Genesis 25:19 Komentář

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).

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, Pe1 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, Ch2 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, Co1 1:26, Co1 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.

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.

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.

Abraham marries Keturah, Gen 25:1. Their issue, Gen 25:2-4. Makes Isaac his heir, Gen 25:5; but gives portions to the sons of his concubines, and sends them eastward from Isaac, to find settlements, Gen 25:6. Abraham's age, Gen 25:7, and death, Gen 25:8. Is buried by his sons Isaac and Ishmael in the cave of Machpelah, Gen 25:9, Gen 25:10. God's blessing upon Isaac, Gen 25:11. The generations of Ishmael, Gen 25:12-16. His age, Gen 25:17, and death, Gen 25:18. Of the generations of Isaac, Gen 25:19, who was married in his fortieth year, Gen 25:20. Rebekah his wife being barren, on his prayer to God she conceives, Gen 25:21. She inquires of the Lord concerning her state, Gen 25:22. The Lord's answer, Gen 25:23. She is delivered of twins, Gen 25:24. Peculiarities in the birth of her sons Esau and Jacob, from which they had their names, Gen 25:25, Gen 25:26. Their different manner of life, Gen 25:27, Gen 25:28. Esau, returning from the field faint, begs pottage from his brother, Gen 25:29, Gen 25:30. Jacob refuses to grant him any but on condition of his selling him his birthright, Gen 25:31. Esau, ready to die, parts with his birthright to save his life, Gen 25:32. Jacob causes him to confirm the sale with an oath, Gen 25:33. He receives bread and pottage of lentils, and departs, Gen 25:34.

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.

SONS OF ABRAHAM. (Gen 25:1-6) Abraham took a wife--rather, "had taken"; for Keturah is called Abraham's concubine, or secondary wife (Ch1 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.

HISTORY OF ISAAC. (Gen 25:19-34) these are the generations--account of the leading events in his life.

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 Ch1 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 Ch1 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.

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).