CRITICAL NOTES.—
Genesis 25:19. These are the generations.] 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.” (Murphy.)—
Genesis 25:21. And Isaac entreated the Lord for his wife, because she was barren.] This barrenness lasted twenty years, as may be inferred from Genesis 25:26. For his wife. Lit. before his wife, it is the same term as occurs in ch. Genesis 30:38, where Jacob laid the rods before, i.e. in front of, the flocks. But there can be no doubt here that the word has the force of for or in behalf of: acquiring this meaning through that of “having reference to,” “in regard of.” (Alford.) “The term means before, opposite to, his wife, which Luther understands as referring to his intent desire for his object; having nothing in his eye but this.” (Jacobus.)—
Genesis 25:22. And she went to inquire of the Lord.] Kalisch interprets this of her having recourse to God’s prophet, Abraham, who still survived. Knobel and Keil understand that she went to some place where Jehovah was adored, and where priests were wont to give responses in His name. But there is no sufficient evidence for either of these opinions, and it seems more likely to suppose that she inquired of the Lord directly in the way of immediate prayer.—
Genesis 25:23. Two nations are in thy womb, and two manner of people shall be separated from thy bowels: and the one people shall be stronger than the other people; and the elder shall serve the younger.] This response is in the form of poetical parallelism. The two nations were the Edomites and the Israelites. Their hostility commenced at the time of the Exodus, at the very beginning of their national existence. The Israelites in the end subjected the Edomites.—
MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 25:19-23
THE RELIGIOUS CHARACTER OF ISAAC
I. It is chiefly distinguished by the patient and retiring graces. He was not a man of activity and heroic boldness, like his father Abraham. He was rather a man of a patient, obedient spirit, of quiet meditative habits, altogether docile, gently susceptible to impressions, and retiring. The writer of the Epistle to the Hebrews notices him only as “blessing Jacob and Esau concerning things to come” (Hebrews 11:20). His child-like enquiries and patient silence upon Moriah (Ch. 22), his love to Rebekah (Ch. 24), his communion with Isaac at the burial of his father, his residing at the well Lahai Roi (Ch. 25), his mourning three years for his mother,—such characteristic acts and events in his life show what manner of man he was. He was distinguished by those graces and virtues, which, though in the sight of God are of great price, yet make but little noise in the world. Isaac does not fill any large place in the history. The patient side of the saintly character is here portrayed. There are few exciting incidents in the lives of such men, and therefore the world is heedless of their worth.
II. It was not exempt from great trial. He had heard of the promise that the family, of which he was now the chief, should multiply and become a great nation; yet he was still childless though he had been married for twenty years. It seems that he must be taught that the promised blessing is to come not as a matter of course, but as a gift of special favour. He must be exercised in the patience of faith. The great trial he now endured drives him to God (Genesis 25:21). In earnest supplication he tells the Lord of his perplexity. It speaks well for the quiet confidence of his faith that he did not resort to any carnal expedient like his father Abraham. His immediate trial is removed, but only to make way for another. The very blessing which is granted in answer to his prayer becomes itself a new source of anxiety (Genesis 25:22). But that anxiety is relieved by further revelations of the future (Genesis 25:23).
SUGGESTIVE COMMENTS ON THE VERSES
Genesis 25:19. 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 upon his soul. His life corresponds with these antecedents. 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.—(Murphy.)
The history now returns to the Son of Promise. Throughout the whole of the Old Testament, though the history may diverge to notice other interests and peoples, yet it invariably returns to the chosen family whence the Messiah was to spring. That “the spirit of prophecy is the testimony of Jesus” is the internal principle of Revelation.
Genesis 25:20-21. Sarah was barren for at least thirty years; Rebekah for nineteen. 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.—(Murphy).
When Bethuel, and Milcah, and Laban took leave of Rebekah, saying, “Be thou the mother of thousands of millions,” they doubtless expected to hear of a very numerous family. And she herself, and her husband would, as believing the Divine promise, expect the same. But God’s thoughts are not as our thoughts, nor His ways as our ways. Abraham’s other sons abound in children, while he in whom his seed is to be as the stars of heaven for multitude, lives childless. In this manner God had tried his father Abraham; and if he be heir to his blessings, he must expect to inherit a portion of his trials. Isaac had received Rebekah in answer to prayer; and let him not expect to receive seed by her in any other way.—(Fuller.)
Isaac entreated the Lord constantly and instantly, as the word signifies; he multiplied prayer, which (as those arrows of deliverance, 2 Kings 13:19) must be often iterated, ere the mercy can be obtained. And the Lord was entreated of him. Though it were long first, even full twenty years. God knows how to commend His mercies to us, and therefore holds us long in suspense. Manna, lightly come by, was as lightly set by.—(Trapp).
Under similar circumstances the husband and wife fast and pray, and make a vow before the temple that, should their desire be granted, they will make certain gifts (specifying their kind), or they will repair the walls, or add a new wing to the temple; or that the child shall be dedicated to the deity of the place, and be called by the same name; or they go to a distant temple which has obtained notoriety by granting the favours they require. I have heard of husbands and wives remaining for a year together at such places to gain the desire of their hearts.—(Roberts.)
Prayer leads the way to the ultimate solution of all the perplexities of God’s people.
The trials of faith bring about that entire dependence upon God which prayer requires.
Genesis 25:22. She is no less troubled with the strife of the children in her womb than before with the want of children. We know not when we are pleased; that which we desire ofttimes discontents us more in the fruition; we are ready to complain both full and fasting. Before Rebekah conceived, she was at ease; before spiritual regeneration, there is all peace in the soul: no sooner is the new man formed in us, but the flesh conflicts with the spirit. There is no grace where is no unquietness. Esau alone would not have striven: nature will ever agree with itself. Never any Rebekah conceived only an Esau, or was so happy as to conceive none but a Jacob; she must be the mother of both, that she may have both joy and exercise. This strife began early; every true Israelite begins war with his being. How many actions which we know not are not without presage and significance.—(Bishop Hall.)
Even the very answers to prayer may give rise to new sources of perplexity.
There are very different opinions as to the manner in which she went to inquire of the Lord. Some think it was simply by secret prayer; but the phrase, “to inquire of the Lord,” in general usage signifies more than praying; and from its being said that she went to inquire, it is more probable that she resorted to some established place, or some qualified person for the purpose of consultation. We are told, 1 Samuel 9:9, that “Beforetime in Israel, when a man went to inquire of God, thus he spake:—‘Come and let us go to the seer’; for he that is now called a prophet was beforetime called a seer.” As Abraham was now living, and no doubt sustained the character of a prophet (Genesis 20:17), she may have gone to him, and inquired of the Lord through his means. The Rabbinical writers, as usual, abound with fanciful conceits on this subject, but they are not of sufficient importance to deserve recital; nor can anything beyond conjecture be advanced upon this passage.—(Bush).
Under the pressure of trials we may even become discontented with our mercies.
Genesis 25:23. A question might here arise as to the measure of light which such a communication, made in such circumstances, was fitted to throw on the plan and purpose of God, and the extent to which it was a revelation of His will, for the guidance of the parties interested at the time. It plainly established a distinction between Jacob and Esau while the children were not yet born, and it made that distinction hereditary. Moreover, it put the distinction upon a principal altogether opposed to that which naturally would have approved itself to the minds of the men of that generation—a principle only to be explained by its being resolved into an act of sovereignty (Isaiah 55:8). Farther, as to the amount of the distinction, it conveyed to Jacob and his descendants, not only the national but the religious pre-eminence, which was attached to the divinely-recognised seed of Abraham. It made him the heir, not only or chiefly of the temporal prerogatives and possessions usually centred in the first-born, but of the spiritual privileges also, whether associated with these or not, that belonged to the chosen race. It constituted him the father of the Saviour—the ancestor and head from whom He was to come, who, as the seed of the woman, was to bruise the serpent’s head, and in whom, as the seed of Abraham, all the families of the earth were to be blessed.—(Candlish.)
Undoubtedly, she herself is the prophetess to whom God reveals the manner and future of her delivery. Jehovah speaks to her. The word of revelation, though dark, infuses into her an earnest yet hopeful feeling of joy, instead of maternal sadness and despondency. Two brothers, as two nations—two nations, to contend and fight with each other from the very womb of the mother. The larger, or elder, and externally more powerful, governed by the smaller, the younger, and apparently the more feeble. In these three points the antithesis between Ishmael and Isaac is reflected again. The apostle (Romans 9:12) dwells upon this passage as affording a striking illustration and proof of the doctrine he was then teaching. Isaac was chosen over Ishmael, but further still, Jacob was chosen over Esau, though they were of the same covenant mother, and prior to their birth. The choice, election, was of grace.—(Lange.)
Observe here how the Jewish race is divided. All the previous history has been a division into two lines. First, the line of Abraham divides into that of Israel and Ishmael: Israel is chosen, Ishmael rejected. Then the line of Israel subdivides into those of Esau and Jacob. Jacob is chosen, and Esau rejected. And such is God’s way. Of the Jews carried away captive into Babylon, only a remnant returned. All those belonging to the visible Church are not members of the true invisible Church. There will be at the end of the world, we are told, one taken and the other left. Many are called but few chosen—a chosen few like the few separated from Gideon’s army. Of these two boys, Esau and Jacob, we see in one the gross man of the world, in the other a character far higher, though mixed with a certain craft or cunning. This sin was not repressed in youth, and it grew up with him into manhood. It is always so; unless the evil propensity is checked in childhood it will increase as life goes on, and that most wise saying is verified—“the child is father to the man.” Esau is called in the Epistle to the Hebrews a profane—that is, a worldly person. His life was one of impulse, wanting in reverence, without any sensitive appreciation of things not level to his senses. Imprudent, incontinent, unable to restrain himself, he sacrificed the future to the present; he looked not beyond the passing hour; he sold his soul for pottage. We can scarcely account for his being the best beloved of his father, except on the principle of like joining to unlike.—(Robertson.)