Genesis 25:1 Abraham again took a wife, and her name was Keturah. 2 And she bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. 3 Jokshan begot Sheba and Dedan. And the sons of Dedan were Asshurim, Letushim, and Leummim. 4 And the sons of Midian were Ephah, Epher, Hanoch, Abidah, and Eldaah. All these were the children of Keturah.
This is not the story of a pitiful old man who needed a wife to take care of him in his latter years, nor of a man who now let his passions run wild…. and ended up letting his estate be the subject of much dispute.
"Paul says, discussing Abraham and Sarah in a certain passage, 'not weakened in faith.' Scripture says, ‘He considered his own body dead, since he was almost 100 years old, and Sarah's womb dead.' This man, therefore, whom Paul says to have been dead in his body at the age of 100 and to have begotten Isaac more by the power of his faith than by the fertility of his body, Scripture now relates has taken a wife named Keturah and has begotten more sons from her when he seems to have been almost 137 years old. For Sarah his wife is recorded to have been ten years younger than he. Since Sarah died in her 127th year, it shows that Abraham was more than 137 years old when he took Keturah as his wife.
What then? Are we to the suppose that inducements of the flesh have flourished in so great a patriarch at that time? And shall he who is said to have been dead long ago in his natural impulses now be supposed to have been revived for passion? Or, as we have already often said, do the marriages of the patriarchs indicate something mystical and sacred...'" (Origen: Homilies on Genesis)
"... Abraham's marriage to Keturah was intended to spread the knowledge and worship the one true God (Ephrem), and to bless a valid second marriage (Augustine).” (Ancient Christian Commentary on Scripture)
Abraham took another wife with the holy intent to populate the world with believers in the One true God— Yahweh his God. This supports the sanctity of life and the fact that age is no factor in service to Him. It also disapproves the erroneous view that only Isaac and his physical descendants were thought by the patriarch to be the sole heirs of the promises made to him. The promises extend to Ishmael and his descendants, as well as to those mentioned in this text. Yet, they must be accepted by faith in the hearer... and acted upon. As for matters of doctrine and faith, they were to be resolved by the patriarchal head- Isaac. Moreover, it was through his seed that Messiah was to spring forth to rescue mankind from The disease of sin and death.
"Then Peter opened his mouth and said: 'In truth I perceive that God shows no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him. The word which God sent to the children of Israel, preaching peace through Jesus Christ—He is Lord of all— that word you know, which was proclaimed throughout all Judea, and began from Galilee after the baptism which John preached.’” (Acts 10:34-37)
5 And Abraham gave all that he had to Isaac. 6 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.
Isaac had the right of the firstborn which did not always fall to the elder son. "The birthright entitled the firstborn to inherit a greater share of his father’s land and possessions than the remaining heirs. 'The most common understanding of this greater part in the Jewish literature is a double portion, which is twice the amount given to each of the other sons.' (Rabbi Adin Steinsaltz)" (Anne K. Davis)
"With wise forethought Abraham makes disposition of his property 'during his lifetime’... The establishment as a whole goes to Isaac. The others are given adequate presents to enable each to make a proper beginning in life. This would involve about so much of cattle and goods as would constitute a reasonable nucleus to make possible a fair ranch.” (H C Leupold)
He sent them eastward, away from Isaac his son, to the country of the east... "Burckhardt tells us that the Bedaween still follow Abraham’s practice. When their children are grown up, they give each of the younger sons his share of their goods (Luke 15:12), whereupon they move to a distance, and leave the eldest brother in quiet possession of the home.” (Ellicott's Commentary) For Isaac and any who would join his tent, the home is in Canaan.
Genesis 25:7 This is the sum of the years of Abraham’s life which he lived: one hundred and seventy-five years. 8 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.
Some version says: 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;... In our translation this expression occurs Genesis 25:8, Genesis 25:17; Genesis 35:29; Genesis 44:33; Job 3:11; Job 10:18; Job 11:20; Job 13:19; Job 14:10; Lamentations 1:19; in all of which places the original is גוע gava…” (Adam Clarke Commentary)
Was gathered to his people- "This expression, which is synonymous with going to his fathers. (Genesis 15:15), or being gathered to his fathers. (Judges 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 (Hebrews 11:13).” (Keil & Delitzsch Commentary on the Old Testament)
After the decease of Abraham, the state is referred to by some as Abraham's bosom. (Luke 16:22) It refers to the intermediate state for those who are of like faith with Abraham. It is noted that there is an altogether different existence for believers after the resurrection of their bodies, which occurs at the Second Coming of Jesus. My pastor refers to the former state as the front porch of heaven... and the latter can be referred to as heaven proper.
9 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. 10 There Abraham was buried, and Sarah his wife.
"Apparently there is no alienation between Isaac and Ishmael at this time any more. Either the death of Abraham had helped to bring the two sons together, or else (K. C.) Isaac had succeeded in effecting a reconciliation and an understanding (cf. 24:62) before his marriage to Rebekah. In any case, both are at one in arranging for the burial of their father. There can be no doubt in their mind where the father had wished to be buried (cf. ch. 23). Recalling all the transactions that gave Abraham this burial plot at Machpelah, the writer makes a rather detailed reference to the purchase of the cave and its location.” (H. C Leupold)
The burial plot was the only part of Canaan that he ever owned. Thus, the promises must refer to the Heavenly Land to which he looked. (Heb 11:10)
11 And it came to pass, after the death of Abraham, that God blessed his son Isaac. And Isaac dwelt at Beer Lahai Roi.
"We see that attention is about to centre on a new character in the narrative. This verse might be regarded as a kind of transitional paragraph. It is true that after the general plan of Genesis the matters of lesser importance must be disposed of first, and so before the formal heading v. 19 there must be a brief treatment of the descendants of Ishmael (from twelve dukes); but a few verses (25:12-18) suffice for this purpose. Outstanding about Isaac from the outset was the fact that God’s blessing was resting upon him. Everyone could discern that fact after brief observation. Besides, we need to know that Isaac’s more or less permanent dwellingplace was the scene of the Angel’s appearance to Hagar, Beer-lahai-roi. This place apparently had a strong attraction for Isaac cf. (24:62).” (H. C Leupold) Concerning Isaac’s draw to Beer-lahai-roi, perhaps, he did not glory in his position in the economy of God’s people but rather loved the fact that Yahweh gathers the outcast unto Himself…. and sees all the details of life, even the hearts of men.
12 Now this is the genealogy of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s maidservant, bore to Abraham. 13 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, 14 Mishma, Dumah, Massa, 15 Hadar, Tema, Jetur, Naphish, and Kedemah. 16 These were the sons of Ishmael and these were their names, by their towns and their settlements, twelve princes according to their nations. 17 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. 18 (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.
The Scriptures say that Ishmael too was "gathered to his people." (Verse 17) Some say that he was gathered to his descendants only, but I believe that he was gathered into Abraham's bosom--that he was of like faith with Abraham his father.
Genesis 25:19 This is the genealogy of Isaac, Abraham’s son. Abraham begot Isaac. 20 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. 21 Now Isaac pleaded with the Lord for his wife, because she was barren; and the Lord granted his plea, and Rebekah his wife conceived.
22 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.
"While the emotional aspect of reproduction is sharply presented in Isaac’s pleading, and the physical aspect is assumed, it is the spiritual aspect which is emphasized. The conception of Isaac’s children is directly related to prayer and is attributed to the action of the Lord. That Rebekah understood this is seen in her inquiry of the Lord as soon as she had problems in her pregnancy.” (D Stuart Briscoe)
23 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.”
24 So when her days were fulfilled for her to give birth, indeed there were twins in her womb. 25 And the first came out red. He was like a hairy garment all over; so they called his name Esau. [Literally Hairy] 26 Afterward his brother came out, and his hand took hold of Esau’s heel; so his name was called Jacob. [Literally Supplanter]. Isaac was sixty years old when she bore them.
27 So the boys grew. And Esau was a skillful hunter, a man of the field; but Jacob was a mild man, dwelling in tents. 28 And Isaac loved Esau because he ate of his game, but Rebekah loved Jacob.
God chose Jacob for a particular purpose. "Why Isaac instead of Ishmael? Why Jacob instead of Esau? To a certain extent, the narrative gives its answers. Ishmael is the son of a servant, while Isaac is the son of the wife; the one was the son of human efforts to overcome impediments, the other was the son purely of the promise. The circumstances that distinguish the two sons from each other thus made the choice of Isaac fitting. St. Paul makes much of the difference, linking the works of the law to slavery and the grace of the promise to freedom (Gal. 4:21–31). Whether we follow Paul’s reading, the divine plan worked out through the children of Abraham seems to have a coherent shape and logic.
Now, however, the element of arbitrariness in the divine project comes fully into view, one that pushes us back to Gen. 12 and redoubles the scandal of God’s unexpected investment in the sheer particularity of a single clan as the instrument for fulfilling his plan. The circumstances of Jacob and Esau in the womb allow us to see that questions of character and personality have no purchase. Both children are from the same mother and same father, coequal in so many ways. The question necessarily arises: why Jacob instead of Esau? The question points toward a deep theological puzzle: What explains the seemingly arbitrary will of God?” (Brazos Theological Commentary)
There is no answer supplied for the case of Jacob and Esau. But, for sure, it had nothing to do with merit. "One strategy is to read forward in the narrative in order to find reasons that explain the fittingness of God’s choice... The biblical narrative gives both Jacob and Esau personalities, but the problem is that the evidence is extremely mixed. While Esau may be impetuous and shortsighted in his hunger, Jacob is hardly the paragon of virtue. He appears to entrap his brother. Moreover, as the plot thickens, he participates in Rebekah’s strategy of deception and lies to his father. When all the evidence is in, a neutral judge would be hard put to declare Jacob innocent and Esau guilty. Both brothers seem less- than- ideal children of the promise. Subject to the sin of Adam and Eve, they both participate in the dead end of inner- worldly human conflict. Wicked Esau does not afflict innocent Jacob. Rather, after their conception, 'the children struggled together' within Rebekah’s womb. As St. Paul teaches, 'none is righteous, no, not one' (Rom. 3:10)."(Brazos Theological Commentary)
Paul uses this text to justify the acceptance of the church in the economy of Israel.
"God chose to go against the accepted pattern of the younger serving the older. In Romans 9:10-13, the Apostle Paul used 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, was just as valid, though it seemed to make less sense.
ii. Paul wrote that 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 (Romans 9:11).
iii. God announced these intentions to Rebekah before the children were born (The older shall serve the younger)...
iv. Some object, questioning the fairness of God making such a choice before Jacob or Esau were born. Yet we should regard the… [election of] God spoke of in… Romans 9:10-13 as having to do with His purpose in choosing one of these two to become the heir of the covenant of Abraham...” (David Guzik)
The child Jacob was destined to take the place of Isaac. He would be the protector and propegator of the faith, called to proclaim the contents of the covenant to the nations. And it was desired that his descendants would be a nation of priest for this same purpose. Likewise, the Word of Yahweh came to Jeremiah, saying "Before I formed you in the womb I knew you, and before you were born I consecrated you; I have appointed you a prophet to the nations.” (Jeremiah 1:5) Certain key figures were chosen in the womb, like Samson and John the Baptist… and here, the patriarchal head and line of Messiah. But concerning the salvation of human souls, it has and always will be extended to anyone who will come.
"And not only this, but when Rebecca also had conceived by one man, even by our father Isaac (for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls), it was said to her, 'The older shall serve the younger.’ [Genesis 25:23] As it is written, 'Jacob I have loved, but Esau I have hated.' [Malachi 1:2-3]” (Romans 9:10-13)
“‘Nothing can be more evident,’ says Mr. Sellon, ‘to any one that considers the beginning and end of this chapter, than that the apostle is not speaking of the election of particular persons to eternal life, but of particular nations to outward church privileges, which duly used, through Christ, should be the means of bringing men to eternal life, and to higher degrees of glory therein than others should enjoy, who were not favoured with these privileges. Nor is God, the great Governor of the world, on this account, any more to be deemed a respecter of persons, than an earthly king, who takes some of his subjects for lords of his bed- chamber, and others for lower employments; since he will make them all, that behave well in their station, completely happy.’...” (Jos. Benson)
“The older shall serve the younger.”… “Not in person, for Esau never served Jacob; but in his posterity. Accordingly the Edomites were often brought into subjection by the Israelites…. Add to this, that the circumstance of Esau’s being elder than Jacob was very properly taken notice of to show that Jacob’s election was contrary to the right of primogeniture, because this circumstance proved it to be from pure favour…” (Benson)
As it is written — “Yet Jacob I have loved, but Esau I have hated,” Yahweh preferred Israel to Edom for His divine stage. D. Stuart Briscoe points out that “the prophet is speaking of people of Jacob and Easu, with particular reference to the Edomite’s refusal to come to Israel’s aid at a time of difficulty.” He also notes “‘hate’ as opposed to ‘love’ is by no means as stark in New Testament usage as may first appear. The remark of the Lord about discipleship recorded in Luke 14:26, ‘If any man hate not his father and mother… he cannot be my disciple’ bears ample testimony to this fact.” We are called to love God more than any earthly relation. And God chose to inhabit the praises of His people Israel, rather their brother nation.
If they had protected Israel and served them, as they were called to do, they would not have been cut off. But for their heinous sin of omission, Yahweh God “laid waste his [Edom’s] mountains and his heritage for the jackals of the wilderness.” Edom responded, “We have been impoverished, but we will return and build the desolate places.” There is not one word of repentance or petition to the LORD in this proclamation. So, the LORD of hosts: “They may build, but I will throw down; they shall be called the Territory of Wickedness, and the people against whom the LORD will have indignation forever. Your eyes shall see, and you shall say, 'The LORD is magnified beyond the border of Israel.' A son honors his father, and a servant his master. If then I am the Father, where is My honor? And if I am a Master, where is My reverence?” (Mal 1:4-5) There was no repentance. Yahweh’s power and disdain of the Edomites should draw us to seek covenant with Him and to serve Him in newness of life.
Genesis 25:29 Now Jacob cooked a stew; and Esau came in from the field, and he was weary. 30 And Esau said to Jacob, “Please feed me with that same red stew, for I am weary.” Therefore his name was called Edom. [Literally Red]
"When she was delivered, there were twins; the first-born was reddish, i.e., of a reddish-brown colour (1 Samuel 16:12; 1 Samuel 17:42) [earthly- of the clay], 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…” (Keil and Delitzsch Biblical Commentary)
“'Let me feed now on that red, red broth.'... 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… It is here added, 'therefore was his name called Edom,' that is, ‘Red.' [His interests were earthly.] 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… 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 Genesis 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.” (Barnes Notes on the Bible)
31 But Jacob said, “Sell me your birthright as of this day.”
"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…” (Matthew Henry) "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….” (David Guzik)
"Various have been the opinions what this birthright was which Esau sold, but the most probable is, that, together with the right of sacrificing, and being the priest of the family, it included the peculiar blessing promised to the seed of Abraham, that of being the progenitor of the Messiah, and the heir of the special promises of God, respecting Christ’s kingdom. It was at least typical of spiritual privileges, those of the firstborn that are written in heaven. Esau was now tried how he would value those, and he shows himself sensible only of present grievances; may he but get relief against them, he cares not for his birthright.” (Benson Commentary)
32 And Esau said, “Look, I am about to die; so what is this birthright to me?”
"I am at the point to die—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, 16; 6:13; Php 3:19). 'There was never any meat, except the forbidden fruit, so dear bought, as this broth of Jacob' [Bishop Hall].” (Jamieson-Fausset-Brown Bible Commentary)
33 Then Jacob said, “Swear to me as of this day.” So he swore to him, and sold his birthright to Jacob.
"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.” (H. C. Leupold) "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 providence, which in due time without his assistance would have implemented its own designs. And he sware unto him... If Jacob's demand of an oath evinced ungenerous suspicion, Esau's giving of an oath showed a low sense of honor (Lange). And he sold his birthright unto Jacob - thus meriting the appellation of βέβηλος (Hebrews 12:16)— profane person.” (Pulpit Commentary)
34 And Jacob gave Esau bread and stew of lentils; then he ate and drank, arose, and went his way. Thus Esau despised his birthright.
"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. 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.” (Matthew Henry)
"But gradually his (Jacob’s) character ripened for good. He ceased to be a scheming, worldly-minded Jacob, and became an Israel, and in his pious old age we see a man full of trust and faith in God, unworldly and unselfish, and animated by tender and loving feeling. Purified from his early infirmities, and with all his better nature strengthened and sanctified by sorrow, he shows himself worthy of his second name (Israel), and becomes 'a prince with God.’” (Ellicott's Commentary)
“'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) ...What birthright might we despise? [or seek by the wrong means-- good works!]
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?” (David Guzik)