Commentary on Genesis, Chapter 25
CHAP. XXV.
Ver. 1. THEN again Abraham took a Wife.] Sarah being dead, and Agar long ago ſent away, and his Son Iſaac lately married, he wanted a Companion in his old Age. For, having given up Sarah's Tent unto Rebekah (XXIV. ult.) it is probable he gave up his own to Iſaac, and ſo dwelt in a Tent by himſelf; where he found it neceſſary to have a Wife to look after his Family.
And her Name was Keturah.] We are not told what Family ſhe was of: But it is not unlikely ſhe had been born and bred in his own Houſe, as Elieſer his Steward was; and, perhaps, was Chief among the Women, as he among the Men-Servants. Many of the Jews will have her to be Hagar, whom (Sarah, who was the cauſe of her expulſion, being dead) he now received again. So the Hieruſalem Paraphraſe, and Jonathan alſo: But Aben Ezra confutes this Opinion with good reaſon; for no account can be given of Abraham's having more Concubines than one (verſe 6.) unleſs we make Keturah diſtinct from Hagar. Nor can any Body tell why he ſhould call Hagar by the Name of Keturah here, when he calls her by her own Name, verſe 12.
Ver. 2. And ſhe bare him.] He was now an hundred and forty Years old: But ſo vigorous as to beget many Children. Which need not ſeem ſtrange, conſidering the Age to which they then lived, (for he lived thirty and five Years after this Marriage, verſe 7.) and that now, in our time, Men have had Children after they have been ſeventy, nay, eighty Years of Age.
To the Truth alſo of this Hiſtory we have the Teſtimony of Pagan Writers. For Alexander Polyhiſtor (mentioned by Joſephus and by Euſebius, L. IX. Praepar. Evang. cap. 20.) tells us that Cleodemus (called by ſome Malchas) writing the Hiſtory of the Jews, reports juſt as Moſes doth, foreign. That Abraham had a good many Children by Keturah: Three of which he mentions by Name.
Zimran.] This Son of his, with all the reſt of his Brethren, were ſent by Abraham into the Eaſt Country, (as we read verſe 6.) and therefore we muſt ſeek for them in thoſe Parts, viz. in Arabia, and the Countries thereabout; where ſome footſteps of them have remained for many Ages; particularly of Zimran, from whom we may well think the Zamareni were deſcended, a People mentioned by Pliny, with their Towns in Arabia Foelix, L. VI. cap. 28.
And Jokshan.] Concerning whom I can find nothing but only this, That Theophanes a Chronographer, in the beginning of the IX Century, after he hath treated of the Iſhmaelites and Madianites, (the latter of which came from one of Keturah's Children) and the Parts of Arabia where Mahomet was born; immediately adds, that there were other People, foreign, more in the Bowels of Arabia, deſcended from Jectan, called Amanitae, that is Homeritae. Perhaps it ſhould be written Jokshan, not Jectan: For Philoſtorgius expreſly ſays of the Homerites, foreign, &c. That they are one of the Nations deſcended from Keturah and Abraham, L. III. Hiſt. Eccleſ. §. 4. where he relates a famous Embaſſie which Conſtantius ſent to them, to win them to Chriſtianity, and the good ſucceſs of it. And there is this ſtrong proof of their deſcent from ſome of Abraham's Family, that they retained the Rite of Circumciſion, even when they were Idolaters. For he ſays expreſly, That it was a circumciſed Nation, foreign, and circumciſed alſo on the eighth Day. Which was not the Cuſtom of all the Arabians, if we may believe Joſephus, L. I. Antiq. c. 23. and Euſtathius in Hexaemeron, &c. who ſay the Arabians ſtaid till they were thirteen Years old before they were circumciſed.
Medan.] From whom the Country called Madiania, in the Southern part of Arabia Foelix, it's likely, had its Name.
Midian.] From whom Midianitis, in Arabia Petraea, had its Denomination.
And Iſhbak.] I can find no footſteps of his Poſterity, unleſs it be in Bacaſcami, which Pliny ſays was one of the Towns of the Zamareni; who deſcended from his eldeſt Brother Zimran. There were a People alſo hard by, called Bachilitae, as he tells us, L. VI. Nat. Hiſt. cap. 28.
And Shuah.] Perhaps he had no Children, or ſo few that they were mixt with ſome of their other Brethren, and left no Name behind them. Yet Pliny in the next Chapter, mentions a Town called Suaſa, in that part of Arabia which is next to Egypt, L. VI. cap. 29.
Ver. 3. And Jokshan begat Sheba.] I obſerved before upon X. 7. that there are four of this Name, or near it, all comprehended by the Greek and Roman Writers under the Name of Sabaeans. One of them the Son of Raamah had a Brother called Dedan, as this Sheba here hath. But they were the Fathers of a diſtinct People; as is evident from the Scripture-Story, and from other Authors. For, beſides the Sabaei in the furthermoſt parts of Arabia, near the Perſian and the Red-Sea, there were alſo a People of that Name (deſcended, it is very probable, from this Son of Jokshan) in the very Entrance of Arabia Foelix; as Strabo tells us. Who ſays, that they and the Nabataei were the very next People to Syria: And were wont to make Excurſions upon their Neighbours. By which we may underſtand, (which otherwiſe could not be made out) how the Sabaeans broke into Job's Country, and carried away his Cattle. For it is not credible they could come ſo far as from the Perſian or Arabian Sea: But from this Country there was an eaſie Paſſage, through the Deſarts of Arabia, into the Land of Ʋz or Auſitis, which lay upon the Borders of Euphrates. See Bochart in his Phaleg, L. IV. cap. 9.
And Dedan.] There was one of this Name, (as I ſaid before) the Son of Rhegma, Gen. X. 7. who gave Name to a City upon the Perſian Sea, now called Dadan. But beſides that, there was an Inland City called Dedan in the Country of Idumaea: mentioned by Jeremiah, XXV. 23. XLIX. 8. whoſe Inhabitants are called Dedanim, Iſai. XXI. 13. And this Dedan here mentioned, may well be thought to be the Founder of it, as the ſame Bochart obſerves, L. IV. cap. 6.
And the Sons of Dedan were Aſhurim, and Letuſhim, and Leummim.] If theſe were Heads of Nations, or Families, the memory of them is loſt. For it is a miſtake of Cleodemus (who mentions the firſt of theſe in Euſeb. Praepar. Evang. L. IX. c. 20.) to derive the Aſſyrians from this Aſhurim: They having their Original from Aſhur, one of the Sons of Shem, X. 22.
Ver. 4. And the Sons of Midian, Ephah.] The Name of Ephah, the eldeſt Son of Midian, continued a long time; for theſe two are mentioned by Iſaiah as near Neighbours, LX. 6. And not only Joſephus, Euſebius, and St. Hierom, but the Nubienſian Geographer alſo, tells us of a City called Madian in the Shoar of the Red-Sea: Near to which was Ephah in the Province of Madian. foreign, Epha or Hipha is the ſame with that Place the Greeks call foreign, and Ptolomy mentions both a Mountain and a Village of this Name, on the ſame Shoar, a little below Madiane, which is the Madian here mentioned, as Bochart, obſerves in his Hierozoic. P. I. L. 2. cap. 3.
And Epher.] I can find no remainders of his Family, unleſs it be among the Homeritae before-mentioned, whoſe Metropolis was called foreign: In which Theophilus (ſent by Conſtantius to convert that Country) built a Church; as Philoſtorgius relates, L. III. Hiſt. Eccleſ. §. 4. Which City is mentioned by many other Authors, as Jacobus Gotofredus obſerves in his Diſſertations upon Philoſtorgius: Particularly by Arrianus in his Periplus of the Red-Sea, where he calls the Metropolis of the Homeritae expreſly by the Name of foreign: Which one cannot well doubt came from this Epher.
And Hanoch.] In that part of Arabia Foelix where the Adranitae were ſeated, there was a great trading Town called Cane as Ptolomy tells us, and ſhows its diſtance from Alexandria. foreign. L. VIII. Pliny alſo mentions a Country in Arabia which he calls Regio Canauna; which may be thought to have taken its Name from this Perſon and his Poſterity.
And Abidah.] The Relicks of this Name remain (if the two laſt Syllables, as is uſual, be inverted) in the People called foreign, who lived in an Iſland called foreign or foreign, which lay between Arabia and India, and is by Authors ſaid to belong ſometimes to the one, and ſometimes to the other. Philoſtorgius ſaith only they bear the Name of Indians, (in the place before-named, where he ſaith Theophilus, who was ſent to convert the Homerites, was born here.) But Pliny reckoning up the Tracts of Arabia, places the Iſle called Devadae (which I take to be this) over againſt the fore-named Region called Canauna, L. VI. cap. 28. And Strabo, (as Gothofred obſerves) Agatharcides, and others call it foreign.
And Eldaah.] I know not where to find any Remains of this Name, unleſs it be in the City Elana, (which might eaſily be formed from Eldaah, by leaving out the Daleth and turning the Ain into Nun, than which nothing more common) which was ſeated in the Sinus Arabicus, toward the Eaſt; called by others foreign, (Aelana) from whence the Sinus it ſelf was called Elanites, and the People that lived in it Elanitae, as Salmaſius ſhows out of many Authors. Exercit. in Solinum, p. 482.
Ver. 5. Gave all he had to Iſaac.] As he deſigned long before, XXIV. 36.
Ver. 6. Sons of his Concubines.] Which were Hagar and Keturah: Who were Wives; but of an inferior ſort, according to the manner of thoſe Times and Countries. Keturah is expreſly called his Concubine, 1 Chron. I. 32. as ſhe is above, verſe 1. of this Chapter called his Wife. Which R. Bechai (in Mr. Selden, cap. 3 de Succeſſionibus) thus explains. She was his Concubine, becauſe of a ſervile Condition; but his Wife, becauſe married with Covenants, to provide for her and her Children; though they were not to heir his Eſtate. The Talmudiſts indeed do not perfectly agree in this matter: For though they all agree (and prove it evidently) that they were real Wives; yet ſome ſay they were made ſo only by Solemn Eſpouſals, without any Marriage Settlement in Writing, as the principal Wives had: Others think they had a Writing alſo, but not with ſuch Conditions as the principal Wives enjoyed. Abarbinel hath an accurate Diſcourſe about this, which Buxtorf hath tranſlated into his Book de Sponſalibus, n. 17. And ſee alſo Mr. Selden, L. V. de Jure N. & G. cap. 7. p. 570, &c. and G. Sckickard, de Jure Regio, cap. 3. p. 70.
Gave gifts.] Some Portion of his Money, or moveable Goods: Or, perhaps, of both. Which, in all probability, he gave to Iſhmael, as well as to theſe Sons, (though it be not mentioned Gen. XXI. 14.) becauſe Moſes here ſaith, he gave Gifts to the Sons of his Concubines; of which Hagar was one.
Into the Eaſt Country.] Into Arabia and the adjacent Countries, as was ſaid before. For the Midianites are called the Children of the Eaſt in Judg. VI. 3, 33. VII. 12. VIII. 10.
Ver. 7. Theſe are the Days of the Years of Abraham, &c.] This is ſpoken by anticipation, (to finiſh the Story of Abraham) for Eſau and Jacob were born before he died: And were now fifteen Years old. For Iſaac was but ſixty Years old when they were born, verſe 26. and ſeventy five when Abraham died: Who was an hundred Years old at Iſaac's birth, and lived to the Age of one hundred ſeventy and five.
Ver. 8. Abraham gave up the ghoſt.] Died of no Diſeaſe, but old Age.
In a good old Age.] Without Pain, or Sickneſs.
Full of Years.] The Hebrew hath only the word full. We add Years to make up the Sence. Which ſome think rather to be this, That he was ſatisfied and had enough of this World, deſiring to live no longer. Like that Expreſſion in Seneca, Epiſt. LXI. Vixi, Lucili chariſſime, quantum ſatis eſt; mortem plenus expecto.
Gathered to his People.] It doth not relate to his Body, which was not buried with them; and therefore muſt relate to his Soul, which is ſuppoſed by this ſtill to live in that place, where his pious Fore-fathers were gone. Or elſe, it is an Hebrew Idiotiſm, ſignifying no more, but that he left this World as all his Fathers had done before him.
Ver. 9. His Sons, Iſaac and Iſhmael, &c.] By this it appears that Iſaac and Iſhmael were not ſtrangers one to another. Nay, ſome of the Orientals tell us that Abraham went to ſee Iſhmael at his Houſe, and that Iſhmael came to ſee him after he was ſent away: Which is not at all improbable. For no doubt Abraham provided for him ſuitable to the Condition of his Birth: And Iſhmael could not but be convinced that the Inheritance of his Father belonged of right to Iſaac, who was the Son of a Free-Woman, and he only of a Bond-Woman. Nor could he well be ignorant that Iſaac was to be Heir of Abraham's Eſtate, by God's Deſignation.
In the Field of Ephron, &c.] See XXIII. 17.
Ver. 11. Iſaac dwelt by the Well Lahai-roi.] He continued, after Abraham's death, his former Habitation which he had when he married, XXIV. 62.
Ver. 12. Now theſe are the Generations of Iſhmael, &c.] Having mentioned the Bleſſing of God which went along with Iſaac, after his Father's death (in the foregoing Verſe) he takes this occaſion to ſhow that God was not unmindful of his Promiſe made to Abraham concerning Iſhmael alſo, XVII. 20.
Ver. 13. Nebaioth.] As he was the firſt-born of Iſhmael, ſo his Poſterity gave the denomination to the whole Country of Arabia Petraea, (in the beſt part of which, ſee verſe 3. they inhabited) which Pliny, Strabo, and Ptolomy call Nabataea; and ſometimes other Authors call Nabathis: As the Inhabitants were called Nabataei; who are mentioned alſo by Dionyſius Periegetes in his Deſcription of the World, and by Plutarch in the Life of Demetrius; who, he ſaith, was ſent to ſubdue the Arabs called Nabataei, (foreign) where he was in great danger to periſh, by falling, foreign, into places where there was no Water. Theſe are commonly called in Scripture Iſhmaelites, as if they had been the ſole Heirs of their Progenitor: And they dwelt near to the Midianites, (their half Brethren) for in the Story of Joſeph, he is ſaid in one place to be ſold unto the Iſhmaelites, in another to the Midianites, (Gen. XXXVII. 27, 28, 36.) they being Neighbours, and Co-partners in Traffick. The Country of Moab alſo was near to theſe Nabataei, as appears from Epiphanius, Haereſ. LIII. where ſpeaking of the Countries that lay beyond the Dead-Sea he mentions this, which he calls foreign, the Region of Nebaioth, Ituraea, and Moabitis. See Salmaſius, Plin. Exercit. p. 615.
Kedar.] His Poſterity called Kedareni were alſo ſeated in Arabia Petraea, together with their elder Brother. And their Name alſo was ſo famous, that ſome Authors call the whole Country Kedar. For the Language of Kedar is the Arabian Language: And when David complains that he had dwelt long in the Tents of Kedar, the Chaldee expounds it, in the dwelling of the Arabians. But thoſe Arabians called Scenitae were properly the People of Kedar. And yet not all the Scenitae, (i. e. all the Arabs who dwelt in Tents) but thoſe only who dwelt in Arabia Petraea. For there were divers kinds of them, (all called foreign) ſome near Euphrates, others in Arabia Foelix, &c. as Salmaſius ſhows in his Plin. Exercit. p. 484. Some take them to be the ſame with thoſe whom Ptolomy calls Pharanitae: For what the Pſalmiſt calls dwelling among the Tents of Kedar, is called, 1 Sam. XXVI. 1. dwelling in the Wilderneſs of Paran. Pliny only ſays Pharanitis bordered upon the Arabs, (in or a contermina gentis Arabiae) and ſo later Writers make Pharan and Arabia Petraea to be near Neighbours, as the ſame Salmaſius ſhows, p. 485.
Ver. 14. Dumah.] He ſeems, by Iſaiah XXI. 11. to have been ſeated near Idumaea.
Ver. 15. Hadar.] Some think the Athritae in Arabia Foelix came from him. In which likewiſe there was a City called Tema, from the next Son of Iſhmael. And Jetur the next Son to him, may well be thought to have been the Father of the Ituraei in Coelo-Syria. And Kedemah the laſt of his Sons to have dwelt near his Brother Kedar. For ſo Jacobus Capellus expounds thoſe words, Jer. XLIX. 28. Go up to Kedar, and ſpoil the Men of Kedem, (which we tranſlate the Men of the Eaſt.) And there are ſome other People in thoſe Countries, whoſe Names ſound ſomething like the reſt of the Sons of Iſhmael, but not ſo like as theſe I have mentioned. Which makes me omit all further ſearch after them, enough having been ſaid to ſhow the truth of this Account which Moſes gives us of Iſhmael's Poſterity.
Ver. 16. Theſe are their Names, by their Towns.] Though ſome of them dwelt in Tents (and thence were called Scenitae Arabes) yet they did not live ſo ſcatteringly; but pitched them together and made a Town.
And their Caſtles.] They had even then Places of Defence: Which may make it probable, that they had alſo walled Towns, to which they reſorted from their Tents in the Fields, when they were in any danger, Iſai. XLII. 11. For it muſt be here noted, That as there were divers People of this Name of Scenitae Arabes; ſo there was this difference among them (as Salmaſius obſerves in the fore-named place) that ſome of them were Nomades, who wandred from place to place; others of them were not. Particularly the Sabaean Scenitae, and moſt of the reſt dwelt in Tents, but were fixed in their Habitations, and did not remove from one place to another: As thoſe that dwelt in Meſopotamia did, who were both Scenitae and alſo Nomades. They therefore who were ſetled in Tents, as the Sons of Iſhmael were, had reaſon to build Fortreſſes for the ſecurity of their ſlender Habitations.
Twelve Princes according to their Nations.] Or, rather, (as Dr. Jackson well gloſſes, Book I. on the Creed, c. 25.) twelve Heads of ſo many ſeveral Houſes, Tribes, or Clans. Which kind of Government they continued till four hundred Years after Chriſt; and is better expreſſed by Heathen Writers than by many Chriſtian Interpreters, when they call them foreign, Rulers of their Tribes, as Strabo ſpeaks, L. XVI. in his Deſcription of Syria. And ſo the later Writers ſpeak of the Saracens (who were the ſame People formerly called Scenitae Arabes) whoſe Governors they called Phylarchi Saracenorum, as may be ſeen in Sextus Rufus, and Jornandes.
See Salmaſ. as before, p. 484, 485.
Ver. 17. Gathered unto his People.] The ſame Phraſes being uſed here of the death of Iſhmael, that were Verſe 8. of the death of Abraham; they ſhow the meaning is no more, but that they left the World as others had done before them. We do not read where Iſhmael was buried. It is likely in his own Country, not in the Cave of Machpelah: For that had been to give his Poſterity a claim to a ſhare in the Land of Canaan.
Ver. 18. They dwelt from Havilah unto Shur, &c.] See Gen. X. 7. Joſephus L. I. Antiq. cap. 12. makes the Iſhmaelites to have poſſeſſed the whole Tract between Euphrates and the Red-Sea: Which appears by this place not to be true. For between them and Euphrates were the Amalekites and Moabites, who did not reach to Euphrates neither. The Iſhmaelites therefore poſſeſſed the Country, which in that part Eaſtward, that was next to the Amalekites, was called the Wilderneſs of Havilah; and in that part next to Egypt was called the Wilderneſs of Shur. And in other places of Scripture is called Kedar, the Wilderderneſs of Paran; and the Wilderneſs of Sin. All which was comprehended afterward under the Name of Arabia. For Stephanus (as Salmaſius obſerves, Plin. Exerc. p. 488.) makes but two Arabia's. One which he calls the Spicy, between the Perſian and the Arabian Sea: The other on one end of it Weſtward, was next to Egypt; on the other end Northward, next to Syria.
As thou goeſt towards Aſſyria.] The Wilderneſs of Shur was over againſt Egypt; and touched it in that part, by which the Way lay from Egypt to Aſſyria. Or, as ſome underſtand the whole Verſe, The Sons of Iſhmael dwelt from Shur, which is towards Egypt; unto Havilah, which is towards Aſſyria; in the way from Egypt thither.
He died (Heb. fell) in the preſence of all his Brethren.] Of all his Relations, or Kindred: Which are call'd Brethren in Scripture. But his death has been ſpoken of before, and in this Verſe mention being made only of the ſituation of his Country, ſome interpret it in this manner, His Lot fell, i. e. he had his Portion in the preſence of all his Brethren: According to the Promiſe made to his Mother, XVI. 12. The Children of Keturah lying on the Eaſt of his Country, and Iſaac's Seed on the Weſt. Or, if we take it to relate to his death, it may have the ſame Sence: Till death he dwelt in the preſence of all his Brethren, and was in a flouriſhing condition.
Ver. 19. Theſe are the Generations of Iſaac.] His principal deſign being to give an Account of thoſe deſcended from Abraham by Iſaac; Moſes returns to that, after a ſhort Account of his other Poſterity.
Ver. 20. The Syrian, of Padan-Aram, &c.] Bethuel and Laban are called Aramites or Syrians; not becauſe they were of that Nation, but becauſe they lived in the Country of Aram or Syria, that is in Padan-Aram; as it is here explained, and appears more fully from Rebekah's diſcourſe with her Son Jacob, when ſhe ſent him thither, XXVIII. 2, 5. where he living twenty Years with his Uncle Laban, was upon that account called a Syrian, though born in Canaan, Deut. XXVI. 5.
Padan-Aram, was a part of Meſopotamia. I ſay a part of it; for Meſopotamia it ſelf was called Aram-Naharaim; that part of Syria (for there were many other Aram's) which lay between the two great Rivers of Euphratis and Tigris. Which Country had two parts alſo: One toward the North, from the Mountains of Armenia to the River Chaboras, i. e. Araxes, (from whence Balaam ſeems to have been fetcht, Numb. XXIII. 7.) which was exceeding fruitful, and upon that account called Padan. Which ſignifies in Arabick, the ſame that Sede doth in Hebrew, i. e. a Field. And therefore what Moſes calls going to Padan-Aram, Gen. XXVIII. 2. the Prophet Hoſea calls fleeing to Sede-Aram, into the Country or Field of Syria, Hoſea XII. 12. This being a cultivated Country, abounding with all plenty. The other part of Meſopotamia was Southerly, from the fore-named River unto Babylon: And was very ſtony and barren. The Syrians lived in the former: And the Arabians in the latter; as Bochart obſerves, L. II. Phaleg, cap. 6.
Ver. 21. Iſaac intreated the LORD for his Wife, &c.] The Hebrew word Atar doth not ſignifie barely to intreat or pray: But to beſeech with earneſtneſs, vehemence, and importunity. It's moſt likely he continued theſe importunate Prayers ſeveral Years: The deſire of ſeeing the Meſſiah, making them very uneaſie under barrenneſs. And ſome of the Hebrews fanſie, That ſhe remaining barren twenty Years, Iſaac at laſt carried her with him to Mount Moriah (where he ſhould have been offered) and there made moſt fervent Supplications for a Son: As if he would remember God of the Promiſe he had there made him, that he would multiply Abraham's Seed, as the Stars of Heaven, XXII. 17.
Ver. 22. And the Children ſtrugled together within her.] Some time before her delivery (verſe 24.) ſhe felt as if two were wreſtling together in her Womb: And put her into Pangs, by ſtriving which ſhould get out firſt.
If it be ſo, why am I thus?] If I cannot be delivered, why did I conceive?
And ſhe went.] The Strugling and Pangs, we muſt ſuppoſe, ceaſed for ſome time: So that ſhe was able to go and conſult the Divine Majeſty, about this unuſual Conteſt.
To enquire of the LORD.] There was ſome Place where the Divine Majeſty uſed to appear, which was the ſetled Place of Worſhip. See IV. 3. Maimonides will have it, that ſhe went to the School of Sem, or Heber, who were Prophets, to deſire them to conſult the Divine Majeſty about her Caſe. More Nevoch. P. II. cap. 41. And it is very probable, that there was ſome divinely-inſpired Perſon attending the SCHECHINAH whereſoever it was: Such as Melchizedek was at Salem. Whom Patricides takes to have been the Perſon, to whom Rebekah reſorted, for Reſolution of her Doubt.
Ver. 23. And the LORD ſaid unto her.] By Melchizedek, ſaith the fore-named Patricides: By an Angel, ſaith Maimonides. Who tells us (in the place now mentioned) their Maſters are ſo ſetled in their Opinion, that ſhe went to enquire of the fore-named Prophets, and that by the LORD is meant his Angel; that they will have Heber to be him that gave the anſwer, (for Prophets, ſay they, are ſometimes called Angels) or the Angel that ſpake to Heber in this Prophecy. But it is moſt reaſonable to think that the LORD ſpake to her by an Angel, from the SCHECHINAH.
Two Nations are in thy Womb.] The Heads of two Nations.
Two manner of People ſhall be ſeparated.] Greatly differing in their Diſpoſitions, Manners, courſe of Life, and Country: Which will make them perpetually diſagree.
From thy Bowels.] Shall iſſue from thee.
The elder ſhall ſerve the younger.] In his Poſterity, not in his own Perſon.
Ver. 24. When her days to be delivered were fulfilled.] This demonſtrates, the time of her delivery was not come, when the ſtrugling firſt began.
Ver. 25. Red all over.] Some will have it with red Hair, not only on his Head, but all over his Body.
Like an hairy Garment.] As rough as Hair-Cloth: Juſt as the Poets deſcribe Satyrs. He was hirſutus; not only hairy all over, but thoſe Hairs as ſtiff as Briſtles; arguing great ſtrength of Body: And a rough, fierce Temper.
They called his Name Eſau.] Which ſignifying made in Hebrew, this is commonly taken for the reaſon of his Name; that he was as full of Hairs when he was born, as others are at Man's eſtate. But I think it may as well denote his active Genius, which they thought this preſaged.
Ver. 26. Jacob.] He certainly had his Name, from his taking his Brother by the Heel at his birth: As if he would ſupplant him; as he afterwards did.
Was threeſcore Years old.] God exerciſed Iſaac's Faith and Patience (juſt as he had done Abraham's) for the ſpace of twenty Years, before he gave him a Child. For he was forty Years old when he married (verſe 20.) and now ſixty.
Ver. 27. A cunning Hunter.] Had great skill in Hunting, in which his active genius delighted.
A Man of the Field.] That took pleaſure to be abroad, purſuing wild Beaſts, in Woods and Mountains: Where afterwards he had his habitation.
A plain Man, dwelling in Tents.] He loved not violent Exerciſe, but kept at home; or lookt after the Flocks of Sheep, and the breed of Cattle.
Ver. 28. And Iſaac loved Eſau, &c.] Not only becauſe he was his Firſt-born, and becauſe his love of Hunting argued him to be a Man of great Activity and Valour, who was likely to prove a great Perſon: But becauſe he alſo took care frequently to entertain his Father with Veniſon, (which was of divers ſorts) and afforded him ſuch variety at his Table, as gave his Father frequent occaſion to commend him.
But Rebekah loved Jacob.] Being a Man of a more meek and quiet Temper, ſuitable to her own Diſpoſition; and more at home alſo with her, than Eſau was; and deſigned by God to inherit the Promiſe, verſe 23. It is likely Eſau made great court (as we ſpeak) to his Father; and Jacob to his Mother: Whereby they won their Affection.
Ver. 29. He was faint.] With too violent and long purſuit of his Sports.
Ver. 30 Feed me, I pray thee, with that ſame red, &c.] It was made of Lentiles, as we learn from the laſt Verſe of this Chapter. And St. Auſtin upon Pſalm XLVI. ſaith they were Egyptian Lentiles; which were in great eſteem, and much commended by Athenaeus, and A. Gellius: And gave the Pottage, it is probable, a red tincture. Some think Eſau did not know what it was, and therefore calls it only by its colour; asking for that red, that ſame red, as it is in the Hebrew.
Therefore was his Name called Edom.] This repeated eager deſire of he knew not what, for which he ſold his Birth-right, gave him the Name of Edom: Which ſignifies red. Whence the City which he built, and the whole Country his Poſterity inhabited, was called by the ſame Name; and by the Greeks Idumaea; bordering toward the South upon Judaea, Arabia, and Egypt.
Ver. 31. Sell me this day thy Birth-right.] The eldeſt Son had ſeveral Privileges belonging to him above the reſt: The chief of which was to have a double Portion of his Father's Eſtate. As for the right of Prieſthood, there are many reaſons to prove it did not belong thereunto. But whatſoever they were, Jacob cunningly made an Advantage of Eſau's Neceſſity, to purchaſe them all for a ſmall matter. In which ſome think he did not amiſs: About which I ſhall not diſpute.
Ver. 32. What profit ſhall this Birth-right do to me?] He ſpeaks very ſlightly, if not contemptuouſly of it: Preferring the preſent ſatisfaction of his Appetite, before his future Dignity and Greatneſs. For ſome are of Opinion he pretended to be fainter than really he was; out of a vehement longing for the Pottage; which, perhaps, was a rarety.
Ver. 33. Swear to me this day.] That I ſhall peaceably enjoy the Prerogative of the Birth-right.
Eſau ſeems to have been very violent in all things; and to have purſued this as eagerly as he did his Sports: Jacob, on the contrary, very ſedate and crafty to make the beſt uſe of the Opportunities he met with, to promote his Ends.
Ver. 34. Roſe up and went his way.] Well ſatiſfied, and without any trouble for what he had done. Which the Apoſtle cenſures as a piece of Prophaneneſs: Parents being wont to give a ſpecial Bleſſing to their Firſt-born.
Deſpiſed his Birth-right.] He thought, perhaps, he could recover that by Force, which he had loſt by his Brother's Craft.