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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Genesis 25 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; 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<span class="accented">vide</span> ver. 6 and <a href="/1_chronicles/1-28.htm">1 Chronicles 1:28, 32</a>); but whether after (Kalisch, Lunge, Murphy) or, before (Calvin, Keil, Alford, Bush) Sarah's death it is impossible to decide - <span class="cmt_word">and her name was Keturah</span> <span class="accented">-</span> "<span class="accented">Increase"</span> (Gesenius); probably a servant in the family, as Hagar had been, though not Hagar herself (Targums), whom Abraham had recalled after Sarah's death (Lyra), since ver. 6 speaks of concubines. </div> <div class="versenum"><a href="/genesis/25-2.htm">Genesis 25:2</a></div><div class="verse">And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.</div><div class="comm"><span class="cmt_sub_title">Verse 2.</span> - <span class="cmt_word">And she bare him</span> (since the patriarch's body at 100 years was practically dead, it is almost certain that his marriage with Keturah took place after the renewal of his powers; and it is easier to suppose that his physical vigor remained for some years after Sarah's death than that, with his former experience of concubinage, and his parental joy in the birth of Isaac, he should add a second wife while Sarah lived) <span class="cmt_word">Zimran</span>, - identified with <span class="accented">Zabram</span>, west of Mecca, on the Red Sea (Knobel, Keil); or the <span class="accented">Zimareni</span>, in the interior of Arabia (Delitzsch, Kalisch) - <span class="cmt_word">and Jokshan,</span> - the <span class="accented">Kassamitae</span>, on the Red Sea (Knobel); or the Himarytish tribe Jakish, in Southern Arabia (Keil) - <span class="cmt_word">and Medan, and Midian</span>, <span class="accented">- Modiana</span>, on the east of the Elamitic Gulf, and <span class="accented">Madiana</span>, north of this (Rosenmüller, Keil, Knobel) - <span class="cmt_word">and Ishbak</span>, - perhaps preserved in Schobeck, in the land of the Edomites (Knobel, Keil) - <span class="cmt_word">and Shuah</span> - for which the epithet Shuhite (<a href="/job/2-11.htm">Job 2:11</a>) may point to Northern Idumaea (Keil, Knobel, Kalisch). </div> <div class="versenum"><a href="/genesis/25-3.htm">Genesis 25:3</a></div><div class="verse">And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> - <span class="cmt_word">And Jokshan begat Sheba</span>, - probably the Sabeans: <a href="/job/1-15.htm">Job 1:15</a>; <a href="/job/6-19.htm">Job 6:19</a> (Keil) - <span class="cmt_word">and Dedan</span> - probably the trading people mentioned in <a href="/jeremiah/25-23.htm">Jeremiah 25:23</a> (Keil). <span class="cmt_word">And the sons of Dedan were Asshurim</span>, - who have been associated with the warlike tribe of the <span class="accented">Asir</span>, <span class="accented">to</span> the south of Hejas (Keil) - <span class="cmt_word">and Letu-shim</span>, - the <span class="accented">Bann Leits</span> in Hejas (Keil) - <span class="cmt_word">and Leummim</span> - the tribe <span class="accented">Bann Lam</span>, which extended even to Babylon and Mesopotamia (Keil). </div> <div class="versenum"><a href="/genesis/25-4.htm">Genesis 25:4</a></div><div class="verse">And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these <i>were</i> the children of Keturah.</div><div class="comm"><span class="cmt_sub_title">Verse 4.</span> - <span class="cmt_word">And the sons of Midian</span>; <span class="cmt_word">Ephah</span> (<span class="accented">vide</span> <a href="/isaiah/60-6.htm">Isaiah 60:6</a>), <span class="cmt_word">and Epher</span> (Bent Ghifar in Hejas), <span class="cmt_word">and Hanoch</span> (Hanakye, three days north of Medinah), <span class="cmt_word">and Abidah, and Eldaah</span> - the tribes of Abide and Vadaa in the neighborhood of Asir. Keil adds that all these identifications are uncertain. <span class="cmt_word">All these were the children of Keturah</span> - six sons, seven grandsons, three great grandsons; in all sixteen descendants. </div> <div class="versenum"><a href="/genesis/25-5.htm">Genesis 25:5</a></div><div class="verse">And Abraham gave all that he had unto Isaac.</div><div class="comm"><span class="cmt_sub_title">Verses 5, 6.</span> - <span class="cmt_word">And Abraham gave all that he had unto Isaac</span>. <span class="accented">I</span>.<span class="accented">e</span>. constituted him his chief heir, according to previous Divine appointment (<a href="/genesis/15-4.htm">Genesis 15:4</a>), and made <span class="accented">over</span> to him the bulk of his possessions (<a href="/genesis/24-36.htm">Genesis 24:36</a>). <span class="cmt_word">But unto the sons of the concubines</span> (Hagar and Keturah), <span class="cmt_word">which Abraham had, Abraham gave gifts</span>, - "doubtless established them as youthful nomads" (Lunge) <span class="cmt_word">and sent them away from Isaac his son</span>, - Ishmael's dismissal took place long before (<a href="/genesis/21-14.htm">Genesis 21:14</a>); probably he then received his portion <span class="cmt_word">while he yet lived</span> (<span class="accented">i</span>.<span class="accented">e</span>. during Abraham's lifetime) <span class="cmt_word">eastward, unto the east country</span> (or Arabia in the widest sense; to the east and south-east of Palestine). </div> <div class="versenum"><a href="/genesis/25-6.htm">Genesis 25:6</a></div><div class="verse">But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.</div><div class="comm"></div> <div class="versenum"><a href="/genesis/25-7.htm">Genesis 25:7</a></div><div class="verse">And these <i>are</i> the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years.</div><div class="comm"><span class="cmt_sub_title">Verse 7.</span> - <span class="cmt_word">And these are the days of the years of Abraham's life which he lived,</span> - an impressive and appropriate expression for the computation of life (cf. <a href="/genesis/47-9.htm">Genesis 47:9</a>) - <span class="cmt_word">an hundred and threescore and fifteen years</span> - <span class="accented">i</span>.<span class="accented">e</span>. 175 years; so that he must have lived seventy-five years after Isaac's birth and thirty-eight years after Sarah's death. "His grandfather lived 148 years, his father 205, his son 180, and his grandson 147; so that his years were the full average of that period (Murphy). </div> <div class="versenum"><a href="/genesis/25-8.htm">Genesis 25:8</a></div><div class="verse">Then Abraham gave up the ghost, and died in a good old age, an old man, and full <i>of years</i>; and was gathered to his people.</div><div class="comm"><span class="cmt_sub_title">Verses 8-10.</span> - <span class="cmt_word">Then Abraham gave up the ghost</span> (literally, <span class="accented">breathed out</span>, <span class="accented">a</span> the breath of life), <span class="cmt_word">and died in a good old age</span>, - literally, <span class="accented">in</span> a flood <span class="accented">hoary age</span>, <span class="accented">i</span>.<span class="accented">e</span>. "with a crown of righteousness upon his hoary head" (Hughes) - <span class="cmt_word">an old man, and full of years</span>. Literally, <span class="accented">and satiated</span>, <span class="accented">i</span>.<span class="accented">e</span>. satisfied not merely with life and all its blessings, but with living. The three clauses give an elevated conception of the patriarch s life as that of one who had tasted all the sweets and realized all the ends of a mundane existence, and who accordingly was ripe and ready for transition to a higher sphere. <span class="cmt_word">And was gathered to his people</span>. An expression similar to "going to his fathers" (<a href="/genesis/15-15.htm">Genesis 15:15</a>, q.v.), and to "being gathered to one's fathers" (<a href="/judges/2-10.htm">Judges 2:10</a>). "The phrase 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" (Keil). Abraham died in the hope of a better country, even an heavenly (<a href="/hebrews/11-13.htm">Hebrews 11:13-16</a>). <span class="cmt_word">And his sons Isaac and Ishmael</span> - Isaac as the heir takes precedence; but Ishmael, rather than the sons of Keturah, is associated with him at his father's funeral; probably because he was not so distant as they from Hebron (Lunge), or because he was the subject of a special blessing, which they were not (Keil, Murphy); or perhaps simply Ishmael and Isaac united as the eldest sons to perform the last rites to a parent they revered (Kalisch). "Funerals of parents are reconciliations of children (<a href="/genesis/35-29.htm">Genesis 35:29</a>), and differences of contending religionists are often softened at the side of a grave" (Wordsworth) - <span class="cmt_word">buried him</span> (<span class="accented">vide</span> on Genesis 23:19) <span class="cmt_word">in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre</span> (<span class="accented">vide</span> on Genesis 23:3-20); <span class="cmt_word">the field which Abraham purchased of the sons of Heth</span> (a repetition which augments the importance of the statement that Abraham did not sleep in a borrowed tomb): <span class="cmt_word">there was Abraham buried, and Sarah his wife.</span> </div> <div class="versenum"><a href="/genesis/25-9.htm">Genesis 25:9</a></div><div class="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 <i>is</i> before Mamre;</div><div class="comm"></div> <div class="versenum"><a href="/genesis/25-10.htm">Genesis 25:10</a></div><div class="verse">The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.</div><div class="comm"></div> <div class="versenum"><a href="/genesis/25-11.htm">Genesis 25:11</a></div><div class="verse">And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahairoi.</div><div class="comm"><span class="cmt_sub_title">Verse 11.</span> - <span class="cmt_word">And it came to pass after the death of Abraham, that God</span> - <span class="accented">Elohim</span>; whence the preceding section is ascribed to the Elohist; but the general name of God is here employed because the statement partakes merely of the nature of an intimation that the Divine blessing descended upon Isaac by inheritance (Hengstenberg), and the particular blessing of which the historian speaks is not so much the spiritual and eternal blessings of the covenant, as the material and temporal prosperity with which Isaac, in comparison with other men, was enriched (Murphy) - <span class="cmt_word">blessed his son Isaac; and Isaac dwelt by the well Lahai-roi</span> (<span class="accented">vide</span> <a href="/genesis/16-14.htm">Genesis 16:14</a>; <a href="/genesis/24-62.htm">Genesis 24:62</a>). <span class="p"><br /><br /></span> </div> <div class="versenum"><a href="/genesis/25-12.htm">Genesis 25:12</a></div><div class="verse">Now these <i>are</i> the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham:</div><div class="comm"><span class="cmt_sub_title">Verse 12.</span> - <span class="cmt_word">Now these are the generations of Ishmael</span>, - the opening of a new section (cf. <a href="/genesis/2-4.htm">Genesis 2:4</a>), in which the fortunes of Abraham's eldest son are briefly traced before proceeding with the main current of the history in the line of Isaac (cf. <a href="/1_chronicles/1-29.htm">1 Chronicles 1:29-31</a>) - <span class="cmt_word">Abraham's son</span>, - because of his relation to Abraham it was that Ishmael attained subsequent historical development and importance (<span class="accented">vide</span> <a href="/genesis/21-13.htm">Genesis 21:13</a>) - <span class="cmt_word">whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham</span> (<span class="accented">vide</span> <a href="/genesis/16-1.htm">Genesis 16:1, 15</a>). </div> <div class="versenum"><a href="/genesis/25-13.htm">Genesis 25:13</a></div><div class="verse">And these <i>are</i> the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,</div><div class="comm"><span class="cmt_sub_title">Verse 13.</span> - <span class="cmt_word">And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth;</span> - "Heights;" the <span class="accented">Nabathaeans</span>, a people of Northern Arabia, possessed of abundant flocks (<a href="/isaiah/9-7.htm">Isaiah 9:7</a>), and, according to Diodorus, living by merchandise and rapine (Gesenius). From Petraea they subsequently extended as far as Babylon (Keil) - <span class="cmt_word">and Kedar</span>, - "Black Skin;" the Cedrei of Pliny (Gesenius, Keil, Rosen-mailer); characterized as good bowmen (<a href="/isaiah/21-17.htm">Isaiah 21:17</a>), and dwelling between Arabia Petraea and Babylon - <span class="cmt_word">and Adbeel</span>, - "Miracle of God" (Gesenius); of whom nothing is known - <span class="cmt_word">and Mibsam</span>, - "Sweet Odor" (Gesenius); equally uncertain. </div> <div class="versenum"><a href="/genesis/25-14.htm">Genesis 25:14</a></div><div class="verse">And Mishma, and Dumah, and Massa,</div><div class="comm"><span class="cmt_sub_title">Verse 14.</span> - <span class="cmt_word">And Mishma</span>, - "Hearing" (Gesenius); Masma (LXX., Vulgate); connected with the <span class="accented">Maisaimeneis</span>, north-east of Medina (Knobel) - <span class="cmt_word">and Dumah</span>, - "Silence;" same as Stony Dumah, or Syrian Dumah, in Arabia, on the edge of the Syrian desert (Gesenius); mentioned in <a href="/isaiah/21-11.htm">Isaiah 21:11</a> - <span class="cmt_word">and Massa</span>, <span class="accented">-</span> "Burden;" north-east of Dumah are the <span class="accented">Massanoi</span>. </div> <div class="versenum"><a href="/genesis/25-15.htm">Genesis 25:15</a></div><div class="verse">Hadar, and Tema, Jetur, Naphish, and Kedemah:</div><div class="comm"><span class="cmt_sub_title">Verse 15.</span> - <span class="cmt_word">Hadar</span>, - "Chamber" (Gesenius); Ha'dad (<a href="/1_chronicles/1-30.htm">1 Chronicles 1:30</a>, LXX., Samaritan, and most MSS.); though Gesenius regards Hadar as probably the true reading in both places; identified with a tribe in Yemen (Gesenius); between Oman and Bahrein, a district renowned for its lancers (Keil) - <span class="cmt_word">and Tema,</span> - "Desert" (Gesenius); <span class="greek">Θαιμὰν</span> (LXX.); the <span class="greek">Θεμοί</span>, on the Persian Gulf, or the tribe Bann Teim, in Hamasa (Knobel); a trading people (<a href="/job/6-19.htm">Job 6:19</a>; <a href="/isaiah/21-14.htm">Isaiah 21:14</a>; <a href="/jeremiah/25-23.htm">Jeremiah 25:23</a>) - <span class="cmt_word">Jetur</span>, - "Enclosure" (Gesenius); the Itureans (Gesenius, Kalisch, Keil ) - <span class="cmt_word">Naphish</span>, "Breathing" (Murphy); "Refreshment" (Gesenius); not yet identified - <span class="cmt_word">and Kedemah</span> - "Eastward" (Gesenius); unknown. </div> <div class="versenum"><a href="/genesis/25-16.htm">Genesis 25:16</a></div><div class="verse">These <i>are</i> the sons of Ishmael, and these <i>are</i> their names, by their towns, and by their castles; twelve princes according to their nations.</div><div class="comm"><span class="cmt_sub_title">Verse 16.</span> - <span class="cmt_word">These are the sons of Ishmael, and these are their names, by their towns</span>, - unwalled encampments, from <span class="accented">hatzar</span>, to surround; used of the movable villages of nomadic tribes (cf. <a href="/isaiah/42-11.htm">Isaiah 42:11</a>) - <span class="cmt_word">and by their castles;</span> - fortified keeps (Murphy); tent villages (Keil); nomadic camps (Kalisch). Cf. <a href="/numbers/31-10.htm">Numbers 31:10</a>; <a href="/1_chronicles/6-39.htm">1 Chronicles 6:39</a>; <a href="/psalms/69-26.htm">Psalm 69:26</a>; <a href="/ezekiel/25-4.htm">Ezekiel 25:4</a>) - <span class="cmt_word">twelve princes</span> - this does not imply that Ishmael had only twelve sons, like Israel - a very suspicious circumstance (De Wette); but only that these twelve became phylarchs (Havernick). The Egyptian dedecarchy rested on a like earlier division of names. Homer mentions a similar case among the Phoenicians (Odyss., 8. 390); Thucydides another in ancient Attica (2. 15); <span class="accented">vide</span> Havernick's 'Introch,' § 18 - <span class="cmt_word">according to their nations</span> (or tribe divisions). </div> <div class="versenum"><a href="/genesis/25-17.htm">Genesis 25:17</a></div><div class="verse">And these <i>are</i> 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 people.</div><div class="comm"><span class="cmt_sub_title">Verses 17, 18.</span> - <span class="cmt_word">And these are the years of the life of Ishmael, an hundred and thirty and seven years</span>: - a life shorter by nearly half a century than that of Isaac (<a href="/genesis/35-21.htm">Genesis 35:21</a>); does this prove the life-prolonging influence of piety? - <span class="cmt_word">and he gave up the ghost and died; and wee gathered unto his people</span> (<span class="accented">vide</span> on ver. 8). <span class="cmt_word">And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward; Assyria</span> (<span class="accented">vide</span> <a href="/genesis/10-29.htm">Genesis 10:29</a>; <a href="/genesis/16-7.htm">Genesis 16:7</a>): <span class="cmt_word">and He died</span> - literally, <span class="accented">fell</span> down; not expired (Vulgate, A Lapide, Aben Ezra, <span class="accented">et alii</span>), but settled down, had his lot cast (Calvin, Keil, Kalisch); <span class="greek">κατῴκησε</span> (LXX.) <span class="cmt_word">in the presence of all his brethren</span> (a fulfillment of <a href="/genesis/16-12.htm">Genesis 16:12</a>). <span class="p"><br /><br /></span> </div> <div class="versenum"><a href="/genesis/25-18.htm">Genesis 25:18</a></div><div class="verse">And they dwelt from Havilah unto Shur, that <i>is</i> before Egypt, as thou goest toward Assyria: <i>and</i> he died in the presence of all his brethren.</div><div class="comm"></div> <div class="versenum"><a href="/genesis/25-19.htm">Genesis 25:19</a></div><div class="verse">And these <i>are</i> the generations of Isaac, Abraham's son: Abraham begat Isaac:</div><div class="comm"><span class="cmt_sub_title">Verse 19.</span> - <span class="cmt_word">And these are the generations of Isaac, Abraham's son</span>. The usual formula for the opening of a new section (cf. <a href="/genesis/2-4.htm">Genesis 2:4</a>). <span class="cmt_word">Abraham begat Isaac</span>. A reiteration in perfect harmony not only with the style of the present narrative, but of ancient historiography in general; in this instance specially designed to connect the subsequent streams of Isaac's posterity with their original fountain-head in Abraham. </div> <div class="versenum"><a href="/genesis/25-20.htm">Genesis 25:20</a></div><div class="verse">And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.</div><div class="comm"><span class="cmt_sub_title">Verse 20.</span> - <span class="cmt_word">And Isaac was forty years old when he took Rebekah to wife</span>, - the valuable chronological fact here stated for the first time proves that Isaac was married three years after his mother's death (cf. <a href="/genesis/23-1.htm">Genesis 23:1</a>) - <span class="cmt_word">the daughter of Bethuel the Syrian of Padan-aram, the sister to Laban the Syrian</span> (<span class="accented">vide</span> on Genesis 22:23; 24:29). Though a descendant of Arphaxad (<a href="/genesis/10-24.htm">Genesis 10:24</a>), Bethuel is styled a Syrian, or Aramaean, from the country of his adoption. On Padanaram <span class="accented">vide</span> <a href="/genesis/24-10.htm">Genesis 24:10</a>. </div> <div class="versenum"><a href="/genesis/25-21.htm">Genesis 25:21</a></div><div class="verse">And Isaac intreated the LORD for his wife, because she <i>was</i> barren: and the LORD was intreated of him, and Rebekah his wife conceived.</div><div class="comm"><span class="cmt_sub_title">Verse 21.</span> - <span class="cmt_word">And Isaac entreated</span> - from a root signifying to burn incense, hence to pray, implying, as some think (Wordsworth, 'Speaker s Commentary'), the use of incense in patriarchal worship; but perhaps only pointing to the fact that the prayers of the godly ascend like incense (Gesenius): cf. Tobit 12:12; <a href="/acts/10-4.htm">Acts 10:4</a>. The word is commonly regarded as noting precum <span class="accented">multiplicationem</span>, <span class="accented">et vehementiam et perseverantiam</span> (Poole): cf. <a href="/ezekiel/35-13.htm">Ezekiel 35:13</a> - <span class="cmt_word">the Lord</span> - <span class="accented">Jehovah</span>; not because vers. 21-23 are the composition of the Jehovist (Tuch, Bleek, Davidson, <span class="accented">et alii</span>), but because the desired son was to be the heir of promise (Hengstenberg). The less frequent occurrence of the Divine name in the Thol-doth of Isaac than in those of Terah has been explained by the fact that the historical matter of the later portion furnishes less occasion for its introduction than that of the earlier; and the predominance of the name <span class="accented">Elohim</span> over that of <span class="accented">Jehovah</span> in the second stage of the patriarchal history has been partly ascribed to the employment after Abraham's time of such like equivalent expressions as "God of Abraham" and "God of my father" (Keil) - <span class="cmt_word">for his wife,</span> - literally, <span class="accented">opposite to</span> his wife, <span class="accented">i</span>.<span class="accented">e</span>. beside his wife, placing himself opposite her, and conjoining his supplications with hers (Ainsworth, Bush); or, better, in behalf of his wife (<span class="accented">LXX</span>., Vulgate, Calvin, Keil, Kalisch), <span class="accented">i</span>.<span class="accented">e</span>. setting her over against him as the sole object to which he had regard in his intercessions (Luther) - <span class="cmt_word">because she was barren</span>: - as Sarah had been before her (<span class="accented">vide</span> Genesis 11:80); the long-continued sterility of both having been designed to show partly that "children are the heritage of the Lord" (<a href="/psalms/127-3.htm">Psalm 127:3</a>), but chiefly that the children of the promise were to be not simply the fruit of nature, but the gift of grace <span class="cmt_word">and the Lord was entreated of him, and Rebekah his wife conceived</span> (cf. <a href="/romans/9-10.htm">Romans 9:10</a>). </div> <div class="versenum"><a href="/genesis/25-22.htm">Genesis 25:22</a></div><div class="verse">And the children struggled together within her; and she said, If <i>it be</i> so, why <i>am</i> I thus? And she went to inquire of the LORD.</div><div class="comm"><span class="cmt_sub_title">Verse 22.</span> - <span class="cmt_word">And the children struggled together within her</span>. The verb is expressive of a violent internal commotion, as if the unborn children had been dashing against one another in her womb. Cf. the story of Acrisius and Praetus, who quarreled before birth about their subsequent dominion (Apollod., II. 2. 1). <span class="accented">Vide</span> Rosenmüller, Scholia, <span class="accented">in loco</span>. And she said, <span class="cmt_word">If it be so, why am I thus?</span> Literally, <span class="accented">If so</span>, <span class="accented">why thus</span> (am) <span class="accented">I?</span> Of obscure import, but probably meaning, "If so," <span class="accented">i</span>.<span class="accented">e</span>. flit is the case that I have conceived, "for what am I thus?" what is the reason of these unwonted sensations that accompany my pregnancy? Aben Ezra, Calvin, Lange, Murphy); rather than, "If such be the sufferings of pregnancy, why did I seek to conceive?" (Rashi, Rosenmüller), or, why have I conceived? (Vulgate, Onkelos, Bush, Ainsworth), or, why do I yet live? (Syriac, Keil, Kalisch, Delitzsch). <span class="cmt_word">And she went to inquire of the Lord</span>. Not by Urim (Bohlen), since this method of inquiring at the Deity did not then exist (<a href="/numbers/27-21.htm">Numbers 27:21</a>); but either through a prophet, - Shem (Luther), Melchisedeck (Jewish interpreters), Heber (Lyra); more likely Abraham (Grotius, Ainsworth, Wordsworth, Kalisch, 'Speaker's Commentary'), or Isaac, the prophet nearest her (Lange), - or through herself by prayer, as in <a href="/psalms/34-5.htm">Psalm 34:5</a> (Calvin, Rosenmüller, Lange, Murphy, Inglis). The language seems to imply that by this time there was a regularly-appointed place for the worship of God by prayer and sacrifice - Theodoret suggests the family altar; Delitzsch, Hagar's well. </div> <div class="versenum"><a href="/genesis/25-23.htm">Genesis 25:23</a></div><div class="verse">And the LORD said unto her, Two nations <i>are</i> in thy womb, and two manner of people shall be separated from thy bowels; and <i>the one</i> people shall be stronger than <i>the other</i> people; and the elder shall serve the younger.</div><div class="comm"><span class="cmt_sub_title">Verse 23.</span> - <span class="cmt_word">And the Lord said unto her</span>, - in a dream (Havernick), a form of revelation peculiar to primitive times (<a href="/genesis/15-1.htm">Genesis 15:1</a>; <a href="/genesis/20-6.htm">Genesis 20:6</a>; <a href="/genesis/28-12.htm">Genesis 28:12</a>; <a href="/genesis/37-5.htm">Genesis 37:5</a>; 90:5; 91:1; 96:2; cf. <a href="/job/4-13.htm">Job 4:13</a>; <a href="/job/33-15.htm">Job 33:15</a>); but whether communicated directly to herself, or spoken through the medium of a prophet, the Divine response to her interrogation assumed an antistrophic and poetical form, in which she was informed that her unborn sons were to be the founders of two mighty nations, who, "unequal in power, should be divided rivalry and antagonism from their youth" - <span class="cmt_word">Two nations are in thy womb</span> (<span class="accented">i</span>.<span class="accented">e</span>. the ancestors and founders of two nations, vie., the Israelites and Idumeans), <span class="cmt_word">and two manner of</span> <span class="cmt_word">people shall be separated from thy bowels</span>; - literally, <span class="accented">and two peoples from thy bowels</span> (or womb) <span class="accented">are separated</span>, <span class="accented">i</span>.<span class="accented">e</span>. proceeding from thy womb, they shall be divided from and against each other - <span class="cmt_word">and the one people shall be stronger than the other people</span> (literally, <span class="accented">and people shall be stronger than people</span>, <span class="accented">i</span>.<span class="accented">e</span>. the one shall prevail over the other); <span class="cmt_word">and the elder shall serve the younger</span> - <span class="accented">i</span>.<span class="accented">e</span>. the descendants of the elder shall be subject to those of the younger. <span class="accented">Vide</span> inspired comments on this oracle in <a href="/malachi/1-2.htm">Malachi 1:2, 3</a> and <a href="/romans/9-12.htm">Romans 9:12-33</a>. </div> <div class="versenum"><a href="/genesis/25-24.htm">Genesis 25:24</a></div><div class="verse">And when her days to be delivered were fulfilled, behold, <i>there were</i> twins in her womb.</div><div class="comm"><span class="cmt_sub_title">Verse 24.</span> - <span class="cmt_word">And when her days to be delivered were fulfilled</span>, - literally, <span class="accented">and were fulfilled her days to bring forth</span>; <span class="greek">ἐπληρώθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτην</span> (LXX.; cf. <a href="/luke/1-57.htm">Luke 1:57</a>; <a href="/luke/2-6.htm">Luke 2:6</a>). Jarchi accounts for the different phrase used of Thamar (<a href="/genesis/38-27.htm">Genesis 38:27</a>), who also bore twins, by supposing that she had not completed her days, but gave birth to Pharez and Zarah in the seventh month (<span class="accented">vide</span> Rosenmüller, <span class="accented">in loco</span>) <span class="accented">-</span> <span class="cmt_word">behold, there were twins in her womb</span> (cf. <a href="/genesis/38-27.htm">Genesis 38:27</a>, where the full form of the word for twins is given). </div> <div class="versenum"><a href="/genesis/25-25.htm">Genesis 25:25</a></div><div class="verse">And the first came out red, all over like an hairy garment; and they called his name Esau.</div><div class="comm"><span class="cmt_sub_title">Verse 25.</span> - <span class="cmt_word">And the first came out red</span>, - <span class="accented">Adhoni</span>, <span class="greek">πυῥῤάκης</span> (LXX.), <span class="accented">rufus</span> (Vulgate), red-haired (Gesenius), of a reddish color (Lange), containing an allusion to <span class="accented">Adham</span>, the red earth - <span class="cmt_word">all over like an hairy garment.</span> Literally, <span class="accented">all of him as a cloak of hair</span> (not, as the LXX., Vulgate, <span class="accented">et alii</span>, all of him hairy, like a cloak); the fur cloak, or hair mantle, forming one notion (Gesenius). The appearance of the child's body, covered with an unusual quantity of red hair, was "a sign of excessive sensual vigor and wildness" (Keil), "a foreboding of the animal violence of his character" (Kalisch), "the indication of a passionate and precocious nature" (Murphy). <span class="cmt_word">And they called his name Esau</span> - "the hairy one," from an unused root signifying to be covered with hair (Gesenius). </div> <div class="versenum"><a href="/genesis/25-26.htm">Genesis 25:26</a></div><div class="verse">And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac <i>was</i> threescore years old when she bare them.</div><div class="comm"><span class="cmt_sub_title">Verse 26.</span> - <span class="cmt_word">And after that came his brother out, and his hand took hold on Esau's heel.</span> The inf. constr, standing for the finite verb (Ewald's 'Hebrews Synt.,' 304). Not simply followed close upon the heels of Esau (Kalisch), but seized Esau's heel, as if he would trip him up (Keil, Murphy). It has been contended (De Wette, Schumann, Knobel) that such an act was impossible, a work on obstetrics by Busch maintaining that an hour commonly intervenes between the birth of twins; but practitioners of eminence who have been consulted declare the act to be distinctly possible, and indeed it is well known that "a multitude of surprising phenomena are connected with births" (Havernick), some of which are not greatly dissimilar to that which is here recorded. Delitzsch interprets the language as meaning only that the hand of Jacob reached out in the direction of his brother's heel, as if to grasp it; but <a href="/hosea/12-3.htm">Hosea 12:3</a> explicitly asserts that he had his brother's heel by the hand while yet in his mother's womb. <span class="cmt_word">And his name was called</span> - literally, <span class="accented">and he</span> (<span class="accented">i</span>.<span class="accented">e</span>. one) <span class="accented">called his name</span>; <span class="greek">καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ</span> (LXX.); <span class="accented">id circo appellavit eum</span> (Vulgate; cf. <a href="/genesis/16-14.htm">Genesis 16:14</a>; <a href="/genesis/27-36.htm">Genesis 27:36</a>) - <span class="cmt_word">Jacob</span>. Not "Successor," like the Latin <span class="accented">secundus</span>, <span class="accented">from sequor</span> (Knobel, Kalisch); but "Heel-catcher" (Rosenmüller, Gesenius, Keil, Lange, Murphy), hence Supplanter (cf. <a href="/genesis/37-36.htm">Genesis 37:36</a>). <span class="cmt_word">And Isaac was threescore years old when she bare them</span>. Literally, <span class="accented">in the bearing of them</span>, the inf. constr, taking the case of its verb (<span class="accented">vide</span> Gesenius, § 133) - when she (the mother) bare them; <span class="greek">ὄτε ἔτεκεν αὐτοὺς</span> <span class="greek">Ῥεβέκκα</span> (LXX.); <span class="accented">quum nati sunt parvuli</span> (Vulgate); though, as Rebekah's name does not occur in the immediate context, and <span class="hebrew">ילד</span> is applied to the father (<a href="/genesis/4-18.htm">Genesis 4:18</a>; <a href="/genesis/10-8.htm">Genesis 10:8, 13</a>) as well as to the mother, the clause may be rendered <span class="accented">when he</span> (Isaac) <span class="accented">begat them</span> (Kalisch, Afford). <span class="p"><br /><br /></span> CHAPTER 25:27-34 </div> <div class="versenum"><a href="/genesis/25-27.htm">Genesis 25:27</a></div><div class="verse">And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob <i>was</i> a plain man, dwelling in tents.</div><div class="comm"><span class="cmt_sub_title">Verse 27.</span> - <span class="cmt_word">And the boys grew: and Esau was a cunning hunter</span>, - literally, <span class="accented">skilled in hunting</span>; <span class="greek">εἰδὼς κυνηγεῖν</span> (LXX.); <span class="accented">gnarus venandi</span> (Vulgate); a sportsman - <span class="cmt_word">a man of the field</span>; - not a husbandman, <span class="accented">homo agricola</span> (Vulgate), who is differently denominated - <span class="accented">ish haadhamah</span> (<a href="/genesis/9-20.htm">Genesis 9:20</a>); but one addicted to roaming through the fields in search of sport - <span class="greek">ἀγροικὸς</span> (LXX.); an indication of the rough, fiery nature and wild, adventurous life of the elder of the two brothers - <span class="cmt_word">and Jacob was a plain man,</span> - <span class="hebrew">תָּם</span> = <span class="greek">ἄπλαστος</span> (LXX.); <span class="accented">simplex</span> (Vulgate); <span class="accented">integer</span>, <span class="accented">i</span>.<span class="accented">e</span>. <span class="accented">mitis</span>, of mild and gentle manners (Rosenmüller); blameless, as a shepherd (Knobel); pious (Luther); righteous (Kalisch); obviously intended to describe Jacob as, both in character and life, the antithesis of Esau - <span class="cmt_word">dwelling in tents</span> - <span class="accented">i</span>.<span class="accented">e</span>. loving to stay at home, as opposed to Esau, who loved to wander afield; preferring a quiet, peaceable, domestic, and pious manner of existence to a life of "excitement, adventure, and danger," such as captivated Esau. </div> <div class="versenum"><a href="/genesis/25-28.htm">Genesis 25:28</a></div><div class="verse">And Isaac loved Esau, because he did eat of <i>his</i> venison: but Rebekah loved Jacob.</div><div class="comm"><span class="cmt_sub_title">Verse 28.</span> - <span class="cmt_word">And Isaac loved Esau, because he did eat of his venison</span>: - literally, because <span class="accented">his hunting</span> (<span class="accented">i</span>.<span class="accented">e</span>. its produce) <span class="accented">was in his mouth</span>; <span class="greek">ὁτι ἡ θήρα αὐτοῦ βρῶσις αὐτῳ</span> (LXX.); not perhaps the sole reason for Isaac's preference of Esau, though mentioned here because of its connection with the ensuing narrative. Persons of quiet and retiring disposition, like Isaac, are often fascinated by those of more sparkling and energetic temperament, such as Esau; mothers, on the other hand, are mostly drawn towards children that are gentle in disposition and home-keeping in habit. Accordingly it is added - <span class="cmt_word">but Rebekah loved Jacob.</span> </div> <div class="versenum"><a href="/genesis/25-29.htm">Genesis 25:29</a></div><div class="verse">And Jacob sod pottage: and Esau came from the field, and he <i>was</i> faint:</div><div class="comm"><span class="cmt_sub_title">Verse 29.</span> - <span class="cmt_word">And Jacob sod pottage</span>: - literally, <span class="accented">cooked something cooked</span>; <span class="greek">ἔψησε δὲ</span> <span class="greek">Ἱακὼβ ἕψημα</span> (LXX.); prepared boiled food, of lentils (<span class="accented">vide</span> on ver. 34) - <span class="cmt_word">and Esau came from the field, and he was faint</span> - exhausted, the term being used of one who is both wearied and languishing (cf. <a href="/job/22-7.htm">Job 22:7</a>; <a href="/psalms/63-2.htm">Psalm 63:2</a>; <a href="/proverbs/25-25.htm">Proverbs 25:25</a>). </div> <div class="versenum"><a href="/genesis/25-30.htm">Genesis 25:30</a></div><div class="verse">And Esau said to Jacob, Feed me, I pray thee, with that same red <i>pottage</i>; for I <i>am</i> faint: therefore was his name called Edom.</div><div class="comm"><span class="cmt_sub_title">Verse 30.</span> - <span class="cmt_word">And Esau said unto Jacob, Feed me</span> (literally, <span class="accented">let me swallow</span>, an expression for eating greedily), <span class="cmt_word">I pray thee, with that same red pottage</span>; - literally, <span class="accented">of that red</span>, <span class="accented">red</span> (<span class="accented">sc</span>. pottage), or thing, in his excitement forgetting the name of the dish (Knobel), or indicative of the haste produced by his voracious appetite (Wordsworth, Luther), though the duplication of the term <span class="accented">red</span> has been explained as a witty play upon the resemblance of the lentil broth to his own red skin, as thus: "Feed with that red me the red one" (Lange) - <span class="cmt_word">for I am faint</span> (<span class="accented">vide</span> <span class="accented">supra</span>, ver. 29): <span class="cmt_word">therefore was his name called Edom</span> - <span class="accented">i</span>.<span class="accented">e</span>. red. "There is no discrepancy in ascribing his name both to his complexion and the color of the lentil broth. The propriety of a name may surely be marked by different circumstances" (A. G. in Lunge). The Arabians are fond of giving surnames of that kind to famous persons. Cf. <span class="accented">Akil-al Murat</span>, which was given to Hodjr, king of the Kendites, owing to his wife saying in a passion, "He is like a camel that devours bushes" (<span class="accented">vide</span> Havernick, 'Introduction,' § 18). </div> <div class="versenum"><a href="/genesis/25-31.htm">Genesis 25:31</a></div><div class="verse">And Jacob said, Sell me this day thy birthright.</div><div class="comm"><span class="cmt_sub_title">Verse 31.</span> - <span class="cmt_word">And Jacob said, Sell me this day</span> - literally, as the day; as clearly as the day (Jarchi, Kimchi, Drusius); immediately, <span class="accented">statim</span> (Rosenmüller); perhaps simply today, <span class="greek">σήμερον</span> (LXX., Glassius, Gesenius, Kalisch; cf. <a href="/1_samuel/9-13.htm">1 Samuel 9:13, 27</a>; <a href="/1_kings/1-49.htm">1 Kings 1:49</a>) - <span class="cmt_word">thy birthright.</span> The right of primogeniture in the family of Abraham implied <span class="p"><br /><br /></span><span class="note_emph">(1)</span> succession to the earthly inheritance of Canaan; <span class="p"><br /><br /></span><span class="note_emph">(2)</span> possession of the covenant blessing transmitted through the paternal benediction; and <span class="p"><br /><br /></span><span class="note_emph">(3)</span> progenitorship of the promised seed. Under the Mosaic institute the privileges of the firstborn were clearly defined. They involved succession to <span class="p"><br /><br /></span><span class="note_emph">(1)</span> the official authority of the father; <span class="p"><br /><br /></span><span class="note_emph">(2)</span> a double portion of the father s property; and <span class="p"><br /><br /></span><span class="note_emph">(3)</span> the functions of the domestic priesthood (<span class="accented">vide</span> <a href="/genesis/27-4.htm">Genesis 27:4, 19, 27-29</a>; <a href="/genesis/49-3.htm">Genesis 49:3</a>; <a href="/exodus/22-29.htm">Exodus 22:29</a>; <a href="/numbers/8-14.htm">Numbers 8:14-17</a>; <a href="/deuteronomy/21-17.htm">Deuteronomy 21:17</a>). </div> <div class="versenum"><a href="/genesis/25-32.htm">Genesis 25:32</a></div><div class="verse">And Esau said, Behold, I <i>am</i> at the point to die: and what profit shall this birthright do to me?</div><div class="comm"><span class="cmt_sub_title">Verse 32.</span> - <span class="cmt_word">And Esau said, Behold, I am at the point to die</span>: - literally, <span class="accented">going to die</span>; meaning, "on the eve of expiring," through hunger; "<span class="accented">ex animo testetur se mortis sensu urgeri"</span> (Calvin); or, "liable to death," through the, dangerous pursuits of his daily calling (Ainsworth, Bush, Rosenmüller); or, what is most probable, "on the way to meet death" - uttered in a spirit of Epicurean levity, "Let us eat and drink, for to-morrow we die" (Keil, Kalisch) - <span class="cmt_word">and what profit shall this birthright do to me</span>? - literally, of what (use) <span class="accented">this</span> (thing) <span class="accented">to me</span>, (called) a <span class="accented">birthright?</span> signifying, according to the sense attached to the foregoing expression, either,-Of what use can a birthright be to a man dying of starvation? or, The birthright is not likely ever to be of service to me, who am almost certain to be cut off soon by a violent and sudden death; on What signifies a birthright whose enjoyment is all in the future to a man who has only a short time to live? I prefer present gratifications to deferred felicities. </div> <div class="versenum"><a href="/genesis/25-33.htm">Genesis 25:33</a></div><div class="verse">And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.</div><div class="comm"><span class="cmt_sub_title">Verse 33.</span> - <span class="cmt_word">And Jacob said, Swear to me this day</span>. On the expression "this day" <span class="accented">vide supra</span>, ver. 31. The conduct of Jacob in this transaction is difficult to defend Though aware of the heavenly oracle that assigned to him the precedence in his father s house, he was far from being justified in endeavoring, by "cautious, prudent, and conciliatory proposals" (Murphy), but rather by unbelieving impatience, despicable meanness, and miserable craft, to anticipate Divine pro<span class="accented">vide</span>nce, which in due time without his assistance would have implemented its own designs. <span class="cmt_word">And he sware unto him.</span> If Jacob's demand of an oath evinced ungenerous suspicion, Esau's giving of an oath showed a low sense of honor (Lange). <span class="cmt_word">And he sold his birthright unto Jacob</span> - thus meriting the appellation of <span class="greek">βέβηλος</span> (<a href="/hebrews/12-16.htm">Hebrews 12:16</a>). </div> <div class="versenum"><a href="/genesis/25-34.htm">Genesis 25:34</a></div><div class="verse">Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised <i>his</i> birthright.</div><div class="comm"><span class="cmt_sub_title">Verse 34.</span> - <span class="cmt_word">Then Jacob gave Esau bread and pottage of lentils</span>. "Lentiles (<span class="hebrew">עֲדָשִׁים</span>; <span class="accented">Ervum lens</span>) were and are extensively and carefully grown in Egypt, Syria, and Palestine (<a href="/2_samuel/17-28.htm">2 Samuel 17:28</a>; <a href="/2_samuel/23-11.htm">2 Samuel 23:11</a>); those of Egypt were, at a later period particularly famous; and the manner of cooking them is even immortalized on monuments" (Kalisch). "The lentil does not grow more than six or eight inches high, and is pulled like flax, not cut with the sickle, When green it resembles an incipient pea-vine, only the leaves are differently arranged, smaller and more delicate-somewhat like those of the mimosa, or sensitive plant" (Thomson, 'Land and Book,' p. 596). <span class="cmt_word">And he did eat and drink, and rose up, and went his way.</span> A graphic portrait of an utterly carnal mind, which lives solely in and for the immediate gratification of appetite. <span class="cmt_word">Thus Esau despised his birthright</span> - and thus Scripture both proclaims his guilt and describes his offence. <span class="p"><br /><br /></span> <span class="p"><br /><br /></span> </div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. 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