desirous to be dissolved; or full of all good, as the Chaldee renders it; satisfied, as it is said of Naphtali, Deu 33:23 , with favour, and full with the blessing of the Lord upon himself, and upon his children; he

was gathered to his people to his godly progenitors, the former patriarchs, the congregation of the just in heaven, Heb 12:23 ; in regard of his soul: for it cannot be meant of his body, which was not joined with them in the place of burial, as the phrase is, Isa 14:20 , but buried in a strange land, where only Sarah’ s body lay. And it is observed, that this phrase is used of none but good men, of which the Jews were so fully persuaded, that from this very expression used concerning Ishmael here below, Gen 25:17 , they infer his repentance and salvation. See this phrase, Gen 15:15 49:29 Num 20:24 27:13 Jud 2:10 .

Poole: Gen 25:9

Ishmael, though banished from his father’ s house, lived in a place not very far from him; and as no doubt he received many favours from his father after his departure, which is implied here, Gen 25:6 , though it be not mentioned elsewhere; so it is probable that he had a true respect and affection to his father, which he here expresseth.

Poole: Gen 25:12

They are here recorded as an evidence of God’ s faithfulness in fulfilling his promise made to Abraham, Gen 16:10 17:20 . cir. 1800

Poole: Gen 25:13

Nebajoth of whom see Isa 60:7 . From whom part of Arabia was called Nabathaea.

Of

Kedar see Psa 120:5 Isa 21:16 Jer 49:28 ; the father of those called Cedraei, or Cedareni, in Arabia.

Poole: Gen 25:14

Dumah from him Dumah, Isa 21:11 , or Dumatha, a place in Arabia, seems to have recieved its name. Others make him the father of the Idumeans.

Poole: Gen 25:15

Tema gave his name to the city and country of Tema, or Teman, Job 2:11 6:19 Jer 25:23 .

Jetur the father of the Itureans, as may be gathered from 1Ch 5:19 .

Poole: Gen 25:18

Before Egypt, as thou goest toward Assyria i.e. on that part or side of Egypt which leads to Assyria.

He died in the presence of all his brethren his brethren surviving him, and being his neighbours, and therefore as they had conversation with him in the time of his life, so now they did him honour at his death. But this translation and interpretation may seem improbable,

1. Because his death was related, Gen 25:17 , and would not be so presently repeated.

2. Because the foregoing words in this verse speak not of his death, but of his dwelling, to which these words do very well agree. For what we translated

and he died is commonly rendered and he fell, or it fell, and is most commonly used concerning a lot whereby men’ s portions are designed and divided, as Lev 16:9,10 Nu 33:54 Jos 16:1 ; and so the sense may be, it fell, i.e. that country fell to him or his; or he lay, or was stretched out, or posted himself, as the Hebrew word is used, Jud 7:12 , i.e. he dwelt

in the presence of all his brethren and so indeed his country lay between the children of Keturah on the east, and the children of Isaac and Israel on the west.

Poole: Gen 25:20

Bethuel the Syrian of Padan-aram either of the country of Syria, as it is called, Hos 12:12 ; or rather, Padan of Syria; or, as the Septuagint and Chaldee render it, Mesopotamia of Syria. For that Parian is the proper name of a place, may be gathered from Gen 48:7 , and it is so called from its situation between two rivers, for Padan signifies a pair or two.

1857

Poole: Gen 25:21

1838

He prayed, as the Hebrew word signifies, instantly or fervently, frequently and continually, for near twenty years together; for so long, it was between their marriage and the first child. He was so much concerned, because not only his comfort, but the truth of God’ s promise, depended upon this mercy; and he knew very well that God’ s purpose and promise did not exclude, but require the use of all convenient means for their accomplishment.

For his wife or, in the presence of his wife; signifying that, besides their more secret devotions, they did oftentimes in a more solemn manner, and with united force, pray for this mercy wherein they were both equally concerned. Or, over against his wife, noting that each of them did severally and apart entreat God for this mercy, so that there was a concurrence, if not in place, yet in design and action.

She was barren as divers of those holy women that were progenitors of Christ have long been, that it might appear that that sacred stock was propagated more by the virtue of God’ s grace and promise than by the power of nature.

Poole: Gen 25:22

The children struggled in a violent and extraordinary manner, which was likely to cause both pain and fear in her. The sense may be either,

1. If it be

thus with me, that there be two children contending and fighting within me, likely to destroy one the other, and both threatening my death, why did I desire and pray for this as a great mercy? Or, why is it thus with me? Why hath God dealt thus with me, to continue my life till it be a burden to me, and to give me conception which is so painful and hazardous? Or rather,

2. If God hath granted me my desire in the conception of a child, what means this disturbance and conflict within me, which threatens me with loss of the mercy before I enjoy it? For she seems not so much to murmur at it, as to wonder and to inquire about it, as it here follows.

She went to inquire of the Lord either immediately, by ardent prayers to God that he would reveal his mind to her herein; or mediately, by her father Abraham, who lived fifteen years after this time, Gen 25:7 , or by some other godly patriarch yet surviving, by whom God used to manifest his will and counsels to others, when he thought fit.

Poole: Gen 25:23

The Lord spoke, either by inward inspiration, in a dream or vision; or by the ministry of an angel or prophet.

Two nations i.e. the roots, heads, or parents of two distinct nations, one opposite to the other; the one blessed, the other cursed, namely, the Israelites and Edomites.

Shall be separated not only separated from thee, but one separated or greatly differing from the other in their frame of body, temper of mind, course of life, profession and practice of religion.

The elder or, the greater, namely Esau, who was, as older, so of a stronger constitution of body, and of greater power and dignity in the world than Jacob; and Esau’ s posterity were great princes for a long time, when Jacob’ s seed were strangers in Canaan, slaves in Egypt, and poor afflicted wanderers in the wilderness. But, saith he, Esau and his shall not always be stronger and mightier than Jacob and his posterity, the tables shall be turned, and the children of Israel shall be uppermost and subdue the Edomites, which was literally accomplished in David’ s time, 2Sa 8:14 ; and afterwards, 2Ch 25:11,12 ; and after that by the Maccabees; but much more eminently in a spiritual sense under the gospel, when one of Jacob’ s children, even Jesus Christ, shall obtain the dominion, and shall rule the Edomites no less than other heathen nations with his iron rod, and make them serviceable one way or other to his glory, and to the felicity of his true Israel.

Poole: Gen 25:25

Red with red hair upon all the parts of his body. From him the Red Sea is supposed to receive its name, it being so called, as the heathen writers tell us, from one who reigned in those parts, and was called Erythras, or Erythrus, which signifies red, the same with Edom or Esau.

Esau i.e. made or perfect; not properly a child, but rather a man as soon as he was born, having that hair upon him which in others was an evidence of manhood.

Poole: Gen 25:26

1837 Jacob i.e. supplanter, or one that taketh hold of or trippeth up his brother’ s heels. See Gen 27:36 .

Isaac was threescore years old Thus God exercised his faith and patience twenty years, by comparing this with Gen 25:20 , ere he gave him the promised blessing.

Poole: Gen 25:27

Esau was a hunter of wild beasts, and afterwards an oppressor of men. Compare Gen 10:9 . This course of life was most agreeable to his complexion, fierce and violent.

A man of the field one that delighted more in conversing abroad than at home, whose employment it was to pursue the beasts through fields, and woods, and mountains, who therefore chose a habitation fit for his purpose in Mount Seir.

A plain man a sincere, honest, and plain-hearted man; or a just and perfect man, as the word is used, Gen 6:9 ;

dwelling in tents quietly minding the management of his own domestic affairs, his lands and cattle, and giving no disturbance either to wild beasts or men.

Poole: Gen 25:28

Isaac loved Esau not simply nor chiefly because he pleased his palate, but because this was an evidence of his son’ s great respect and affection to him, that he would take such pains and incur such hazards to which that course of life exposed him, that he might please and serve his father.

But Rebekah loved Jacob upon better grounds, both because of his more pious and meek temper, and because of the oracle and promise of God.

Poole: Gen 25:30

Red pottage red by the infusion of lentiles, or saffron, or some other things of that colour. The word is doubled in the Hebrew text, to show how vehemently he desired it.

Edom which signifies red; as he was at first so called from the colour of his hair, so now that name was confirmed and given to him afresh upon this occasion: q.d. He was rightly called Edom, or red, not only historically for his colour, but prophetically for this accident.

Poole: Gen 25:31

1805

i.e. Speedily, without delay. So this Hebrew word is used 1Sa 2:16 9:13,27 2Ch 18:4 . The birthright then had divers singular privileges; as,

1. Dignity and authority over his brethren, Gen 4:7 27:29,37 49:3 .

2. A double portion, Deu 21:17 1Ch 5:1 .

3. A special blessing from his father, Gen 27:4 .

4. The priesthood and chief government of the affairs of the church in his father’ s absence, or sickness, and after his death, Num 8:16,17 , &c.

5. The first-born was a special type, both of Christ, who was to be a first-born; and of the church, which is called God’ s first-born, as Exo 4:22 ; and of the great privileges of the church, particularly of adoption and eternal life. See Heb 12:23 . And therefore he is justly called profane, Heb 12:16 , for slighting so sacred and glorious a privilege.

Quest.

1. Could the birthright be lost?

Answ Yes. See Gen 4:7 1Ch 5:1 .

Quest.

2. Did Jacob well in this matter?

Answ No; because he tempted his brother to an act of profaneness and folly, and so was guilty of his sin. And though God had designed and promised this privilege to him, yet he should have waited till God had executed his promise in his own way, as David did till God gave him possession of Saul’ s kingdom; and not have anticipated God, and snatched it by an irregular act of his own, as Jeroboam did the kingdom from Rehoboam.

Poole: Gen 25:32

I am at the point to die not with famine, which could not consist with Isaac’ s plentiful estate and house, but by the perpetual hazards to which his course of life exposed him in the pursuit of wild beasts, and contending with other men.

What profit shall this birthright do to me? by which he plainly showeth that his care and affections reached no further than the present life.

Poole: Gen 25:33

Jacob acted subtlely in this affair; he knew that delays were dangerous; and Esau’ s consideration, or second thoughts, might have spoiled his bargain, and therefore he requires haste, as in the sale, so in his oath; wherein he addeth another sin, in hurrying his brother into an oath by precipitation, which neither his brother should have taken, nor Jacob should have advised him to take, without mature advice.

Poole: Gen 25:34

Secure and impenitent, without any remorse for his ingratitude to God, or the injury which he had done to himself and to all his posterity,

he went his way, despising his birthright preferring the present and momentary satisfaction of his lust and appetite before God’ s and his father’ s blessing, and all the glorious privileges of the birthright.

PBC: Gen 25:22

This stuggle was a normal consequence of the pregnancy of twins. Very little room in the womb for any movement after they reached a certain size. I do not think the twins were intellectually conscious of the struggle -just human relexes at work. That the Lord used the very natural events in the pregnancy and the subsequent birth of the twins to teach spiritual truths is readily apparent, but I do not think the twins were cognizant of any of this as infants.

An interesting theme is contained in this lesson. From lid to lid in the scriptures, there is a theme about second sons and/or the first last and the last first.

PBC: Gen 25:29

Where was Jacob when Esau found him? He found Jacob not too far from his mama’s tent. Was Esau really going to starve to death when he was back in home camp? No, he wanted a bowl of soup and he didn’t want to walk the extra 50 steps it was going to take to get to mama’s tent. He wanted what his brother had and he wanted it now and he despised his birthright enough to give it up for the basic suffering he was going through at that moment. Brethren, we need to count our birthright higher than that. Our birthright is the birth of God—where God reborned us by grace of Jesus Christ and by His mercy—that birthright we need to count highly. We don’t need to be selling that birthright. Christians on Monday mornings sell their birthrights. If you listen to that filthy joke on Monday around the water cooler—you just sold your birthright. You just gave up any right at all to be a witness of Jesus Christ. You gave up any right to claim the promises of God and His kingdom.

Haydock: Gen 25:1

Cetura, his third wife; the former two being perhaps both dead. This Abraham did in his 137th year, that God might have witnesses also among the Gentiles. Cetura was before one of his handmaids. (Menochius) ---

God enabled him to have children at this advanced age; or perhaps, Moses may have related his marriage in this place, though it had taken place several years before. (St. Augustine, contra Jul. iii.) (Calmet) This learned father, City of God xvi. 34, supposes that the reason why Cetura is styled a concubine, though she was a lawful and only wife, is because her children prefigured heretics, who do not belong to the kingdom of Christ. (Worthington)

Haydock: Gen 25:6

Concubines. Agar and Cetura are here called concubines, (though they were lawful wives, and in other places are so called) because they were of an inferior degree: and such in Scripture are usually called concubines. (Challoner) ---

The solemnities of marriage were omitted on these occasions, and the children were not entitled to a share in the inheritance. Jacob's two wives consented that all his children, by their handmaids, should be placed on the same footing with their own. (Calmet) ---

Abraham contented himself with making suitable presents to the children, whom he had by these secondary wives, reserving the bulk of his property to Isaac, chap. xxiv. 36. He also provided for their establishment himself, that there might be no contest after his departure.

Haydock: Gen 25:8

Good old age. Because well spent: though he lived not so long as many of the wicked; decaying not by any violent disorder, but dropping off like a ripe apple. ---

Being full. The Hebrew does not express of what; but the Samaritan, Chaldean, Septuagint, Syriac, and Arabic agree with the Vulgate. See chap. xxxv. 29. (Haydock) ---

Days, not years, as Protestants wrongfully interpolate. (Kennicott) ---

His people, the saints of ancient days, in limbo; while his body was placed near the remains of his wife, by the pious attention of his two chief sons, attended by their other brethren. (Haydock) ---

The life of Abraham was a pattern of all virtues, but particularly of faith; and it was an abridgment of the law. His equal was no where found, Ecclesiasticus xliv. 20. (Calmet)

Haydock: Gen 25:16

By their castles; or, the castles, towns, and tribes of principal note, received their names from these twelve princes, or phylarks, whose authority is still recognized among all the tribes of the Arabs. (Thevenot.) (Haydock) ---

The towns of these people were easily built, and more easily destroyed; for they consisted only of tents, Jeremias xlix. 31. Their castles were perhaps only sheep-folds, as the original Tiroth may signify; or they were a sort of watch-towers, to prevent the sudden attack of an invading enemy, and to serve also for a retreat. (Calmet)

Haydock: Gen 25:18

In the presence, &c. As he was the eldest, so he died first; having lived unmolested and fearless among his father's children, chap. xvi. 12. (Calmet)

Haydock: Gen 25:21

Barren. They had been married 20 years, (ver. 26.) during which time, St. Chrysostom says, Isaac had earnestly besought the Lord, (Menochius) and obtained by prayer what God long before decreed. See St. Gregory, Dial. i. 8. (Worthington)

Haydock: Gen 25:22

To be so. That is, if I must die, and my children also. She feared the worst; and immediately had recourse to the Lord, either in her oratory, or at one of his altars erected by Abraham; and received a gracious answer from him by means of an angel. (Haydock) ---

Others think she consulted Melchisedech at Mount Moria. (Menochius)

Haydock: Gen 25:23

The younger. The Idumeans shall be subdued by the arms of David: and the Jews themselves shall yield to the Christian Church. (St. Augustine, City of God xvi. 35.) St. Paul, Romans ix, draws another very important truth from this history, shewing the mercy of God to be gratuitous in choosing his saints. (Worthington)

Haydock: Gen 25:25

Red. Hence he was called Edom, as well as from the red pottage, ver. 30. (Haydock) ---

Hairy like a skin. On which account Rebecca afterwards clothed Jacob's hands and neck with the skins of kids, to make him resemble Esau. Furry robes were not unusual among the Jews. Some imagine that the name of Sehar, was given to Esau, on account of his being hairy: but Esau was the title by which he was commonly known, and it means one made perfect; because he came into the world, "covered with hair like a man." ---

Jacob: "a supplanter, or wrestler." (Calmet) ---

From the birth of these twins St. Gregory shews the folly of astrologers, who pretend that our actions are under the influence of the planets; and that two, born at the same moment, will have the same fate. How different were the lives of Jacob and Esau! (Haydock)

Haydock: Gen 25:27

A husbandman: a rustic, both in profession and manners, like Cain; while Jacob was a shepherd, in imitation of Abel, plain and honest. (Haydock)

Haydock: Gen 25:28

Loved Esau, as his first-born, who shewed him all attention, and whom he would naturally have appointed his heir, if the will of God had not afterwards been revealed to him. Rebecca, to whom this was already known, gave the preference in her love to Jacob. (Haydock)

Haydock: Gen 25:29

Pottage, of Egyptian lentiles, the most excellent in the world. (Calmet)

Haydock: Gen 25:30

Give me, &c. Hebrew, "make me devour this red;" which denotes, the very red quality of the pottage, and the greediness of Esau. (Calmet)

Haydock: Gen 25:31

Sell me. He had been informed by his mother, that God had transferred the birth-right to him; and, therefore, he takes this opportunity to obtain the consent of Esau quietly. The latter, who knew nothing of God's decree, shewed his little regard for that privilege. (Haydock) ---

He perhaps intended to assert his claim by force, notwithstanding this agreement. (Menochius) ---

It is not probable that he could plead in earnest, that he was famishing in the midst of his father's house. (Du Hamel) ---

The birth-right was a temporal honour; though some assert that the office of priesthood belonged also to it. This, however, does not seem to be certain; for we find Abel, Abraham, and other younger children offering sacrifice. The first-born were entitled to a double portion, (Deuteronomy xxi. 17; 1 Paralipomenon v. 2, 5) and to their father's peculiar blessing, Ecclesiasticus iii. 12. To despise such advantages betrayed a bad disposition, for which Esau is condemned, Hebrews xii. 16; Romans ix. (Calmet) ---

Jacob's conduct was perfectly innocent, whether we consider this transaction as serious or not. Isaac never ratified the bargain; nor do we find that Jacob rested his claim on it. (Haydock) ---

But it is recorded by Moses, to shew the disposition of these two young men. (Calmet)

Haydock: Gen 25:33

Swore; and still we find him enraged above measure, when Isaac had, by mistake, ratified the transfer of the birth-right to Jacob; (chap. xxvii. 41.) whence we may gather, that he did not intend to perform what he promised, even with the solemnity of an oath; which renders him still more deserving of the title profane, which St. Paul gives him. (Haydock)

Gill: Gen 25:1

Then again Abraham took a wife,.... Three years after the death of Sarah, and when his son Isaac was married, and he alone, and now one hundred and forty years of age:

and her name was Keturah; who she was, or of what family, is not said. An Arabic writer ^z says she was a daughter of the king of the Turks; another ^a of them calls her the daughter of King Rama; and another ^b the daughter of Pactor, king of Rabbah; but there were then no such people in being. Very probably she was one of Abraham's handmaids born in his house, or bought with his money, perhaps the chief and principal of them. The Targums of Jonathan and Jerusalem say she is the same with Hagar, and so, Jarchi; but this is rejected by Aben Ezra, since mention is made of Abraham's concubines, Gen 25:6; whereas it does not appear he ever had any other than Hagar and Keturah, and therefore could not be the same; and besides, the children of Hagar and Keturah are in this chapter reckoned as distinct. Cleodemus ^c, a Heathen writer, makes mention of Keturah as a wife of Abraham's, by whom he had many children, and names three of them. Sir Walter Raleigh ^d thinks, that the Kenites, of whom Jethro, the father- in-law of Moses, was, had their name from Keturah, being a nation of the Midianites that descended from her.

Gill: Gen 25:2

And she bare him Zimran,.... That Keturah should bear children who probably, was a young woman, is not strange; but that Abraham, whose body forty years before this was dead should now have any bore to him, may seem difficult to account for, and only can be attributed to the fresh vigour his body was endued with at the generation of Isaac; and which still continued for the fulfilment of the promise to him of the multiplication of his seed. But if the notion of a late learned bishop ^e is right, there will be no need to have recourse to any thing extraordinary; which is, that Abraham took Keturah for his concubine, about twenty years after his marriage with Sarah, she being barren, and long before he took Hagar; though not mentioned till after the death of Sarah, that the thread of the history might not be broken in upon; and there are various things which make it probable, as that she is called his concubine, 1Ch 1:32, which one would think she should not be, if married to him after the death of Sarah, and when he had no other wife, and seeing before he died he had great grandchildren by her, and the children of her are reckoned down to the third generation; whereas there are only mention of two generations of Hagar, as in Gen 25:1; and therefore seems to have been taken by him before Hagar, and even when he was in Haran, and the children by her are thought to be the souls gotten there; nor does it seem very probable that he should take a wife after the death of Sarah, when he was one hundred and forty years of age, and was reckoned an old man forty years before this; and Dr. Lightfoot ^f is of opinion, that Abraham married her long before Isaac's marriage, or Sarah's death; and if this was the case, the difficulty of accounting for Abraham's fitness for generation vanishes. The first son of Keturah, born to him, was called Zimran, from whence came the Zamareni, a people in Arabia Felix mentioned by Pliny ^g; and hereabout the sons of Keturah settled, being sent by Abraham into the east country, even into Arabia, which lay east of the place where he then was; and very probably Zabram; or it may be rather Zamram, a royal city in the country of the Cinaedocolpites, a part of Arabia Felix, as placed by Ptolemy ^h, may have its name from this man: five more of Abraham's sons by Keturah follow:

and Jokshan, and Medan, and Midian, and Ishbak, and Shuah: some think that the first of these is the same with Cahtan, whom the Arabs call the father of their nation; but that Cahtan rather seems to be Joktan the son of Eber, see Gen 10:25. Philostorgius ⁱ speaks of a nation in his time, called Homerites, who were a people that sprung from Keturah, and inhabited Arabia Felix, and who used circumcision on the eighth day: and Bishop Patrick observes from Theophanes, a chronologer of the ninth century, that the Homerites, who lived in the interior parts of Arabia, descended from Jectan, which he conjectures should be read Jocshan, though perhaps he is no other than the Joktan before mentioned. From Medan and Midian sprung the Midianites, so often mentioned in Scripture; their posterity seem to be confounded together, for the same people are called Medanites and Midianites, Gen 37:28; from these men the towns in Arabia might have their names, as the Modiana and Madiana of Ptolemy ^k: as for Ishbak, there is no tracing of his name anywhere, unless, as Bishop Patrick observes, some footsteps of it are to be found in Bacascami, a town of the Zamareni, who descended from his brother Zimran, and in the people Backliltae, both mentioned by Pliny ^l; though Junius think that Scabiosa Laodicea, in Laodicene of Syria, has its name from him; which seems not likely. The name of Shuah or Shuach may be traced in Socacia, Soaca, and Socheher, cities placed by Ptolemy ^m in Arabia Felix: though some think the posterity of this man are those whom the geographers call Sauchites, Sauchaeans, and Saccaeans, who settled in Arabia Deserta, and from whom Bildad the Shuhite, Job 2:11, descended; which is not improbable. But others have been of opinion, that the town of Suez, which Pliny calls Suaza, had its name from this Shuah, situate at the extremity of the Red sea ⁿ.

Gill: Gen 25:3

And Jokshan begat Sheba and Dedan,.... Bochart ^o is of opinion, that the posterity of this Sheba are the same with the Sabeans who inhabited at the entrance of Arabia Felix, not far from the Nabathaeans; and who, by Strabo ^p, are mentioned together as near to Syria, and used to make excursions on their neighbours; and not without some colour of reason thought to be the same that plundered Job of his cattle, Job 1:15. From Dedan came the Dedanim or Dedanites, spoken of with the Arabians in Isa 21:13; Junius thinks Adada in Palmyrene of Syria had its name from this man, and in which country is the mountain Aladan or Alladadan. Bochart ^q more probably takes Dedan, a city in Idumea, to derive its name from him. There is a village called Adedi in the country of the Cassanites, a people of Arabia Felix, which Ptolemy ^r makes mention of, and seems to have some appearance of this man's name:

and the sons of Dedan were Asshurim, and Letushim, and Leummim; these names being plural are thought not to be proper names of men, but appellatives, descriptive of their places of abode, or of their business: hence the Targum of Onkelos represents them as such that dwelt in camps, in tents, and in islands; and the Targums of Jonathan and Jerusalem call them merchants, artificers and heads of the people: however, Cleodemus ^s the Heathen historian is wrong in deriving Assyria from Asshurim, whom he calls Ashur; since Assyria and Assyrians are so called from Ashur, the son of Shem, Gen 10:22.

Gill: Gen 25:4

And the sons of Midian,.... The fourth son of Abraham by Keturah; he had five sons next mentioned, who were heads of so many tribes or families in Midian: hence we read of five kings of Midian; Num 31:8; their names follow:

Ephah, and Epher, and Hanoch, and Abidah, and Eldaah: the two first of these, whom Cleodemus ^t calls Aphra and Apher, and makes them to be sons of Abraham by Keturah, when they were his grandsons, he says, from them the city Aphra, and all Africa, had their names, and that these accompanied Hercules into Lybia, he having married a daughter of Aphra. Ephah is mentioned along with Midian in Isa 60:6; but of the rest no notice is taken in Scripture. Ptolemy ^u makes mention both of a mountain, and of a village, near Madiana in Arabia Felix, called Hippos, which perhaps had their name from this man. Some trace of Epher is thought to be in Taphuron which Philostorgius says ^w was the metropolis of the Homerites, before mentioned; and Arrianus, as Bishop Patrick observes, expressly says, the metropolis of the Homerites, is called Aphar: to which may be added, that Ptolemy ^x speaks of a people called Tappharites, near the Homerites. Hanoch, the next son, is thought to have some footsteps of his name in Cane, a mart, which Ptolemy ^y places in the country of the Adramites in Arabia Felix, and also in the country of Canauna in Arabia, mentioned by, Pliny ^z: near Cananua is placed, by the same writer, the island Devadae, called by Philostorgius ^a διβους, "Divus", in which it is supposed there is some trace of the name of Abidah, by an inversion of the two last syllables; and perhaps also in Abissa, which Ptolemy ^b places in the country of the Sachalites in Arabia Felix. As for Eldaah, Bishop Patrick thinks there are no remains of this name, unless in the city of Elana, from whence there was a gulf called Elanites, and a people that lived there Elanitae; but one would think there are some traces of it in the cities Alata, Lattha, and Leaththa, all, according to Ptolemy ^c, in Arabia Felix:

all these were the children of Keturah; her children and grandchildren.

Gill: Gen 25:5

And Abraham gave all that he had unto Isaac. By his last will and testament; not all out of his own hand, while he lived, at least he reserved somewhat for himself, and for gifts to his other children; so his servant declared to the parents and friends of Rebekah, Gen 24:35; wherefore some render the words here "had given" ^d; or the sense is, that he had at that time purposed and promised to give all that he had to Isaac, and now he actually did it.

Gill: Gen 25:6

But unto the sons of the concubines which Abraham had,.... These were Hagar and Keturah, though they are both called his wives, Gen 16:3; yet they were concubines; so Keturah, 1Ch 1:32; they were, as some render the word, "concubine wives" ^e; they were half wives or secondary ones: the Jewish writers say that they were espoused, but not by writing, as wives were; they were under the lawful wife, when there were any, and a kind of head servants in the family, and their children did not inherit; now the sons of the concubines of Abraham were Ishmael by Hagar, and the six above mentioned by Keturah: to these

Abraham gave gifts; money, gold and silver, of which he had plenty: the Targum of Jonathan calls them substance and movable goods; by this it appears, that though he had sent Ishmael away without anything, yet he afterwards remembered him, and gave him a portion with the rest of the children of his, concubines:

and sent them away from Isaac his son; that they might not be troublesome to him and his family; and that there, might be no contention among them about inheriting the land of Canaan given to him and his seed: and this Abraham did

while he yet lived; or otherwise after his death a separation would not have been easily made; but his authority had weight with them: and they were sent by him

eastward, into the east country; into Arabia, and the parts thereabout, which lay east from the place where Abraham was; these are the children of the east, mentioned along with the Midianites, who sprung from Keturah, Jdg 6:3.

Gill: Gen 25:7

And these are the days of the years of Abraham's life, which he lived,.... Being about to die, an account is given of his age, which was

an hundred threescore and fifteen years; one hundred and seventy years; so that Isaac was now seventy five years of age, for he was born when Abraham was an hundred years old, and Jacob and Esau must how be fifteen years of age at this time, since they were born when Isaac was sixty years of age, Gen 25:26; and Ishmael must be eighty nine years old; it may be observed, that as Abraham was seventy five years old when he went from Haran into the land of Canaan, Gen 12:4; he had been just an hundred years a sojourner in this country.

Gill: Gen 25:8

Then Abraham gave up the ghost,.... Very readily and cheerfully, without any previous sickness or present pain, but through the decay of nature by reason of old age, in a very easy quiet manner:

and died in a good old age, an old man; for quantity, in those times few arriving to a greater; for quality, not attended with those inconveniences and disadvantages with which old age generally is, and therefore called evil:

and full of years; in the original it is only, "and full"; the Targum of Jonathan adds, "of all good"; temporal and spiritual, with which he was filled and satisfied; or he had had enough of life, and was willing to depart, and was full of desires after another and better world:

and was gathered to his people; which is to be understood not of his interment, there being only the body of Sarah in the sepulchre in which he was laid; but of the admission of his soul into the heavenly state upon its separation from the body, when it was at once associated with the spirits of just men made perfect. The Arabic writers ^f say that he died in the month of Nisan, others say Adar, in the year of the world 3563; but, according to Bishop Usher, he died A. M. 2183, and before Christ 1821.

Gill: Gen 25:9

And his sons Isaac and Ishmael buried him in the cave of Machpelah,.... Isaac, though the younger brother, is set first, because he was born of the lawful wife of Abraham, the free woman, whereas Ishmael was born of a concubine and a bondwoman; Isaac was heir not only to Abraham's temporal estate, but of the promise made concerning the Messiah, (not so Ishmael,) and was on all accounts the greater man. It appears from hence, that, though them had been a quarrel between Ishmael and Isaac, and the latter had been persecuted by the former, yet the difference was now made up, and they were reconciled, at least they agreed in this act of showing their last respect to their father; and that, though Ishmael had been expelled his father's house, yet he was not at any great distance from him, and there was a correspondence between him and his father; nor was he forgotten by him, as is clear from Gen 25:6; and he retained a filial affection for him; and Jarchi from hence concludes, that he was a penitent and a good man. The place where these two brothers buried their father was the cave of Machpelah:

in the field of Ephron, the son of Zohar the Hittite, which is before Mamre; see Gen 23:8; wherefore very false is the tradition of the Mahometans ^g, that Abraham's sepulchre is at Mecca, which they, now show, and stands about twelve paces from the temple there, enclosed with iron rails.

Gill: Gen 25:10

The field which Abraham purchased of the sons of Heth,.... Of one of them, Ephron, the rest being witnesses of it, Gen 23:16,

there was Abraham buried, and Sarah his wife; Sarah had been buried there thirty eight years before, which was the reason why his sons buried, him there; if he died in Beersheba, as seems probable, see Gen 24:62; from thence to Hebron were sixteen miles ^h; so far was he carried to be interred.

Gill: Gen 25:11

And it came to pass, after the death of Abraham, that God blessed his son Isaac,.... Yet more and more, both with spiritual and temporal blessings; showing hereby, that, though Abraham was dead, he was not unmindful of his covenant, which should be established with Isaac, Gen 17:19,

and Isaac dwelt by the well Lahairoi; which was near the wilderness of Beersheba and Paran, where Ishmael dwelt; so that they were not far from one another, see Gen 16:14.

Gill: Gen 25:12

Now these are the generations of Ishmael, Abraham's son,.... Or the genealogy of his posterity; and which is given to show that the Lord was not unmindful of his promise made to Abraham, concerning the multiplication of his seed, Gen 16:10,

whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham; see Gen 16:1.

Gill: Gen 25:13

And these are the names of the sons of Ishmael,.... After mentioned: by their names, according to their generations; which were imposed upon them at their birth, and are recited according to the order in which they were born, as follows:

the firstborn of Ishmael, Nebajoth: mentioned in Isa 60:7; and from whence a people of the Arabs are called Nabathaeans, and their country Nabathaea. Josephus ⁱ says, that all the country from Euphrates to the Red sea is called the Nabatene country. The posterity of this man inhabited part of Arabia Deserta and of Arabia Petraea, even to the entrance of Arabia Felix. Strabo ^k reckons the Nabataeans among the Arabians, and calls Petra the metropolis of Arabia Petraea, Petra Nabataea, and Petra of the Arabian Nabataeans, who he says dwelt about Syria, and often made excursions into it; and observes, that their country is populous and abounds with pastures; hence the rams of Nebaioth, mentioned in Isa 60:7; Pliny also ^l places them in Arabia, and says they inhabit the town called Petra, and that they border upon Syria.

And Kedar is the second son of Ishmael; and the posterity of this man and their country are reckoned in Arabia by Isaiah, Isa 21:13; and they are so well known to be Arabians, that the Arabic language is most frequently, in Jewish writings, called the language of Kedar. These are the people whom Pliny ^m names Cedrei, and mentions them along with the Nabathaeans, as near unto them, and indeed they dwelt in the same country, Arabia Petraea, and in tents, living by pasturage, hence they are sometimes called Scenites; and mention is made of the tents of Kedar in Son 1:5; these are the Scenite Arabs, called Saracens by Ammianus Marcellinus ⁿ. Two other sons of Ishmael follow:

and Adbeel and Mibsam; of whom no mention is made elsewhere, nor are there any traces of their names, unless the Agubeni, placed by Ptolemy ^o near Arabia Felix.

Gill: Gen 25:14

And Mishma, and Dumah, and Massa. Of Mishma and Massa, and of their posterity, there is not anything said elsewhere, unless the Masani, Ptolemy ^p places near Arabia Felix, came from Massa. Dumah seems to be the same Isaiah speaks of in Gen 21:11; and in Arabia Deserta, where some of Ishmael's posterity settled, is a place called Dumaetha, by Ptolemy ^q, which perhaps had its name from this son of his. The Targum of Jonathan translates these three names,"hearing, silence, and patience;''which the Jews use as a proverb, when they would signify that there are some things to be heard and not spoken of, and to be patiently borne. If Ishmael had in view to teach such lessons by the names he gave his children, he will seem to be a better man than he is usually thought to be.

Gill: Gen 25:15

Hadar and Tema,.... From the first of these the city Adra in Arabia Petraea, and from the other the city Themma in Arabia Deserta, both mentioned by Ptolemy ^r, may be thought to have their names; or the city Adari and the Athritae in Arabia Felix ^s; and the inhabitants of the land of Tema are mentioned as Arabians, Isa 21:13; and Pliny ^t speaks of a people called Thimaneans, whom he says the ancients joined to the Nabathaeans: the troops of Tema mentioned in Job were of this people, Job 6:19; and Eliphaz the Temanite, Job 2:11, is thought by some not to be the descendant of Teman the grandson of Esau, but to be of this man's people and country. The three last sons follow:

Jetur, Naphish, and Kedemah; the two first of these are reckoned among the Hagarites, as the Ishmaelites were sometimes called, 1Ch 5:19; from Jetur came the Itureans, whom Pliny ^u places in Coelesyria; and their country Iturea is reckoned by Strabo ^w along with Arabia; and the Ithyreans with Virgil ^x are famous for their bows, as Ishmael and his posterity were for archery in all ages, and still are; see Gill on Gen 21:20. As for the posterity of Naphish and Kedomah, we have no account elsewhere, nor any traces of their names, unless those of the latter should be meant by the men of the east, or the men of Kedem, Jer 49:28, which is not improbable, since they are mentioned with the posterity of Kedar the second son of Ishmael; and the Nubaeans by Lebanon may be from Naphish.

Gill: Gen 25:16

These are the sons of Ishmael,.... The twelve before mentioned, Gen 25:13,

these are their names, by their towns and by their castles; their towns and their castles being called after their names, some of which we are able to trace at this distance, as the above notes show:

twelve princes according to their nations; these were princes, or heads of tribes, and there were twelve of them, and continued so, see Gen 17:20; where is the prophecy, and here an accomplishment of it.

Gill: Gen 25:17

And these are the years of the life of Ishmael, an hundred and thirty and seven years,.... one hundred and thirty seven years old. So that he lived forty eight years after the death of Abraham, Gen 25:8; and, though he did not live to be so old as he, yet it was a considerable age he attained unto; see Gill on Gen 25:7,

and he gave up the ghost and died, and was gathered unto his people; some of the same expressions being used of him as of his father, Gen 25:8, have led some to conclude that he was a penitent and died a good man, and was gathered to the same people; but these phrases are used both of good and bad men.

Gill: Gen 25:18

And they dwelt from Havilah unto Shur,.... That is, the posterity of Ishmael, whose country reached from one place to the other; not from India to Chaluza, as the Targums of Jonathan and Jerusalem; but the extent is that vast desert of Arabia, which eastward was called the wilderness of Havilah, and westward the wilderness of Shur; so that they inhabited it from east to west:

that is before Egypt, as thou goest to Assyria; which last place was over against Egypt, and bordered on that part where lies the way to the land of Assyria:

and he died in the presence of all his brethren; they being present when he died, or in peace with them, in all prosperity along with them: but since his death is spoken of before, and here the situation of his posterity, the words may be read, "it fell ^y in the presence of his brethren"; his lot, or the habitation of his posterity fell by lot between his brethren the Egyptians on one side of him, and the Israelites on the other; or between the sons of Keturah on the east, and the posterity of Isaac on the west.

Gill: Gen 25:19

And these are the generations of Isaac, Abraham's son,.... Moses, having given the genealogy of Ishmael and his posterity, returns to Isaac, the other son of Abraham, with whom and his children the following part of his history is chiefly, if not altogether concerned:

Abraham begat Isaac; for the further confirmation of his being his proper legitimate son this clause is added.

Gill: Gen 25:20

And Isaac was forty years old when he took Rebekah to wife,.... Which was three years after the death of his mother; Isaac was born when she was ninety, and therefore must be thirty seven when she died. The Jews say Rebekah was but fourteen, though it is highly probable she was older; who is described as

the daughter of Bethuel the Syrian, of Padanaram; so called to distinguish it from other Arams, as Aram of Damascus, &c. this seems to be the same with Aram Naharaim, or Mesopotamia, which lay between the rivers Euphrates and Tigris; for Padan, as Jarchi observes from the Targum, signifies two; but rather, as he, and Aben Ezra, and others say, Padan in the Arabic language signifies a field; it here intends the field or country of Syria, as in Hos 12:12. Haran, in Syria or Mesopotamia, was the place where Bethuel and Laban lived, see Gen 28:5. Some traces of Padan in Mesopotamia are thought to be in the cities of Aphphadana and Aphadana, which are placed by Ptolemy ^z in that country. Moreover, Rebekah is also said to be

the sister to Laban the Syrian, the son of Bethuel, who are both called Syrians, because they now lived in Syria: otherwise they were originally Chaldees, being descended from Nahor the brother of Abraham, who both were of Ur of the Chaldees; so Jacob is called a Syrian, because he lived long in the same place, Deu 26:5.

Gill: Gen 25:21

And Isaac entreated the Lord for his wife,.... Was very earnest and constant in his supplications for her, as the word signifies, as is observed by Jarchi; or, "before his wife" ^a, she being present, and joining with him in his prayers: the reason was:

because she was barren; which appeared by the length of time they had been married, which was near twenty years, see Gen 25:26. The Jewish writers ^b say, that, after twenty years, Isaac took her and went with her to Mount Moriah, to the place where he was bound, and prayed that she might conceive; putting the Lord in mind of the promise he there made of the multiplication of Abraham's seed, Gen 22:17,

and the Lord was entreated of him; he granted him his request; for, though God has purposed and promised to do many things for his people, yet he will be sought unto by them to do them for them:

and Rebekah his wife conceived; two sons at once, as it follows.

Gill: Gen 25:22

And the children struggled together within her,.... When she was quick with child: this was some time before her delivery, and was not a common and ordinary motion felt by women in such circumstances, but an extraordinary one; the two children in her strove with each other, as if it was for mastery, or who should get out first before the proper time; which not only gave her great uneasiness of mind, but pain of body: this was an emblem of the future difference between those two children, Esau and Jacob, and of the contentions that would be between their respective offspring, and of the enmity and war between good and bad men in all ages, and of the conflict between flesh and spirit in all good men:

and she said, if it be so, why am I thus? that is, either if it be so with me as is not with others in the like condition; for, as Aben Ezra suggests, she had inquired of other women, whether it had ever been so with them, and they replied, no: then, says she, how comes it to pass that it should be different with me from others? or, if those children by struggling should kill one another, or be abortive and kill me, why should I have been so desirous of conception? or prayed for it, as Jarchi observes? or, if so it is, and this will be the case, "why am I thus" ^c? this unhappy woman, to be in such circumstances, to endure so much pain, and to no purpose? why have I conceived and carried my burden so long, and at last cannot be delivered, or bring forth a live child? all my prayers and pains have been in vain:

and she went to inquire of the Lord; to the school of Shem the great, say the Targums of Jonathan and Jerusalem, and so Jarchi: the Arabic writers say ^d, she inquired of Melchizedek; and, according to Aben Ezra, of some prophet, or of Abraham, who lived fifteen years after this event: and indeed, if she inquired of any particular person of note for religion, and as a prophet, there is none so likely as he, who was the friend of God, and had great intimacy with him, and to whom he revealed his secrets. But perhaps no more is meant by it, than that she went either to some proper and private place, and prayed unto the Lord that he would show her the reason of what had happened unto her; or to some public place of worship, and where prayer was wont to be made, and where she inquired by means of such as were engaged therein concerning this matter; see Psa 73:17.

Gill: Gen 25:23

And the Lord said unto her,.... Either by one or other of the above persons she acquainted with this affair, and entreated to seek the Lord for her; or by an impulse upon her own mind:

two nations are in thy womb; or two persons, from whom two nations will spring, the Edomites and Israelites, the one from Esau, the other from Jacob:

and two manner of people shall be separated from thy bowels; different in their bodies, complexions, manner of life, religion, as well as place of abode:

and the one people shall be stronger than the other people: the Edomites, the posterity of Esau, were a very potent people, and had a succession of dukes and kings, before the Israelites, the posterity of Jacob, made any figure in the world, and while they were slaves in Egypt, see Gen 36:1; though in later times the Israelites became the stronger:

and the elder, or "greater":

shall serve the younger, or "lesser": the offspring of Esau, the eldest, should become tributary to the posterity of Jacob, the younger; which was verified in the times of David, when the Edomites were subdued by him, 2Sa 8:14; and still more in the times of Hyrcanus, when the Edomites or Idumeans became one people with the Jews, and embraced their religion ^e, rather than to be dispossessed of their country; and will have a further accomplishment in the latter day, when the prophecies in Oba 1:18 shall be fulfilled. Of the use which the Apostle Paul makes of this passage; see Gill on Rom 9:11, Rom 9:12.

Gill: Gen 25:24

And when her days to be delivered were fulfilled,.... The nine months were up from the time of her conception; or, as the Targum of Jonathan, when the two hundred and seventy days she went with child were completed:

behold, there were twins in her womb; as was perceived by the midwife; a double mercy was granted, more given than asked for; probably only one child was asked for, but two given.

Gill: Gen 25:25

And the first came out red,.... Either his body, or rather the hair it was covered with, red; which was a sign, as Jarchi observes, that he would be a shedder of blood, fierce and cruel as were he and his posterity:

all over like an hairy garment; his body was all over full of hair, which stood as thick as a garment made of hair, and was a sign of the roughness of his disposition, as well as of the strength of his body:

and they called his name Esau; his parents, and those present at his birth, all that saw him thus covered with hair; for he had his name not from the colour of his body or hair; for the word does not signify "red", but comes from a word which signifies "to make", he being a "maker": that made his way out before his brother, or an active man as afterwards, or because of his hair was "made" or born more like a man than a child; and so the Targum adds,"because he was wholly perfect, with the hair of his head and beard, and with his teeth and grinders:''but chiefly because of his hairiness, for Esau in the Arabic language signifies "covered" ^f, as he was with hair: some say, a word in that language signifies a hairy garment made of camel's hair ^g.

Gill: Gen 25:26

And after that came his brother out,.... Out of his mother's womb, either by his own strength, or by the help of the midwife:

and his hand took hold on Esau's heel; to pluck him back and get out first; and this was not casual, but was so ordered in Providence, and had a meaning and mystery in it:

and his name was called Jacob; by his parents and others, and that for the above reason, because he took his brother by the heel, which his name has the signification of, and Esau has respect to in Gen 27:36,

and Isaac was threescore years old when she bare them; and so it was twenty years after he had been married to her; so long was his faith tried and exercised about the promised seed that was to spring from him.

Gill: Gen 25:27

And the boys grew,.... In stature, became strong and fit for business, and betook themselves to different employments:

and Esau was a cunning hunter, a man of the field: whose business lay in tilling and sowing it, which his father Isaac followed sometimes; or rather he chose to range about the field and hunt after beasts and birds, in which he was very expert, and contrived traps and snares to catch them in; and this course of life was most agreeable to his temper and disposition, being active, fierce, and cruel; according to the Targum of Jonathan, he was also a hunter and slayer of men, Nimrod and Henoch his son:

and Jacob was a plain man; an honest plain hearted man, whose heart and tongue went together; a quiet man, that gave no disturbance to others; a godly man, sincere, upright, and perfect, that had the truth of grace and holiness in him, as well as the perfect righteousness of his Redeemer on him:

dwelling in tents; keeping at home and attending the business of the family, as we afterwards find him boiling pottage, Gen 25:29; or rather this denotes his pastoral life, being a shepherd, he dwelt in tents, which could be removed from place to place for the convenience of pasturage: Jarchi's note is,"in the tent of Shem and in the tent of Eber;''agreeably to the Targum of Jonathan,"a minister in the school of Shem, seeking doctrine from the Lord;''a student there, where he resided awhile, in order to be instructed in the doctrines of truth and righteousness.

Gill: Gen 25:28

And Isaac loved Esau, because he did eat of his venison,.... Better than Jacob, not only because he was his firstborn, but because he brought him of the flesh of creatures, which he took in hunting, and being dressed, were savoury food to him: it is in the original, "because venison (or what he hunted) was in his mouth" ^h, into which he put it, and was very grateful to his taste:

but Rebekah loved Jacob; more than Esau, being more at home with her, and of a milder disposition; and more especially being a good man, a partaker of the grace of God, and to whom she knew by the oracle the blessing and promise belonged.

Gill: Gen 25:29

And Jacob sod pottage,.... Or boiled broth; this he did at a certain time, for this was not his usual employment; the Targum of Jonathan says, it was on the day in which Abraham died; and whereas this pottage was made of lentiles, as appears from Gen 25:34; this the Jewish writers ⁱ say was the food of mourners; and so this circumstance furnishes out a reason for Jacob's boiling pottage of lentiles at this time: and hence also they ^k gather, that Jacob and Esau were now fifteen years of age; for Abraham was an hundred years old when Isaac was born, and Isaac was sixty at the birth of his sons; and Abraham lived to be one hundred and seventy five, and therefore Esau and Jacob must be fifteen years old when he died:

and Esau came from the field, and be was faint: for want of food, and weary with hunting, and perhaps more so, having toiled and got nothing.

Gill: Gen 25:30

And Esau said to Jacob, feed me, I pray thee, with that same red pottage,.... Or, "with that same red ^l, red"; not knowing what it was, or what it was made of, and therefore only calls it by its colour; and the word being doubled, may denote that it was very red; or he, being in haste and greedy of it through hunger, repeats it in a quick and short way: this pottage was made of lentiles, as we learn from Gen 25:34; which sort of food was much in use with the Egyptians, Egypt abounding with lentiles; and particularly Alexandria was famous for them, from whence they were carried into other countries, as Austin ^m relates. The lentiles of Pelusium, a city in Egypt, are made mention of by Virgil ⁿ and Martial ^o, for which that place was famous; where, as Servius says ^p, lentiles were first found, or where they grew the best; and, in the Misnah ^q, an Egyptian lentil is spoken of, as neither large nor small, but middling. Pliny ^r speaks of two sorts of it in Egypt, and says he found it in some authors, that eating of these makes men even tempered, good humoured, and patient; and observes ^s, that they delight in red earth, or where there is much ruddle, or red ochre, from whence they may receive a red tincture; and the pottage made of them is of such a colour. And Dr. Shaw ^t says, that lentiles dissolve easily into a mass, and make a pottage or soup of a chocolate colour, much used in the eastern countries: and, as Scheuchzer observes ^u, coffee is of the bean kind, and not unlike a lentil, and makes a red decoction. The colour of it took with Esau, as well as it was sweet and savoury, as Athenaeus ^w reports; and especially, he being faint and hungry, desires his brother to give him some of it, and even to feed him with it:

for I am faint; so faint that he could not feed himself, or however wanted immediate sustenance, and could not wait till other food he had used to live upon was dressed:

therefore was his name called Edom; not from his red hair, but from this red pottage; for Edom signifies "red", and is the same with the names Pyrrhus and Rufus.

Gill: Gen 25:31

And Jacob said, sell me this day thy birthright. Which had many privileges annexed to it, as honour and authority in the family next to parents; a double portion of inheritance; some say the exercise of priesthood, but that is questioned; the parental blessing, and especially in this the promises of the Messiah, and of inheritance of the land of Canaan, and which was typical of the heavenly inheritance: all which Rebekah knew by the divine oracle were designed for Jacob, and which no doubt she had acquainted him with, and advised him to deal with his brother about parting with his birthright as he had opportunity; and very likely they had talked together about it before in a distant manner, and Esau had shown some indifference to his right, and made no great account of it; and now, an opportunity offering to get him in the mind to part with it, he takes it, and moves for a sale of it immediately, at once, without any more delay, and even before he had his pottage; thus taking the advantage of his brother's necessity: or, sell it me "as the day" ^x, let the bargain be as clear as the day, as Jarchi interprets it; let it be made in plain and full terms, that there may be no dispute about it hereafter, or any revocation of it: but the former sense seems best, as appears from Gen 25:33, where the same way of speaking is used.

Gill: Gen 25:32

And Esau said, behold, I am at the point to die,.... Or, "going to die" ^y, going the way of all flesh; which he might say on account of the common frailty and mortality of man, and the brevity of life at most, or by reason of the danger of life he was always exposed to in hunting of wild beasts, as Aben Ezra suggests; or rather, because of his present hunger and faintness, which, unless immediately relieved, must issue in death. Dr. Lightfoot ^z thinks it was now the time of the famine spoken of in the following chapter, Gen 26:1,

and what profit shall this birthright do to me? a dying man, or when dead? In such a case, all the privileges of it in course would devolve on Jacob; and as for the promises of the Messiah, and of the land of Canaan, made to Abraham and his seed, these seemed to be at a great distance, and if he lived ever so long might never enjoy them; and therefore judged it most advisable to consult his present interest, and have something in hand, than to trust to futurity; and, by thus saying, he signified an entire willingness to part with his birthright on the terms proposed.

Gill: Gen 25:33

And Jacob said, swear unto me this day,.... For the more sure and certain confirmation of the bargain; and by this oath oblige himself to let him peaceably enjoy the birthright, nor seek to revoke it, or dispute it with him, or disturb him in the possession of it:

and he sware unto him; that he would abide by the bargain, and never give him any trouble on that account; and hereby he made it over to Jacob as firm as it could be; God himself being appealed to as a witness of it, whose will it was that Jacob should have the birthright, the blessing, and the promises:

and he sold his birthright unto Jacob; with all the privileges and appurtenances of it, and that for one morsel of meat, as in Heb 12:16.

Gill: Gen 25:34

Then Jacob gave Esau bread and pottage of lentiles,.... This shows what the pottage was made of, of which see Gen 25:30; and that Jacob gave to Esau more than he asked and bargained for, bread as well as pottage; but neither of them until the bargain was made and swore to, and be had got the birthright secured unto him; as cunning as Esau, and as simple and plain as Jacob were, the latter outwitted the former, and was too crafty for him:

and he did eat, and drink, and rose up, and went his way; following his former course of life, without any remorse of conscience, reflection of mind, or repentance for what he had done; for though he afterwards carefully sought the blessing with tears he had parted with, yet not until his father was upon his deathbed, Heb 12:17,

thus Esau despised his birthright; by setting it at so mean a price, and by not repenting of it when he had so done; having no regard especially to spiritual blessings, to the Messiah, and to the heavenly inheritance, eternal glory and happiness by Christ: the Jerusalem Targum adds,"and he despised his part in the world to come, and denied the resurrection of the dead;''and the Targum of Jonathan on Gen 25:29 says, that"on that day he committed five transgressions; he performed strange worship (or committed idolatry), he shed innocent blood, he lay with a virgin betrothed, he denied the life of the world to come (or a future state), and despised the birthright;''which confirms the character the apostle gives of him, that he was a fornicator and a profane person, Heb 12:16.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 25:1

¹ tn Or “took.”

sn Abraham had taken another wife. These events are not necessarily in chronological order following the events of the preceding chapter. They are listed here to summarize Abraham’s other descendants before the narrative of his death.

² tn Heb “And Abraham added and took.”

NET Notes: Gen 25:3

¹ sn The names Sheba and Dedan appear in Gen 10:7 as descendants of Ham through Cush and Raamah. Since these two names are usually interpreted to be place names, one plausible suggestion is that some of Abraham’s descendants lived in those regions and took names linked with it.

NET Notes: Gen 25:4

¹ tn Or “sons.”

NET Notes: Gen 25:6

¹ tn Heb “the sons of the concubines who [belonged] to Abraham.”

² tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

NET Notes: Gen 25:7

¹ tn Heb “and these are the days of the years of the lifetime of Abraham that he lived.” The normal genealogical formula is expanded here due to the importance of the life of Abraham.

NET Notes: Gen 25:8

¹ tn Heb “old and full.”

² tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

NET Notes: Gen 25:9

¹ sn The cave of Machpelah was the place Abraham had purchased as a burial place for his wife Sarah (Gen 23:17-18).

NET Notes: Gen 25:10

¹ tn See the note on the phrase “sons of Heth” in Gen 23:3.

NET Notes: Gen 25:11

¹ sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).

² sn Beer Lahai Roi. See the note on this place name in Gen 24:62.

NET Notes: Gen 25:12

¹ sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).

NET Notes: Gen 25:13

¹ tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”

NET Notes: Gen 25:16

¹ tn Or “tribal chieftains.”

NET Notes: Gen 25:17

¹ tn Heb “And these are the days of the years of Ishmael.”

² tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

NET Notes: Gen 25:18

¹ tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.

² tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.

³ tn Heb “as you go.”

⁴ sn The name Asshur refers here to a tribal area in the Sinai.

⁵ tn Heb “he fell.”

⁶ tn Heb “upon the face of all his brothers.” This last expression, obviously alluding to the earlier oracle about Ishmael (Gen 16:12), could mean that the descendants of Ishmael lived in hostility to others or that they lived in a territory that was opposite the lands of their relatives. While there is some ambiguity about the meaning, the line probably does give a hint of the Ishmaelite-Israelite conflicts to come.

NET Notes: Gen 25:19

¹ sn This is the account of Isaac. What follows for several chapters is not the account of Isaac, except briefly, but the account of Jacob and Esau. The next chapters tell what became of Isaac and his family.

NET Notes: Gen 25:20

¹ tn Heb “And Isaac was the son of forty years when he took Rebekah.”

² sn Some valuable information is provided here. We learn here that Isaac married thirty-five years before Abraham died, that Rebekah was barren for twenty years, and that Abraham would have lived to see Jacob and Esau begin to grow up. The death of Abraham was recorded in the first part of the chapter as a “tidying up” of one generation before beginning the account of the next.

NET Notes: Gen 25:21

¹ tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the Lord to remove the plagues. The cognate word in Arabic means “to slaughter for sacrifice,” and the word is used in Zeph 3:10 to describe worshipers who bring offerings. Perhaps some ritual accompanied Isaac’s prayer here.

NET Notes: Gen 25:22

¹ tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

² tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.

³ sn Asked the Lord. In other passages (e.g., 1 Sam 9:9) this expression refers to inquiring of a prophet, but no details are provided here.

NET Notes: Gen 25:23

¹ sn By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.

NET Notes: Gen 25:24

¹ tn Heb “And her days were filled to give birth.”

² tn Heb “look!” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene as if they were actually present at the birth.

NET Notes: Gen 25:25

¹ sn Reddish. The Hebrew word translated “reddish” is אַדְמוֹנִי (’admoni), which forms a wordplay on the Edomites, Esau’s descendants. The writer sees in Esau’s appearance at birth a sign of what was to come. After all, the reader has already been made aware of the “nations” that were being born.

² tn Heb “all of him.”

³ sn Hairy. Here is another wordplay involving the descendants of Esau. The Hebrew word translated “hairy” is שֵׂעָר (se’ar); the Edomites will later live in Mount Seir, perhaps named for its wooded nature.

⁴ tn Heb “And they called his name Esau.” The name “Esau” (עֵשָׂו, ’esav) is not etymologically related to שֵׂעָר (se’ar), but it draws on some of the sounds.

NET Notes: Gen 25:26

¹ tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.

² tn Heb “And he called his name Jacob.” Some ancient witnesses read “they called his name Jacob” (see v. 25). In either case the subject is indefinite.

sn The name Jacob is a play on the Hebrew word for “heel” (עָקֵב, ’aqev). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. It did not have a negative connotation until Esau redefined it. This name was probably chosen because of the immediate association with the incident of grabbing the heel. After receiving such an oracle, the parents would have preserved in memory almost every detail of the unusual births.

³ tn Heb “the son of sixty years.”

NET Notes: Gen 25:27

¹ tn Heb “knowing.”

² tn The disjunctive clause juxtaposes Jacob with Esau and draws attention to the striking contrasts. In contrast to Esau, a man of the field, Jacob was civilized, as the phrase “living in tents” signifies. Whereas Esau was a skillful hunter, Jacob was calm and even-tempered (תָּם, tam), which normally has the idea of “blameless.”

NET Notes: Gen 25:28

¹ tn Heb “the taste of game was in his mouth.” The word for “game,” “venison” is here the same Hebrew word as “hunter” in the last verse. Here it is a metonymy, referring to that which the hunter kills.

² tn The disjunctive clause juxtaposes Rebekah with Jacob and draws attention to the contrast. The verb here is a participle, drawing attention to Rebekah’s continuing, enduring love for her son.

NET Notes: Gen 25:29

¹ sn Jacob cooked some stew. There are some significant words and wordplays in this story that help clarify the points of the story. The verb “cook” is זִיד (zid), which sounds like the word for “hunter” (צַיִד, tsayid). This is deliberate, for the hunter becomes the hunted in this story. The word זִיד means “to cook, to boil,” but by the sound play with צַיִד it comes to mean “set a trap by cooking.” The usage of the word shows that it can also have the connotation of acting presumptuously (as in boiling over). This too may be a comment on the scene. For further discussion of the rhetorical devices in the Jacob narratives, see J. P. Fokkelman, Narrative Art in Genesis (SSN).

NET Notes: Gen 25:30

¹ tn The rare term לָעַט (la’at), translated “feed,” is used in later Hebrew for feeding animals (see Jastrow, 714). If this nuance was attached to the word in the biblical period, then it may depict Esau in a negative light, comparing him to a hungry animal. Famished Esau comes in from the hunt, only to enter the trap. He can only point at the red stew and ask Jacob to feed him.

² tn The verb has no expressed subject and so is given a passive translation.

³ sn Esau’s descendants would eventually be called Edom. Edom was the place where they lived, so-named probably because of the reddish nature of the hills. The writer can use the word “red” to describe the stew that Esau gasped for to convey the nature of Esau and his descendants. They were a lusty, passionate, and profane people who lived for the moment. Again, the wordplay is meant to capture the “omen in the nomen.”

NET Notes: Gen 25:31

¹ tn Heb “today.”

NET Notes: Gen 25:32

¹ tn Heb “And what is this to me, a birthright?”

NET Notes: Gen 25:33

¹ tn Heb “Swear to me today.”

² tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

³ sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.

NET Notes: Gen 25:34

¹ sn The style here is typical of Hebrew narrative; after the tension is resolved with the dialogue, the working out of it is recorded in a rapid sequence of verbs (“gave”; “ate”; “drank”; “got up”; “went out”). See also Gen 3:1-7 for another example.

² sn So Esau despised his birthright. This clause, which concludes the episode, is a summary statement which reveals the underlying significance of Esau’s actions. “To despise” means to treat something as worthless or with contempt. Esau’s willingness to sell his birthright was evidence that he considered it to be unimportant.

Geneva Bible: Gen 25:1

Then again Abraham ^{( a )} took a wife, and her name [was] Keturah.

^{( a )} While Sarah was yet alive.

Geneva Bible: Gen 25:6

But unto the ^{( b )} sons of the ^{( c )} concubines, which Abraham had, Abraham ^{( d )} gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.

^{( b )} For by virtue of God's word he not only had Isaac, but begat many more.

^{( c )} See (Gen 22:24).

^{( d )} To avoid the disputing that otherwise might have come because of the heritage.

Geneva Bible: Gen 25:17

And these [are] the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his ^{( f )} people.

^{( f )} Who dwelt among the Arabians, and were separate from the blessed seed.

Geneva Bible: Gen 25:18

And they dwelt from Havilah unto Shur, that [is] before Egypt, as thou goest toward Assyria: [and] he died ^{( g )} in the presence of all his brethren.

^{( g )} He means that his lot fell to dwell among his brethren as the angel promised.

Geneva Bible: Gen 25:22

And the children struggled together within her; and she said, If [it be] so, why [am] I ^{( h )} thus? And she went ^{( i )} to enquire of the LORD.

^{( h )} That is, with child, seeing one shall destroy another.

^{( i )} For that is the only refuge in all our miseries.

Geneva Bible: Gen 25:32

And Esau said, Behold, I [am] at the point to die: and what ^{( k )} profit shall this birthright do to me?

^{( k )} The reprobate do not value God's benefits unless they feel them presently, and therefore they prefer present pleasures.

Geneva Bible: Gen 25:33

And Jacob said, Swear to me this day; and he sware unto him: and he ^{( l )} sold his birthright unto Jacob.

^{( l )} Thus the wicked prefer their worldly conveniences over God's spiritual graces: but the children of God do the opposite.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 25:1-34

1 The sons of Abraham by Keturah.

5 The division of his goods.

7 His age, death, and burial.

11 God blesses Isaac.

12 The generations of Ishmael.

17 His age and death.

19 Isaac prays for Rebekah, being barren.

22 The children strive in her womb.

24 The birth of Esau and Jacob.

27 Their different characters and pursuits.

29 Esau sells his birthright.

Maclaren: Gen 25:8

Genesis 25:8

Full of years' does not seem to me to be a mere synonym for longevity. That would be an intolerable tautology, for we should then have the same thing said three times over--an old man,' in a good old age,' full of years.' There must be some other idea than that in the words. If you notice that the expression is by no means a usual one, that it is only applied to one or two of the Old Testament characters, and those selected characters, I think you will see that there must be some other significance in it than merely to point to length of days.

It may be well to note the instances. In addition to our text, we find it employed, first, in reference to Isaac, in Genesis 35:29, where the words are repeated almost verbatim. That calm, contemplative life, so unlike the active, varied career of his father, also attained to this blessing at its close. Then we find that the stormy and adventurous course of the great king David, with its wonderful alternations both of moral character and of fortune, is represented as being closed at last with this tranquil evening glory: He died in a good old age, full of days, riches, and honor.' Once more we read of the great high priest Jehoiada, whose history had been crowded with peril, change, brave resistance, and strenuous effort, that with all the storms behind him he died at last, full of days.' The only other instance of the occurrence of the phrase is at the close of the book of Job, the typical record of the good man suffering, and of the abundant compensations given by a loving God. The fair picture of returning prosperity and family joy, like the calm morning sunshine after a night of storm and wreck, with which that wonderful book ends, has this for its last touch, evidently intended to deepen the impression of peace which is breathed over it all: So Job died, being old and full of days.' These are all the instances of the occur-re. nee of this phrase, and I think we may fairly say that in all it is meant to suggest not merely length of days, but some characteristic of the long life over and above its mere length. We shall, I think, understand its meaning a little better if we make a very slight and entirely warranted change, and instead of reading full of years,' read satisfied with years.' The men were satisfied with life; having exhausted its possibilities, having drunk a full draught, having nothing more left to wish for. The words point to a calm close, with all desires gratified, with hot wishes stilled, with no desperate clinging to life, but a willingness to let it go, because all which it could give had been attained.

So much for one of the remarkable expressions in this verse. There is another, He was gathered to his people,' of which we shall have more to say presently. Enough for the present to note the peculiarity, and to suggest that it seems to contain some dim hint of a future life, and some glimmer of some of the profoundest thoughts about it.

We have two main things to consider.

1. The Tranquil Close Of A Life.

It is possible, then, at the end of life to feel that it has satisfied one's wishes. Whether it does or no will depend mostly on ourselves, and very slightly on our circumstances. Length of days, competence, health, and friends are important; but neither these nor any other externals will make the difference between a life which, in the retrospect, will seem to have been sufficient for our desires, and one which leaves a hunger in the heart. It is possible for us to make our lives of such a sort, that whether they run on to the apparent maturity of old age, or whether they are cut short in the midst of our days, we may rise from the table feeling that it has satisfied our desires, met our anticipation, and been all very good.

Possibly, that is not the way in which most of us look at life. That is not the way in which a great many of us seem to think that it is an eminent part of Christian and religious character to look at life. But it is the way in which the highest type of devotion and the truest goodness always look at it. There are people, old and young, who, whenever they look back, whether it be over a long tract of years or over a short one, have nothing to say about it except: Vanity of vanities! all is vanity and vexation of spirit'; a retrospect of weary disappointments and thwarted plans.

How different with some of us the forward and the backward look! Are there not some listening to me, whose past is so dark that it flings black shadows over their future, and who can only cherish hopes for to-morrow, by giving the lie to and forgetting the whole of their yesterdays? It is hard to paint the regions before us like the Garden of the Lord,' when we know that the locusts of our own godless desires have made all the land behind us desolate. If your past has been a selfish past, a godless past, in which passion, inclination, whim, anything but conscience and Christ have ruled, your remembrances can scarcely be tranquil; nor your hopes bright. If you have only prospects drear,' when you backward cast your eye,' it is not wonderful if forwards though you cannot see,' you will guess and fear.' Such lives, when they come towards an end, are wont to be full of querulous discontent and bitterness. We have all seen godless old men cynical and sour, pleased with nothing, grumbling, or feebly complaining, about everything, dissatisfied with all which life has thus far yielded them, and yet clinging desperately to it, and afraid to go.

Put by the side of such an end this calm picture of the old man going down into his grave, and looking back over all those long days since he came away from his father's house, and became a pilgrim and a stranger. How all the hot anxieties, desires, occupations, of youth have quieted themselves down I How far away now seem the warlike days when he fought the invading kings! How far away the heaviness of heart when he journeyed to Mount Moriah with his boy, and whetted the knife to slay his son! His love had all been buried in Sarah's grave. He has been a lonely man for many years; and yet he looks back, as God looked back over His creative week, and feels that all has been good. It was all for the best; the great procession of my life has been ordered from the beginning to its end, by the Hand that shapes beauty everywhere, and has made all things blessed and sweet. I have drunk a full draught; I have had enough; I bless the Giver of the feast, and push my chair back; and get up and go away.' He died an old man, and satisfied with his life.

Ay! And what a contrast that makes, dear friends, to another set of people. There is nothing more miserable than to see a man, as his years go by, gripping harder and tighter at this poor, fleeting world that is slipping away from him; nothing sadder than to see how, as opportunities and capacities for the enjoyment of life dwindle, and dwindle, and dwindle, people become almost fierce in the desire to keep it. Why, you can see on the face of many an old man and woman a hungry discontent, that has not come from the mere wrinkles of old age or care; an eager acquisitiveness looking out of the dim old eyes, tragical and awful. It is sad to see a man, as the world goes from him, grasping at its skirts as a beggar does at the retreating passer-by that refuses him an alms. Are there not some of us who feel that this is our case, that the less we have before us of life here on earth, the more eagerly we grasp at the little which still remains; trying to get some last drops out of the broken cistern which we know can hold no water? How different this blessed acquiescence in the fleeting away of the fleeting; and this contented satisfaction with the portion that has been given him, which this man had who died willingly, being satisfied with life!

Sometimes, too, there is satiety--weariness of life which is not satisfaction, though it looks like it. Its language is: Man delights me not; nor woman neither. I am tired of it all.' Those who feel thus sit at the table without an appetite. They think that they have seen to the bottom of everything, and they have found everything a cheat. They expect nothing new under the sun; that which is to be hath already been, and it is all vanity and striving after the wind. They are at once satiated and dissatisfied. Nothing keeps the power to charm.

How different from all this is the temper expressed in this text, rightly understood! Abraham had had a richly varied life. It had brought him all he wished. He has drunk a full draught, and needs no more. He is satisfied, but that does not mean loss of interest in present duties, occupations, or enjoyments. It is possible to keep ourselves fully alive to all these till the end, and to preserve something of the keen edge of youth even in old age, by the magic of communion with God, purity of conduct, and a habitual contemplation of all events as sent by our Father. When Paul felt himself very near his end, he yet had interest enough in common things to tell Timothy all about their mutual friends' occupations, and to wish to have his books and parchments.

So, calmly, satisfied and yet not sickened, keenly appreciating all the good and pleasantness of life, and yet quite willing to let it go, Abraham died. So may it be with us too, if we will, no matter what the duration or the externals of our life. If we too are his children by faith, we shall be blessed with faithful Abraham.' And I beseech you to ask yourselves whether the course of your life is such as that, if at this moment God's great knife were to come down and cut it in two, you would be able to say, Well! I have had enough, and now contentedly I go.'

Again, it is possible at the end of life to feel that it is complete, because the days have accomplished for us the highest purpose of life. Scaffoldings are for buildings, and the moments and days and years of our earthly lives are scaffolding. What are you building inside the scaffolding, brother? What kind of a structure will be disclosed when the scaffolding is knocked away? What is the end for which days and years are given? That they may give us what eternity cannot take away--a character built upon the love of God in Christ, and molded into His likeness. Man's chief end is to glorify God, and to enjoy Him for ever.' Has your life helped you to do that? If it has, though you be but a child, you are full of years; if it has not, though your hair be whitened with the snows of the nineties, you are yet incomplete and immature. The great end of life is to make us like Christ, and pleasing to Christ. If life has done that for us, we have got the best out of it, and our life is completed, whatever may be the number of the days. Quality, not quantity, is the thing that determines the perfectness of a life. And like as in northern lands, where there is only a week or two from the melting of the snow to the cutting of the hay, the whole harvest of a life may be gathered in a very little space, and all be done which is needed to make the life complete. Has your life this completeness? Can you be satisfied' with it, because the river of the flowing hours has borne down some grains of gold amidst the mass of mud, and, notwithstanding many sins and failures, you have thus far fulfilled the end of your being, that you are in some measure trusting and serving the Lord Jesus Christ?

Again, it is possible, at the end of life, to be willing to go as satisfied.

Most men cling to life in grim desperation, like a climber to a cliff giving way, or a drowning man clutching at any straw. How beautiful the contrast of the placid, tranquil acquiescence expressed in that phrase of our text! No doubt there will always be the shrinking of the bodily nature from death. But that may be overcome. There is no passion so weak but in some case it has mated and mastered the fear of death,' and it is possible for us all to come to that temper in which we shall be ready for either fortune, to live and serve Him here, or to die and enjoy Him yonder. Or, to return to an earlier illustration, it is possible to be like a man sitting at table, who has had his meal, and is quite contented to stay on there, restful and cheerful, but is not unwilling to put back his chair, to get up and to go away, thanking the Giver for what he has received.

Ah! that is the way to face the end, dear brethren, and how is it to be done? Such a temper need not be the exclusive possession of the old. It may belong to us at all stages of life. How is it won? By a life of devout communion with God. The secret of it lies in obeying the commandment and realizing the truth which Abraham realized and obeyed: I am the Almighty God, walk before Me, and be thou perfect.' Fear not, Abram, I am thy shield and thine exceeding great reward.' That is to say, a simple communion with God, realizing His presence and feeling that He is near, will sweeten disappointment, will draw from it its hidden blessedness, will make us victors over its pains and its woes. Such a faith will make it possible to look back and see only blessing; to look forward and see a great light of hope burning in the darkness. Such a faith will check weariness, avert satiety, promote satisfaction, and will help us to feel that life and the great hereafter are but the outer and inner mansions of the Father's house, and death the short though dark corridor between. So we shall be ready for life or for death.

2. The Joyful Society Beyond,

Now I must turn to consider more briefly the glimpse of the joyful society beyond, which is given us in that other remarkable expression of our text: He was gathered to his people.'

That phrase is only used in the earlier Old Testament books, and there only in reference to a few persons. It is used of Abraham, Ishmael, Isaac, Jacob, Moses, and Aaron, and once (Judges 2:10) of a whole generation. If you will weigh the words, I think you will see that there is in them a dim intimation of something beyond this present life.

He was gathered to his people' is not the same thing as He died,' for, in the earlier part of the verse, we read, Abraham gave up the ghost and died … and was gathered to his people.' It is not the same thing as being buried. For we read in the following verse: And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron, the son of Zohar the Hittite, which is before Mamre.' It is then the equivalent neither of death nor of burial. It conveys dimly and veiledly that Abraham was buried, and yet that was not all that happened to him. He was buried, but also he was gathered to his people.' Why! his own people' were buried in Mesopotamia, and his grave was far away from theirs. What is the meaning of the expression? Who were the people he was gathered to? In death or in burial, the dust returns to the earth as it was.' What was it that was gathered to his people?

Dimly, vaguely, veiledly, but unmistakably, as it seems to me, is here expressed at least a premonition and feeling after the thought of an immortal self in Abraham that was not there in what' his sons Isaac and Ishmael laid in the cave at Machpelah,' but was somewhere else and was for ever. That is the first thing hinted at here--the continuance of the personal being after death.

Is there anything more? I think there is. Now, remember, Abraham's whole life was shaped by that commandment, Get thee out from thy father's house, and from thy kindred, and from thy country.' He never dwelt with his kindred; all his days he was a pilgrim and a sojourner, a stranger in a strange land. And though he was living in the midst of a civilization which possessed great cities whose walls reached to heaven, he pitched his tent beneath the terebinth tree at Hamre, and would have nothing to do with the order of things around him, but remained an exotic, a waif, an outcast in the midst of Canaan all his life. Why? Because he looked for the city which hath the foundations, whose builder and maker is God.' And now he has gone to it, he is gathered to his people. The life of isolation is over, the true social life is begun. He is no longer separated from those around him, or flung amidst those that are uncongenial to him. He is gathered to his people'; he dwells with his own tribe; he is at home; he is in the city.

And so, brethren, life for every Christian man must be lonely. After all communion we dwell as upon islands dotted over a great archipelago, each upon his little rock, with the sea dashing between us; but the time comes when, if our hearts are set upon that great Lord, whose presence makes us one, there shall be no more sea, and all the isolated rocks shall be parts of a great continent. Death sets the solitary in families. We are here like travelers plodding lonely through the night and the storm, but soon to cross the threshold into the lighted hall, full of friends.

If we cultivate that sense of detachment from the present, and of having our true affinities in the unseen, if we dwell here as strangers because our citizenship is in heaven, then death will not drag us away from our associates, nor hunt us into a lonely land, but will bring us where closer bonds shall knit the sweet societies' together, and the sheep shall couch close by one another, because all are gathered round the one shepherd. Then many a broken tie shall be rewoven, and the solitary wanderer meet again the dear ones whom he had loved long since, and lost awhile.'

Further, the expressions suggest that in the future men shall be associated according to affinity and character. He was gathered to his people,' whom he was like and who were like him; the people with whom he had sympathy, the people whose lives were shaped after the fashion of his own.

Men will be sorted there. Gravitation will come into play undisturbed; and the pebbles will be ranged according to their weights on the great shore where the sea has east them up, as they are upon Chesil beach, down there in the English Channel, and many another coast besides; all the big ones together and sized off to the smaller ones, regularly and steadily laid out. Like draws to like. Our spiritual affinities, our religious and moral character, will seattle where we shall be, and who our companions will be when we get yonder. Some of us would not altogether like to live with the people that are like ourselves, and some of us would not find the result of this sorting to be very delightful. Men in the Dantesque circles were only made more miserable because all around them were of the same sort as, and some of them worse than, themselves. And an ordered hell, with no company for the liar but liars, and none for the thief but thieves, and none for impure men but the impure, and none for the godless but the godless, would be a hell indeed.

He was gathered to his people,' and you and I will be gathered likewise. What is the conclusion of the whole matter? Let us follow with our thoughts, and in our lives, those who have gone into the light, and cultivate in heart and character those graces and excellencies which are congruous with the inheritance of the saints in light. Above all, let us give our hearts to Christ, by simple faith in Him, to be shaped and sanctified by Him. Then our country will be where He is, and our people will be the people in whom His love abides, and the tribe to which we belong will be the tribe of which He is Chieftain. So when our turn comes, we may rise thankfully from the table in the wilderness, which He has spread for us, having eaten as much as we desired, and quietly follow the dark-robed messenger whom His love sends to bring us to the happy multitudes that throng the streets of the city. There we shall find our true home, our kindred, our King. So shall we ever be with the Lord,'

Maclaren: Gen 25:27-34

Genesis 25:27-34

Isaac's small household represented a great variety of types of character. He himself lacked energy, and seems in later life to have been very much of a tool in the hands of others. Rebekah had the stronger nature, was persistent, energetic, and managed her husband to her heart's content. The twin brothers were strongly opposed in character; and, naturally enough, each parent loved best the child that was most unlike him or her: Isaac rejoicing in the very wildness of the adventurous, dashing Esau; and Rebekah finding an outlet for her womanly tenderness in an undue partiality for the quiet lad that was always at hand to help her and be petted by her.

One's sympathy goes out to Esau. He was a man of the field,'--by which is meant, not cultivated ground, but open country, which we might call prairie. He was a backwoodsman,'--liked the wild hunter's life better than sticking at home looking after sheep. He had the attractive characteristics of that kind of men, as well as their faults. He was frank, impulsive, generous, incapable of persevering work or of looking ahead, passionate. His descendants prefer cattle-ranching and gold-prospecting to keeping shops or sitting with their lungs squeezed against a desk.

Jacob had neither the high spirits nor the animal courage of his brother. He was a plain man.' The word is literally perfect,' but cannot be used in its deepest sense; for Jacob was very far indeed from being that, but seems to have a lower sense, which might perhaps be represented by steady-going,' or respectable,' in modern phraseology. He went quietly about his ordinary work, in contrast with his daring brother's escapades and unsettledness.

The two types are intensified by civilization, and the antagonism between them increased. City life tends to produce Jacobs, and its Esaus escape from it as soon as they can. But Jacob had the vices as well as the virtues of his qualities. He was orderly and domestic, but he was tricky, and keenly alive to his own interest. He was persevering and almost dogged in his tenacity of purpose, but he was not above taking mean advantages and getting at his ends by miry roads. He had little love for his brother. in whom he saw an obstacle to his ambition. He had the virtues and vices of the commercial spirit.

But we judge the two men wrongly if we let ourselves be fascinated, as Isaac was, by Esau, and forget that the superficial attractions of his character cover a core worthy of disapprobation. They are crude judges of character who prefer the type of man who spurns the restraints of patient industry and order; and popular authors, who make their heroes out of such, err in taste no less than in morals. There is a very unwholesome kind of literature, which is devoted to glorifying the Esaus as fine fellows, with spirit, generosity, and noble carelessness, whereas at bottom they are governed by animal impulses, and incapable of estimating any good which does not appeal to sense, and that at once.

The great lesson of this story lies on its surface. It is the folly and sin of buying present gratification of appetite or sense at the price of giving up far greater future good. The details are picturesquely told. Esau's eagerness, stimulated by the smell of the mess of lentils, is strikingly expressed in the Hebrew: Let me devour, I pray thee, of that red, that red there.' It is no sin to be hungry, but to let appetite speak so clamorously indicates feeble self-control. Jacob's coolness is an unpleasant foil to Esau's impatience, and his cautious bargaining, before he will sell what a brother would have given, shows a mean soul, without generous love to his own flesh and blood. Esau lets one ravenous desire hide everything else from him. He wants the pottage which smokes there, and that one poor dish is for the moment more to him than birthright and any future good. Jacob knows the changeableness of Esau's character, and is well aware that a hungry man will promise anything, and, when fed, will break his promise as easily as he made it. So he makes Esau swear; and Esau will do that, or anything asked. He gets his meal. The story graphically describes the greedy relish with which he ate, the short duration of his enjoyment, and the dark meaning of the seemingly insignificant event, by that accumulation of verbs, He did eat and drink, and rose up and went his way: so Esau despised his birthright.'

Now we may learn, first, how profound an influence small temptations, yielded to, may exert on a life Many scoffs have been directed against this story, as if it were unworthy of credence that eating a dish of lentils should have shaped the life of a man and of his descendants. But is it not always the case that trifles turn out to be determining points? Hinges are very small, compared with the doors which move on them. Most lives are molded by insignificant events. No temptation is small, for no sin is small; and if the occasion of yielding to sense and the present is insignificant, the yielding is not so.

But the main lesson is, as already noted, the madness of flinging away greater future good for present gratification's of sense. One cannot suppose that the spiritual side of the birthright' was in the thoughts of either brother. Esau and Jacob alike regarded it only as giving the headship of the family. It was merely the right of succession, with certain material accompanying advantages, which Jacob coveted and Esau parted with. But even in regard to merely worldly objects, the man who lives for only the present moment is distinctly beneath him who lives for a future good, however material it may be. Whoever subordinates the present, and is able steadily to set before himself a remote object, for which he is strong enough to subdue the desire of immediate gratification's of any sort, is, in so far, better than the man who, like a savage or an animal, lives only for the instant.

The highest form of that nobility is when time is clearly seen to be the' lackey to eternity,' and life's aims are determined with supreme reference to the future beyond the grave. But how many of us are every day doing exactly as Esau did--flinging away a great future for a small present! A man who lives only for such ends as may be attained on this side of the grave is as profane' a person as Esau, and despises his birthright as truly. He knew that he was hungry, and that lentil porridge was good. What good shall the birthright do me?' He failed to make the effort of mind and imagination needed in order to realize how much of the kind of good' that he could appreciate it would do to him. The smell of the smoking food was more to him than far greater good which he could only appreciate by an effort. A sixpence held close to the eye can shut out the sun. Resolute effort is needed to prevent the small, intrusive present from blotting out the transcendent greatness of the final future. And for lack of such effort men by the thousand fling themselves away.

To sell a birthright for a bowl of lentils was plain folly. But is it wiser to sell the blessedness and peace of communion with God here and of heaven hereafter for anything that earth can yield to sense or to soul? How many shrewd men of the highest commercial standing' are making as bad a bargain as Esau's The pottage' is hot and comforting, but it is soon eaten; and when the bowl is empty, and the sense of hunger comes back in an hour or two, the transaction does not look quite as advantageous as it did. Esau had many a minute of rueful meditation on his bad bargain before he in vain besought his father's blessing. And suspicions of the folly of their choice are apt to haunt men who prefer the present to the future, even before the future becomes the present, and the folly is manifest. What doth it profit a man, to gain the whole world, and forfeit hi s life?'

So a character like Esau's, though it has many fine possibilities about it, and attracts liking, is really of a low type, and may very easily slide into depths of degrading sensualism, and be dead to all nobleness. Enterprise, love of stirring life, impatience of dull plodding, are natural to young lives. Unregulated, impulsive characters, who live for the moment, and are very sensitive to all material delights, have often an air of generosity and joviality which hides their essential baseness; for it is base to live for flesh, either in more refined or more frankly coarse forms. It is base to be incapable of seeing an inch beyond the present. It is base to despise any good that cannot minister to fleeting lusts or fleshly pleasures, and to say of high thought, of ideal aims of any sort, and most of all to say of religion, What good will it do me?' To estimate such precious things by the standard of gross utility is like weighing diamonds in grocers' scales. They will do very well for sugar, but not for precious stones. The sacred things of life are not those which do what the Esaus recognize as good.' They have another purpose, and are valuable for other ends. Let us take heed, then, that we estimate things according to their true relative worth; that we live, not for to-day, but for eternity; and that we suppress all greedy cravings. If we do not, we shall be profane' persons like Esau, who for one morsel of meat sold his birthright.'

Maclaren: Gen 25:34

Genesis 25:34

Broad lessons unmistakable, but points strange and difficult to throw oneself back to so different a set of ideas. So

I. Deal With The Narrative.

Not to tell it over again, but bring out the following points :--

(a) Birthright.--What?

None of them any notion of sacred, spiritual aspect of it.

To all, merely material advantages: headship of the clan. All the loftier aspects gone from Isaac, who thought he could give it for venison, from Esau, and from the scheming Rebekah and the crafty Jacob.

(b) The Bargain.

It is not clear whether the transaction was seriously meant, or whether it only shows

Jacob's wish to possess the birthright and Esau's indifference to it.

At any rate, the barter was not supposed to complete Jacob's title, as is shown by a subsequent piece of trickery.

Isaac's blessing was conceived to confer it; that blessing, if once given, could not be revoked, even if procured by fraud and given in error. The belief would fulfil itself, as far as the chieftainship was concerned.

It is significant of the purely secular' tone of all the parties concerned that only temporal blessings are included in Isaac's words.

(c) The Scripture judgment on all parties concerned. Great mistakes are made by forgetting, that the Bible is a passionless narrator of its heroes' acts, and seldom pauses to censure or praise--so people have thought that Scripture gave its vote for Jacob as against Esau. The character of the two men.

Esau--frank, impulsive, generous, chivalrous, careless, and sensuous.

Jacob--meditative, reflective, pastoral, timid, crafty, selfish. Each has the defects of his qualities.

But the subsequent history of Jacob shows what heaven thought of him.

This dirty transaction marred his life, sent him a terrified exile from Isaac's tent, and shook his soul long years after with guilty apprehensions when he had to meet Esau.

All subsequent career to beat his crafty selfishness out of him and to lift him to higher level.

II. Broad General Lessons.

1. The Choice.--Birthright versus Pottage.

(a) The Present versus The Future.

Suppose it true that to both brothers the birthright seemed to secure merely material advantage, yet even so the better part would have been to sacrifice material present for material future. Even on plane of worldly things, to live for to, morrow ennobles a man, and he is the higher style of man who spurns delights and lives laborious days' for some issue to be realized in the far future.

The very same principle extended leads to the conviction that the highest wisdom is his who lives for the furthest, which is also the most certain, Future.

(b) The Seen versus The Unseen.

However material the advantages of the birthright were supposed to be, they then appealed to imagination, not sense. There was the pottage in the pan: I can see that and smell it. This birthright, can I eat it? Let me get the solid realities, and let who will have the imaginary.'

So the unseen good things, such as intellectual culture, fair reputation, and the like, are better than the gross satisfactions that can be handled, or tasted, or seen.

And, on the very same principle, high above the seeker after these--as high as he is above the drunkard--is the Christian, whose life is shaped by the loftiest.

Unseen, even Him who is invisible.'

2. The Grim Absurdity Of The Choice.

The story seems to have a certain undertone of sarcasm, and a keen perception of the immense stupidity of the man.

Pottage and a full belly to-day--that was all he got for such a sacrifice.

This their way is their folly.'

3. How Well The Bargain Worked At First, And What Came Of It At Last.

No doubt Esau had his meal, and, no doubt, when a man sells his soul to the devil (the mediaeval form of the story), he generally gets the price for which he bargained, more or less, and oftentimes with a dash of vinegar in the porridge, which makes it less palatable.

What comes of it at last. Put side by side the pictures of Esau's animal contentment at the moment when he had eaten up his mess, and of his despair when he wailed, Hast thou not one blessing?'

He finds out his mistake. A sense of the preciousness of the despised thing wakes in him.

And it is too late. There are irrevocable consequences of every false choice. Youth is gone: cannot alter that. Opportunities gone: cannot alter that. Strength gone: cannot alter that. Habits formed, associations, reputation, position, character, are all determined.

But there is a blessed contrast between Esau's experience and what may be ours. The desire to have the birthright is sure to bring it to us. No matter how late the desire is of springing, nor how long and insultingly we have suppressed it, we never go to our Father in vain with the cry, Bless me, even me also.'

What shall it profit a man if he gain the whole world and lose his own soul?'

MHCC: Gen 25:1-10

All the days, even of the best and greatest saints, are not remarkable days; some slide on silently; such were these last days of Abraham. Here is an account of Abraham's children by Keturah, and the disposition which he made of his estate. After the birth of these sons, he set his house in order, with prudence and justice. He did this while he yet lived. It is wisdom for men to do what they find to do while they live, as far as they can. Abraham lived 175 years; just one hundred years after he came to Canaan; so long he was a sojourner in a strange country. Whether our stay in this life be long or short, it matters but little, provided we leave behind us a testimony to the faithfulness and goodness of the Lord, and a good example to our families. We are told that his sons Isaac and Ishmael buried him. It seems that Abraham had himself brought them together while he lived. Let us not close the history of the life of Abraham without blessing God for such a testimony of the triumph of faith.

MHCC: Gen 25:11-18

Ishmael had twelve sons, whose families became distinct tribes. They peopled a very large country that lay between Egypt and Assyria, called Arabia. The number and strength of this family were the fruit of the promise, made to Hagar and to Abraham, concerning Ishmael.

MHCC: Gen 25:19-26

Isaac seems not to have been much tried, but to have spent his days in quietness. Jacob and Esau were prayed for; their parents, after being long childless, obtained them by prayer. The fulfilment of God's promise is always sure, yet it is often slow. The faith of believers is tried, their patience exercised, and mercies long waited for are more welcome when they come. Isaac and Rebekah kept in view the promise of all nations being blessed in their posterity, therefore were not only desirous of children, but anxious concerning every thing which seemed to mark their future character. In all our doubts we should inquire of the Lord by prayer. In many of our conflicts with sin and temptation, we may adopt Rebekah's words, " If it be so, why am I thus?" If a child of God, why so careless or carnal? If not a child of God, why so afraid of, or so burdened with sin?

MHCC: Gen 25:27-28

Esau hunted the beasts of the field with dexterity and success, till he became a conqueror, ruling over his neighbours. Jacob was a plain man, one that liked the true delights of retirement, better than all pretended pleasures. He was a stranger and a pilgrim in his spirit, and a shepherd all his days. Isaac and Rebekah had but these two children, one was the father's darling, and the other the mother's. And though godly parents must feel their affections most drawn over towards a godly child, yet they will not show partiality. Let their affections lead them to do what is just and equal to every child, or evils will arise.

MHCC: Gen 25:29-34

We have here the bargain made between Jacob and Esau about the right, which was Esau's by birth, but Jacob's by promise. It was for a spiritual privilege; and we see Jacob's desire of the birth-right, but he sought to obtain it by crooked courses, not like his character as a plain man. He was right, that he coveted earnestly the best gifts; he was wrong, that he took advantage of his brother's need. The inheritance of their father's worldly goods did not descend to Jacob, and was not meant in this proposal. But it includeth the future possession of the land of Canaan by his children's children, and the covenant made with Abraham as to Christ the promised Seed. Believing Jacob valued these above all things; unbelieving Esau despised them. Yet although we must be of Jacob's judgment in seeking the birth-right, we ought carefully to avoid all guile, in seeking to obtain even the greatest advantages. Jacob's pottage pleased Esau's eye. " Give me some of that red;" for this he was called Edom, or Red. Gratifying the sensual appetite ruins thousands of precious souls. When men's hearts walk after their own eyes, Job 31:7, and when they serve their own bellies, they are sure to be punished. If we use ourselves to deny ourselves, we break the force of most temptations. It cannot be supposed that Esau was dying of hunger in Isaac's house. The words signify, I am going towards death; he seems to mean, I shall never live to inherit Canaan, or any of those future supposed blessings; and what signifies it who has them when I am dead and gone. This would be the language of profaneness, with which the apostle brands him, Heb 12:16; and this contempt of the birth-right is blamed, ver. Gen 25:34. It is the greatest folly to part with our interest in God, and Christ, and heaven, for the riches, honours, and pleasures of this world; it is as bad a bargain as his who sold a birth-right for a dish of pottage. Esau ate and drank, pleased his palate, satisfied his appetite, and then carelessly rose up and went his way, without any serious thought, or any regret, about the bad bargain he had made. Thus Esau despised his birth-right. By his neglect and contempt afterwards, and by justifying himself in what he had done, he put the bargain past recall. People are ruined, not so much by doing what is amiss, as by doing it and not repenting of it.

Matthew Henry: Gen 25:1-10

Abraham lived, after the marriage of Isaac, thirty-five years, and all that is recorded concerning him during the time lies here in a very few verses. We hear no more of God's extraordinary appearances to him or trials of him; for all the days, even of the best and greatest saints, are not eminent days, some slide on silently, and neither come nor go with observation; such were these last days of Abraham. We have here,

I. An account of his children by Keturah, another wife whom he married after the death of Sarah. He had buried Sarah and married Isaac, the two dear companions of his life, and was now solitary. He wanted a nurse, his family wanted a governess, and it was not good for him to be thus alone. He therefore marries Keturah, probably the chief of his maid-servants, born in his house or bought with money. Marriage is not forbidden to old age. By her he had six sons, in whom the promise made to Abraham concerning the great increase of his posterity was in part fulfilled, which, it is likely, he had an eye to this marriage. The strength he received by the promise still remained in him, to show how much the virtue of the promise exceeds the power of nature.

II. The disposition which Abraham made of his estate, Gen 25:5, Gen 25:6. After the birth of these sons, he set his house in order, with prudence and justice. 1. He made Isaac his heir, as he was bound to do, in justice to Sarah his first and principal wife, and to Rebekah who married Isaac upon the assurance of it, Gen 24:36. In this all, which he settled upon Isaac, are perhaps included the promise of the land of Canaan, and the entail of the covenant. Or, God having already made him the heir of the promise, Abraham therefore made him heir of his estate. Our affection and gifts should attend God's. 2. He gave portions to the rest of his children, both to Ishmael, though at first he was sent empty away, and to his sons by Keturah. It was justice to provide for them; parents that do not imitate him in this are worse than infidels. It was prudence to settle them in places distant from Isaac, that they might not pretend to divide the inheritance with him, nor be in any way a care or expense to him. Observe, He did this while he yet lived, lest it should not be done, or not so well done, afterwards. Note, In many cases it is wisdom for men to make their own hands their executors, and what they find to do to do it while they live, as far as they can. These sons of the concubines were sent into the country that lay east from Canaan, and their posterity were called the children of the east, famous for their numbers, Jdg 6:5, Jdg 6:33. Their great increase was the fruit of the promise made to Abraham, that God would multiply his seed. God, in dispensing his blessings, does as Abraham did; common blessings he gives to the children of this world, as to the sons of the bond-woman, but covenant-blessings he reserves for the heirs of promise. All that he has is theirs, for they are his Isaacs, from whom the rest shall be for ever separated.

III. The age and death of Abraham, Gen 25:7, Gen 25:8. He lived 175 years, just 100 years after he came to Canaan; so long he was a sojourner in a strange country. Though he lived long and lived well, though he did good and could ill be spared, yet he died at last. Observe how his death is here described. 1. He gave up the ghost. Hes life was not extorted from him, but he cheerfully resigned it; into the hands of the Father of spirits he committed his spirit. 2. He died in a good old age, an old man; so God had promised him. His death was his discharge from the burdens of his age: an old man would not so live always. It was also the crown of the glory of his old age. 3. He was full of years, or full of life (as it might be supplied), including all the conveniences and comforts of life. He did not live till the world was weary of him, but till he was weary of the world; he had had enough of it, and desired no more. Vixi quantum satis est - I have lived long enough. A good man, though he should not die old, dies full of days, satisfied with living here, and longing to live in a better place. 4. He was gathered to his people. His body was gathered to the congregation of the dead, and his soul to the congregation of the blessed. Note, Death gathers us to our people. Those that are our people while we live, whether the people of God or the children of this world, are the people to whom death will gather us.

IV. His burial, Gen 25:9, Gen 25:10. Here is nothing recorded of the pomp or ceremony of his funeral; only we are told, 1. Who buried him: His sons Isaac and Ishmael. It was the last office of respect they had to pay to their good father. Some distance there had formerly been between Isaac and Ishmael; but it seems either that Abraham had himself brought them together while he lived, or at least that his death reconciled them. 2. Where they buried him: in his own burying-place, which he had purchased, and in which he had buried Sarah. Note, Those that in life have been very dear to each other may not only innocently, but laudably, desire to be buried together, that in their deaths they may not be divided, and in token of their hopes of rising together.

Matthew Henry: Gen 25:11-18

Immediately after the account of Abraham's death, Moses begins the story of Isaac (Gen 25:11), and tells us where he dwelt and how remarkably God blessed him. Note, The blessing of Abraham did not die with him, but survived to all the children of the promise. But he presently digresses from the story of Isaac, to give a short account of Ishmael, forasmuch as he also was a son of Abraham, and God had made some promises concerning him, which it was requisite we should know the accomplishment of. Observe here what is said, 1. Concerning his children. He had twelve sons, twelve princes they are called (Gen 25:16), heads of families, which in process of time became nations, distinct tribes, numerous and very considerable. They peopled a very large continent, that lay between Egypt and Assyria, called Arabia. The names of his twelve sons are recorded. Midian and Kedar we often read of in scripture. And some very good expositors have taken notice of the signification of those three names which are put together (Gen 25:14), as containing good advice to us all, Mishma, Dumah, and Massa, that is, hear, keep silence, and bear; we have them together in the same order, Jam 1:19, Be swift to hear, slow to speak, slow to wrath. The posterity of Ishmael had not only tents in the fields, wherein they grew rich in times of peace; but they had towns and castles (Gen 25:16), wherein they fortified themselves in time of war. Now the number and strength of this family were the fruit of the promise made to Hagar concerning Ishmael (Gen 16:10), and to Abraham, Gen 17:20 and Gen 21:13. Note, Many that are strangers to the covenants of promise are yet blessed with outward prosperity for the sake of their godly ancestors. Wealth and riches shall be in their house. 2. Concerning himself. Here is an account of his age: He lived 137 years (Gen 25:17) which is recorded to show the efficacy of Abraham's prayer for him (Gen 17:18), O that Ishmael might live before thee! Here is also an account of his death; he too was gathered to his people; but it is not said that he was full of days, though he lived to so great an age: he was not so weary of the world, nor so willing to leave it, as his good father was. Those words, he fell in the presence of all his brethren, whether they mean, as we take them, he died, or, as others, his lot fell, are designed to show the fulfilling of that word to Hagar (Gen 16:12), He shall dwell in the presence of all his brethren, that is, he shall flourish and be eminent among them, and shall hold his own to the last. Or he died with his friends about him, which is comfortable.

Matthew Henry: Gen 25:19-28

We have here an account of the birth of Jacob and Esau, the twin sons of Isaac and Rebekah: their entrance into the world was (which is not usual) one of the most considerable parts of their story; nor is much related concerning Isaac but what had reference to his father while he lived and to his sons afterwards. For Isaac seems not to have been a man of action, nor much tried, but to have spent his days in quietness and silence. Now concerning Jacob and Esau we are here told,

I. That they were prayed for. Their parents, after they had been long childless, obtained them by prayer, Gen 25:20, Gen 25:21. Isaac was forty years old when he was married; though he was an only son, and the person from whom the promised seed was to come, yet he made no haste to marry. He was sixty years old when his sons were born (Gen 25:26), so that, after he was married, he had no child for twenty years. Note, Though the accomplishment of God's promise is always sure, yet it is often slow, and seems to be crossed and contradicted by Providence, that the faith of believers may be tried, their patience exercised, and mercies long waited for may be the more welcome when they come. While this mercy was delayed, Isaac did not approach to a handmaid's bed, as Abraham had done, and Jacob afterwards; for he loved Rebekah, Gen 24:67. But, 1. He prayed: he entreated the Lord for his wife. Though God had promised to multiply his family, he prayed for its increase; for God's promises must not supersede, but encourage, our prayers, and be improved as the ground of our faith. Though he had prayed for this mercy very often, and had continued his supplication many years, and it was not granted, yet he did not leave off praying for it; for men ought always to pray, and not to faint (Luk 18:1), to pray without ceasing, and knock till the door be opened, He prayed for his wife; some read it with his wife. Note, Husbands and wives should pray together, which is intimated in the apostle's caution, that their prayers be not hindered, 1Pe 3:7. The Jews have a tradition that Isaac, at length, took his wife with him to mount Moriah, where God had promised that he would multiply Abraham's seed (ch. 22:17), and there, in his prayer with her and for her, pleaded the promise made in that very place. 2. God heard his prayer, and was entreated of him. Note, Children are the gift of God. Those that continue instant in prayer, as Isaac did, shall find, at last, that they did not seek in vain, Isa 45:19.

II. That they were prophesied of before they were born, and great mysteries were wrapped up in the prophecies which went before of them, Gen 25:22, Gen 25:23. Long had Isaac prayed for a son; and now his wife is with child of two, to recompense him for his long waiting. Thus God often outdoes our prayers, and gives more than we are able to ask or think. Now Rebekah being with child of these two sons, observe here,

1. How she was perplexed in her mind concerning her present case: The children struggled together within her. The commotion she felt was altogether extraordinary and made her very uneasy. Whether she was apprehensive that the birth would be her death, or whether she was weary of the intestine tumult, or whether she suspected it to be an ill omen, it seems she was ready to wish that either she had not been with child or that she might die immediately, and not bring forth such a struggling brood: If it be so, or, since it is so, Why am I thus? Before, the want of children was her trouble, now, the struggle of the children is no loss so. Note, (1.) The comforts we are most desirous of are sometimes found to bring along with them more occasion of trouble and uneasiness that we thought of; vanity being written upon all things under the sun, God thus teaches us to read it. (2.) We are too apt to be discontented with our comforts, because of the uneasiness that attends them. We know not when we are pleased; we know neither how to want nor how to abound. This struggle between the kingdom of God and the kingdom of Satan, [1.] In the world. The seed of the woman and the seed of the serpent have been contending ever since the enmity was put between them (Gen 3:15), and this has occasioned a constant uneasiness among men. Christ himself came to send fire on earth, and this division, Luk 12:49, Luk 12:51. But let not this be offence to us. A holy war is better than the peace of the devil's palace. [2.] In the hearts of believers. No sooner is Christ formed in the soul than immediately there begins a conflict between the flesh and spirit, Gal 5:17. The stream is not turned without a mighty struggle, which yet ought not to discourage us. It is better to have a conflict with sin than tamely to submit to it.

2. What course she took for her relief: She went to enquire of the Lord. Some think Melchizedek was now consulted as an oracle, or perhaps some Urim or Teraphim were now used to enquire of God by, as afterwards in the breast-plate of judgment. Note, The word and prayer, by both which we now enquire of the Lord, give great relief to those that are upon any account perplexed. It is a great relief to the mind to spread our case before the Lord, and ask counsel at his mouth. Go into the sanctuary, Psa 73:17.

3. The information given her, upon her enquiry, which expounded the mystery: Two nations are in thy womb, Gen 25:23. She was now pregnant, not only with two children, but two nations, which should not only in their manners and dispositions greatly differ from each other, but in their interests clash and contend with each other; and the issue of the contest should be that the elder should serve the younger, which was fulfilled in the subjection of the Edomites, for many ages, to the house of David, till they revolted, 2Ch 21:8. Observe here, (1.) God is a free agent in dispensing his grace; it is his prerogative to make a difference between those who have not as yet themselves done either good or evil. This the apostle infers hence, Rom 9:12 (2.) In the struggle between grace and corruption in the soul, grace, the younger, shall certainly get the upper hand at last.

III. That when they were born there was a great difference between them, which served to confirm what had been foretold (Gen 25:23), was presage of the accomplishment of it, and served greatly to illustrate the type.

1. There was a great difference in their bodies, Gen 25:25. Esau, when he was born, was rough and hairy, as if he had been already a grown man, whence he had his name Esau, made, reared already. This was an indication of a very strong constitution, and gave cause to expect that he would be a very robust, daring, active man. But Jacob was smooth and tender as other children. Note, (1.) The difference of men's capacities, and consequently of their condition in the world, arises very much from the difference of their natural constitution; some are plainly designed by nature for activity and honour, others as manifestly marked for obscurity. This instance of the divine sovereignty in the kingdom of providence may perhaps help to reconcile us to the doctrine of the divine sovereignty in the kingdom of grace. (2.) It is God's usual way to choose the weak things of the world, and to pass by the mighty, 1Co 1:26, 1Co 1:27.

2. There was a manifest contest in their births. Esau, the stronger, came forth first; but Jacob's hand took hold of his heel, Gen 25:26. This signified, (1.) Jacob's pursuit of the birthright and blessing; from the first, he reached forth to catch hold of it, and, if possible, to prevent his brother. (2.) His prevailing for it at last, that, in precess of time, he should undermine his brother, and gain his point. This passage is referred to (Hos 12:8), and hence he had his name, Jacob, a supplanter.

3. They were very unlike in the temper of their minds, and the way of living they chose, Gen 25:27. They soon appeared to be of very different dispositions. (1.) Esau was a man for this world. He was a man addicted to his sports, for he was a hunter; and a man who knew how to live by his wits, for he was a cunning hunter. Recreation was his business; he studied the art of it, and spent all his time in it. He never loved a book, nor cared for being within doors; but he was a man of the field, like Nimrod and Ishmael, all for the game, and never well but when he was upon the stretch in pursuit of it: in short, he set up for a gentleman and a soldier. (2.) Jacob was a man for the other world. He was not cut out for a statesman, nor did he affect to look great, but he was a plain man, dwelling in tents, an honest man that always meant well, and dealt fairly, that preferred the true delights of solitude and retirement to all the pretended pleasure of busy noisy sports: he dwelt in tents, [1.] As a shepherd. he was attached to that safe and silent employment of keeping sheep, to which also he bred up his children, Gen 46:34. Or, [2.] As a student. He frequented the tents of Melchizedek, or Heber, as some understand it, to be taught by them divine things. And this was that son of Isaac on whom the covenant was entailed.

4. Their interest in the affections of their parents was likewise different. They had but these two children, and, it seems, one was the father's darling and the other the mother's, Gen 25:28. (1.) Isaac, though he was not a stirring man himself (for when he went into the fields he went to meditate and pray, not to hunt), yet loved to have his son active. Esau knew how to please him, and showed a great respect for him, by treating him often with venison, which gained him the affections of the good old man, and won upon him more than one would have thought. (2.) Rebekah was mindful of the oracle of God, which had given the preference to Jacob, and therefore she preferred him in her love. And, if it be lawful for parents to make a difference between their children upon any account, doubtless Rebekah was in the right, that loved him whom God loved.

Matthew Henry: Gen 25:29-34

We have here a bargain made between Jacob and Esau about the birthright, which was Esau's by providence but Jacob's by promise. It was a spiritual privilege, including the excellency of dignity and the excellency of power, as well as the double portion, Gen 49:3. It seemed to be such a birthright as had then the blessing annexed to it, and the entail of the promise. Now see,

I. Jacob's pious desire of the birthright, which yet he sought to obtain by indirect courses, not agreeable to his character as a plain man. It was not out of pride or ambition that he coveted the birthright, but with an eye to spiritual blessings, which he had got well acquainted with in his tents, while Esau had lost the scent of them in the field. For this he is to be commended, that he coveted earnestly the best gifts; yet in this he cannot be justified, that he took advantage of his brother's necessity to make him a very hard bargain (Gen 25:31): Sell me this day thy birthright. Probably there had formerly been some communication between them about this matter, and then it was not so great a surprise upon Esau as here it seems to be; and, it may be, Esau had sometimes spoken slightly of the birthright and its appurtenances, which encouraged Jacob to make this proposal to him. And, if so, Jacob is, in some measure, excusable in what he did to gain his point. Note, Plain men that have their conversation in simplicity and godly sincerity, and without worldly wisdom, are often found wisest of all for their souls and eternity. Those are wise indeed that are wise for another world. Jacob's wisdom appeared in two things: - 1. He chose the fittest time, took the opportunity when it offered itself, and did not let it slip. 2. Having made the bargain, he made it sure, and got it confirmed by Esau's oath: Swear to me this day, Gen 25:33. He took Esau when he was in the mind, and would not leave him a power of revocation. In a case of this nature, it is good to be sure.

II. Esau's profane contempt of the birthright, and the foolish sale he made of it. He is called profane Esau for it (Heb 12:16), because for one morsel of meat he sold his birthright, as dear a morsel as ever was eaten since the forbidden fruit; and he lived to regret it when it was too late. Never was there such a foolish bargain as this which Esau now made; and yet he valued himself upon his policy, and had the reputation of a cunning man, and perhaps had often bantered his brother Jacob as a weak and simple man. Note, There are those that are penny-wise and pound-foolish, cunning hunters that can out-wit others and draw them into their snares, and yet are themselves imposed upon by Satan's wiles and led captive by him at his will. Again, God often chooses the foolish things of the world, by them to confound the wise. Plain Jacob makes a fool of cunning Esau. Observe the instances of Esau's folly.

1. His appetite was very strong, Gen 25:29, Gen 25:30. Poor Jacob had got some bread and pottage (Gen 25:29) for his dinner, and was sitting down to it contentedly enough, without venison, when Esau came from hunting, hungry and weary, and perhaps had caught nothing. And now Jacob's pottage pleased his eye better than ever his game had done. Give me (says he) some of that red, that red, as it is in the original; it suited his own colour (Gen 25:25), and, in reproach to him for this, he was ever afterwards called Edom, red. Nay, it should seem, he was so faint that he could not feed himself, nor had he a servant at hand to help him, but entreats his brother to feed him. Note, (1.) Those that addict themselves to sport weary themselves for very vanity, Hab 2:13. They might do the most needful business, and gain the greatest advantages, with half the pains they take, and half the perils they run into, in pursuit of their foolish pleasures. (2.) Those that work with quietness are more constantly and comfortably provided for than those that hunt with noise: bread is not always to the wise, but those that trust in the Lord and do good verily they shall be fed, fed with daily bread; not as Esau, sometimes feasting and sometimes fainting. (3.) The gratifying of the sensual appetite is that which ruins thousands of precious souls: surely, if Esau was hungry and faint, he might have got a meal's meat cheaper than at the expense of his birthright; but he was unaccountably fond of the colour of this pottage, and could not deny himself the satisfaction of a mess of it, whatever it cost him. Never better can come of it, when men's hearts walk after their eyes (Job 31:7), and when they serve their own bellies: therefore look not thou upon the wine, or, as Esau, upon the pottage, when it is red, when it gives that colour in the cup, in the dish, which is most inviting, Pro 23:31. If we use ourselves to deny ourselves, we break the forces of most temptations.

2. His reasoning was very weak (Gen 25:32): Behold, I am at the point to die; and, if he were, would nothing serve to keep him alive but this pottage? If the famine were now in the land (Gen 26:1), as Dr. Lightfoot conjectures, we cannot suppose Isaac so poor, or Rebekah so bad a house-keeper, but that he might have been supplied with food convenient, other ways, and might have saved his birthright: but his appetite has the mastery of him; he is in a longing condition, nothing will please him but this red this red pottage, and, to palliate his desire, he pretends he is at the point to die. If it had been so, was it not better for him to die in honour than to live in disgrace, to die under a blessing than to live under a curse? The birthright was typical of spiritual privileges, those of the church of the first-born. Esau was now tried how he would value them, and he shows himself sensible only of present grievances; may he but get relief against them, he cares not for his birthright. Better principled was Naboth, who would lose his life rather than sell his vineyard, because his part in the earthly Canaan signified is part in the heavenly, 1Ki 21:3. (1.) If we look on Esau's birthright as only a temporal advantage, what he said had something of truth in it, namely, that our worldly enjoyments, even those we are most fond of, will stand us in no stead in a dying hour (Psa 49:6-8); they will not put by the stroke of death, nor ease the pangs nor remove the sting: yet Esau, who set up for a gentleman, should have had a greater and more noble spirit than to sell even such an honour so cheaply. (2.) But, being of a spiritual nature, his undervaluing it was the greatest profaneness imaginable. Note, It is egregious folly to part with our interest in God, and Christ, and heaven, for the riches, honours, and pleasures, of this world, as bad a bargain as his that sold a birthright for a dish of broth.

3. Repentance was hidden from his eyes (Gen 25:34): He did eat and drink, pleased his palate, satisfied his cravings, congratulated himself on the good meal's meat he had had, and then carelessly rose up and went his way, without any serious reflections upon the bad bargain he had made, or any show of regret. Thus Esau despised his birthright; he used no means at all to get the bargain revoked, made no appeal to his father about it, nor proposed to his brother to compound the matter; but the bargain which his necessity had made (supposing it were so) his profaneness confirmed ex post facto - after the deed; and by his subsequent neglect and contempt he did, as it were, acknowledge a fine, and by justifying himself in what he had done he put the bargain past recall. Note, People are ruined, not so much by doing what is amiss, as by doing it and not repenting of it, doing it and standing to it.

Keil-Delitzsch: Gen 25:1-2

Abraham's Marriage to Keturah is generally supposed to have taken place after Sarah's death, and his power to beget six sons at so advanced an age is attributed to the fact, that the Almighty had endowed him with new vital and reproductive energy for begetting the son of the promise. But there is no firm ground for this assumption; as it is not stated anywhere, that Abraham did not take Keturah as his wife till after Sarah's death. It is merely an inference drawn from the fact, that it is not mentioned till afterwards; and it is taken for granted that the history is written in strictly chronological order. But this supposition is precarious, and is not in harmony with the statement, that Abraham sent away the sons of the concubines with gifts during his own lifetime; for in the case supposed, the youngest of Keturah's sons would not have been more than twenty-five or thirty years old at Abraham's death; and in those days, when marriages were not generally contracted before the fortieth year, this seems too young for them to have been sent away from their father's house. This difficulty, however, is not decisive. Nor does the fact that Keturah is called a concubine in Gen 25:6, and 1Ch 1:32, necessarily show that she was contemporary with Sarah, but may be explained on the ground that Abraham did not place her on the same footing as Sarah, his sole wife, the mother of the promised seed. Of the sons and grandsons of Keturah, who are mentioned in 1Ch 1:32 as well as here, a few of the names may still be found among the Arabian tribes, but in most instances the attempt to trace them is very questionable. This remark applies to the identification of Zimran with Ζαββάμ (Ptol. vi. 7, 5), the royal city of the Κιναιδοκολπῖται to the west of Mecca, on the Red Sea; of Jokshan with the Κασσανῖται , on the Red Sea (Ptol. vi. 7, 6), or with the Himyaritish tribe of Jakish in Southern Arabia; of Ishbak with the name Shobek , a place in the Edomitish country first mentioned by Abulfeda ; of Shuah with the tribe Syayhe to the east of Aila, or with Szyhhan in Northern Edom (Burckhardt, Syr . 692, 693, and 945), although the epithet the Shuhite, applied to Bildad, points to a place in Northern Idumaea. There is more plausibility in the comparison of Medan and Midian with Μοδιάνα on the eastern coast of the Elanitic Gulf, and Μαδιάνα , a tract to the north of this (Ptol. vi. 7, 2, 27; called by Arabian geographers Madyan , a city five days' journey to the south of Aila). The relationship of these two tribes will explain the fact, that the Midianim , Gen 37:28, are called Medanim in Gen 37:36.

Keil-Delitzsch: Gen 25:3-4

Of the sons of Jokshan, Sheba was probably connected with the Sabaeans, who are associated in Job 6:19 with Tema , are mentioned in Job 1:15 as having stolen Job's oxen and asses, and, according to Strabo (xvi. 779), were neighbours of the Nabataeans in the vicinity of Syria. Dedan was probably the trading people mentioned in Jer 25:23 along with Tema and Bus (Isa 21:13; Jer 49:8), in the neighbourhood of Edom (Eze 24:15), with whom the tribe of Banu Dudan , in Hejas, has been compared. On their relation to the Cushites of the same name, vid., Gen 10:7 and Gen 10:28, - Of the sons of Dedan, the Asshurim have been associated with the warlike tribe of the Asir to the south of Hejas, the Letushim with the Banu Leits in Hejas, and the Leummim with the tribe of the Banu Lâm , which extended even to Babylon and Mesopotamia. Of the descendants of Midian, Ephah is mentioned in Isa 60:6, in connection with Midian, as a people trading in gold and incense. Epher has been compared with the Banu Gifar in Hejas; Hanoch , with the place called Hanakye , three days' journey to the north of Medinah; Abidah and el-daah , with the tribes of Abide and Vadaa in the neighbourhood of Asir. But all this is very uncertain.

Keil-Delitzsch: Gen 25:5-6

Before his death, Abraham made a final disposition of his property. Isaac, the only son of his marriage with Sarah, received all his possessions. The sons of the concubines (Hagar and Keturah) were sent away with presents from their father's house into the east country, i.e., Arabia in the widest sense, to the east and south-east of Palestine.

Keil-Delitzsch: Gen 25:7-8

Abraham died at the good old age of 175, and was "gathered to his people." This expression, which is synonymous with "going to his fathers"(Gen 15:15), or "being gathered to his fathers"(Jdg 2:10), but is constantly distinguished from departing this life and being buried, denotes the reunion in Sheol with friends who have gone before, and therefore presupposes faith in the personal continuance of a man after death, as a presentiment which the promises of God had exalted in the case of the patriarchs into a firm assurance of faith (Heb 11:13).

Keil-Delitzsch: Gen 25:9-10

The burial of the patriarch in the cave of Machpelah was attended to by Isaac and Ishmael; since the latter, although excluded from the blessings of the covenant, was acknowledged by God as the son of Abraham by a distinct blessing (Gen 17:20), and was thus elevated above the sons of Keturah.

Keil-Delitzsch: Gen 25:11

After Abraham's death the blessing was transferred to Isaac, who took up his abode by Hagar's well, because he had already been there, and had dwelt in the south country (Gen 24:62). The blessing of Isaac is traced to Elohim , not to Jehovah ; because it referred neither exclusively nor pre-eminently to the gifts of grace connected with the promises of salvation, but quite generally to the inheritance of earthly possessions, which Isaac had received from his father.

Keil-Delitzsch: Gen 25:12-18

(Compare 1Ch 1:28-31)

To show that the promises of God, which had been made to Ishmael (Gen 16:10. and Gen 17:20), were fulfilled, a short account is given of his descendants; and according to the settled plan of Genesis, this account precedes the history of Isaac. This is evidently the intention of the list which follows of the twelve sons of Ishmael, who are given as princes of the tribes which sprang from them. Nebajoth and Kedar are mentioned in Isa 60:7 as rich possessors of flocks, and, according to the current opinion which Wetzstein disputes, are the Nabataei et Cedrei of Pliny ( h. n. 5, 12). The Nabataeans held possession of Arabia Petraea , with Petra as their capital, and subsequently extended toward the south and north-east, probably as far as Babylon; so that the name was afterwards transferred to all the tribes to the east of the Jordan, and in the Nabataean writings became a common name for Chaldeans (ancient Babylonians), Syrians, Canaanites, and others. The Kedarenes are mentioned in Isa 21:17 as good bowmen. They dwelt in the desert between Arabia Petraea and Babylon (Isa 42:11; Psa 120:5). According to Wetzstein , they are to be found in the nomad tribes of Arabia Petraea up to Harra . The name Dumah , Δούμεθα Αουμαίθα (Ptol. v. 19, 7, Steph. Byz .), Domata (Plin. 6, 32), has been retained in the modern Dumat el Jendel in Nejd, the Arabian highland, four days' journey to the north of Taima. - Tema: a trading people (Job 6:19; Isa 21:14; mentioned in Jer 25:23, between Dedan and Bus) in the land of Taima , on the border of Nejd and the Syrian desert. According to Wetzstein , Dûma and Têma are still two important places in Eastern Hauran, three-quarters of an hour apart. Jetur and Naphish were neighbours of the tribes of Israel to the east of the Jordan (1Ch 5:19), who made war upon them along with the Hagrites, the Αγραῖοι of Ptol. and Strabo. From Jetur sprang the Ituraeans , who lived, according to Strabo , near the Trachonians in an almost inaccessible, mountainous, and cavernous country; according to Wetzstein , in the mountains of the Druses in the centre of the Hauran, possibly the forefathers of the modern Druses. The other names are not yet satisfactorily determined. For Adbeel , Mibsam , and Kedma , the Arabian legends give no corresponding names. Mishma is associated by Knobel with the Μαισαιμανείς of Ptol. vi. 7, 21, to the N.E. of Medina; Massa with the Μασανοί on the N.E. of Duma; Hadad (the proper reading for Hadar , according to 1Ch 1:30, the lxx, Sam., Masor., and most MSS) with the Arabian coast land, Chathth , between Oman and Bahrein, a district renowned for its lancers ( Χαττηνία , Polyb.; Attene, Plin .).

Gen 25:16

These are the Ishmaelites "in their villages and encampments, twelve princes according to their tribes." חצר : premises hedged round, then a village without a wall in contrast with a walled town (Lev 25:31). טירה : a circular encampment of tents, the tent village of the Duâr of the Bedouins. אמּות , here and Num 25:15, is not used of nations, but of the tribe-divisions or single tribes of the Ishmaelites and Midianites, for which the word had apparently become a technical term among them.

Gen 25:17-18

Ishmael died at the age of 137, and his descendants dwelt in Havilah - i.e., according to Gen 10:29, the country of the Chaulotaeans , on the borders of Arabia Petraea and Felix - as far as Shur (the desert of Jifar , Gen 16:7) to the east of Egypt, "in the direction of Assyria."Havilah and Shur therefore formed the south-eastern and south-western boundaries of the territories of the Ishmaelites, from which they extended their nomadic excursions towards the N.E. as far as the districts under Assyrian rule, i.e., to the lands of the Euphrates, traversing the whole of the desert of Arabia, or (as Josephus says, Ant. i. 12, 4) dwelling from the Euphrates to the Red Sea. Thus, according to the announcement of the angel, Ishmael "encamped in the presence of all his brethren." נפל , to throw one's self, to settle down, with the subordinate idea of keeping by force the place you have taken (Jdg 7:12). Luther wavers between corruit, vel cecidit, vel fixit tabernaculum .

Keil-Delitzsch: Gen 25:19-20

According to the plan of Genesis, the history ( tholedoth ) of Isaac commences with the birth of his sons. But to give it the character of completeness in itself, Isaac's birth and marriage are mentioned again in Gen 25:19, Gen 25:20, as well as his age at the time of his marriage. The name given to the country of Rebekah (Gen 25:20) and the abode of Laban in Gen 28:2, Gen 28:6-7; Gen 31:18; Gen 33:18; Gen 35:9, Gen 35:26; Gen 46:15, viz., Padan-Aram , or more concisely Padan (Gen 48:7), "the flat, or flat land of Aram,"for which Hosea uses "the field of Aram"(Hos 12:12), is not a peculiar expression employed by the Elohist, or in the so-called foundation-work, for Aram Naharaim , Mesopotamia (Gen 24:10), but a more exact description of one particular district of Mesopotamia, viz., of the large plain, surrounded by mountains, in which the town of Haran was situated. The name was apparently transferred to the town itself afterwards. The history of Isaac consists of two stages: (1) the period of his active life, from his marriage and the birth of his sons till the departure of Jacob for Mesopotamia (Gen 25:20-28:9); and (2) the time of his suffering endurance in the growing infirmity of age, when the events of Jacob's life form the leading feature of the still further expanded history of salvation (Gen 28:10-35:29). This suffering condition, which lasted more than 40 years, reflected in a certain way the historical position which Isaac held in the patriarchal triad, as a passive rather than active link between Abraham and Jacob; and even in the active period of his life many of the events of Abraham's history were repeated in a modified form.

The name Jehovah prevails in the historical development of the tholedoth of Isaac, in the same manner as in that of Terah; although, on closer examination of the two, we find, first , that in this portion of Genesis the references to God are less frequent than in the earlier one; and secondly , that instead of the name Jehovah occurring more frequently than Elohim , the name Elohim predominates in this second stage of the history. The first difference arises from the fact, that the historical matter furnishes less occasion for the introduction of the name of God, just because the revelations of God are more rare, since the appearances of Jehovah to Isaac and Jacob together are not so numerous as those to Abraham alone. The second may be explained partly from the fact, that Isaac and Jacob did not perpetually stand in such close and living faith in Jehovah as Abraham, and partly also from the fact, that the previous revelations of God gave rise to other titles for the covenant God, such as "God of Abraham,""God of my father,"etc., which could be used in the place of the name Jehovah (cf. Gen 26:24; Gen 31:5, Gen 31:42; Gen 35:1, Gen 35:3, and the remarks on Gen 35:9).

Keil-Delitzsch: Gen 25:21-26

Isaac's marriage, like Abraham's, was for a long time unfruitful; not to extreme old age, however, but only for 20 years. The seed of the promise was to be prayed for from the Lord, that it might not be regarded merely as a fruit of nature, but be received and recognised as a gift of grace. At the same time Isaac was to be exercised in the patience of faith in the promise of God. After this lengthened test, Jehovah heard his prayer in relation to his wife. לנוכח , Gen 25:21 and Gen 30:38, lit., opposite to, so that the object is before the eyes, has been well explained by Luther thus: quod toto pectore et intentus in calamitatem uxoris oraverit. Sicut quando oro pro aliquo, propono illum mihi in conspectum cordis mei, et nihil aliud video aut cogito; in eum solum animo intueor .

Gen 25:22-23

When Rebekah conceived, the children struggled together in her womb. In this she saw an evil omen, that the pregnancy so long desired and entreated of Jehovah would bring misfortune, and that the fruit of her womb might not after all secure the blessing of the divine promise; so that in intense excitement she cried out, " If it be so, wherefore am I? "i.e., why am I alive? cf. Gen 27:46. But she sought counsel from God: she went to inquire of Jehovah . Where and how she looked for a divine revelation in the matter, is not recorded, and therefore cannot be determined with certainty. Some suppose that it was by prayer and sacrifice at a place dedicated to Jehovah . Others imagine that she applied to a prophet - to Abraham, Melchizedek, or Shem ( Luther ); a frequent custom in Israel afterwards (1Sa 9:9), but not probable in the patriarchal age. The divine answer, couched in the form of a prophetic oracle, assured her that she carried two nations in her womb, one stronger than the other; and that the greater (elder or first-born) should serve the less (younger). הפּרד ממּעיך : "proceeding from thy womb, are separated."

Gen 25:24-26

When she was delivered, there were twins; the first-born was reddish, i.e., of a reddish-brown colour (1Sa 16:12; 1Sa 17:42), and "all over like a hairy cloak,"i.e., his whole body as if covered with a fur, with an unusual quantity of hair ( hypertrichosis ), which is sometimes the case with new-born infants, but was a sign in this instance of excessive sensual vigour and wildness. The second had laid hold of the heel of the first, i.e., he came into the world with his hand projected and holding the heel of the first-born, a sign of his future attitude towards his brother. From these accidental circumstances the children received their names. The elder they called Esau, the hairy one; the younger Jacob , heel-holder: יעקב from עקב ( denom . of עקב heel, Hos 12:3), to hold the heel, then to outwit (Gen 27:36), just as in wrestling an attempt may be made to throw the opponent by grasping the heel.

Keil-Delitzsch: Gen 25:27-28

Esau became " a cunning hunter, a man of the field, "i.e., a man wandering about in the fields. He was his father's favourite, for " venison was in his mouth, "i.e., he was fond of it. But Jacob was תּם אישׁ , "a pious man"(Luther); תּם , integer , denotes here a disposition that finds pleasure in the quiet life of home. אהלים ישׁב , not dwelling in tents, but sitting in the tents, in contrast with the wild hunter's life led by his brother; hence he was his mother's favourite.

Keil-Delitzsch: Gen 25:29-34

The difference in the characters of the two brothers was soon shown in a singular circumstance, which was the turning-point in their lives. Esau returned home one day from the field quite exhausted, and seeing Jacob with a dish of lentils, still a favourite dish in Syria and Egypt, he asked with passionate eagerness for some to eat: " Let me swallow some of that red, that red there; " אדם , the brown-red lentil pottage. From this he received the name Edom , just as among the ancient Arabians persons received names from quite accidental circumstances, which entirely obscured their proper names. Jacob made us of his brother's hunger to get him to sell his birthright. The birthright consisted afterwards in a double portion of the father's inheritance (Deu 21:17); but with the patriarchs it embraced the chieftainship, the rule over the brethren and the entire family (Gen 27:29), and the title to the blessing of the promise (Gen 27:4, Gen 27:27-29), which included the future possession of Canaan and of covenant fellowship with Jehovah (Gen 28:4). Jacob knew this, and it led him to anticipate the purposes of God. Esau also knew it, but attached no value to it. There is proof enough that he knew he was giving away, along with the birthright, blessings which, because they were not of a material but of a spiritual nature, had no particular value in his estimation, in the words he made use of: " Behold I am going to die (to meet death), and what is the birthright to me? "The only thing of value to him was the sensual enjoyment of the present; the spiritual blessings of the future his carnal mind was unable to estimate. In this he showed himself to be βέβηλος (Heb 12:16), a profane man, who cared for nothing but the momentary gratification of sensual desires, who " did eat and drink, and rose up, and went his way, and so despised his birthright "(Gen 25:34). With these words the Scriptures judge and condemn the conduct of Esau. Just as Ishmael was excluded from the promised blessing because he was begotten "according to the flesh,"so Esau lost it because his disposition was according to the flesh. The frivolity with which he sold his birthright to his brother for a dish of lentils, rendered him unfit to be the heir and possessor of the promised grace. But this did not justify Jacob's conduct in the matter. Though not condemned here, yet in the further course of the history it is shown to have been wrong, by the simple fact that he did not venture to make this transaction the basis of a claim.

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 11:27--25:12

A. What became of Terah 11:27-25:11

A major theme of the Pentateuch is the partial fulfillment of the promises to the patriarchs. The promises in Genesis 12:1-3 and 7 are the fountainhead from which the rest of the Pentateuch flows.³⁹⁷ Walter Kaiser labeled the three things promised Abram as an heir, a heritage, and an inheritance.³⁹⁸ David Clines called them posterity, relationship with God, and land.³⁹⁹ J. Dwight Pentecost and Robert L. Saucy referred to them as seed, blessing, and land.⁴⁰⁰

God progressively revealed more information about each of these promises. He gave more information about the land promise in 13:15, 17; 15:7-8, 18; 17:8; 24:7; 26:3-4 (plural "lands"); 28:4, 13; 35:12; 48:4; and 50:24. Repetition of the seed promise occurs in 13:15-16; 15:5; 17:2, 5-10, 13, 16, 19-20; 18:18; 21:12; 22:17-18; 26:3-4, 24; 28:13-14; 32:12; 35:11-12; 46:3; and 48:4 and 16.

"A line of successive representative sons of the patriarchs who were regarded as one with the whole group they represented matched the seminal idea already advocated in Genesis 3:15. Furthermore, in the concept of seed' were the two aspects of the seed as a future benefit and the seed as the present beneficiaries of God's temporal and spiritual gifts. Consequently, seed' was always a collective singular noun; never did it appear as a plural noun (e.g., as in sons'). Thereby the seed' was marked as a unit, yet with a flexibility of reference: now to the one person, now to the many descendants of that family. This interchange of reference with its implied corporate solidarity was more than a cultural phenomena or an accident of careless editing; it was part and parcel of its doctrinal intention."⁴⁰¹

The promise of universal blessing recurs in 18:18; 22:18 9 (to Abraham); 26:4 (to Isaac); and 28:14 (to Jacob).⁴⁰²

"While this promissory triad of blessing, seed, and land is the thematic cord binding the Book of Genesis, we find that the counterthemes of fratricide, violence, uncreation, and expulsion are the literary-theological foil for the promissory blessing."⁴⁰³

Genesis 12-50 focuses on the promise of posterity (an heir, seed), though the other promises receive much attention. Exodus and Leviticus center on the promise of worldwide influence (relationship with God, heritage, blessing), and Numbers and Deuteronomy emphasize the promise of real estate (land, inheritance, rest).

In Genesis 12-25 the problems of possessing the land and obtaining an heir dominate the story of Abram's life. How will Abram obtain the land, and who will be Abram's heir? These are the great questions that the thoughtful reader continually asks himself as he reads the story of Abram. At least one of them is central in every incident in his life that God has chosen to record in Genesis. These questions form the unifying theme of the Abram narrative.⁴⁰⁴

One writer called the form in which Moses revealed the Abram cycle of stories an "obstacle story."

"Few literary techniques have enjoyed so universal and perennial a vogue as the obstacle story. It is found in ancient and modern literature from the Gilgamesh epic and the Odyssey to the Perils of Pauline and the latest novel. Its character is episodal in that it is not self-contained but finds its raison d'etre in its relation to the larger story or narrative of which it is a part. Its purpose is to arouse suspense and sustain interest by recounting episodes which threaten or retard the fulfillment of what the reader either suspects or hopes or knows to be the ending of the story."⁴⁰⁵

Twelve crises arise as the story of Abram's life unfolds. Each of these must be overcome and is overcome by God who eventually does provide Abram's descendants. Each of these problems constituted a challenge to Abram's faith. Is God faithful and powerful enough to provide what He has promised? In the end we can see that He is.

Each problem Abram encountered is typical of problems that every believer has to deal with in seeking to live by faith. Consequently each episode in Abram's life teaches us something about God's power and faithfulness and should enable us to live by faith more consistently. Moses originally recorded these lessons for Israel's benefit.

The problems Abram's faith encountered were these.

1. Sarai was barren (11:30).

2. Abram had to leave the Promised Land (12:10).

3. Abram's life was in danger in Egypt (12:11-20).

4. Abram's nephew, Lot, strove with him over the land (ch. 13).

5. Abram entered a war (14:1-16).

6. Abram's life was in danger in the Promised Land (15:1).

7. God ruled Eliezer out as Abram's heir (15:2-3).

8. Hagar, pregnant with Abram's son (heir?), departed (16:6).

9. Abimelech threatened Sarai's reputation and child (heir?) in Gerar (ch. 20).

10. Abram had two heirs (21:8-11).

11. God commanded Abram to slay his heir (ch. 22).

12. Abram could not find a proper wife for his heir (24:5).

". . . the narrator has skillfully woven this material together in such a way as to involve the reader/listener in a drama of increasing tension between, on the one hand, the promise of Yahweh that Abram would have an heir and, indeed, would become the father of many nations, and, on the other, the threat to the fulfillment of this promise by a series of crises."⁴⁰⁶

Constable: Gen 25:1-11

18. Abraham's death 25:1-11

Before Abraham died, he made sure that God's covenantal blessing would be Isaac's by sending his other sons away. After he died, God confirmed his decision by blessing Isaac.

"In the short span of one chapter, the writer shows how Isaac's entire life was a repetition of that which happened to Abraham. Thus the lesson is that God's faithfulness in the past can be counted on in the present and the future. What he has done for the fathers, he will also do for the sons."⁶¹⁵

Constable: Gen 25:1-6

Abraham's sons by Keturah 25:1-6

Keturah may have been a concubine like Hagar (v. 6; 1 Chron. 1:32). It is not possible to prove that Abraham married Keturah and that she bore him six sons after Sarah's death, though this was probably the case. He may have married her earlier in his life while Sarah was alive.

The information revealed in these verses may appear at this point in the narrative simply to introduce the Midianites who come into prominence later in Genesis. They were a group of tribes that inhabited the deserts surrounding Israel. Probably Moses also included this data because this passage confirms God's faithfulness in giving Abraham many descendants, though Isaac and his branch of the family would be the recipients of God's special blessings.

In this section and the following two (vv. 7-11 and 12-19) those characters who play minor parts in the drama take their curtain calls making way for the chief actors who follow.

God's promise that "through Isaac your descendants shall be named" (21:12) led Abraham to act as he did as Moses recorded here.

"The land of the East" (v. 6) to which Abraham sent his sons other than Isaac was evidently Arabia. It lay to the east and south of Canaan.

"In this case the sending away of the sons is to make Isaac's position more secure."⁶¹⁶

Constable: Gen 25:7-11

Abraham's death and Isaac's blessing 25:7-11

Isaac would have been 75 years old and Jacob 15 when Abraham died (v. 7; cf. 21:5; 25:26).⁶¹⁷

"It is one thing to live a long life. It is another thing to live a long life that is also a happy life. This obituary notice about Abraham draws attention to the fact that Abraham died not only at an elderly age but in a frame of mind filled with inner shalom and satisfaction. That is the thrust of the phrase full of days or contented.'"⁶¹⁸

The phrase "gathered to his people" (v. 8) implies reunion in Sheol, the place of departed spirits, with friends who had died previously. It presupposes continued personal existence after physical death (cf. 15:15; Heb. 11:13).

Abraham was buried in the Cave of Machpelah near Mamre, the old site that later became a part of Hebron (v. 9).

God's dealings now focus on Isaac who presently lived near Hagar's well at Beer-lahai-roi (v. 11; cf. 16:14; 24:62).⁶¹⁹

God's servants should do all in their power to insure the continuation of God's program to bless from one generation to the next.

Constable: Gen 25:12-18

B. What became of Ishmael 25:12-18

"The last four toledot sections of the Book of Genesis follow a definite pattern: the lines in each generation that are not chosen lines are traced before the narrative returns to the chosen line."⁶²⁰

This section records God's faithfulness to His promises to make Ishmael a great nation and to give him many descendants (16:10; 21:18). This is another of the 10 family histories that Genesis records (see the outline in the introduction to these notes).⁶²¹

These verses show that God fulfilled His promises regarding Ishmael (16:10-12; 17:20). Ishmael, like Nahor and Jacob, fathered 12 sons. Moses drew his personal history to a conclusion before he moved on to concentrate on his brother Isaac.

"The mention of twelve tribal rulers' . . . recalls the word of the Lord regarding the future of the line of Ishmael from 17:20, where it was promised that he too would be blessed and that twelve rulers' . . . would be born to him and become a great nation."⁶²²

The Ishmaelites lived in Arabia. Arabia lay to the southeast of Canaan and extended from the Euphrates River to the Red Sea.⁶²³ Probably the Ishmaelites were once a confederation of tribes like the Israelites.

"The names of the twelve princes descending from Ishmael are applied not only to tribal divisions but also to geographical localities (cf. v. 16)."⁶²⁴

The writer probably included the fact that Ishmael lived "in defiance of all his relations" (v. 18) to show the fulfillment of God's prediction to Hagar (cf. 16:12). The bedouin-like Ishmaelites later had many conflicts with their more settled Israelite relations.

God is faithful to His promises to bless whom He has promised to bless.

Constable: Gen 25:19--36:1

C. What became of Isaac 25:19-35:29

A new toledot begins with 25:19. Its theme is "the acquisition of the blessing and its development and protection by the Lord."⁶²⁵

Moses set up the whole Jacob narrative in a chiastic structure that emphasizes the fulfillment of the promise of the seed and the seed's prosperity.

"A Oracle sought; Rebekah struggles in childbirth; bekorah birthright; birth; themes of strife, deception, fertility (25:19-34).

B Interlude: strife; deception; berakah blessing; covenant with foreigner (26).

C Deception; berakah stolen; fear of Esau; flight from land (27:1-28:9).

D Encounter (<paga') with the divine at sacred site near border; berakah (28:10-22).

E Internal cycle opens: arrival; Laban at border; deception; wages; Rachel barren; Leah fertile (29:1-30:21).

F Rachel fertile; Jacob increases the herds (30:22-43).

E' Internal cycle closes: departure; Laban at border; deception; wages (31).

D' Encounters (<paga') with divine beings at sacred sites near border; berakah (32).

C' Deception planned; fear of Esau; berakah gift returned; return to land (33).

B' Interlude: strife; deception; covenant with foreigner (34).

A' Oracle fulfilled; Rachel struggles in childbirth; berakah; death resolutions (35:1-22)."⁶²⁶

The Flood story also has a palistrophic structure, and both stories have a similar statement at the middle (turning point): God remembered Noah (8:1) and God remembered Rachel (30:22). This emphasizes that God controls events and saves His people.

". . . the author of Genesis has deliberately split the Jacob-Joseph story into two parts by putting the family history of Esau 36:1-37:1 in the middle. This allows him to alternate the genealogies of the non-elect lines of Ishmael (25:12-18) and Esau (36:1-37:1) with the fuller family histories of the chosen lines of Terah (Abraham) (11:27-25:11), Isaac (Jacob) (25:19-35:29), and Jacob (Joseph) (37:2-50:26) to produce a total of five patriarchal family histories. This matches the five family histories of pre-patriarchal times . . ."⁶²⁷

Constable: Gen 25:19-26

1. Isaac's twin sons 25:19-26

Verses 19-34 introduce the whole Jacob and Esau saga.

In the first pericope (25:19-26) we have the record of God answering Isaac's prayers by making Rebekah fertile (blessing). He gave her two sons, Esau and Jacob, and foretold that from them two nations would come with the elder serving the younger.

The emphasis of this section is on the divine oracle (v. 23) as is clear from the chiastic structure of the narrative.

"A Isaac was forty years old when he took to wife Rebekah (20).

B Rebekah was barren; prayer for children was answered (21a).

C His wife Rebekah conceived (21b). The children struggled together within her (22a).

D Rebekah asks for an oracle (22b)

D' Yahweh grants her an oracle (23)

C' Her days to be delivered were fulfilled (24a). And behold, there were twins in her womb (24b).

B' Jacob and Esau are contrasted in birth and appearance (25-26a).

A' Isaac was sixty years old when Rebekah bore the twins (26b)."⁶²⁸

The question of an heir continues primary in this section. Who will be Isaac's heir through whom God will fulfill His promises? Rebekah, like Sarah, was barren (v. 21). After 20 years of waiting and praying (vv. 21-22) God gave her children. Which of these two sons would be the blessed heir? God intervened to announce His foreordained choice (v. 23). Jacob's reactions to his election over Esau were quite different from Isaac's reactions to God's choice of him as Abraham's heir, as this section begins to illustrate.

Scripture does not give the reason God chose Jacob over Esau. What we do know is that His choice did not rest on the superior merit of Jacob but on the sovereign prerogative of Yahweh (Rom. 9:10-13). In ancient Near Eastern culture the first-born normally became his father's heir. So in designating Jacob as Isaac's heir God sovereignly overruled natural custom by supernatural revelation. The response of the members of Isaac's family to this revelation demonstrates their faith, or lack of it. However the main point of the narrative is to trace God's faithfulness and power in bringing to pass what He had promised.

"The revelation of the Divine will concerning the two brothers (ver. 23) was evidently no secret. It is clear that both Esau and Jacob knew of it. This fact is in some respects the key to the true interpretation of this incident [i.e., vv. 29-34]."⁶²⁹

25:19-20 Paddan-aram means "the flat (land) of Aram." Aram was the area near Haran. People from this region became known as Arameans, and later the Greeks called them Syrians. Bethuel was a semi-nomadic herdsman, and he probably lived in the open fields at least part of the year.

25:21 Rebekah was barren for 20 years after she married Isaac (vv. 20, 26). God closed her womb so the chosen family would recognize her children as the fruit of His grace rather than simply the fruit of nature.

25:22-23 Rebekah's pregnancy was so painful that she wondered if there was any point going on living. She expressed the same thought when her sons had grown up (27:46). God's choice of the younger over the elder "was contrary to ancient Near Eastern custom, but the elective purposes of God transcend custom."⁶³⁰ The divine oracle summarizes the careers of Jacob and Esau and is similar to 12:1-3 in that both statements are programmatic.

25:24-26 Esau means "hairy one" and Jacob "El will protect."⁶³¹ The Hebrew ya'aqob ("Jacob") is similar to aqeb ("heel"). From Jacob's grasping Esau's heal at birth came the nickname "heel-holder" (i.e., one who outwits by trickery) "just as in wrestling an attempt may be made to throw the opponent by grasping the heel."⁶³²

The lesson to be learned is that those who owe their existence to God's creation and election can acknowledge His hand at work in the affairs of their lives.

Constable: Gen 25:27-34

2. The sale of the birthright 25:27-34

25:27-28 Esau was a nomadic hunter, but Jacob remained in his tents.

". . . they became the personification of the two different ways of life which would have been typical for Palestine at this period of history: that of hunter and nomad (Esau) and that of shepherd and semi-nomad (Jacob) . . . Esau is described as a skilled hunter,' a man of the outdoors;' Jacob, on the other hand, is portrayed as a simple man,' one remaining in his tents,' that is, a man of stable life in contrast to the rootless life of the nomad."⁶³³

"The two characters are utter opposites, as the two nations will eventually be."⁶³⁴

The Hebrew word tam, translated "plain," probably means domesticated, a homebody.⁶³⁵ It may imply a quiet, self-contained, detached personality, complete in himself.⁶³⁶

"Descriptions of Jacob's early life in the Scriptures paint an interpersonal portrait of a highly narcissistic individual who grew up in a family of origin ripe for producing such pathology."⁶³⁷

25:29-30 The Hebrew word translated "stew" literally means "lentils." Esau wanted to "gulp it down" (Heb. la'at).

25:31-34 The way Jacob stated his demand suggests that he had long premeditated his act and ruthlessly exploited his brother's weakness. His insistence that Esau swear to him strengthens this impression. Because Esau despised his birthright Jacob obtained it and became what God had promised He would become, the stronger son who would lead (v. 23). Explicit moral commentary is rare in the Bible, so the writer's inclusion of it here marks something about Esau that he did not want the reader to miss.

"The cunning hunter fell into a better hunter's trap, becoming prey to his own appetite."⁶³⁸

The writer showed that the natures of the two sons were very different; they were not identical twins. Esau cared only for physical and material things whereas Jacob valued the spiritual. Esau gave priority to the immediate satisfaction of his sensual desires, but Jacob was willing to wait for something better that God had promised in the future (cf. Heb. 12:16).

"The frivolity with which he [Esau] sold his birthright . . . rendered him unfit to be the heir and possessor of the promised grace."⁶³⁹

The birthright was the privilege of being chief of the tribe and head of the family (27:29). In Isaac's family it entitled the bearer to the blessing of Yahweh's promise (27:4, 27-29), which included the possession of Canaan and covenant fellowship with God (28:4). It included a double portion of the inheritance (Deut. 21:17) and the privilege of being the priest (spiritual leader) of the family.⁶⁴⁰

"It is quite apparent from the Nuzi tablets that instances of the transference of birthright, such as occurred in the Patriarchal narratives, were not uncommon in Hurrian society. One example concerns a certain Zirteshup, whose father disowned him but later restored his status. . . . Another instance of the transference of birthright from the Nuzi tablets is the exchange by one Kurpazah of his birthright in consideration for three sheep given to him by Tupkitilla, his brother. In the light of this example, Esau's willingness to exchange his birthright for Jacob's mess of pottage (Gen. 25:29-34) is perhaps more understandable."⁶⁴¹

Even though Esau was a cunning hunter he placed little value on his privilege as the first-born son. He was willing to trade it to his crafty brother for a meal of "red stuff," a fitting description of his own nature.⁶⁴²

The structure of the narrative again identifies the writer's emphasis, this time Esau's disdain for his birthright (v. 32).

"A Jacob was boiling pottage (29a).

B Esau came in from the field; he was tired (29b).

C wayyo'mer esaw: Let me eat some of that red pottage . . ., I am so tired!

D wayyo'mer ya'aqob: First sell me your bkrh (31).

E wayyo'mer esaw: I depart; I die! Of what use is a bkrh to me? (32).

D' wayyo'mer ya'aqob: Swear to me first. So he swore to him and sold his bkrh to Jacob (33).

C' Jacob gave Esau bread and pottage of lentils; he ate and he drank (34aa).

B' He rose and went his way (34ab).

A' Thus Esau despised his birthright (34b)."⁶⁴³

There are two important instances of first-born sons relinquishing the rights of primogeniture in Genesis: Esau and Reuben. Esau considered his birthright of so little value that he sold all his rights as first-born to Jacob to realize an immediate physical gratification. Reuben forfeited his birthright through sexual promiscuity (Gen. 35:22; 49:3-4). In Esau's case, his entire birthright went to Jacob. In Reuben's, his went to three of his brothers. Judah obtained the regal right, Levi eventually received the priestly right, and the blessing of the double portion went to Joseph who realized it through his two sons, Ephraim and Manasseh.⁶⁴⁴

In reading this pericope many have concluded that God chose Jacob over Esau because He foresaw that Jacob would value the promises and the birthright, whereas Esau would not. This is not correct. Jacob valued the spiritual because God gave him the grace to do so. In the previous generation Isaac was the recipient of God's grace while Lot and Ishmael were not. Abraham was, too, whereas his brothers were not.

In this incident Jacob manifested spiritual perception. Some writers have suggested that he was impatient and took fleshly initiative like his grandfather (cf. 12:10-20; 16; 20). Note, however, that Moses blamed Esau, not Jacob, in this event (v. 34).

"How often do we put the question to ourselves, What is my mess of pottage?' It is important to verbalize the question. We are in constant danger of being tempted to give up something very precious in order to indulge a sudden strong desire. The desire may involve greedy eating and drinking, lusting after money or material things, letting loose our anger in abandonment of reason, succumbing to depression without check, cursing God in despair or disappointment without even thinking of the trap Satan set for Job and is setting for us, giving in to a sweeping sexual desire without waiting for the right framework. The mess of pottage that is dangerous to you and to me is any temptation to gratify the feelings' of the immediate moment in a way that shows we despise' the promises of the living God for our future."⁶⁴⁵

This section is a warning that profane (secular) people who live to satisfy their fleshly appetites will lose more valuable things of lasting spiritual worth. Christians who live for the present will not lose their salvation, but they will lose some of their eternal reward (cf. 1 Cor. 3:10-15).

Guzik: Gen 25:1-34

Genesis 25 - Abraham's Death; Jacob and Esau Born to Isaac

A. Abraham's latter life and death.

1. (1-4) Abraham marries again and has many children by Keturah.

Abraham again took a wife, and her name was Keturah. And she bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. Jokshan begot Sheba and Dedan. And the sons of Dedan were Asshurim, Letushim, and Leummim. And the sons of Midian were Ephah, Epher, Hanoch, Abidah, and Eldaah. All these were the children of Keturah.

2. (5-6) Abraham is careful to set Isaac apart as the child of promise.

And Abraham gave all that he had to Isaac. But Abraham gave gifts to the sons of the concubines which Abraham had; and while he was still living he sent them eastward, away from Isaac his son, to the country of the east.

a. Abraham gave all that he had to Isaac: Abraham gave his wealth to Isaac and he gave the land God had promised to him to Isaac (he sent them eastward, away from Isaac his son).

3. (7-11) Abraham's death and burial.

This is the sum of the years of Abraham's life which he lived: one hundred and seventy-five years. Then Abraham breathed his last and died in a good old age, an old man and full of years, and was gathered to his people. And his sons Isaac and Ishmael buried him in the cave of Machpelah, which is before Mamre, in the field of Ephron the son of Zohar the Hittite, the field which Abraham purchased from the sons of Heth. There Abraham was buried, and Sarah his wife. And it came to pass, after the death of Abraham, that God blessed his son Isaac. And Isaac dwelt at Beer Lahai Roi.

a. Then Abraham breathed his last and died: Abraham passes from the scene, being one of the most important men of the Bible. He is mentioned 70 times in the New Testament alone. Only Moses is mentioned more times in the New Testament (80 times).

b. Died in a good old age, an old man and full of years: Clarke gives a good eulogy of Abraham: "above all as a man of God, he stands unrivaled; so that under the most exalted and perfect of all dispensations, the Gospel of Jesus Christ, he is proposed and recommended as the model and pattern according to which the faith, obedience, and perseverance of the followers of the Messiah are to be formed. Reader, while you admire the man, do not forget the God that made him so great, so good, and so useful. Even Abraham had nothing but what he had received; from the free unmerited mercy of God proceeded all his excellences; but he was a worker together with God, and therefore did not receive the grace of God in vain. Go thou, believe, love, obey, and persevere in like manner."

4. (12-18) The life and descendants of Ishmael.

Now this is the genealogy of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's maidservant, bore to Abraham. And these were the names of the sons of Ishmael, by their names, according to their generations: The firstborn of Ishmael, Nebajoth; then Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadar, Tema, Jetur, Naphish, and Kedemah. These were the sons of Ishmael and these were their names, by their towns and their settlements, twelve princes according to their nations. These were the years of the life of Ishmael: one hundred and thirty-seven years; and he breathed his last and died, and was gathered to his people. (They dwelt from Havilah as far as Shur, which is east of Egypt as you go toward Assyria.) He died in the presence of all his brethren.

B. The children of Isaac: Jacob and Esau.

1. (19-26) The conception and birth of Jacob and Esau.

This is the genealogy of Isaac, Abraham's son. Abraham begot Isaac. Isaac was forty years old when he took Rebekah as wife, the daughter of Bethuel the Syrian of Padan Aram, the sister of Laban the Syrian. Now Isaac pleaded with the LORD for his wife, because she was barren; and the LORD granted his plea, and Rebekah his wife conceived. But the children struggled together within her; and she said, "If all is well, why am I like this?" So she went to inquire of the LORD. And the LORD said to her: "Two nations are in your womb, two peoples shall be separated from your body; one people shall be stronger than the other, and the older shall serve the younger." So when her days were fulfilled for her to give birth, indeed there were twins in her womb. And the first came out red. He was like a hairy garment all over; so they called his name Esau. Afterward his brother came out, and his hand took hold of Esau's heel; so his name was called Jacob. Isaac was sixty years old when she bore them.

a. Now Isaac pleaded with the LORD for his wife, because she was barren: Even the son of promise does not come into the promise easily. It only comes through waiting and prayer. But the prayers of a husband for his wife have a special power.

i. Even so, it was some 20 years until they had children (Genesis 25:20, 26), and these were the only children born to Isaac and Rebekah.

ii. Jewish legends say Jacob and Esau tried to kill each other in the womb. Also, every time Rebekah went near an idol's altar, Esau would get excited in the womb, and when she would go near a place where the LORD was worshipped, Jacob would get excited.

b. So she went to inquire of the LORD: As Rebekah sought God, the LORD spoke to her regarding the sons within her womb.

i. It is good to desire that the LORD would speak to us, but we must realize we do not hear perfectly from God. We can become far too confident in our ability to hear from the LORD, and forget that it is easy for us to stop listening when God wants to keep speaking. We may add to what the LORD is saying, or hear it clearly but misunderstand the timing or application of what the LORD says to us.

ii. In connection with God's eternal word (as is the case with Rebekah here), God gives a unique gift to perfectly listen, a gift given only in connection with the revealing of His written, eternal word.

c. Two nations are in your womb: What God says is simple. She has twins within her. The twins will each father nations. One shall be greater than the other, and the younger will be greater than the older.

d. Indeed there were twins in her womb: The truth of the unseen promise is fulfilled by something that could be seen. God's word was true. When the time came for them to be born, there were in fact twins in Rebekah's womb.

e. And the first came out red: Circumstances surrounding the birth of each child were responsible for their names. Esau refers to the hairiness of the first-born child. Jacob refers to the way the second born was holding on to the heel of his brother.

i. Additionally, the idea of a "heel-catcher" meant something in that day. It had the idea of "trickster," "con-man," "scoundrel," or "rascal." It wasn't a compliment.

f. And the older shall serve the younger: God chose to go against the normal way of the younger serving the older. In Romans 9:10-13, Paul uses this choice of Jacob over Esau before their birth as an illustration of God's sovereign choice.

i. God's choice of Isaac instead of Ishmael seems more "logical" to us. Yet His choice between Jacob and Esau, regarding which one would be the heir of God's covenant of salvation, is just as valid, though it "seems" to make less sense.

ii. Paul points out God's choice was not based on the performance of Jacob or Esau. The choice was made when they were not yet being born, nor having done any good or evil.

iii. God announced these intentions to Rebekah before the children were born (The older shall serve the younger), and repeated His verdict long after Jacob and Esau had both passed from the earth (Jacob I have loved, but Esau I have hated, Malachi 1:2-3).

iv. Is it fair for God to love one and hate another, and to choose one and not choose another, before they are even born? We should regard the love and the hate God speaks of here as having to do with His purpose in choosing one to become the heir of the covenant of Abraham. In that regard, God's preference could rightly be regarded as a display of love towards Jacob and hate towards Esau. The real thought here is much more like "accepted" and "rejected" more than it is like our understanding of the terms "loved" and "hated."

v. "A woman once said to Mr. Spurgeon, 'I cannot understand why God should say that He hated Esau.' 'That,' Spurgeon replied, 'is not my difficulty, madam. My trouble is to understand how God could love Jacob.'" (Newell in Romans, Verse by Verse)

vi. Our greatest error in considering the choices of God is to think God chooses for arbitrary reasons, as if He were sort of an "eeny-meeny-miny-moe" chooser. We may not be able to fathom God's reasons for choosing, and they are reasons He alone knows and answers to, but God's choices are not capricious.

2. (27-28) The different characters of Jacob and Esau.

So the boys grew. And Esau was a skillful hunter, a man of the field; but Jacob was a mild man, dwelling in tents. And Isaac loved Esau because he ate of his game, but Rebekah loved Jacob.

a. Esau was a skillful hunter, a man of the field; but Jacob was a mild man: Like so many siblings in a family, Jacob and Esau were very different from each other in their personality and tastes. And as is sometimes the case, each parent had a "favorite" child.

b. Jacob was a mild man: The Hebrew word for mild has the idea of "wholeness" instead of someone who is weak or effeminate. The Hebrew word tam (mild) is used of Job in Job 1:8: Then the LORD said to Satan, "Have you considered My servant Job, that there is none like him on the earth, a blameless and upright man, one who fears God and shuns evil?"

3. (29-34) Esau sells his birthright to Jacob.

Now Jacob cooked a stew; and Esau came in from the field, and he was weary. And Esau said to Jacob, "Please feed me with that same red stew, for I am weary." Therefore his name was called Edom. But Jacob said, "Sell me your birthright as of this day." And Esau said, "Look, I am about to die; so what is this birthright to me?" Then Jacob said, "Swear to me as of this day." So he swore to him, and sold his birthright to Jacob. And Jacob gave Esau bread and stew of lentils; then he ate and drank, arose, and went his way. Thus Esau despised his birthright.

a. Jacob cooked a stew; and Esau came in from the field: Here, each son acts consistently with his own natural inclination. Esau hunts and Jacob cooks.

b. Sell me your birthright was of this day: Jacob knew that the birthright was valuable and he wanted it. Passages like Deuteronomy 21:17 and 1 Chronicles 5:1-2 tell us the birthright involved both a material and a spiritual dynamic. The son of the birthright received a double portion of the inheritance, and he also became the head of the family and the spiritual leader upon the passing of the father. In the case of this family the birthright determined who would inherit the covenant God made with Abraham, the covenant of a land, a nation, and the Messiah.

c. I am about to die: Esau's thought isn't that he is so hungry that he will die without food. Instead, the idea is "I will die one day anyway, so what good is this birthright to me?"

d. Swear to me as of this day: Was this unfair of Jacob? Certainly, he is acting like a "heel-catcher." He is being a trickster or a rascal in taking advantage of his brother.

i. Jacob was guilty of scheming in the flesh to gain something God said was already his. Yet we should remember the far greater blame is placed on Esau, who despised his birthright.

ii. Luther draws attention to an important fact: this was not a valid transaction, because Jacob was buying what was already his, and Esau was selling something that didn't belong to him. (Leupold)

e. And sold his birthright to Jacob: Why did Esau sell out? "History shows that men prefer illusions to realities, choose time rather than eternity, and the pleasures of sin for a season rather than the joys of God forever. Men will read trash rather than the Word of God, and adhere to a system of priorities that leaves God out of their lives. Multitudes of men spend more time shaving than on their souls; and multitudes of women give more minutes to their makeup than to the life of the eternal spirit. Men still sell their birthright for a mess of pottage." (Barnhouse)

i. What birthright might we despise? Ephesians 1:3-14 shows us a treasury of riches ours by birthright in Jesus: every spiritual blessing, the blessing of being chosen in Jesus, adoption into God's family, total acceptance by God in Jesus, redemption from our slavery to sin, true and total forgiveness, the riches of God's grace, the revelation and knowledge of the mystery of God's will, an eternal inheritance, the guarantee of the indwelling Holy Spirit right now. Will we sell out this birthright for a night of television?

f. Thus Esau despised his birthright: Esau's character as a fornicator and profane person (Hebrews 12:16) shows God was entirely correct in choosing Jacob over Esau to carry on the birthright, even though Jacob was younger. Though Esau's character was not the basis for God's choosing (He chose Jacob over Esau before they were born), Esau's character showed the ultimate wisdom of God's choice.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Gen 25:1

Q: In Gen 25:1 was Keturah a wife or a concubine?

A: A concubine is considered a type of wife. Genesis 25:1 can mean either wife or concubine. See When Critics Ask p.53 for more info.

Bible Query: Gen 25:2

Q: In Gen 25:2, what happened to Keturah’s sons?

A: Abraham and Keturah had six known sons.

Zimran is possibly the ancestor to an Arabian tribe, the Zimri in Jeremiah 25:25. Today there is a town of Zambran on the Red Sea west of Mecca.

Jokshan, is never heard of again, except that he was the ancestor of Sheba and Dedan. Sheba was a nation in the southwest corner of the Arabian peninsula. The Dedanim of Isaiah 21:13 were Arabs who probably were descended both from Jokshan and Ham through Cush (Genesis 10:7; 1 Chronicles 1:9). The city of Dedan was 100 miles (160 km) southwest of Tema on the el-’Ula oasis, 175 miles (280 km) north of Medina. Dedan is also mentioned in proto-Arabic Sabean and Minaean inscriptions.

Medan is possibly mentioned outside of the Bible. The Wycliffe Bible Dictionary p.1093 says that the consonants "m" and "b" are interchanged often in Arabic, so these might be the Bedana tribe, which the Assyrian Tiglath-pileser III conquered.

Midian was a well-known tribe that oppressed the Israelites in Judges 8.

Ishbak started a tribe that settled in north Syria and was mentioned in the Assyrian Annals of Shalmaneser III (858-824 B.C.).

Shuah was apparently the tribe from which Bildad the Shuhite came in Job 2:11.   See the Wycliffe Bible Dictionary for more info on these names.

Bible Query: Gen 25:6

Q: In Gen 25:6, how many wives and concubines did Abraham have?

A: While it does not really matter, we do not know the exact number. After Sarah died, Abraham had Keturah as a wife in Genesis 25:1. Hagar was one of his concubines, but Genesis 25:6 indicates that Abraham had more than one concubine. See Today’s Handbook for Solving Bible Difficulties p.284 for more info.

Bible Query: Gen 25:8

Q: In Gen 25:8,17 and Gen 49:33, how did the patriarchs "give up the ghost"?

A: This is a rough translation of the Hebrew word gâva’, which literally means to breathe out or expire. A more precise translation would be "breathed his last".

Bible Query: Gen 25:12

Q: In Gen 2:4, 5:1, 6:9, 10:1, 11:10, 11:27, 25:12, 25:19, 36:1, 36:9, and 37:2, Num 3:1; Ru 4:18, does the Hebrew word (Toledot) start a section, or conclude a section?

A: Either it always refers to the beginning, always refers to the end, or sometimes goes either way.   Ambiguous: Here are some "toledots" that could be interpreted Either way: Genesis 2:4; 5:1; 36:9; 37:2.   Beginning: Here are some "toledots" that context demands they be at the beginning: Genesis 6:9; 10:1; 11:10; 11:27; 25:12; 25:19; 36:1; Numbers 3:1. Philo the Jew (15/20 B.C.-50 A.D.) mentions Genesis 2:4 as "summing up his [Moses’] account of the creation of the world" in On the Creation 44:129 p.18.   At the end: There is not a single "toledot" that provably belongs at the end of a section. Therefore, the ambiguous sections are probably "toledots" at the beginning.   The most conclusive prove that "toledot" is at the beginning of a section is Genesis 25:19, which says is it the account of Isaac. The immediately following section speaks of Isaac’s children. The immediately preceding section speaks of Ishmael and has nothing whatsoever to do with Isaac.   See The Bible Knowledge Commentary : Old Testament (Victor Books 1985) p.22-23 for more on why "Toledot" belongs at the beginning.

Bible Query: Gen 25:13

Q: In Gen 25:13, do the references to Kedar relate to Mohammed?

A: Genesis 25:13 mentions Kedar, the son of Ishmael, but there is doubt on Mohammed’s ancestry of Ishmael and Kedar. Regardless, though, Genesis 25:13 mentioning twelve sons of Ishmael, including Kedar, does not say anything good or bad about them. al-Tabari vol.6 p.6, records three things:

1) There are differences among genealogists about Mohammed’s ancestry after ‘Adnan, (p.37)

2) Many but not all genealogies include Mohammed … ‘Adnan … Nabt b. Qaydhar [Kedar?], b. Isma’il [Ishmael]

3) "These differences arise because it is an old science, taken from the people of the first Book (the Old Testament).

So if al-Tabari acknowledges that they took genealogy names from the Jews and the Old Testament, it is not an independent witness.

Bible Query: Gen 25:17

Q: In Gen 25:8,17 and Gen 49:33, how did the patriarchs "give up the ghost"?

A: This is a rough translation of the Hebrew word gâva’, which literally means to breathe out or expire. A more precise translation would be "breathed his last".

Bible Query: Gen 25:19

Q: In Gen 2:4, 5:1, 6:9, 10:1, 11:10, 11:27, 25:12, 25:19, 36:1, 36:9, and 37:2, Num 3:1; Ru 4:18, does the Hebrew word (Toledot) start a section, or conclude a section?

A: Either it always refers to the beginning, always refers to the end, or sometimes goes either way.   Ambiguous: Here are some "toledots" that could be interpreted Either way: Genesis 2:4; 5:1; 36:9; 37:2.   Beginning: Here are some "toledots" that context demands they be at the beginning: Genesis 6:9; 10:1; 11:10; 11:27; 25:12; 25:19; 36:1; Numbers 3:1. Philo the Jew (15/20 B.C.-50 A.D.) mentions Genesis 2:4 as "summing up his [Moses’] account of the creation of the world" in On the Creation 44:129 p.18.   At the end: There is not a single "toledot" that provably belongs at the end of a section. Therefore, the ambiguous sections are probably "toledots" at the beginning.   The most conclusive prove that "toledot" is at the beginning of a section is Genesis 25:19, which says is it the account of Isaac. The immediately following section speaks of Isaac’s children. The immediately preceding section speaks of Ishmael and has nothing whatsoever to do with Isaac.   See The Bible Knowledge Commentary : Old Testament (Victor Books 1985) p.22-23 for more on why "Toledot" belongs at the beginning.

Bible Query: Gen 25:22-23

Q: In Gen 25:22-23, Rebekah’s question concerned the present and near future, yet God’s answer told of the far future. Why does God do that?

A: Five points to consider in the answer.

1. God apparently wanted to reveal this prophetic truth about Jacob and Esau.

2. Like good human teachers, God knows that a point will be remembered better if it is an answer to a student’s question.

3. Regardless of whether God caused the babies to jostle solely to prompt Rebekah to ask the question, the jostling did prompt here to ask the question.

4. Perhaps Rebekah was not thinking long-term at this point, but here question was open-ended enough that God’s revelation still answered her question.

5. When we ask things of God, we should ask in an "open way" and not just on our terms. We should be prepared for God to show us truths we did not expect and for which we did not directly ask.

Bible Query: Gen 25:31-33

Q: In Gen 25:31-33, was Jacob’s birthright gained by buying, or by lying?

A: Both.

1. Jacob "bought" it from Esau for a bowl of lentils (Genesis 25:29-34).

2. Jacob later deceived Isaac to the birthright Esau had already chosen to relinquish. (Genesis 27:19)   Haley’s Alleged Discrepancies of the Bible p.345 points out that Jacob bought only the birthright, but lied to get the blessing.

Independent of both the purchase and the deception, God chose to have His people, the Jews, come through Jacob Genesis 26:24-24). See When Critics Ask p.55 for more info.

Critics Ask: Gen 25:1

GENESIS 25:1 —Why does Genesis 25:1 call Keturah Abraham’s wife, while 1 Chronicles 1:32 calls her his concubine?

PROBLEM: Genesis 25:1 says, “Abraham again took a wife, and her name was Keturah.” However, 1 Chronicles 1:32 states, “Now the sons of Keturah, Abraham’s concubine.” Was Keturah Abraham’s wife, or was she merely one of his concubines?

SOLUTION: The contradiction is only apparent, and the problem can be easily solved by closer consideration.

First, although in Genesis 25:1 the normal Hebrew word for wife ( ishshah ) is used, it is also the normal word for woman. It is not necessary to take the word in this case to mean wife, especially in light of verse 6 and the statement in 1 Chronicles 1:32 that Keturah was his concubine. Genesis 25:1 can be read simply as, “And Abraham took another woman” as his concubine.

Second, although 1 Chronicles employs the Hebrew word for concubine ( pilegesh ) in reference to Keturah, Genesis 25:6 uses the same word when referring to the mothers of all his other sons apart from Isaac. This would obviously include Keturah as one of his concubines. Additionally, Genesis 25:1 begins with a Hebrew word ( vayoseph ) which can be translated, “And adding” or “And in addition to . ” Since Genesis 24:67 clearly states that Sarah, Abraham’s wife, had died, verse 1 of chapter 25 could not mean that Abraham was adding to his number of wives. It is more reasonable to take this word as indicating that Abraham was adding to his number of concubines by taking another woman ( ishshah ).   

GENESIS 25:1-2 —How could Abraham have children naturally here when years before he needed a miracle to have Isaac?

PROBLEM: As early as Genesis 17 , Abraham “laughed” when God told him he would have a son (Isaac) by Sarah, since he was “a hundred years old” (v. 17 ). But here in Genesis 25 , many years later, he has children by Keturah, the wife he took after Sarah died (vv. 1-2 ).

SOLUTION: There are two possibilities here, either one of which would explain this difficulty.

First, the Genesis 17 text does not say Abraham laughed because he knew he was too old to have children, but because Sarah was past childbearing age (cf. 17:17 ; 18:12 ). There was no sure way for a man in ancient times to know he was no longer fertile, as there was for a woman when her periods ceased. Since Abraham was only 100 here, and he lived to be 175, it is reasonable to assume that he was still fertile. By comparison, men who live till 80 today are still fertile in their 60s.

Second, even if it took a miracle on Abraham (as well as on Sarah) to restore fertility, there is no reason that his fertile state could not have lasted for many years into the future. Once animated, his virile powers could have lasted for decades. After all, he lived 75 more years. In any event, the imagined contradiction here is simply not established.   

1 CHRONICLES 1:32—Why does 1 Chronicles 1:32 call Keturah Abraham’s concubine, while Genesis 25:1 calls her his wife?    (See comments under Gen. 25:1 .) 1 CHRONICLES 2:18—Was Caleb’s father Hezron, Hur, or Jephunneh?

PROBLEM: According to this verse, Caleb’s father was Hezron. But verse 50 says it was Hur, and Joshua 14:6 lists it as Jephunneh.

SOLUTION: Several solutions are possible. Some scholars believe there may have been two or three Calebs. Others note that the word “son” may mean grandson of even great-grandson. Hence, these men could refer to Caleb’s father, grandfather, and great-grandfather. Also, some think that 1 Chronicles 2:50 may not affirm that Caleb is the son of Hur. By placing a period after Caleb (see NASB ), the phrase “these are the descendants of Caleb” refers to the preceding verse. If so, Hur would not be the father of Caleb.   

Critics Ask: Gen 25:2

GENESIS 25:1-2 —How could Abraham have children naturally here when years before he needed a miracle to have Isaac?

PROBLEM: As early as Genesis 17 , Abraham “laughed” when God told him he would have a son (Isaac) by Sarah, since he was “a hundred years old” (v. 17 ). But here in Genesis 25 , many years later, he has children by Keturah, the wife he took after Sarah died (vv. 1-2 ).

SOLUTION: There are two possibilities here, either one of which would explain this difficulty.

First, the Genesis 17 text does not say Abraham laughed because he knew he was too old to have children, but because Sarah was past childbearing age (cf. 17:17 ; 18:12 ). There was no sure way for a man in ancient times to know he was no longer fertile, as there was for a woman when her periods ceased. Since Abraham was only 100 here, and he lived to be 175, it is reasonable to assume that he was still fertile. By comparison, men who live till 80 today are still fertile in their 60s.

Second, even if it took a miracle on Abraham (as well as on Sarah) to restore fertility, there is no reason that his fertile state could not have lasted for many years into the future. Once animated, his virile powers could have lasted for decades. After all, he lived 75 more years. In any event, the imagined contradiction here is simply not established.   

Critics Ask: Gen 25:8

GENESIS 25:8 —Did the Hebrews have a concept of life after death at such an early point in their history?

PROBLEM: Critical scholars assert that the early Hebrews had a very rudimentary religion that over the centuries would undergo great evolutionary development before ultimately arriving at a concept of life after death. However, this phrase implies that the Hebrews had a concept of immortality at a very early stage in the development of the nation.

SOLUTION: First of all, this criticism is based on the highly problematic premise that there is an evolutionary development of religion, with highly developed monotheism being very late. Recent archaeological findings at Ebla, however, contradict such speculation showing that monotheism was a very early belief (even before 2000 B.C . ). Furthermore, the expression “gathered to his people” certainly seems to indicate more than merely being buried close to his kinsmen. In fact, since Abraham had left his homeland in Ur of the Chaldees to go to the land which God promised him, it would be contrary to Abraham’s life to have his body returned to the land of his father’s house for burial. The idea that the soul continued to live after the death of the body was a belief held by many peoples in the time of Abraham, including the Sumerians, the Babylonians, the Egyptians, and others.

In addition, this is not the only early reference to the concept of life after death. The Book of Job is probably the oldest book of the OT, with the events of the book dating back to the time of Abraham and the patriarchs of Israel. Yet, as early as Job, we find not only the concept of life after death, but also the concept of a bodily resurrection. In Job 19:25-26 we find Job expressing his confidence that, though he may not see his personal vindication in this life, he knew that God would ultimately make things right. This confidence moved him to express his conviction that he would indeed stand before God even after his physical demise; “For I know that my Redeemer lives, and He shall stand at last on the earth; And after my skin is destroyed, this I know, that in my flesh I shall see God.” This verse shows that the concept of life after death was a very early conviction, and that the people of God also believed in the resurrection of the body.   

Critics Ask: Gen 25:31

GENESIS 25:31-33 —Did Jacob purchase the birthright or get it by deception?

PROBLEM: This text says Esau was asked by Jacob to “sell” him the birthright. But Genesis 29:1ff tells how he got it by deception.

SOLUTION: Jacob purchased the “birthright,” but he got the “blessing” by deception. These are distinct things. So there is no real discrepancy.   

Critics Ask: Gen 25:32

GENESIS 25:31-33 —Did Jacob purchase the birthright or get it by deception?

PROBLEM: This text says Esau was asked by Jacob to “sell” him the birthright. But Genesis 29:1ff tells how he got it by deception.

SOLUTION: Jacob purchased the “birthright,” but he got the “blessing” by deception. These are distinct things. So there is no real discrepancy.   

Critics Ask: Gen 25:33

GENESIS 25:31-33 —Did Jacob purchase the birthright or get it by deception?

PROBLEM: This text says Esau was asked by Jacob to “sell” him the birthright. But Genesis 29:1ff tells how he got it by deception.

SOLUTION: Jacob purchased the “birthright,” but he got the “blessing” by deception. These are distinct things. So there is no real discrepancy.   

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 25 (Chapter Introduction)

Overview

Gen 25:1, The sons of Abraham by Keturah; Gen 25:5, The division of his goods; Gen 25:7, His age, death, and burial; Gen 25:11, God blesses Isaac; Gen 25:12, The generations of Ishmael; Gen 25:17, His age and death; Gen 25:19, Isaac prays for Rebekah, being barren; Gen 25:22, The children strive in her womb; Gen 25:24, The birth of Esau and Jacob; Gen 25:27, Their different characters and pursuits; Gen 25:29, Esau sells his birthright.

Poole: Genesis 25 (Chapter Introduction)

CHAPTER 25

Abraham’ s sons by Keturah, Gen 25:1-4 . Isaac inherits his father’ s estate, Gen 25:5 . Provision for the other sons, Gen 25:6 . Abraham’ s age, Gen 25:7 ; death, Gen 25:8 ; burial, Gen 25:9,10 . God blesseth Isaac, Gen 25:11 . The posterity of Ishmael, Gen 25:12-15 . His age and death, Gen 25:17 . Their habitation, Gen 25:18 . The generations of Isaac, Gen 25:19 . His age when married, Gen 25:20 . He prays for children; God answers, Gen 25:21 . Two children struggle in the womb; Rebekah inquires of the Lord, Gen 25:22 . God gives the reason, Gen 25:23 . She delivered of twins, Gen 25:24 . The first-born red and hairy; his name, Gen 25:25 . His brother takes him by the heel; his name: Isaac’ s age when they were born, Gen 25:26 . The eldest a cunning hunter; the other a plain man, Gen 25:27 . Isaac loves the eldest; Rebekah the youngest, Gen 25:28 . The eldest sells his birth right for red pottage, and is called Edom, Gen 25:30-32 . Confirms the sale by an oath, Gen 25:33 . Despising his birthright, Gen 25:34 .

After Sarah’ s death and Isaac’ s marriage Abraham took a wife ( a secondary wife, or a concubine, as she is called, Gen 25:6 , and 1Ch 1:32 ), not from any inordinate lust, which his age and eminent grace may sufficiently evince, but from a desire of more children, and of accomplishing God’ s promise concerning the great multiplication of his seed.

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 25 (Chapter Introduction)

(Gen 25:1-10) Abraham's family by Keturah, His death and burial.

(Gen 25:11-18) God blesses Isaac The descendants of Ishmael.

(Gen 25:19-26) The birth of Esau and Jacob.

(Gen 25:27, Gen 25:28) The different characters of Esau and Jacob.

(Gen 25:29-34) Esau despises and sells his birth-right.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 25 (Chapter Introduction)

The sacred historian, in this chapter, I. Takes his leave of Abraham, with an account, I. Of his children by another wife (Gen 25:1-4). 2. Of his last will and testament (Gen 25:5, Gen 25:6). 3. Of his age, death, and burial (Gen 25:7-10). II. He takes his leave of Ishmael, with a short account, 1. Of his children (Gen 25:12-16). 2. Of his age and death (Gen 25:17, Gen 25:18). III. He enters upon the history of Isaac. 1. His prosperity (Gen 25:11). 2. The conception and birth of his two sons, with the oracle of God concerning them (Gen 25:19-26). 3. Their different characters (Gen 25:27, Gen 25:28). 4. Esau's selling his birthright to Jacob (Gen 25:29-34).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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_____. Text and Texture. New York: Schocken, 1979.

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_____. "An Amarna Age Prodigal." Journal of Semitic Studies 3:2 (April 1958):113-22.

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_____. Women and the Word of God. Philadelphia: Presbyterian and Reformed Publishing Co., 1979.

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_____. "Issachar: Slave or Freeman? (Gen. 49:14-15)." Journal of the Evangelical Theological Society 29:4 (December 1986):385-96.

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_____. "A Letter to President Edman, March 26, 1962." Bulletin of Wheaton College, May 1962, pp. 4-5.

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_____. S.v. "Rephaim," by T. C. Mitchell.

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 25 (Chapter Introduction)

INTRODUCTION TO GENESIS 25

This chapter contains an account of Abraham's marriage with another woman, and of the children he had by her and of their posterity Gen 25:1; of Abraham's disposal of his substance; and his sons, Gen 25:5; of the years of his life, his death and burial, Gen 25:7; of the children of Ishmael, and of the years of his life, and of his death, Gen 25:12; and of the sons of Isaac the fruit of prayer, and of the oracle concerning them before they were born, and of their temper and disposition, conduct and behaviour, Gen 25:19.