---
title: "Clarke"
description: "Verse Genesis 25:1. Then again Abraham took a wife — When Abraham took Keturah we are not informed; it might have been in the lifetime of Sarah; and the o"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/genesis/25"
---

![Clarke](/images/commentaries/clarkes-commentary.jpg)

 The Clarke's Commentary
 
Include 66 books
 
Denomination: arminianism
 
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Verse [Genesis 25:1](../../../kjv/genesis/25/1). ***Then again Abraham took a wife*** — When Abraham took Keturah we are not informed; it might have been in the lifetime of Sarah; and the original ויסף *vaiyoseph, and he added, c.*, seems to give some countenance to this opinion. Indeed it is not very likely that he had the children mentioned here *after* the death of Sarah and from the circumstances of his age, feebleness, c., at the birth of Isaac, it is still more improbable. Even at that age, forty years before the marriage of Isaac, the birth of his son is considered as not less miraculous on his part than on the part of Sarah for the apostle expressly says, [Romans 4:19](../../../kjv/romans/4/19), that Abraham *considered not his own body* NOW DEAD, *when he was about a* *hundred years old*, *nor the* DEADNESS *of Sarah's womb*; hence we learn that they were both past the procreation of children, insomuch that the birth of Isaac is ever represented as *supernatural*. It is therefore very improbable that he had any child after the birth of Isaac; and therefore we may well suppose that Moses had related this transaction out of its *chronological* order, which is not unfrequent in the sacred writings, when a variety of important facts relative to the accomplishment of some grand design are thought necessary to be produced in a connected series. On this account *intervening* matters of a different complexion are referred to a future time. Perhaps we may be justified in reading the verse: "And Abraham *had* added, and *had* *taken* a wife (besides Hagar) whose name was Keturah," c. The chronology in the margin dates this marriage with Keturah A. M. 2154, nine years after the death of Sarah, A. M. 2145. *Jonathan* *ben Uzziel* and the *Jerusalem Targum* both assert that Keturah was the same as *Hagar*. Some rabbins, and with them Dr. Hammond, are of the same opinion but both Hagar and Keturah are so distinguished in the Scriptures, that the opinion seems destitute of probability.

Verse [Genesis 25:2](../../../kjv/genesis/25/2). ***Zimran*** — Stephanus Byzantinus mentions a city in *Arabia* *Felix* called *Zadram*, which some suppose to have been named from this son of Keturah; but it is more likely, as Calmet observes, that all these sons of Abraham resided in *Arabia Deserta*; and Pliny, Hist. Nat., lib. vi., c. 28, mentions a people in that country called *Zamarenians*, who were probably the descendants of this person.
***Jokshan*** — Several learned men have been of opinion that this Jokshan was the same as *Kachtan*, the father of the Arabs. The testimonies in favour of this opinion see in Dr. Hunt's Oration, *De Antiquitate*, c., *Linguae Arabicae*, p. 4. Calmet supposes that the Cataneans, who inhabited a part of Arabia Deserta, sprang from this Jokshan.
***Medan, and Midian*** — Probably those who peopled that part of Arabia Petraea contiguous to the land of Moab eastward of the Dead Sea. St. Jerome terms the people of this country *Madinaeans* and Ptolemy mentions a people called *Madianites*, who dwelt in the same place.
***Ishbak*** — From this person Calmet supposes the brook *Jabbok*, which has its source in the mountains of *Gilead*, and falls into the sea of Tiberias, took its name.
***Shuah.*** — Or *Shuach*. From this man the *Sacceans*, near to Batanla, at the extremity of Arabia Deserta, towards Syria, are supposed to have sprung. *Bildad* the *Shuhite*, one of Job's friends, is supposed to have descended from this son of Abraham.

Verse [Genesis 25:3](../../../kjv/genesis/25/3). ***Sheba*** — From whom sprang the Sabeans, who robbed Job of his cattle. See *Bochart* and *Calmet*.
***Asshurim, and Letushim, and Leummim.*** — We know not who these were, but as each name is *plural* they must have been *tribes* or *families*, and not *individuals*. Onkelos interprets these words of persons dwelling in *camps, tents*, and *islands*; and Jonathan ben Uzziel calls them *merchants, artificers*, and *heads* or *chiefs of* *people*.

Verse [Genesis 25:4](../../../kjv/genesis/25/4). ***Ephah, and Epher, c.*** — Of these we know no more than of the preceding an abundance of conjectures is already furnished by the commentators.

Verse [Genesis 25:5](../../../kjv/genesis/25/5). ***Gave all that he had unto Isaac.*** — His principal flocks, and especially his right to the land of Canaan, including a confirmation to him and his posterity of whatever was contained in the promises of God.

Verse [Genesis 25:6](../../../kjv/genesis/25/6). ***Unto the sons of the concubines*** — Viz., Hagar and Keturah, Abraham gave gifts. Cattle for breed, seed to sow the land, and implements for husbandry, may be what is here intended.
***And sent them away - while he yet lived*** — Lest after his death they should dispute a settlement in the Land of Promise with Isaac; therefore he very prudently sent them to procure settlements during his lifetime, that they might be under no temptation to dispute the settlement with Isaac in Canaan. From this circumstance arose that law which has prevailed in almost all countries, of *giving the estates to the eldest son* by a lawful wife; for though concubines, or wives of the second rank, were perfectly legitimate in those ancient times, yet their children did not inherit, except in case of the failure of *legal* issue, and with the consent of the lawful wife; and it is very properly observed by Calmet, that it was in consequence of the consent of Leah and Rachel that the children of their slaves by Jacob had a common and equal lot with the rest. By a law of Solon all natural children were excluded from the paternal inheritance, but their fathers were permitted to give them any sum not beyond a thousand drachma by way of *present*.
***Eastward, unto the east country.*** — Arabia Deserta, which was eastward of Beer-sheba, where Abraham lived.

Verse [Genesis 25:7](../../../kjv/genesis/25/7). ***The days of the years, c.*** — There is a beauty in this expression which is not sufficiently regarded. Good men do not live by *centuries*, though many such have lived several hundred years, nor do they count their lives even by *years*, but by *days*, living as if they were the creatures only of A DAY having no more time than they can with any propriety call their own, and living that day in reference to *eternity*.

Verse [Genesis 25:8](../../../kjv/genesis/25/8). ***Then Abraham gave up the ghost*** — Highly as I value our translation for general accuracy, fidelity, and elegance, I must beg leave to dissent from this version. The original word יגוע *yigva*, from the root גוע *gava*, signifies *to pant for breath,* *to expire, to cease from breathing*, or *to breathe one's last*; and here, and wherever the original word is used, the simple term *expired* would be the proper expression. In our translation this expression occurs [Genesis 25:8](../../../kjv/genesis/25/8), [Genesis 25:17](../../../kjv/genesis/25/17); [Genesis 35:29](../../../kjv/genesis/35/29); [Genesis 44:33](../../../kjv/genesis/44/33); [Job 3:11](../../../kjv/job/3/11); [Job 10:18](../../../kjv/job/10/18); [Job 11:20](../../../kjv/job/11/20); [Job 13:19](../../../kjv/job/13/19); [Job 14:10](../../../kjv/job/14/10); [Lamentations 1:19](../../../kjv/lamentations/1/19); in all of which places the original is גוע *gava*. It occurs also in our translation, [Jeremiah 15:9](../../../kjv/jeremiah/15/9), but there the original is נפחה נפשה *naphecah naphshah*, *she breathed out her soul*; the verb גוע *gava* not being used. Now as our English word *ghost*, from the Anglo-Saxon [A.S.] *gast*, an *inmate, inhabitant*, *guest*, (a casual visitant,) also a *spirit*, is now restricted among us to the latter meaning, always signifying the *immortal spirit* or *soul* of man, the *guest* of the body; and as *giving up the spirit*, *ghost*, or *soul,* is an act not proper to man, though *commending it to God*, in our last moments, is both an act of faith and piety; and as *giving up* *the ghost*, i.e., *dismissing his spirit* from his body, is attributed to Jesus Christ, to whom alone it is proper, I therefore object against its use in *every other case*.
Every man since the fall has not only been *liable* to death, but has *deserved* it, as all have forfeited their lives because of sin. Jesus Christ, as born immaculate, and having never sinned, had not *forfeited* his life, and therefore may be considered as naturally and properly immortal. *No man*, says he, *taketh it*- my life, *from* *me, but I lay it down of myself; I have power to lay it down, and* *I have power to take it again: therefore doth the Father love me,* *because I lay down my life that I might take it again*, [John 10:17-18](../../../kjv/john/10/17-18). Hence we rightly translate [Matthew 27:50](../../../kjv/matthew/27/50), αφηκε το πνευμα, *he gave up the ghost*; i.e., he *dismissed his spirit that* *he might die for the sin of the world*. The Evangelist St. [John 19:30](../../../kjv/john/19/30), makes use of an expression to the same import, which we translate in the same way, παρεδωκε το πνευμα, *he delivered up* *his spirit*. We translate [Mark 15:37](../../../kjv/mark/15/37), and [Luke 23:46](../../../kjv/luke/23/46), *he gave up the ghost*, but not correctly, because the word in both these places is very different, εξεπνευσε, *he breathed his* *last*, or *expired*, though in the latter place ([Luke 23:46](../../../kjv/luke/23/46)) there is an equivalent expression, *O Father, into thy hands* παρατιθεμαι το πνευμα μου, *I commit my spirit*, i.e., I place my soul in thy hand; proving that the act was *his own*, that no man could take his life away from him, that he did not die by the *perfidy* of his disciple, or the *malice* of the Jews, but by his *own free act*. Thus HE LAID DOWN *his life for the sheep*. Of Ananias and Sapphira, [Acts 5:5](../../../kjv/acts/5/5); [Acts 5:10](../../../kjv/acts/5/10), and of Herod, [Acts 12:23](../../../kjv/acts/12/23), our translation says they *gave up the ghost*; but the word in both places is εξεψυξε, which simply means to *breathe out*, to *expire*, or *die*; but in no case, either by the *Septuagint* in the *Old* or any of the sacred writers in the *New Testament*, is αφηκε το μνευμα or παρεδωκε το πνευμα, *he dismissed his spirit* or *delivered up his spirit*, spoken of any person but Christ. Abraham, Isaac, Ishmael, Jacob, c., *breathed their last* Ananias, Sapphira, and Herod *expired*; but none, Jesus Christ excepted, *gave up the ghost*, *dismissed*, or *delivered up his own spirit*, and was consequently *free among the* *dead*. Of the patriarchs, c., the *Septuagint* uses the word εκλειπων, *failing*, or κατεπαυσε, he *ceased* or *rested*.
***An old man*** — Viz., one hundred and seventy-five, the youngest of all the patriarchs *and full* of years. The word *years* is not in the text; but as our translators saw that some word was necessary to fill up the text, they added this in *italics*. It is probable that the true word is ימים *yamim, days*, as in [Genesis 35:29](../../../kjv/genesis/35/29); and this reading is found in several of *Kennicott's* and *De Rossi's* MSS., in the *Samaritan* text, *Septuagint*, *Vulgate, Syriac, Arabic,* *Persic*, and *Chaldee*. On these authorities it might be safely admitted into the text.
*Being full of days*, or *full of years.*- To be *satiated* with days or life, has been in use among different nations to express the termination of life, and especially life ended *without* *reluctance*. It seems to be a metaphor taken from a guest regaled by a plentiful banquet, and is thus used by the Roman poets.
Lucretius, lib. iii., ver. 947, ridiculing those who were unreasonably attached to life, and grievously afflicted at the prospect of death, addresses them in the following manner: -

Quid mortem congemis, ac fies? Nam si grata fuit tibi vita anteacta, priorque, Et non omnia pertusum congesta quasi in vas Commoda perfluxere, atque ingrata interiere: Cur non, ut PLENUS VITAE CONVIVA, RECEDIS?

Fond mortal, what's the matter, thou dost sigh? Why all these fears because thou once must die? For if the race thou hast already run Was pleasant, if with joy thou saw'st the sun, If all thy pleasures did not pass thy mind As through a sieve, but left some sweets behind,

Why dost thou not then, like a THANKFUL GUEST, Rise cheerfully from life's ABUNDANT FEAST?
CREECH.

Et nec opinanti mors ad caput astitit ante, Quam SATUR, ac PLENUS possis discedere rerum.
*Ib*. ver. 972.

And unexpected hasty death destroys, Before thy *greedy* mind is FULL of JOYS. Idem.

Horace makes use of the same figure:-

Inde fit, ut raro, qui se vixisse beatum Dicat, et exacto CONTENTUS tempore vitae Cedat, ut CONVIVA SATUR, reperire queamus.
*Sat*. l. i. *Sat*. i. ver. 117.

From hence how few, like SATED GUESTS, depart From life's FULL BANQUET with a cheerful heart?
FRANCIS.
The same image is expressed with strong ridicule in his last EPISTLE- Lusisti satis, edisti satis, atque bibisti; Tempus ABIRE tibi est. Epist. l. ii., ver. 216.

Thou hast eaten, drunk, and play'd ENOUGH;
then why So stark reluctant to leave off, and DIE?

The poet Statius uses *abire paratum* PLENUM vita, "prepared to depart, being FULL of LIFE," in exactly the same sense: -
Dubio quem non in turbine rerum Deprendet suprema dies; sed *abire* paratum, Ac PLENUM VITA.
*Sylv*. l. ii., *Villa Surrentina*, ver. 128.

The man whose mighty soul is not immersed in dubious whirl of secular concerns, His final hour ne'er takes him by surprise, But, FULL of LIFE, he stands PREPARED to DIE.

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

Verse [Genesis 25:9](../../../kjv/genesis/25/9). ***His sons Isaac and Ishmael buried him*** — Though Ishmael and his mother had been expelled from Abraham's family on the account of Isaac, yet, as he was under the same obligation to a most loving affectionate father as his brother Isaac, if any personal feuds remained, they agreed to bury them on this occasion, that both might dutifully join in doing the last offices to a parent who was an honour to them and to human nature: and, considering the rejection of Ishmael from the inheritance, this transaction shows his character in an amiable point of view; for though he was *a wild man*, (see [Genesis 16:12](../../../kjv/genesis/16/12),) yet this appellation appears to be more characteristic of his *habits of life* than of his disposition.
For the character of Abraham see the conclusion of this chapter. [Genesis 25:34](../../../kjv/genesis/25/34); [Genesis 25:34](../../../kjv/genesis/25/34).

Verse [Genesis 25:11](../../../kjv/genesis/25/11). ***God blessed his son Isaac*** — The peculiar blessings and influences by which Abraham had been distinguished now rested upon Isaac; but how little do we hear in him of the work of faith, the patience of hope, and the labour of love! Only one Abraham and one Christ ever appeared among men; there have been some successful *imitators*, there should have been many.

Verse [Genesis 25:12](../../../kjv/genesis/25/12). ***These are the generations of Ishmael*** — The object of the inspired writer seems to be to show how the promises of God were fulfilled to both the branches of Abraham's family. *Isaac* has been already referred to; God blessed him according to the promise. He had also promised to multiply *Ishmael*, and an account of his generation is introduced to show how exactly the promise had also been fulfilled to him.

Verse [Genesis 25:13](../../../kjv/genesis/25/13). ***Nebajoth*** — From whom came the Nabatheans, whose capital was *Petra*, or, according to Strabo, *Nabathea*. They dwelt in *Arabia Petraea*, and extended themselves on the east towards Arabia Deserta.
***Kedar*** — The founder of the *Cedreans*, who dwelt near to the *Nabatheans*. The descendants of Kedar form a part of the Saracens.
***Adbeel, and Mibsam*** — Where these were situated is not known.

Verse [Genesis 25:14](../../../kjv/genesis/25/14). ***Mishma, and Dumah, and Massa*** — Where the first and last of these settled is not known; but it is probable that *Dumah* gave his name to a place called Dumah in *Arabia*. See a prophecy concerning this place, [Isaiah 21:11](../../../kjv/isaiah/21/11), from which we find that it was in the vicinity of *Mount Seir*.
These three names have passed into a proverb among the Hebrews, because of their signification. משמע *mishma* signifies HEARING; דומה *dumah*, SILENCE; and משא *massa*, PATIENCE. Hence, "Hear much, say little, and bear much," tantamount to the famous maxim of the Stoics, ανεχου και απεχου, "Sustain and abstain," is supposed to be the spirit of the original words.

Verse [Genesis 25:15](../../../kjv/genesis/25/15). ***Hadar*** — This name should be read *Hadad* as in [1 Chronicles 1:30](../../../kjv/1-chronicles/1/30). This reading is supported by more than three hundred MSS., versions, and printed editions. See Clarke on [Genesis 25:18](../../../kjv/genesis/25/18).
***Tema*** — Supposed to be a place in Arabia Deserta, the same of which Job speaks, [Job 6:19](../../../kjv/job/6/19).
***Jetur*** — From whom came the *Itureans*, who occupied a small tract of country beyond Jordan, which was afterwards possessed by the half-tribe of Manasseh.
***Naphish*** — These are evidently the same people mentioned [1 Chronicles 5:19](../../../kjv/1-chronicles/5/19), who, with the Itureans and the people of Nadab, assisted the Hagarenes against the Israelites, but were overcome by the two tribes of Reuben and Gad, and the half-tribe of Manasseh.
***Kedemah*** — Probably the descendants of this person dwelt at *Kedemoth*, a place mentioned [Deuteronomy 2:26](../../../kjv/deuteronomy/2/26). I wish the reader to observe, that concerning those ancient tribes mentioned here or elsewhere in the Pentateuch little is known; nor of their *places* of settlement have we more certain information. On this subject many learned men have toiled hard with but little fruit of their labour. Those who wish to enter into discussions of this nature must consult *Bochart's* Geographia Sacra, *Calmet*, &c.

Verse [Genesis 25:16](../../../kjv/genesis/25/16). ***These are their names*** — By which their *descendants* were called. *Their towns*- places of encampment in the wilderness, such as have been used by the Arabs from the remotest times. Their castles, טירתם *tirotham, their towers*, probably mountain tops, fortified rocks, and fastnesses of various kinds in woods and hilly countries.

Verse [Genesis 25:18](../../../kjv/genesis/25/18). ***They dwelt from Havilah unto Shur*** — The descendants of Ishmael possessed all that country which extends from east to west, from *Havilah* on the Euphrates, near its junction with the Tigris, to the desert of *Shur* eastward of Egypt; and which extends along the isthmus of Suez, which separates the *Red Sea* from the *Mediterranean*.
***As thou goest toward Assyria*** — "These words," says Calmet, "may refer either to *Egypt*, to Shur, or to Havilah. The desert of Shur is on the road from Egypt to Assyria in traversing Arabia Petraea, and in passing by the country of Havilah. I know not," adds he, "whether *Ashshurah* in the text may not mark out rather the *Asshurim* descended from *Keturah*, than the *Assyrians*, who were the descendants of *Asshur* the son of *Shem*."
***He died in the presence of all his brethren*** — The original will not well bear this translation. In [Genesis 25:17](../../../kjv/genesis/25/17) it is said, *He gave up the ghost and died, and was gathered to his people*. Then follows the account of the district occupied by the Ishmaelites, at the conclusion of which it is added על פני כל אחיו נפל *al peney col echaiv naphal*, "IT (the lot or district) FELL (or was divided to him) in the presence of all his brethren:" and this was exactly agreeable to the promise of God, [Genesis 16:12](../../../kjv/genesis/16/12), *He shall dwell in the presence of all his brethren*; and to show that this promise had been strictly fulfilled, it is here remarked that his lot or inheritance was assigned him by Divine Providence, contiguous to that of the other branches of the family. The same word, נפל *naphal*, is used [Joshua 23:4](../../../kjv/joshua/23/4), for *to divide by lot*.
On the subject of writing the same proper name *variously* in our common Bibles, the following observations and tables will not be unacceptable to the reader.
"Men who have read their Bible with care," says Dr. Kennicott, "must have remarked that the name of the same person is often expressed differently in different places. Indeed the variation is sometimes so great that we can scarcely persuade ourselves that *one and the same* person is really meant. A uniform expression of proper names is diligently attended to in other books: perhaps in every other book, except the Old Testament. But here we find strange variety in the expression, and consequently great confusion: and indeed there is scarcely any one general source of error which calls for more careful correction than the same proper names now wrongly expressed. I shall add here, from the *Pentateuch*, some proper names which are strangely varied: first, *twenty-three* names expressed differently in the Hebrew text itself, and *seventeen* of them in our English translation; and then *thirty-one* names expressed uniformly in the *Hebrew* yet differently in the *English*.

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

Verse [Genesis 25:19](../../../kjv/genesis/25/19). ***These are the generations of Isaac*** — This is the history of Isaac and his family. Here the *sixth* section of the law begins, called תולדת יעחק *toledoth yitschak*; as the *fifth*, called חיי שרה *chaiye Sarah*, which begins with [Genesis 23:1](../../../kjv/genesis/23/1), ends at the preceding verse.

Verse [Genesis 25:21](../../../kjv/genesis/25/21). ***Isaac entreated the Lord for his wife*** — Isaac and Rebekah had now lived *nineteen* years together without having a child; for he was *forty* years old when he married Rebekah, [Genesis 25:20](../../../kjv/genesis/25/20), and he was *threescore* years of age when Jacob and Esau were born, [Genesis 25:26](../../../kjv/genesis/25/26). Hence it is evident they had lived *nineteen* years together without having a child.
The form of the original in this place is worthy of notice: Isaac entreated Jehovah, לנכח אשתו *lenochach ishto*, directly, purposely, especially, for his wife. Ainsworth thinks the words imply their *praying together* for this thing; and the rabbins say that "Isaac and Rebekah went on purpose to Mount Moriah, where he had been bound, and prayed together there that they might have a son." God was pleased to exercise the faith of Isaac previous to the birth of Jacob, as he had exercised that of Abraham previous to his own birth.

Verse [Genesis 25:22](../../../kjv/genesis/25/22). ***The children struggled together*** — יתרצצו *yithrotsatsu,* *they dashed against* or *bruised each other*, there was a violent agitation, so that the mother was apprehensive both of her own and her children's safety; and, supposing this was an uncommon case, she went to inquire of the Lord, as the good women in the present day would go to consult a surgeon or physician; for intercourse with God is not so common *now*, as it was in those times of great primitive simplicity. There are different opinions concerning the *manner* in which Rebekah *inquired of the Lord*. Some think it was by *faith* and *prayer* simply; others, that she went to *Shem* or *Melchizedek*; but Shem is supposed to have been dead ten years before this time; but as Abraham was yet alive, she might have gone to him, and consulted the Lord through his means. It is most likely that a *prophet* or *priest* was applied to on this occasion. It appears she was in considerable perplexity, hence that imperfect speech, *If so, why am I thus*? the simple meaning of which is probably this; if I must suffer such things, why did I ever wish to have a child? A speech not uncommon to mothers in their first pregnancy.

Verse [Genesis 25:23](../../../kjv/genesis/25/23). ***Two nations are in thy womb*** — "We have," says Bishop Newton, "in the prophecies delivered respecting the sons of Isaac, ample proof that these prophecies were not meant so much of *single* *persons* as of *whole nations* descended from them; for what was predicted concerning *Esau* and *Jacob* was not verified in *themselves*, but in their *posterity*. The *Edomites* were the offspring of *Esau*, the *Israelites* were of *Jacob*; and who but the Author and Giver of life could foresee that *two children in the* *womb* would multiply into *two nations*? *Jacob* had twelve sons, and their descendants were all united and incorporated into one nation; and what an overruling providence was it that two nations should arise from the two sons only of Isaac! and that they should be two such *different* nations! The *Edomites* and *Israelites* have been from the beginning two such *different people* in their manners, customs, and religion, as to be at perpetual variance among themselves. The *children struggled together in the womb*, which was an omen of their future disagreement; and when they grew up to manhood, they manifested very different inclinations. Esau was *a cunning hunter*, and delighted in the sports of the field; Jacob was *a plain man, dwelling in tents*- minding his sheep and his cattle. The religion of the Jews is well known; but whatever the Edomites were at first, in process of time they became *idolaters*. When Amaziah king of Judah overthrew them, he brought their gods, and set them up to be his gods. The king of Edom having refused a passage to the Israelites through his territories on their return from Egypt, the history of the Edomites afterwards is little more than the history of their wars with the Jews."
**The one*****people shall be stronger than*****the other*****people*** — The same author continues to observe, that "for some time the family of Esau was the more powerful of the two, there having been *dukes* and *kings* in Edom before there was any king in Israel; but David and his captains made an entire conquest of the *Edomites*, slew several thousands of them, and compelled the rest to become tributaries, and planted garrisons among them to secure their obedience. In this state of *servitude* they continued about *one* *hundred and fifty* years, without a king of their own, being governed by deputies or viceroys appointed by the kings of Judah; but in the days of Jehoram they revolted, recovered their liberties, and set up a king of their own. Afterwards Amaziah, king of Judah, gave them a total overthrow in the valley of Salt; and Azariah took *Elath*, a commodious harbour on the Red Sea, from them. Judas Maccabeus also attacked and defeated them with a loss of more than *twenty thousand* at two different times, and took their chief city *Hebron*. At last *Hyrcanus* his nephew took other cities from them, and reduced them to the necessity of leaving their country or embracing the Jewish religion; on which they submitted to be *circumcised*, and become proselytes to the Jewish religion, and were ever afterwards incorporated into the Jewish Church and nation."
***The elder shall serve the younger.*** — "This passage," says Dr. Dodd, "serves for a key to explain the *ninth* chapter of the Epistle to the Romans, where the words are quoted; for it proves to a demonstration that this cannot be meant of God's arbitrary predestination of particular persons to eternal happiness or misery, without any regard to their merit or demerit - a doctrine which some have most impiously fathered on God, who is the best of beings, and who cannot possibly hate, far less absolutely doom to misery, any creature that he has made: but that it means only his bestowing greater external favours, or, if you please, higher opportunities for knowing and doing their duty, upon some men, than he does upon others; and that merely according to his own wise purpose, without any regard to their merits or demerits, as having a right to confer greater or smaller degrees or perfection on whom he pleases."
The doctrine of *unconditional* predestination to eternal life and eternal death cannot be supported by the example of God's dealings with *Esau* and *Jacob*, or with the *Edomites* and *Israelites*. After long reprobation the *Edomites* were incorporated among the Jews, and have ever since been undistinguishable members in the Jewish Church. The *Jews*, on the contrary, the *elect of God*, have been cut off and reprobated, and continue so to this day. If a time should ever come when the *Jews* shall *all* believe in Christ Jesus, which is a general opinion, then the *Edomites*, which are now absorbed among them, shall also become the *elect*. And even now Isaac finds *both his children* within the pale of the Jewish Church, equally entitled to the promises of salvation by Christ Jesus, of whom he was the most expressive and the most illustrious *type*. See the account of Abraham's offering, [Genesis 22:2-14](../../../kjv/genesis/22/2-14).

Verse [Genesis 25:24](../../../kjv/genesis/25/24). ***There were twins*** — תומם *thomim*, from which comes *Thomas*, properly interpreted by the word διδυμος, *Didymus*, which signifies a *twin*; so the first person who was called Thomas or Didymus, we may take for granted, had this name from the circumstance of his being a *twin*.

Verse [Genesis 25:25](../../../kjv/genesis/25/25). ***Red, all over like a hairy garment*** — This simply means that he was covered all over with red hair or down; and that this must be intended here is sufficiently evident from another part of his history, where Rebekah, in order to make her favourite son Jacob pass for his brother Esau, was obliged to take the skins of kids, and put them upon his hands and on the smooth part of his neck.
***They called his name Esau.*** — It is difficult to assign the proper meaning of the original עשו *esau* or *esav*; if we derive it from עשה *asah* it must signify *made, performed*, and, according to some, *perfected*; [Arabic] *esa* in Arabic signifies to *make firm* or *hard*, and also to *come to man's estate*, to *grow old*. Probably he had this name from his appearing to be more *perfect, robust*, &c., than his brother.

Verse [Genesis 25:26](../../../kjv/genesis/25/26). ***His name was called Jacob*** — יעקב *Yaccob*, from עקב *akab*, to *defraud, deceive*, to *supplant*, i.e., to overthrow a person by *tripping up his heels*. Hence this name was given to Jacob, because it was found he had laid hold on his brother's heel, which was emblematical of his supplanting Esau, and defrauding him of his birthright.

Verse [Genesis 25:27](../../../kjv/genesis/25/27). ***A man of the field*** — איש שדה *ish sadeh*, one who supported himself and family by *hunting* and by *agriculture*.
***Jacob*****was*****a plain man*** — איש תם *ish tam*, a perfect or upright man; *dwelling in tents*- subsisting by breeding and tending cattle, which was considered in those early times the most *perfect* employment; and in this sense the word תם *tam*, should be here understood, as in its *moral* meaning it certainly could not be applied to Jacob till after his name was changed, after which time only his character stands fair and unblemished. See [Genesis 32:26-30](../../../kjv/genesis/32/26-30).

Verse [Genesis 25:28](../../../kjv/genesis/25/28). ***Isaac loved Esau - but Rebekah loved Jacob.*** — This is an early proof of unwarrantable parental attachment to one child in preference to another. *Isaac loved Esau*, and *Rebekah loved* *Jacob*; and in consequence of this the interests of the family were divided, and the house set in opposition to itself. The fruits of this unreasonable and foolish attachment were afterwards seen in a long catalogue of both *natural* and *moral* evils among the descendants of both families.

Verse [Genesis 25:29](../../../kjv/genesis/25/29). ***Sod pottage*** — יזד נזיד *yazed nazid*, he boiled a boiling; and this we are informed, [Genesis 25:34](../../../kjv/genesis/25/34), was of עדשים *adashim*, what the Septuagint render φακον, and we, following them and the Vulgate *lens*, translate *lentiles*, a sort of pulse. Dr. Shaw casts some light on this passage, speaking of the inhabitants of Barbary. "Beans, lentiles, kidney beans, and *garvancos*," says he, "are the chiefest of their pulse kind; beans, when boiled and stewed with oil and garlic, are the principal food of persons of all distinctions; lentiles are dressed in the same manner with beans, dissolving easily into a mass, and making a pottage of a *chocolate colour*. This we find was the *red pottage* which Esau, from thence called *Edom*, exchanged for his *birthright*." *Shaw's* Travels, p. 140, 4to. edit.

Verse [Genesis 25:30](../../../kjv/genesis/25/30). ***I am faint*** — It appears from the whole of this transaction, that Esau was so completely exhausted by fatigue that he must have perished had he not obtained some immediate refreshment. He had been either hunting or labouring in the field, and was now returning for the purpose of getting some food, but had been so exhausted that his strength utterly failed before he had time to make the necessary preparations.

Verse [Genesis 25:31](../../../kjv/genesis/25/31). ***Sell me this day thy birthright.*** — What the בחרה *bechorah* or birthright was, has greatly divided both ancient and modern commentators. It is generally supposed that the following rights were attached to the primogeniture:
1. Authority and superiority over the rest of the family.
2. A double portion of the paternal inheritance.
3. The peculiar benediction of the father.
4. The priesthood, previous to its establishment in the family of Aaron.
*Calmet* controverts most of these rights, and with apparent reason, and seems to think that the double portion of the paternal inheritance was the only incontestable right which the first-born possessed; the others were such as were rather *conceded* to the first-born, than fixed by any law in the family. However this may be, it appears,
1. That the first-born were peculiarly consecrated to God, [Exodus 22:29](../../../kjv/exodus/22/29).
2. Were next in honour to their parents, [Genesis 49:3](../../../kjv/genesis/49/3).
3. Had a double portion of their father's goods, [Deuteronomy 21:17](../../../kjv/deuteronomy/21/17).
4. Succeeded him in the government of the family or kingdom, [2 Chronicles 21:3](../../../kjv/2-chronicles/21/3).
5. Had the sole right of conducting the service of God, both at the tabernacle and temple; and hence the tribe of Levi, which was taken in lieu of the *first-born*, had the sole right of administration in the service of God, [Numbers 8:14-18](../../../kjv/numbers/8/14-18); and hence we may presume, had originally a right to the *priesthood* previous to the giving of the law; but however this might have been, afterwards the priesthood is never reckoned among the privileges of the first-born.

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

Verse [Genesis 25:34](../../../kjv/genesis/25/34). ***Pottage of lentiles*** — [Genesis 25:29](../../../kjv/genesis/25/29).
***Thus Esau despised his birthright.*** — On this account the apostle, [Hebrews 12:16](../../../kjv/hebrews/12/16), calls Esau a *profane person*, because he had, by this act, alienated from himself and family those spiritual offices connected with the rights of primogeniture. While we condemn Esau for this bad action, (for he should rather have perished than have alienated this right,) and while we consider it as a proof that his mind was little affected with Divine or spiritual things, what shall we say of his most unnatural brother Jacob, who refused to let him have a morsel of food to preserve him from death, unless he gave him up his birthright? Surely he who *bought* it, in such circumstances, was as bad as he who *sold* it. Thus Jacob verified his right to the name of *supplanter*, a name which in its first imposition appears to have had no other object in view than the circumstance of his *catching his brother by the heel*; but all his subsequent conduct proved that it was truly descriptive of the qualities of his mind, as his whole life, till the time his name was changed, (and then he had a *change of nature*,) was a tissue of cunning and deception, the principles of which had been very early instilled into him by a mother whose regard for truth and righteousness appears to have been very superficial. See on [Genesis 27:6-27](../../../kjv/genesis/27/6-27)
THE death of Abraham, recorded in this chapter, naturally calls to mind the virtues and excellences of this extraordinary man. His *obedience* to the call of God, and *faith* in his promises, stand supereminent. No *wonders*, signs, or *miraculous displays* of the great and terrible God, as Israel required in Egypt, were used or were necessary to cause Abraham to believe and obey. He left his own land, not knowing *where* he was going, or for what purpose God had called him to remove. Exposed to various hardships, in danger of losing his life, and of witnessing the violation of his wife, he still obeyed and went on; courageous, humane, and disinterested, he cheerfully risked his life for the welfare of others; and, contented with having rescued the captives and avenged the oppressed, he refused to accept even the spoils he had taken from the enemy whom his skill and valour had vanquished. At the same time he considers the excellency of the power to be of God, and acknowledges this by giving to *him* the tenth of those spoils of which he would reserve nothing for his private use. His *obedience* to God, *in offering up his son Isaac*, we have already seen and admired; together with the *generosity* of his temper, and that *respectful decency* of *conduct* towards superiors and inferiors for which he was so peculiarly remarkable; see on [Genesis 23:3-7](../../../kjv/genesis/23/3-7), [Genesis 23:17](../../../kjv/genesis/23/17). Without *disputing* with his Maker, or *doubting* in his heart, he credited every thing that God had spoken; *hence he always walked* *in a plain way*. The *authority of God* was always sufficient for Abraham; he did not weary himself to find reasons for any line of conduct which he knew God had prescribed; it was his duty to obey; the success and the event he left with God. His obedience was as *prompt* as it was *complete*. As soon as he hears the voice of God, he girds himself to his work! *Not a moment is lost*! How rare is such conduct! But should not *we* do likewise? The present moment and its duties are ours; every past moment was once present; every future will be present; and, while we are thinking on the subject, the present is *past*, for life is made up of the *past* and the *present*. Are our past moments the cause of deep regret and humiliation? Then let us use the present so as *not* to increase this lamentable cause of our distresses. In other words, let us now *believe-love-obey*. Regardless of all consequences, let us, like Abraham, follow the *directions* of God's *word*, and the *openings* of his *providence*, and leave all events to Him who *doth* *all things well*.
See to what a state of moral excellence the grace of God can exalt a character, when there is simple, implicit faith, and prompt obedience! Abraham *walked before God*, and *Abraham was* *perfect*. Perhaps no human being ever exhibited a fairer, fuller portrait of the *perfect man* than Abraham. The more I consider the character of this most amiable patriarch, the more I think the saying of Calmet justifiable: "In the life of Abraham," says he, "we find an epitome of the whole *law of nature*, of the *written* *law*, and of the *Gospel of Christ*. He has manifested in his own person those virtues, for which reason and philosophy could scarcely find out names, when striving to sketch the character of their *sophist*- wise or perfect man. St. Ambrose very properly observes that 'philosophy itself could not equal, in its descriptions and wishes, what was exemplified by this great man in the whole of his conduct.' *Magnus plane vir, quem votis suis* *philosophia non potuit aequare; denique minus est quod illa* *finxit quam quod ille gessit*. The LAW which God gave to Moses, and in which he has proposed the great duties of the law of nature, seems to be a copy of the life of Abraham. This patriarch, without being under the law, has performed the most essential duties it requires; and as to the GOSPEL, its grand *object* was that on which he had fixed his eye - that JESUS whose day he rejoiced to see; and as to its *spirit* and *design*, they were wondrously exemplified in that faith which was imputed to him for righteousness, receiving that grace which conformed his whole heart and life to the will of his Maker, and enabled him to persevere unto death. 'Abraham,' says the writer of Ecclesiasticus, 44:20, c., 'was a great father of many people: in glory was there none like unto him, who kept the law of the Most high, and was in covenant with him. He established the covenant in his flesh, and when he was tried he was found faithful.'" See *Calmet*.
As a son, as a husband, as a father, as a neighbour, as a sovereign, and above all as a *man of God*, he stands unrivalled so that under the most exalted and perfect of all dispensations, the Gospel of Jesus Christ, he is proposed and recommended as the *model* and *pattern* according to which the faith, obedience, and perseverance of the followers of the Messiah are to be formed. Reader, while you admire the *man*, do not forget the *God* that made him so great, so good, and so useful. Even Abraham had nothing but what he had received; from the free unmerited mercy of God proceeded all *his* excellences; but he was a *worker together with* *God*, and therefore *did not receive the grace of God in vain*. Go thou, believe, love, obey, and persevere in like manner.

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