Genesis 25

The Twins Arrive!
Or
How Domestic Conflict Can Come Early in Life


This chapter contains three distinct sections – 1) the specifics of Abraham’s last years on earth; 2) a chronological record of Ishmael’s sons and his death; and 3) the arrival of Jacob & Esau and their early dispute. And while it can seem as cut and dry as that, the chapter revolves primarily around the beginnings of the third Patriarch – Jacob. For you see, the Jacob & Esau conflict sets the stage for the rest of Genesis; from here on out, the story of Jacob and his family (primarily Joseph) takes center stage in the history of the Jewish people. Thus, our conversation here will discuss how the birth and early clash between The Twins introduces the major themes that will resonate throughout the rest of Jacob’s life.

It is not that Abraham’s death and burial are not important events, but with the marriage of Isaac to Rebekah, Abraham’s role in this story becomes drastically diminished. Notice how, after sending out The Servant to locate Isaac a wife, Abraham fails to appear again in that chapter, including when Rebekah arrives in camp for the first time and joins Isaac in Sarah’s tent to become married. And in the beginning of this chapter, we are only passive observers to the events at the end of Abraham’s life – his marriage to a wife/concubine named Keturah, through whom he birthed six sons late in his life. What is worthy of comment here is that the story takes time to specifically mention that Abraham gave each of these six sons a gift and sent them away from Isaac, reminding Isaac & the people then and readers throughout history that Isaac was the son of promise and no one else. (Walton, Matthews, & Chavalas, p57)

From here, the story tells us about the death of Abraham, including providing a eulogy that anyone would be proud of – “Then Abraham breathed his last and died at a good old age, an old man and full of years; and he was gathered to his people.” (Genesis 25:8, TNIV) Commentators note distinct tones of cooperation between Isaac and Ishmael as they bury their father. (Brueggemann, p203) There is no discord, only two sons working together to show the utmost respect to a man they both called father. (Hamilton, p168) Abraham is laid to rest in the tomb that he purchased from the Hittites for his wife Sarah and Isaac and Ishmael have a brief reunion to honor the passing of their father before they set off on their own separate ways to birth their own children.

From here, the chapter presents a brief synopsis of the life, times, and offspring of Ishmael. Walter Brueggemann, in Genesis: Interpretation, takes the position that, while the narrative is written heavily in favor of Isaac’s position as the son of promise, Ishmael’s story is not ignored, his claims as a son of the promises given by God to Abraham are not denied. (p203) Moreover, in conjunction with this view, Victor P. Hamilton’s The Book of Genesis: Chapters 18-50 states, “We are told in v. 11 that God blessed Isaac, but we are not told how. Here we do not find the verb ‘blessed’ in reference to Ishmael, but we do find an ample illustration of what constitutes a blessing, twelve offspring. That Ishmael had so many children and that he enjoyed longevity are sure trademarks of divine blessing.” (p170) What we can learn from verses 12-18 is that Ishmael’s story is a part of Abraham & Isaac’s story and that Ishmael, even though he was not the primary recipient of Abraham’s blessing, still returned for his father’s funeral and lived a life that bore the fruit of God’s blessing. Ishmael was the father of a great nation in Biblical history, fulfilling, in his own right, the promises God gave to Abraham.

“Isaac prayed to the Lord on behalf of his wife, because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant. The babies jostled each other within her, and she said, ‘Why is this happening to me?’ So she went to inquire of the Lord. The Lord said to her, ‘Two nations are in your womb, and two people from within you will be separated; one people will be stronger than the other, and the older will serve the younger.” (Genesis 25:20-23, TNIV)

And with one fell swoop, God declares to Rebekah that her children will be not only creators of their own respective nations, but those two nations will be in conflict, beginning with her two children. Rebekah’s cry of pain and confusion regarding her warring children in verse 22 is met with a prophecy from God in verse 23 that doesn’t even answer her question. The birth itself is not even what is notable in this section; with the declaration that the siblings will live in tension and struggle, it is the oracle that takes center stage here. (Alter, p126) However, Rebekah, ever the astute woman, uncharacteristically doesn’t reply with a question to this troubling non-answer; the comforting answer she sought never came, yet she seemed to be strangely content to be the mother of this conflict. (Hamilton, p177-178)

Once again, this time in the guise of The Twins, the story of the Hebrew people twists, turns, and runs counter to cultural norms, in the same fashion as the conflict between Ishmael and Isaac, Joseph and his brothers, & David and his brothers. (Hamilton, p177) Primogeniture, though upheld in general across the Old Testament as a cultural and regional norm concerning the passing on of the family line, is curiously cast aside when it comes to the foundational scenarios in the Patriarchal line of Israel. (Plaut, p175) What makes these occurrences stand out is that the means and methods employed for the younger child to rise over the elder child(ren) varied throughout history. In this story, as we will see, it was truly a case of not just sibling, but parental rivalry, that allows for Jacob to take the birthright from Esau.

“The boys grew up, and Esau became skillful hunter, a man of the open country, while Jacob was content to stay at home among the tents. Isaac, who had a taste for wild game, loved Esau, but Rebekah loved Jacob.” (Genesis 25:27-28, TNIV)

Many commentators approach this section from the vantage point of attempting to ascertain why Isaac and Rebekah played favorites with their sons. It seems that Isaac prefers the bounty of Esau’s profession and Rebekah simply loved Jacob, but that would be a shallow, cursory glance into the workings of that family’s lives. The concept of birthright, which Esau willingly trades away for a bowl of red lentil soup, stands up at the center of this controversy, since the son who receives Isaac’s blessing it both traditionally the oldest son and the son who is most responsible for carrying on the family name. However, with this family, the birthright carries with it the weight of fulfilling the promises of God made to Father Abraham. (Plaut, p175)

Let us sift through a few different interpretations of the domestic situation in the tents of Isaac and Rebekah. Hamilton theorizes, “We are not told why Rebekah was fonder of Jacob than of Esau, but later narratives (see ch. 27) focus more on that relationship than they do on Isaac’s favoring Esau. Isaac prefers Esau because of his own love of venison.” (Hamilton, p182) The women in Frankel’s The Five Books of Miriam declare, “Rebecca [Frankel’s spelling] clearly understands that it is someone like Jacob who will fulfill God’s covenant. Isaac, on the other hand, hopes for a different outcome for his family: to become through Esau a nation like all other nations among whom they live. That is why God reveals the future to Rebecca.” (Frankel, p42) The commentators in The Jewish Study Bible agree with that perspective, stating, “Once again, the mother mediates God’s preference (cf. 21.9-13; Mal. 1.2-5). The father seems blind to the higher purpose (cf. Gen. 27.1-45).” (Berlin & Brettler, p53) It simply seems quite peculiar to many people’s sensibilities that Isaac and Rebekah inculcated and supported the strife that was prophesied over The Twins. What is more strange is the fact that, even though Rebekah knew the youngest child would eventually rule of the elder, she had no problem supporting Jacob as the eventual victor, creating a space where the two boys would grow up in conflict with each other. (Frankel, p42)

Taking all of those comments into consideration, we must find a way to set this instance of parental affection gone horribly wrong into context of the larger story that exists until the end of Jacob’s days. There must be a reason that the author of Genesis includes these passages that often offense our ears, eyes, and understanding. “The narrative does not accommodate our discrete sensibilities. It does not waver from the exasperation of Rebekah (v. 22). It does not apologize for the partisan character of the oracle (v. 23). It is not even embarrassed by (nor does it bother to explain) the blatant preference by the parents (v. 28). Like its main character, this narrative is indiscreet and at times scandalous. It shows God and his chosen younger one aligned against the older brother, against the father, and against the cultural presumptions of natural privilege. Jacob is announced as a visible expression of God’s remarkable graciousness in the face of conventional definitions of reality and prosperity. Jacob is a scandal from the beginning. The powerful grace of God is a scandal. It upsets the way we would organize life.” (Brueggemann, p217)

“Then Jacob gave Esau some bread and lentil stew. He ate and drank, and then got up and left. So Esau despised his birthright.” (Genesis 25;34, TNIV)

Ahhh… Brotherly Love… It seems that the Old Testament overflows with stories of strife amongst families, even more so than the historical record would reveal to be the average. What stands out from the story of Esau’s selling of the birthright is the utter disdain for the birthright that Esau seems to have and the downright guile with which Jacob conducts the negotiations for what is rightfully Esau’s birthright. (Alter, p129) Jacob has no problem openly declaring that he desires the birthright from Esau, doing so over a bowl of lentil soup. And what is most astonishing to me (and probably to Jacob) is the speed and bluntness of Esau’s response to Jacob’s offer – “‘Look, I am about to die,’ Esau said. ‘What good is the birthright to me?’” (Genesis 26:32, TNIV)

However, Jacob is no saint here, far from it actually. Jacob’s willingness to offer a mere bowl of soup for the privilege of leading the family after Isaac’s passing reveals how manipulative Jacob truly is, how he recognizes the worth of the birthright, but denigrates it by hoping to trade it for dinner. Jacob’s ability and readiness to deceive come to plague him for much of the rest of his life, as future chapters will reveal. Moreover, “The doubtful exchange of food for birthright brings him a brother’s enmity and still does not ensure him his father’s blessing.” (Plaut, p176) However, at the same time, Hamilton notes, “… The author or narrator of 25:27-34 never [overtly] condemns Jacob’s modus operandi. But he indicts Esau for spurning his birthright.” (Hamilton, p 186) The two boys are simply the product of their environment – they each are shown preferential treatment by one parent at the expense of the other, leading ultimately to Jacob living out a life of struggle with his father, his brother, his wives, his children, and the God who follows his throughout his life. (Brueggemann, p219)