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Genesis 25:21
Verse
Context
Jacob and Esau
20and Isaac was forty years old when he married Rebekah, the daughter of Bethuel the Aramean from Paddan-aram and the sister of Laban the Aramean.21Later, Isaac prayed to the LORD on behalf of his wife, because she was barren. And the LORD heard his prayer, and his wife Rebekah conceived.
Sermons
Chuck Missler
David Smithers
Chuck Smith
Zac Poonen
Shane Idleman
St. John ChrysostomSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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, Gen 25:20, and he was threescore years of age when Jacob and Esau were born, Gen 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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Isaac's marriage, like Abraham's, was for a long time unfruitful; not to extreme old age, however, but only for 20 years. The seed of the promise was to be prayed for from the Lord, that it might not be regarded merely as a fruit of nature, but be received and recognised as a gift of grace. At the same time Isaac was to be exercised in the patience of faith in the promise of God. After this lengthened test, Jehovah heard his prayer in relation to his wife. לנוכח, Gen 25:21 and Gen 30:38, lit., opposite to, so that the object is before the eyes, has been well explained by Luther thus: quod toto pectore et intentus in calamitatem uxoris oraverit. Sicut quando oro pro aliquo, propono illum mihi in conspectum cordis mei, et nihil aliud video aut cogito; in eum solum animo intueor. Gen 25:22-23 When Rebekah conceived, the children struggled together in her womb. In this she saw an evil omen, that the pregnancy so long desired and entreated of Jehovah would bring misfortune, and that the fruit of her womb might not after all secure the blessing of the divine promise; so that in intense excitement she cried out, "If it be so, wherefore am I?" i.e., why am I alive? cf. Gen 27:46. But she sought counsel from God: she went to inquire of Jehovah. Where and how she looked for a divine revelation in the matter, is not recorded, and therefore cannot be determined with certainty. Some suppose that it was by prayer and sacrifice at a place dedicated to Jehovah. Others imagine that she applied to a prophet - to Abraham, Melchizedek, or Shem (Luther); a frequent custom in Israel afterwards (Sa1 9:9), but not probable in the patriarchal age. The divine answer, couched in the form of a prophetic oracle, assured her that she carried two nations in her womb, one stronger than the other; and that the greater (elder or first-born) should serve the less (younger). הפּרד ממּעיך: "proceeding from thy womb, are separated." Gen 25:24-26 When she was delivered, there were twins; the first-born was reddish, i.e., of a reddish-brown colour (Sa1 16:12; Sa1 17:42), 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, i.e., he came into the world with his hand projected and holding the heel of the first-born, a sign of his future attitude towards his brother. From these accidental circumstances the children received their names. The elder they called Esau, the hairy one; the younger Jacob, heel-holder: יעקב from עקב (denom. of עקב heel, Hos 12:3), to hold the heel, then to outwit (Gen 27:36), just as in wrestling an attempt may be made to throw the opponent by grasping the heel.
Jamieson-Fausset-Brown Bible Commentary
Isaac entreated the Lord for his wife--Though tried in a similar way to his father, he did not follow the same crooked policy. Twenty years he continued unblessed with offspring, whose seed was to be "as the stars" [Gen 26:4]. But in answer to their mutual prayers (Pe1 3:7), Rebekah was divinely informed that she was to be the mother of twins, who should be the progenitors of two independent nations; that the descendants of the younger should be the more powerful and subdue those of the other (Rom 9:12; Ch2 21:8).
John Gill Bible Commentary
And Isaac entreated the Lord for his wife,.... Was very earnest and constant in his supplications for her, as the word signifies, as is observed by Jarchi; or, "before his wife" (a), she being present, and joining with him in his prayers: the reason was: because she was barren; which appeared by the length of time they had been married, which was near twenty years, see Gen 25:26. The Jewish writers (b) say, that, after twenty years, Isaac took her and went with her to Mount Moriah, to the place where he was bound, and prayed that she might conceive; putting the Lord in mind of the promise he there made of the multiplication of Abraham's seed, Gen 22:17, and the Lord was entreated of him; he granted him his request; for, though God has purposed and promised to do many things for his people, yet he will be sought unto by them to do them for them: and Rebekah his wife conceived; two sons at once, as it follows. (a) "praesente uxore sua", Munster, Fagins. (b) Pirke Eliezer, c. 32. Targum. Jon. in loc. Shalshalet Hakabala, fol. 3. 1.
Tyndale Open Study Notes
25:21 For twenty years, Rebekah was barren (cp. 25:20, 26), like Sarah (see 16:1). This condition tested their faith (see study note on 16:1-3). How could they be childless when God promised that nations would issue from them? • Isaac pleaded with the Lord and the Lord answered Isaac’s prayer. Isaac apparently learned from his father’s mistake and responded in faith.
Genesis 25:21
Jacob and Esau
20and Isaac was forty years old when he married Rebekah, the daughter of Bethuel the Aramean from Paddan-aram and the sister of Laban the Aramean.21Later, Isaac prayed to the LORD on behalf of his wife, because she was barren. And the LORD heard his prayer, and his wife Rebekah conceived.
- Scripture
- Sermons
- Commentary
Esther #2 Ch. 3-4
By Chuck Missler6.6K56:26EstherGEN 25:21GEN 25:23EXO 17:61CO 10:10In this sermon, the speaker discusses the concern for the commitment and agenda of those who seek to wipe out Israel, specifically comparing the PLO to Haman's plan. The speaker then focuses on the crisis faced by Mordecai, a Jew, and his expression of deep grief through mourning. The role of money is highlighted, with its significance mentioned multiple times in the text. Additionally, the speaker suggests that the book of Esther has underlying themes that relate to the readers, drawing parallels to the book of Romans. The sermon also references the story of Moses delivering water from the rock and connects it to lessons from Israel's time in the wilderness as discussed in 1 Corinthians 10.
Barrenness
By David Smithers2.2K1:02:33BarrennessGEN 25:21GEN 30:22JOL 2:15COL 1:9In this sermon, Frank Bartleman discusses the need for revival in the church in America, which he refers to as a state of barrenness. He emphasizes that the church has been sanctified for a holy union with Jesus Christ, with the purpose of reproducing Christ-like character in our lives and the lives of others. Bartleman draws parallels to the story of Rachel in the Bible, who envied her sister's ability to bear children and pleaded with her husband Jacob for children of her own. He highlights the importance of prayer and seeking God's intervention in times of barrenness, as demonstrated by the men in California who were moved to pray upon hearing reports of God's work.
(Through the Bible) Exodus 1-5
By Chuck Smith1.8K1:23:21ExpositionalGEN 50:26EXO 2:15EXO 4:1EXO 4:10In this sermon, the preacher emphasizes that God is not just a passive observer of our struggles and suffering. He takes action to deliver His people from their hardships. The preacher also highlights the importance of not getting too attached to material possessions, as they can easily be taken away. Instead, our focus should be on the things of the Spirit and God's eternal kingdom. The sermon references the story of Moses and the Israelites in Egypt, where they faced oppression and hardship, but ultimately God delivered them.
(Through the Bible) Genesis - Part 3
By Zac Poonen43656:31GEN 24:7GEN 25:21GEN 27:28GEN 32:26GEN 39:7GEN 45:5GEN 46:29GEN 47:9GEN 50:26
This sermon delves into the lives of Isaac, Jacob, and Joseph as portrayed in Genesis, highlighting themes of arranged marriages by God, fatherly concerns for children's marriages, the importance of seeking God's guidance in relationships, the sovereignty of God in fulfilling His plans despite human jealousy and evil intentions, the need to flee from temptation, and the significance of storing up spiritual riches in times of plenty to sustain us in times of famine. It emphasizes the faithfulness of Joseph in the face of trials, the importance of respecting parents, and the redemptive work of God even in the midst of human failures and betrayals.
If All Is Well, Why Am I Like This
By Shane Idleman181:10:00Submission and IntercessionUnderstanding God's WillGEN 25:21Shane Idleman explores the complexities of understanding God's will through the lens of Genesis 25, emphasizing that being in God's will does not guarantee comfort or ease. He highlights the importance of prayer, submission, and the challenges that often accompany spiritual growth, urging believers to seek God's guidance rather than making decisions based on fear or feelings. Idleman encourages the congregation to embrace crises as opportunities for transformation and to recognize that true joy comes from a deep relationship with God, not from external circumstances. He also stresses the significance of husbands interceding for their wives and the need for mutual submission within relationships, ultimately pointing to the necessity of being filled with the Holy Spirit to navigate life's challenges.
Homily Against Publishing the Errors of the Brethren
By St. John Chrysostom0GEN 25:21MAT 5:44MAT 6:14MAT 18:21LUK 18:1ROM 12:19EPH 4:31COL 3:13JAS 5:16John Chrysostom preaches about the power of prayer and the importance of praying with a humble and contrite heart. He emphasizes the need to pray for forgiveness of our own sins rather than seeking revenge against our enemies, as this can lead to our own downfall. Chrysostom uses the example of Isaac's persistent prayer for his barren wife to illustrate the faith and endurance required in prayer, highlighting the patience and dedication needed in our own prayer lives. He warns against using prayer as a means of seeking harm to others, as this goes against God's command to love our enemies and forgive as we have been forgiven.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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, Gen 25:20, and he was threescore years of age when Jacob and Esau were born, Gen 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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Isaac's marriage, like Abraham's, was for a long time unfruitful; not to extreme old age, however, but only for 20 years. The seed of the promise was to be prayed for from the Lord, that it might not be regarded merely as a fruit of nature, but be received and recognised as a gift of grace. At the same time Isaac was to be exercised in the patience of faith in the promise of God. After this lengthened test, Jehovah heard his prayer in relation to his wife. לנוכח, Gen 25:21 and Gen 30:38, lit., opposite to, so that the object is before the eyes, has been well explained by Luther thus: quod toto pectore et intentus in calamitatem uxoris oraverit. Sicut quando oro pro aliquo, propono illum mihi in conspectum cordis mei, et nihil aliud video aut cogito; in eum solum animo intueor. Gen 25:22-23 When Rebekah conceived, the children struggled together in her womb. In this she saw an evil omen, that the pregnancy so long desired and entreated of Jehovah would bring misfortune, and that the fruit of her womb might not after all secure the blessing of the divine promise; so that in intense excitement she cried out, "If it be so, wherefore am I?" i.e., why am I alive? cf. Gen 27:46. But she sought counsel from God: she went to inquire of Jehovah. Where and how she looked for a divine revelation in the matter, is not recorded, and therefore cannot be determined with certainty. Some suppose that it was by prayer and sacrifice at a place dedicated to Jehovah. Others imagine that she applied to a prophet - to Abraham, Melchizedek, or Shem (Luther); a frequent custom in Israel afterwards (Sa1 9:9), but not probable in the patriarchal age. The divine answer, couched in the form of a prophetic oracle, assured her that she carried two nations in her womb, one stronger than the other; and that the greater (elder or first-born) should serve the less (younger). הפּרד ממּעיך: "proceeding from thy womb, are separated." Gen 25:24-26 When she was delivered, there were twins; the first-born was reddish, i.e., of a reddish-brown colour (Sa1 16:12; Sa1 17:42), 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, i.e., he came into the world with his hand projected and holding the heel of the first-born, a sign of his future attitude towards his brother. From these accidental circumstances the children received their names. The elder they called Esau, the hairy one; the younger Jacob, heel-holder: יעקב from עקב (denom. of עקב heel, Hos 12:3), to hold the heel, then to outwit (Gen 27:36), just as in wrestling an attempt may be made to throw the opponent by grasping the heel.
Jamieson-Fausset-Brown Bible Commentary
Isaac entreated the Lord for his wife--Though tried in a similar way to his father, he did not follow the same crooked policy. Twenty years he continued unblessed with offspring, whose seed was to be "as the stars" [Gen 26:4]. But in answer to their mutual prayers (Pe1 3:7), Rebekah was divinely informed that she was to be the mother of twins, who should be the progenitors of two independent nations; that the descendants of the younger should be the more powerful and subdue those of the other (Rom 9:12; Ch2 21:8).
John Gill Bible Commentary
And Isaac entreated the Lord for his wife,.... Was very earnest and constant in his supplications for her, as the word signifies, as is observed by Jarchi; or, "before his wife" (a), she being present, and joining with him in his prayers: the reason was: because she was barren; which appeared by the length of time they had been married, which was near twenty years, see Gen 25:26. The Jewish writers (b) say, that, after twenty years, Isaac took her and went with her to Mount Moriah, to the place where he was bound, and prayed that she might conceive; putting the Lord in mind of the promise he there made of the multiplication of Abraham's seed, Gen 22:17, and the Lord was entreated of him; he granted him his request; for, though God has purposed and promised to do many things for his people, yet he will be sought unto by them to do them for them: and Rebekah his wife conceived; two sons at once, as it follows. (a) "praesente uxore sua", Munster, Fagins. (b) Pirke Eliezer, c. 32. Targum. Jon. in loc. Shalshalet Hakabala, fol. 3. 1.
Tyndale Open Study Notes
25:21 For twenty years, Rebekah was barren (cp. 25:20, 26), like Sarah (see 16:1). This condition tested their faith (see study note on 16:1-3). How could they be childless when God promised that nations would issue from them? • Isaac pleaded with the Lord and the Lord answered Isaac’s prayer. Isaac apparently learned from his father’s mistake and responded in faith.