Down to Earth But Heavenly Minded

What does Genesis Chapter 25 mean?

Genesis 25 records the deaths of both Abraham and Ishmael, as well as the births of Jacob and Esau, and the purchase of the most expensive bowl of stew in history.

First, though, we learn about Abraham’s “other wife” Keturah. Scholars are divided about whether Abraham married Keturah before or after Sarah’s death. She is listed elsewhere in the Bible as a concubine. When Sarah died, at the age of 127 (Genesis 23:1), Abraham would have been nearly 140 (Genesis 17:17). It would seem more likely, then, that Abraham took Keturah as a wife well before Sarah’s death. Still, Abraham has six sons with Keturah, including Midian, who becomes the father of the Midianites. And though Abraham gave gifts to the “sons of his concubines,” Genesis is quick to tell us that he gave all he had to Isaac, his sole true heir (Genesis 25:1–6).

Abraham then dies at the age of 175, an old man and full of years. Isaac and Ishmael reunite to bury Abraham at the cave of Machpelah (Genesis 23:17–20) where Sarah had been buried nearly 40 years earlier (Genesis 25:10).

Next, the chapter lists the 12 sons of Ishmael by birth order. The names of these “princes” became the names of the villages and encampments of the tribes that were their descendants. These dozen groups settled to the east of what would become Israel. Ishmael himself lived a good long time, to the age of 137 (Genesis 25:12–18).

Finally, Genesis 25 turns its attention to Isaac, now the patriarch. As was the case with his mother Sarah, his wife Rebekah does not become pregnant. In fact, 20 or so childless years pass. At some point, Isaac prays to the Lord. The Lord hears and answers, and Rebekah becomes pregnant (Genesis 25:19–21).

Her pregnancy is so difficult that Rebekah approaches the Lord to ask Him why. She receives a prophecy about the “two nations” in her womb that will be divided. The older will serve the younger. This prophecy likely makes more sense to her when she delivers twins. The firstborn is red and hairy, and they name him Esau. The second is called “heel grabber,” Jacob, because he emerges with Esau’s heel in his hand (Genesis 25:22–26).

The pair grow into very different sorts of men. Esau, the outdoorsman and hunter, is loved by his father for bringing home the meat. Jacob, a quiet, stay-at-home fellow is loved by his mother (Genesis 25:27–28). This is more than simple preference. Later passages will show that each parent blatantly favors one child over the other, leading to further strife and rivalry.

The chapter ends with a scene between Jacob and Esau that flatters neither. Esau returns from the fields exhausted and asks for a bowl of Jacob’s red stew. Jacob demands Esau’s birthright in exchange for the stew. Esau foolishly agrees, swearing an oath to seal the deal. Jacob gladly accepts the payment and shares what turns out to be lentil soup.

Chapter Context
The previous chapter tells the story of how Abraham’s servant found a wife for Isaac from among Abraham’s people. This chapter rushes to fill in the details of the end of Abraham’s life before beginning the story of Isaac’s years as patriarch. Abraham marries another woman and has six sons with her, eventually sending them all away from Isaac. Abraham dies and is buried with Sarah. Ishmael’s 12 sons are listed, and then his death is recorded, as well. Finally, Isaac’s twin boys are born in response to his prayer to the Lord.

Verse by Verse

Verse 1. Abraham took another wife, whose name was Keturah.

Bible interpreters disagree about when Abraham married Keturah, his “other wife.” Does the text mention this marriage here because it came after Sarah’s death, as has been traditionally understood? This is possible, but ancient literature was not written in the same chronological sense as modern history. The other, more likely possibility is that Abraham married Keturah before Sarah died. Given that Abraham had six children with Keturah, it seems more likely that theirs was an ongoing relationship, not one which did not even start until Abraham was nearly 140 years old (Genesis 23:1–2; 17:17).

The text is not clear as to which of these two options is the truth. In 1 Chronicles 1:32, Keturah is described as Abraham’s concubine. In any case, the following verses will reveal that Abraham had six sons with Keturah. None of them were included in the covenant promises given by God to Abraham and then Isaac.

Context Summary
Genesis 25:1–18 adds details before describing the deaths of Abraham and then Ishmael. Abraham has taken another wife, other than Sarah, and has six sons with her. He gives them gifts but sends them all away to the east. Isaac will be his sole true heir. Still, when Abraham dies and is buried at the age of 175, Ishmael joins Isaac for the funeral. Ishmael’s 12 sons are listed, along with a description of the region their tribes settled in. Finally, Ishmael dies, as well, at the age of 137.

Verse 2. She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah.

God had promised to make Abraham the father of many nations (Genesis 17:4). He will clearly become the father of Israel through Isaac and his descendants. Abraham also fathered several nations and tribes through Ishmael, his son by Sarah’s servant Hagar (Genesis 25:13–16).

This verse reveals six more sons, all by Abraham’s wife Keturah: Zimram, whose people may have settled in Arabia, Jokshan, Medan, Midian—whose descendants become traders in the deserts around Israel; Moses’s wife will be a Midianite—as well as Ishbak, namesake of a town in northern Syria, and Shuah, the name of a town near Babylon.

Clearly God kept his promise to make many nations from His much-blessed servant Abraham, as the following verses will continue to reveal.

Verse 3. Jokshan fathered Sheba and Dedan. The sons of Dedan were Asshurim, Letushim, and Leummim.

This verse continues to describe Abraham’s descendants with his wife Keturah. Interpreters are split over whether this marriage occurred before or after the death of Abraham’s first wife, Sarah (Genesis 23:1). Given Abraham’s advanced age at the time of Sarah’s death, it seems more likely that he’d fathered children with Keturah before Sarah had passed away.

Jokshan, the son of Abraham and Keturah, fathered Sheba and Dedan. Dedan fathered Asshurim, Letushim, and Leummim. The fact that their names are included in this list may indicate that their peoples became known in the region, though little is known about them now.

Though these descendants came from Abraham, it’s important to remember that all of Abraham’s great wealth and, more importantly, God’s blessing and the covenant promises, were handed down to Isaac, his son with Sarah (Genesis 25:5).

Verse 4. The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the children of Keturah.

This verse lists the sons of Midian, one of Abraham’s six sons with Keturah. According to this chapter, Abraham had married Keturah, but Scripture does not specify whether they were married before or after the death of Sarah (Genesis 23:1–2).

The Midianites became a well-known people group and played a role in the history of Israel. Apparently occupying the deserts around Israel, Midianite traders would later sell Joseph to Potiphar in Egypt (Genesis 37:36). Moses would marry Zipporah, the daughter of a Midianite man named Reuel (Exodus 2:20–21), also known as Jethro (Exodus 18:1–4). Unfortunately, the Midianites would eventually become another of Israel’s enemies in the region.

Verse 5. Abraham gave all he had to Isaac.

Even while listing various people groups and nations that would come from Abraham’s marriage to Keturah, this verse is quick to remind us that the legitimate line of Abraham travels through Isaac and none of these other sons. Isaac was the child of the promise, and God established his covenant promises with Isaac. Other scriptures described Keturah as a concubine (1 Chronicles 1:32), and the Bible is not clear as to whether she and Abraham were married before the death of Sarah (Genesis 23:1–2).

In addition, Abraham left the vast bulk of his great wealth to Isaac, though he did give gifts to his other sons.

Verse 6. But to the sons of his concubines Abraham gave gifts, and while he was still living he sent them away from his son Isaac, eastward to the east country.

The previous verse was clear that Abraham gave all his great wealth to Isaac (Genesis 25:1–5). In addition, God’s covenant promises were established with Isaac, as well. He was the child of the promise. It was Abraham’s line through Isaac that would result in God’s chosen people Israel and, eventually, lead to Christ Himself.

However, Abraham did not leave his sons by his concubines empty handed. Though never referred to as a “concubine” exactly, it’s possible that this includes Hagar (Genesis 16:1–3). Abraham showed great affection for Ishmael, his son by Hagar, and Ishmael will participate in Abraham’s burial in the following verses. Keturah, Abraham’s “other wife” after Sarah, is referred to as a concubine in 1 Chronicles 1:32. We’re not told of any other women who would have been considered Abraham’s concubines.

In any case, before Abraham died he gave gifts, probably from his vast wealth, to each of these sons and sent them away from Isaac. Abraham was intent that Isaac remain in the promised land of Canaan and that there be no confusion, even after his death, about exactly who Abraham’s sole heir was. To that end, Abraham sent all of these other sons away to the desert regions east of what would later become Israel.

Verse 7. These are the days of the years of Abraham ‘s life, 175 years.

Finally, we come to the end of the pivotal and storied life of God’s chosen servant Abraham. He lived to be 175 years old, meaning he lived 100 years in the promised land of Canaan (Genesis 12:4). The text which follows explains the family trees which grew from Abraham’s long, eventful, and prosperous life. Key among these groups are the descendants of Ishmael, and the line of Isaac. Isaac would father a son, Jacob, who would later be renamed Israel by God (Genesis 32:27–28).

Verse 8. Abraham breathed his last and died in a good old age, an old man and full of years, and was gathered to his people.

As the previous verse revealed, Abraham was 175 years old when he breathed his last. His life was marked by the blessing of God. That includes an extraordinarily long life span for his era (Genesis 6:3). We’re told he was an old man and, poetically, that he was “full of years.”

It’s important to note that Abraham is one of the key figures in all of history. As this chapter alone makes clear, he was the primary ancestor for many Middle Eastern tribes and nations, including Israel. Three of the most influential religions in human history—Christianity, Judaism, and Islam—all claim Abraham as a spiritual patriarch. The life of Abraham marks the beginning of God’s plan to create a people that were His very own and, eventually, to bring from that people the Messiah who would bring salvation to all nations.

Still, for such an important and consequential figure, Abraham led the life of a nomad. He was blessed and wealthy, but he lived out his days in the Promised Land in tents, frequently on the move. In spite of God’s promises to give to his people the land of Canaan, Abraham died owning land which consisted only of a well, a field, and the cave in which he would be buried, as described in the following verse.

He did however apparently live to see the birth of his twin grandsons, an encouraging sign that God was keeping his promises to the next generation. Genesis 25:26 tells us that Isaac was 60 when Jacob and Esau were born. Thus, Abraham would have been 160 or so (Genesis 21:5), with the opportunity to watch the boys grow out of childhood before he died.

Verse 9. Isaac and Ishmael his sons buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, east of Mamre,

Genesis 23 describes in detail Abraham’s acquisition of the cave of Machpelah immediately following the death of Sarah. Now Isaac and Ishmael reunite to bury Abraham’s body in that cave alongside Sarah.

Abraham had sent away Ishmael, along with his mother Hagar. Ishmael was 16 or so and Isaac was around two (Genesis 21:8–14). Now the step-brothers would be somewhere around 89 and 75, respectively. Ishmael’s presence at Abraham’s burial may imply there was some contact between Isaac and his birth family over the years. Despite this meeting to honor their father, God’s prophetic remarks about Ishmael would prove true (Genesis 16:11–12). His descendants would become the enemies of Israel.

Verse 10. the field that Abraham purchased from the Hittites. There Abraham was buried, with Sarah his wife.

This verse completes the description of Abraham’s burial cave begun in the previous verse. The full details of Abraham’s acquisition of this cave, and the field attached to it, can be found in Genesis chapter 23. The important point of that narration is that Abraham legally purchased the field from a man named Ephron. This was done with the full approval of the counsel of the Hittites who lived in the region at the time. Abraham’s legal ownership of the cave as a burial place was undisputed.

Abraham was buried alongside Sarah, and not with his other wife Keturah, who was mentioned at the beginning of this chapter (Genesis 25:1–2). He was also not buried alongside Hagar (Genesis 16:1–4), though their son Ishmael attended Abraham’s burial. This burial with Sarah emphasizes Abraham’s explicit, God-directed choice for his line and God’s blessing to flow through Isaac to future generations.

Verse 11. After the death of Abraham, God blessed Isaac his son. And Isaac settled at Beer-lahai-roi.

This verse says explicitly “the blessing,” God’s favor and promises for Abraham, moved to Isaac, as it would later move to Jacob. In spite of Ishmael’s presence at Abraham’s burial, Isaac was the promised child and the one chosen both by God and Abraham to continue the line of God’s own people (Genesis 17:18–19). This oath is reflected in God’s blessings on Isaac, which continue after the death of his influential father.

Isaac settled at Beer-lahai-roi. One of Genesis’ famous wells is located here. It’s the place where Hagar heard from the Lord (Genesis 16:14) and was apparently Isaac’s preferred spot in the region at that time.

Verse 12. These are the generations of Ishmael, Abraham ‘s son, whom Hagar the Egyptian, Sarah ‘s servant, bore to Abraham.

Genesis 25, coming at the end of Abraham’s life and the beginning of God’s blessing on and through Isaac, takes some time to establish the genealogies of all of Abraham’s sons. The verses following this one will describe the descendants of Ishmael, Abraham’s son with Hagar. Hagar had been Sarah’s Egyptian handmaid until, at Sarah’s urging, Abraham had married her in hopes of finally producing an heir. The pregnancy that resulted, however, led to pain for all involved and not to the child of promise, as they had hoped (Genesis 16; 21:9–21).

Still God blessed Ishmael in many ways, as He seems to have done for all the sons of Abraham (Genesis 12:1–3).

Verse 13. These are the names of the sons of Ishmael, named in the order of their birth: Nebaioth, the firstborn of Ishmael; and Kedar, Adbeel, Mibsam,

The twelve sons of Ishmael are listed by order of birth in this and the following verses. The Lord had promised to Hagar that Ishmael would father “twelve princes,” implying that each would become the head of his own clan or tribe (Genesis 17:20). Indeed, several peoples carrying the names of Ishmael’s descendants become well known in the Middle East and in Israel’s history.

Ishmael’s firstborn son Nebaioth becomes the representative of the family. Isaac’s son Esau will later marry “Nebaioth’s sisters,” and Ishmael’s daughters, Mahalath and/or Basemath (Genesis 28:9; 36:3). It’s unclear if these are two women or one woman given two names.

Along with Nebaioth, Kedar became the name of a powerful Arab tribe. The descendants of Adbeel and Mibsam may have become lesser tribes in the region.

Verse 14. Mishma, Dumah, Massa,

The twelve sons of Ishmael, named in order of birth, are given in Genesis 25:13–15. God had promised Ishmael’s mother, Hagar, that Ishmael would father “twelve princes.” The prediction suggested that each would become the head of his own clan or tribe (Genesis 17:20). As expected, people groups carrying the names of Ishmael’s descendants would become influential; in the Middle East and in Israel’s history.

This verse continues the list with Mishma, Dumah, and Massa. The descendants of Dumah are apparently referenced in an oracle in Isaiah 21:11–12.

Verse 15. Hadad, Tema, Jetur, Naphish, and Kedemah.

Genesis 25:13–15 lists the twelve sons of Ishmael, by birth order. Hagar was promised by God that Ishmael would father “twelve princes.” Each of his children would become the head of their own powerful tribe (Genesis 17:20). Multiple cultures bearing the names of Ishmael’s descendants went on to become major players in the history of the Middle East.

This verse concludes the list with Hadad, Tema, Jetur, Naphish, and Kedemah. Tema is mentioned in Job 6:19, Jeremiah 25:23, and Isaiah 21:14. The town of Tema, likely established by Tema’s descendants, was located near an oasis and became an important spot on regional trade routes.

Verse 16. These are the sons of Ishmael and these are their names, by their villages and by their encampments, twelve princes according to their tribes.

The previous verses listed the twelve sons of Ishmael. Here we’re told their names also become the names of their villages and encampments, each son a “prince” over his own tribe. Together, the twelve tribes of Ishmael’s sons may have been a formidable force in the region. This fulfills a promise made to Hagar, the mother of Ishmael and a concubine of Abraham (Genesis 16:1–4; Genesis 21:8–14). Despite being removed from Abraham’s family, Ishmael would be blessed with success, exactly as God had promised (Genesis 16:10–12).

Verse 17. (These are the years of the life of Ishmael: 137 years. He breathed his last and died, and was gathered to his people.)

Ishmael’s life is summed up here with his biographical information. He died at the age of 137, some 50 years or so after Abraham’s death, allowing plenty of time to have seen God’s blessing as his twelve sons began to establish their individual families and tribes. Though he was not the son given the promises of inheritance from Abraham (Genesis 17:18–19), Ishmael was given prosperity and success by God. This corresponds to the reassurance God gave to Ishmael’s mother, Hagar (Genesis 16:10–12), long before she was evicted from the family at the request of Abraham’s wife, Sarah (Genesis 21:8–14).

Verse 18. They settled from Havilah to Shur, which is opposite Egypt in the direction of Assyria. He settled over against all his kinsmen.

Ishmael’s twelve sons, listed in the previous verses, became twelve tribes, establishing villages or wandering camps named for each of them. These twelve groups settled primarily in the region to the east of the land that would become Israel. This fulfills a promise God made to Hagar, Ishmael’s mother. Before they were evicted from Abraham’s family (Genesis 21:8–14), God vowed to make Ishmael and his offspring successful (Genesis 16:10–12).

That prophecy came with more than just an assurance of success, however. In Genesis 16:12, God had also prophesied that Ishmael would become a wild donkey of a man who would dwell over and against all his kinsmen. Now we see that is what became of Ishmael’s sons, perhaps suggesting their later conflicted relationship with Israel.

Verse 19. These are the generations of Isaac, Abraham ‘s son: Abraham fathered Isaac,

Having concluded a summary describing the sons and descendants of Ishmael, Genesis 25 begins the much longer telling of the “generations of Isaac.” After formally establishing that Abraham fathered Isaac, Isaac’s story officially begins with his marriage to Rebekah and the birth of his twin sons Jacob and Esau.

Context Summary
Genesis 25:19–28 describes the birth of Isaac and Rebekah’s twin boys. After marrying when Isaac is 40, Rebekah does not become pregnant for 20 years, and only in response to Isaac’s prayer to the Lord. Her pregnancy is so difficult that she approaches the Lord to ask why. His response is a prophecy about the divided nations that will come from her. That makes more sense when two children are born, one red and hairy, the other grabbing his brother’s heel. The first is named Esau, who becomes a hunter loved by his father. The second is Jacob, a quiet, stay-at-home man favored by his mother.

Verse 20. These are the generations of Isaac, Abraham ‘s son: Abraham fathered Isaac,

Having concluded a summary describing the sons and descendants of Ishmael, Genesis 25 begins the much longer telling of the “generations of Isaac.” After formally establishing that Abraham fathered Isaac, Isaac’s story officially begins with his marriage to Rebekah and the birth of his twin sons Jacob and Esau.

Verse 21. And Isaac prayed to the Lord for his wife, because she was barren. And the Lord granted his prayer, and Rebekah his wife conceived.

Once again, both barrenness and God’s intervention play a role in the birth of the next generation in the line of God’s people. Rebekah remained barren for a time, unable to have children. Isaac’s mother, Sarah, remained childless until she was 90 (Genesis 17:17; 21:1–2). We’re not told how much time passed between Isaac’s prayer and Rebekah’s pregnancy, but we do learn that Isaac was 60 when his sons are eventually born. That means the couple remained childless for 20 years.

The important thing to note is that Isaac took action. Prayer is action. He prayed to the Lord for his wife. God responded to Isaac’s prayer. God had promised that multitudes would come from Abraham, but each birth in the line of God’s chosen people thus far seems to have required special intervention from God Himself to take place. God’s people understood that their children were gifts from Him.

Verse 22. The children struggled together within her, and she said, “If it is thus, why is this happening to me?” So she went to inquire of the Lord.

Rebekah, formerly unable to have children, becomes pregnant after Isaac prays to the Lord for her. In fact, she is carrying the double blessing of twins. Rebekah likely doesn’t know she is carrying twins, and her pregnancy doesn’t appear to have felt especially “blessed” to her. Carrying two children at once is hard enough, but these unborn rivals seem particularly active. As this verse notes, the twins are “struggling” against each other, a comment which makes more sense once we’ve seen all that will occur between them in the future. The kicking and writhing of the children in her womb grows to the extent that it worries Rebekah.

Keep in mind that Rebekah does not have the medical technology available in the modern era. She probably has no idea that she’s bearing twins. All she knows is that something is wrong. The struggle within her gets so bad for Rebekah that she finally wonders “why is this happening to me?” or perhaps “why am I here?” Overcome, she goes to inquire of the Lord. We’re not told what form her prayer may have taken. It’s possible she went to a sacred place or consulted a prophet, but she does receive a very specific response from the Lord in the following verse.

Verse 23. And the Lord said to her, “Two nations are in your womb,and two peoples from within you shall be divided;the one shall be stronger than the other,the older shall serve the younger.”

Rebekah, overwhelmed by the difficulty of her pregnancy, decides to approach the Lord to find out what is going on. The children inside of her are “struggling” so much that she’s become concerned (Genesis 25:22). Modern readers should remember that Isaac and Rebekah didn’t have the same kind of medical tools available to us today; more than likely, she has no idea that there are actually two children in her womb. All she knows is that the turbulence she feels is not right; this is not a normal part of pregnancy.

In seeking God’s answer, Rebekah may have consulted a prophet of some sort. We don’t know. She does, however, receive a very specific prophesy given in the form of a poem.

The prophecy may have seemed vague and unhelpful at this specific point in Rebekah’s life, but it describes what is to come very clearly. Rebekah’s two sons, Jacob and Esau, would indeed become two peoples or nations. Their relationship would be marked from the beginning by conflict and division. One would be stronger, but the older one would become a slave or servant to the younger one.

The Lord’s answer to Rebekah’s prayer began to be fulfilled very soon, as the following verses reveal.

Verse 24. When her days to give birth were completed, behold, there were twins in her womb.

These events occurred thousands of years before mankind developed the technology to look at an unborn child prior to birth. Rebekah, up to this point, only knows that there has been constant commotion—a “struggle”—inside her womb during this pregnancy (Genesis 25:22). In most cases, there would have been no way to know that a woman was bearing twins until delivery was complete. More than likely, this was the case with Rebekah. Beyond the surprise of having two sons, rather than just one, their birth would have made the prophecy about them given in the previous verse much clearer (Genesis 25:23). These two children would eventually become two nations.

Verse 25. The first came out red, all his body like a hairy cloak, so they called his name Esau.

Rebekah sought out an answer from God, concerned about her unusually difficult pregnancy (Genesis 25:22). The “struggle” she felt was not normal, and she almost certainly did not know she was bearing twins. Her answer came in the form of a prophetic poem, indicating that there were two “nations” in her womb (Genesis 25:23). In verses 25 and 26, the meaning of this statement will become clearer to Isaac and Rebekah.

The first of Isaac’s and Rebekah’s twin boys emerges both red and hairy. It’s unclear if the “redness” refers to a ruddy complexion or to his hair color, or possibly both. Red was often associated with “ruggedness,” or manliness, and this child will grow into a stereotypically masculine figure (Genesis 25:27). His hairiness, at least at birth, is so remarkable as to establish the name given to him: Esau. The Hebrew root se’ar refers to hair or hairiness. The name E’sav, then, suggests a hairy fellow.

Esau’s younger brother is born in the next verse. Jacob’s unique birth also gives him his name and predicts his character. Jacob will be a quiet, indoor man, and also known for trickery: he’s both literally and figuratively a “leg puller.”

Verse 26. Afterward his brother came out with his hand holding Esau ‘s heel, so his name was called Jacob. Isaac was sixty years old when she bore them.

The first twin emerged both red and hairy. His name, Esau, somehow describes his hairiness. The second twin is neither red nor hairy, compared to his twin, but he is also named for his first impression on his parents. He comes into the world grabbing his brother’s heel. The Hebrew word for heel is ‘aqeb, and so this child is named Ya’aqob, or Jacob, literally meaning “he clutches the heel.” Interestingly, though, and also important, Jacob can mean “may God protect or reward,” or—unfortunately for Esau—it can also mean “usurper.”

Interestingly, in English at least, the phrase “pulling my leg” means “joking with me,” or “lying to me.” Jacob’s future will be heavily influenced by acts of deception (Genesis 25:29–34; 27:30–35). Some of those will be at his own expense (Genesis 29). While there’s no direct connection between his Hebrew name and the English idiom, Hebrew verbs similar to Jacob’s name refer to those who “watch from behind” or “trip up” others, a reference to trickery. In practical terms, Jacob’s life is loaded with incidents of usurping—both in his favor, and to his disadvantage.

We’re now told that Isaac was 60 years old when the twins were born. These babies, as troubled as their relationship might be, were a direct answer to Isaac’s prayer that his wife would become pregnant. After 20 years of childlessness, the couple were finally parents, twice over, and Abraham—now 160 years old—can finally glimpse the next generation of the covenant entering the scene.

Verse 27. When the boys grew up, Esau was a skillful hunter, a man of the field, while Jacob was a quiet man, dwelling in tents.

Leaping forward from their birth, Scripture now describes the kind of men Esau and Jacob become. In both personality and interest, they are wildly different. Esau is a hunter, an outdoorsman. Great hunters were often seen as heroic figures in this era. The ability to hunt not only meant an ability to provide for one’s family, it was also an indirect sign of being proficient with weapons—making such a person a more capable warrior than other men.

Jacob, on the other hand, became a quiet man. He liked to stay in the tents and, apparently, do indoor things. Perhaps Jacob was an introvert. As we’ll see in the next verse, their personalities helped to determine their relationship with each of their parents.

Unfortunately, it becomes clear that the relationships they hold are imbalanced. There is a clear issue of favoritism at work, and it leads to serious problems in the family (Genesis 27:30–35). It also, seemingly, shapes Jacob’s own parenting style, though not for the better (Genesis 37:1–4).

Verse 28. Isaac loved Esau because he ate of his game, but Rebekah loved Jacob.

Now fully-grown men, the personalities and preferences of Esau and Jacob have been established. Esau is a hunter, an outdoorsman, apparently a man of action. Jacob prefers to stay in the tents. He’s a quiet person.

They bond with their parents accordingly. Isaac loves the manly son who brings home the game to eat. He’s likely proud of the firstborn boy known as the great hunter. Rebekah, however, loves her quiet, stay-at-home second-born son. Those attachments will play an important role in what comes next. Upcoming passages will show that this “love” is hardly equally distributed; each parent clearly prefers one child over the other, and seemingly makes no secret of that fact. Parental favoritism leads to problems, a lesson Jacob seems to forget when he has children of his own (Genesis 37:1–4).

The twins’ divergent personalities also come with drawbacks. Esau will prove to be somewhat reckless, even careless (Genesis 25:32). And Jacob is both manipulative and dishonest (Genesis 25:33). While Esau will certainly feel the consequences of his actions (Genesis 25:34), Jacob will later experience, first-hand, what it’s like to be caught in a scam (Genesis 29).

Verse 29. Once when Jacob was cooking stew, Esau came in from the field, and he was exhausted.

The scene described in this and the following verses will reveal more fully the personalities of Jacob and Esau and determine the course of their relationship and fortunes.

Jacob, the quiet, indoor brother, is cooking stew. Is this unusual work for a man, the son of the wealthy and powerful patriarch? We are not told. Esau returns from working in the field, perhaps on a hunting expedition, and he is exhausted. As the following verses reveal, he is also desperately hungry. Given his reactions in this passage, it might not have been a very successful trip. Esau seems hasty, and his attitude is unflattering.

Of course, Jacob’s actions are also inappropriate. Rather than simply giving his brother food, Jacob demands something outrageous in return. What might have seemed like a joke, at first, becomes a milestone event in Scripture (Hebrews 12:16).

Context Summary
Genesis 25:29–34 describes a significant encounter between the twins Jacob and Esau. Esau, the hunter, returns home from the fields exhausted. He requests a bowl of Jacob’s red stew. In curt language, Jacob demands Esau’s birthright in exchange. Esau foolishly agrees. Jacob, cruelly it seems, requires his brother to bind himself to the ”sale” with an oath so that it can’t be reversed. Neither brother is presented in a flattering light.

Verse 30. And Esau said to Jacob, “Let me eat some of that red stew, for I am exhausted!” (Therefore his name was called Edom. )

Esau has returned from working in the field, perhaps from hunting, and he is exhausted. Jacob has been home. He has made stew, perhaps for himself. Esau likes the look of the “red stew” and asks for some, describing how tired he is.

Esau’s actions in the upcoming verses indicate some combination of desperation and carelessness. Jacob’s behavior is just as unpleasant—he will demand an outrageous price for giving food to his own brother. While it’s possible that Esau will take this as a joke, Jacob’s trickery results in consequences which are very real (Genesis 25:34).

We’re told in an aside that this is why Esau’s name is also called Edom, the name by which his people will later be known. Apparently the word Edom is similar to the word for red, which describes both the color of the stew and the color of Esau’s hair or skin at his birth. The Edomites will come to be bitter, spiteful enemies of Israel over the centuries (Obadiah 1:10–14)

Verse 31. Jacob said, “Sell me your birthright now.”

Esau, declaring himself exhausted after working in the field, has requested some of Jacob’s red stew (Genesis 25:29–30). Jacob smells an opportunity or perhaps, understanding his brother’s lack of self-control, he has set this whole thing up ahead of time. Jacob seeks to make a deal. He says simply, “Sell me your birthright.”

The birthright, or “firstborn rights,” gave the firstborn son special privileges. For one thing, the firstborn was often entitled to a double share of the father’s property when he died. The birthright may have come with other privileges, as well. Jacob is demanding a huge price for a bowl of stew.

Esau may have thought this was a joke at first. Even when Jacob doubles down on his request, demanding that Esau swear an oath (Genesis 25:33), it’s possible he didn’t take the situation seriously. Jacob clearly does, however. And, he’ll perform an even more daring act of trickery later on (Genesis 27). Esau’s careless reaction costs him dearly.

Verse 32. Esau said, “I am about to die; of what use is a birthright to me?”

Either taking advantage of a moment of weakness on Esau’s part or as an act of premeditation, Jacob has responded to his brother’s request for stew by offering to trade a bowl for Esau’s birthright or “firstborn rights” (Genesis 25:29–31). The birthright often entitled the firstborn to a double share of the inheritance and, perhaps, other significant privileges.

A wise answer to such a demand would have been to laugh and walk away. It would have been reasonable for Esau to assume Jacob was merely joking. It also would have been sensible not to be flippant about such an important issue. But Esau doesn’t do anything remotely sensible. Either immediately, or as part of a longer, unrecorded conversation, he exaggerates his hunger to the point of claiming he is about to die.

Both brothers paint themselves in an unflattering light in this episode. Jacob has revealed his scheming nature. Now Esau reveals his recklessness. He has both discounted the value of his birthright and inflated the value of immediately satisfying his appetite. Whether he’s very intentionally selling his birthright, or foolishly assuming this is all a game, it will cost him dearly.

Verse 33. Jacob said, “Swear to me now.” So he swore to him and sold his birthright to Jacob.

Esau, exhausted from working in the field, has requested some of Jacob’s red stew. Jacob has demanded Esau’s birthright as payment (Genesis 25:29–31). Esau has foolishly and hastily agreed. Now Jacob closes the deal by asking Esau to bind himself with an oath. Oaths were taken with great seriousness in this era. Esau quickly swears the oath and sells his firstborn rights.

We’re amazed at both men here. First, Esau strikes us as a careless fool who would value his birthright so little. He might have thought that Jacob was joking, at first. But asking him to swear an oath, in that day, was the equivalent to signing a modern written contract. Esau is, at the very least, being reckless.

Second, Jacob comes off as cold and calculating, unconcerned about taking advantage of his brother’s irresponsibility and need for immediate gratification of his appetite. He’s leveraging the situation for his own benefit, and at great cost to Esau. Neither brother is very likable in this moment.

Verse 34. Then Jacob gave Esau bread and lentil stew, and he ate and drank and rose and went his way. Thus Esau despised his birthright.

With Esau’s sworn oath that his birthright was now his brother’s, Jacob delivers his part of this crazy deal (Genesis 25:29–31). He gives his brother bread and a bowl of what turns out to be lentil stew. We may have been picturing “red stew” as a meaty soup instead of a bowl of beans. Esau has sold his birthright for a bowl of bean soup, and Jacob has taken that birthright as his own. Through a combination of Esau’s recklessness and Jacob’s trickery, this has become an outrageously expensive arrangement for Esau.

If two children made such a lopsided deal these days, it’s likely a parent would step in and reverse the trade, giving each child a stern talking to. But the deal made between these two full-grown men will stand, as we’ll see in the following chapters. The swearing of an oath, in that era, was as binding as the signing of a modern written contract.

The chapter ends with what appears to be an obvious statement. Esau “despised” his birthright. He didn’t hold it with the value it was worth, and did not take care to protect it. This choice will carry consequences for the rest of his life, and even into history (Hebrews 12:16).

End of Chapter 25.

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