Abraham Dies in Faith

Chapter Twenty-Five

25:1-4

THESE four verses present all that the Bible says about Abraham’s marriage to Keturah. Inasmuch as the Apostle Paul speaks of Hagar, Sarah’s bondmaid whom she gave to Abraham for a wife, as picturing the Law Covenant to which the nation of Israel was in bondage, and of Sarah as a symbol of the covenant under which the followers of Jesus are developed and enjoy freedom, it has been suggested that Keturah could very well represent the “new covenant” under which natural Israel and the world will be blessed during the reign of Christ.—Jeremiah 31:31-34; Galatians 4:21-31

In a prophecy of Isaiah concerning the glory of The Christ, the spiritual seed of Abraham, three of the offspring of Keturah are mentioned, as though to indicate the far-reaching blessings of the Lord which are yet to be available for all mankind. See Isaiah 60:1-7. Under the “new covenant” arrangements all the obedient of mankind—Jews and Gentiles—will receive blessings of life—human life—through the spiritual seed of Abraham, the Isaac class.

25:5, 6

In verse 1, Keturah is designated a “wife,” so it is not clear whether or not the “concubines” referred to in these verses include her, but they probably do. Emphasis is given to the fact that Isaac was Abraham’s real heir, thus a type of Jesus and also those who are “heirs of God, and joint-heirs with Christ.” (Rom. 8:17) Jesus was made heir of all things, and the hope of the church is to share that inheritance with him.

The sons of Abraham’s concubines, however, received “gifts” which suggests that in the divine plan God has blessings also for those who are not partakers of the “high calling” of joint-heirship with Jesus. (Phil. 3:14) Even fallen mankind throughout the ages has received many blessings from the Creator. He has caused the sun to shine and the rain to fall upon both the just and the unjust. Later, when the kingdom is established in the hands of the divine Christ, everlasting life will be offered to all as a “gift” from God through the world’s Redeemer.

25:7-10

Abraham died at the age of one hundred and seventy-five—a “good old age, an old man, and full of years.” His was a wonderful life, for the Lord had blessed him. His faith in God and in his promises continued strong to the end. While he had seen many evidences of the power of God working in connection with the fulfillment of his promises, yet so far as the blessing of all the families of the earth through his seed was concerned, he “died in faith, not having received the [fulfillment of] the promises.”—Heb. 11:13,39

Because it was not God’s due time to reveal the fullness of his plan, and because there was no necessity for Abraham knowing it, he did not understand that Isaac was merely a type of the faith “seed” that was to be the instrument of blessing for all mankind. He was given all the truth pertaining to the divine plan that was essential for him to know in order to co-operate with God in that which he wanted done at that time. Abraham demonstrated his faith in God’s plan by his obedience in all that the Lord required of him. This is all that any of the Lord’s people can do; and in doing it, they rejoice in the blessings which he so abundantly showers upon them.

Abraham was “gathered to his people.” In the Scriptures, expressions similar to this are used with respect to the death of a number of God’s servants. In the case of Abraham, many of his people were heathen who did not believe in Jehovah, the true God, yet in death they were all together. This is in keeping with the general teachings of the Bible that both the wicked and the righteous are unconscious in death, and that the hope of a future life is in the promises of God to restore the dead to life. Abraham will be restored to be one of the “princes in all the earth” (Psalm 45:16), while the heathen members of his family with whom he is resting in death, will come forth “to a resurrection of judgment”—that is, to be put on trial for life.—John 5:29, Revised Version

Ishmael, together with his mother, Hagar, was sent away from Abraham’s household at the time Isaac was weaned, and because he persecuted Isaac; but apparently as men they were on friendly terms, for here we find that they co-operated in the burial of their father, Abraham. Abraham was buried in the cave of Machpelah, the site which he had previously purchased as a burial place for his wife Sarah.

25:11-18

Verse 11 contains a simple statement of fact indicating the closing of the historical record of Abraham’s life, and notifying the reader that now Isaac and his experiences, and the manner in which God blessed him, will be the principal subject matter under consideration. Verses 12-18 present a brief record of the generations of Ishmael, but inasmuch as he was not to be dealt with particularly by the Lord, no more than this scanty information is provided, and even this is relatively unimportant in connection with the outworking of the divine plan.

Jacob and Esau

25:19-23

The expression, “generations of Isaac,” signifies the historical record of his life, beginning with his birth, as the son of Abraham. While his life was not as long nor as filled with important incidents relating to the plan of God as was that of his father, nevertheless he was blessed by God as the heir of the promises made to Abraham.

In some respects Isaac’s experiences paralleled those of his father; for example, the barrenness of his wife. We have already studied the account of the wonderful manner in which a wife was secured for him, and here we learn that he was forty years old when he married Rebekah. It was not until twenty years after this that his first sons were born. (Verse 26) The reason for this long delay was that Rebekah was barren.

Isaac prayed to the Lord about the failure of his wife to have children, and the Lord answered his prayers. Probably in this case, as with Abraham and Sarah, God wanted to impress the fact of his providence in connection with the development of the promised seed, and that no matter what difficulties stood in the way, nothing could interfere with the fulfillment of his promises.

In connection with the bearing of her twin children, Rebekah sensed that something unusual was occurring and displayed a measure of anxiety over it, making it a matter of prayer. In answer to her prayer the Lord gave a prophecy pertaining to the descendants of her sons, that both would become heads of nations, but that the one which would be born first would serve the one that was born last.

25:24-34

In these verses we have the well-known story of the birth of Esau and Jacob, and of the different characteristics of the two boys. Esau was the firstborn, hence, in keeping with the customs of those times, to him belonged the heritage of his father.

Abraham gave all that he had to Isaac, which meant that Isaac was rich in the material things of life. But more important than this, to him belonged the promises of God pertaining to the “seed.” These also he inherited from his father, and later they were confirmed to him by God. All of this, including the promises, belonged to Esau by right of birth. However, Esau’s readiness to sell his birthright to Jacob for so small a consideration as a mess of pottage indicates that he did not appreciate it as he should have. The account says that he despised it.

On the other hand Jacob, born a few moments later than Esau and thus by legal right deprived of the birthright, apparently longed to possess it, particularly as it pertained to the promises God made to his grandfather, Abraham. Because of this, when the first favorable opportunity came, he offered to purchase it from his brother. Esau seemed quite willing to accept Jacob’s offer and the transfer of the birthright was made, at least as far as Jacob and Esau were concerned. Later developments indicate that it still had to be confirmed by the parental blessing.

Isaac and Abimelech

Chapter Twenty-Six

26:1-5

As already noted, Isaac’s experiences were in many respects like those of his father, and that is true with respect to his contact with Abimelech, king of the Philistines. Another famine developed in Canaan, and Isaac, like his father, moved to Gerar where food could be obtained. It was there that the Lord appeared to him with instructions not to go into Egypt, but to “sojourn” where he was; and the Lord assured him of his presence and blessing.

On this occasion the Lord reiterated the promise he had made to Abraham concerning his seed and assured Isaac that now this promise belonged to him. The promise that Isaac’s seed would multiply as the “stars of heaven” may be intended as a special reference to the fact that the faith seed of Abraham—of whom Isaac was a type—would be spiritual: partakers of the “heavenly calling.”—Heb. 3:1

26:6-11

Like Abraham, again, when Isaac went into the land of the Philistines he claimed that his wife, Rebekah, was his sister; and for the same reason; namely, his own protection. It probably reflects the general attitude of that day toward women; but in any event it discloses that Isaac was willing that his wife run certain risks rather than chance some greater harm coming to himself. Perhaps, however, he reasoned that if he was killed in order that Rebekah might be taken by another, she would suffer anyway.

Abimelech discovered that Rebekah was more to Isaac than a sister, and rebuked him for misrepresenting the facts, even as Abraham had previously been rebuked. Through his knowledge of Abraham, and witnessing the manner in which the providences of God had overshadowed him, this king of the Philistines was anxious that no harm come either to Isaac or Rebekah, so he charged all his people saying, “He that toucheth this man or his wife shall surely be put to death.”

26:12-16

God blessed Isaac along material lines even as he had previously blessed Abraham. He became so prosperous in Gerar that the Philistines envied him. To avoid an open clash, Abimelech said to Isaac, “Go from us; for thou art much mightier than we.”

26:17-25

Isaac heeded the request of Abimelech, but apparently did not move a great distance, pitching his tent in the “valley of Gerar.” This seems to have been the same territory previously occupied by Abraham, for the account tells of the wells dug by Abraham’s servants, filled by the Philistines, now being reopened by the servants of Isaac.

Then Isaac’s servants continued to dig wells, and they opened one which they called “springing water”—margin, “living water:” This was apparently an artesian well. They continued digging wells, and as each new one was opened the herdsmen of Gerar strove with the servants of Isaac for possession of it. On account of this, one was called Esek, meaning “Contention,” and another, Sitnah, meaning “Hatred.”

Finally they opened a well and the herdsmen did not contest its ownership, so Isaac named it Rehoboth, meaning “Room”; “for,” he said, “now the Lord hath made room for us, and we shall be fruitful in the land.”

“And he went up from thence to Beer-sheba. And the Lord appeared unto him the same night.” God was ever directing and overruling in the affairs of Isaac even as he had done previously in the experiences of Abraham; and at appropriate times he spoke to him to reassure him of this, and also to confirm the covenant he had made concerning the “seed.” While this promise was passed on to Isaac, and later to Jacob, it was with the reminder, as here stated, that its fulfillment would be for Abraham’s sake and because Abraham had been his faithful servant and friend. Thus it is not Isaac’s seed, but the seed of Abraham, which is to bless all the families of the earth.

Having received the reaffirmation of the promise, Isaac built an altar in commemoration of the event and had his servants dig yet another well. Water was probably at a premium in that section of the country and the ability to dig wells and thus obtain a supply was doubtless looked upon by Isaac and his servants as one of the evidences of God’s blessing upon them.

26:26-33

This passage records another incident similar to an experience which Abraham had had with the Abimelech of his day; namely, the request of the Philistine king to enter into a covenant of peace. This heathen king must have been greatly impressed with the manner in which both Abraham and Isaac prospered, and believed that the God whom they worshiped doubtless had something to do with it, so he felt that his own safety and the safety of his people depended upon being on peaceful terms with them. Isaac had no aggressive intentions, and was glad to enter into a covenant of peace with Abimelech.

26:34, 35

In these two verses we are given a sidelight on a serious domestic problem which arose in Isaac’s household. Esau, seemingly without the consent of his parents, married two wives, both of them of heathen families. Although briefly stated, we can imagine the turmoil that was created in the family, for the account says that they “were a grief of mind unto Isaac and to Rebekah.”

Jacob is Blessed

Chapter Twenty-Seven

27:1-5

Many years had now passed since Esau sold his birthright to Jacob, yet there is no indication that their father, Isaac, had been advised of the transaction. It was natural, therefore, when he felt that he would soon die, that he should want to bestow his parental blessing upon his firstborn son, Esau. Being fond of venison, and knowing of Esau’s skill as a hunter, he thought it fitting to make the matter of bestowing his blessing a sort of banquet.

27:6-17

Perhaps Jacob had confided in his mother, Rebekah, the fact that he had bought the birthright. Noting Esau’s unwillingness to explain the situation to his father, and his readiness to accept the blessing which went with the birthright, Rebekah decided to take matters into her own hands and see to it that the blessing was bestowed upon the son to whom it now, by right of purchase, properly belonged. She might also have been influenced in this decision by the information given to her by the Lord before the twins were born; namely, that the elder was to serve the younger. Certainly this would tend to give her confidence that the Lord would bless her efforts to have Isaac’s blessing bestowed upon Jacob.

Jacob hesitated to attempt the deception which appeared necessary in order to obtain the blessing, fearing that he would bring a curse upon himself instead. But his mother insisted, explaining that she would take the responsibility, and that if any curse resulted it would be upon her. So Jacob went ahead with the preparations as his mother directed.

27:18-29

The preparations complete, Jacob entered into the presence of his father, and in response to a direct question by him, openly lied, declaring that he was Esau. This account is related in the Scriptures without comment as to the right or wrong of Jacob’s action.

As we have noted in tracing the experiences of both Abraham and Isaac, the standards of righteousness of that day were somewhat different from the manner in which they were later set forth in the Mosaic Law, and by Jesus and the apostles. Both Rebekah and Jacob may have reasoned that since the birthright had been legitimately purchased, any means used to assure a confirmation of the transfer was justifiable—that the end justified the means. In any event it was God’s plan that Jacob should be the heir, and there is no indication in the Scriptures that he condemned the course either of them took in the matter.

Isaac phrased his blessing in keeping with the promise made to Abraham, saying to Jacob, “Let people serve thee, and nations bow down to thee.” Christ is the true inheritor of this blessing, and of him it is declared that “all kings shall fall down before him: all nations shall serve him.”—Psa. 72:11

27:30-40

Naturally it was a shock to Isaac to discover that he had bestowed his blessing upon Jacob rather than Esau. Seemingly, however, once given it could not be recalled so he was reconciled to let the matter stand. But Esau, we read, “cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also, O my father.” In Hebrews 12:16,17, we have a reference to this, with the explanation that Esau was a profane person. According to the marginal translation in this New Testament reference, Esau sought in vain for a way to change.

Asked by Esau if there were some sort of blessing that could be bestowed upon him, Isaac replied, “Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him: and what shall I do now unto thee, my son?” The thought is that the real blessing having gone to Jacob, there was nothing really worthwhile for Esau.

However, more in the nature of a prophecy than a blessing, Isaac told Esau that he would live by the sword, and that although he would have to serve Jacob, he would eventually become powerful and throw off this yoke. It is well to remember that the promises made to Abraham and passed on to Isaac and Jacob embrace the development of a spiritual seed, and also the development of a natural seed. This prophecy by Isaac that Esau would throw off the yoke of Jacob pertains to the experiences of the natural seed. Esau became the head of the Edomites, and the record of II Kings 8:20-22 shows the fulfillment of Isaac’s “blessing” pertaining to Esau’s servitude.

27:41-46

“And Esau hated Jacob.” This is understandable, although he failed to realize his own wrongdoing in the sale of the birthright, a thing which revealed his lack of respect for the promises of God. This is probably the reason that the Apostle Paul speaks of him as a “profane person.” Nor did Esau realize the overruling providences of the Lord in the loss of his birthright. His only reaction was that of hatred—a hatred so intense that he purposed in his heart to kill Jacob when the appropriate time came.

In this respect we are reminded of the attitude of Cain over the fact that God showed his favor toward his brother Abel. It is well for all of the Lord’s people to look for the meaning of their experiences beyond what appears to be the immediate cause—to learn, if possible, what purpose the Lord is working out in connection therewith.

Rebekah learned of Esau’s intentions, and her motherly instinct directed measures for the safety of Jacob. Now we learn why the account of the trouble caused in the household by Esau’s heathen wives was recorded, for it helps to explain Rebekah’s decision—a decision quite in keeping with Isaac’s own wishes in the matter—that Jacob should not take a wife from the same source that Esau had taken his. It was God’s will that Jacob, even as his father Isaac, should take a wife from among Abraham’s own people and, in the divine providence, this was brought about in a seemingly natural way. Truly,

“God moves in a mysterious way
His wonders to perform.”

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