Genesis 25.24-26-Rebekah Gives Birth to Twins, Esau and Jacob
Wednesday May 10, 2006
Genesis: Genesis 25:24-26-Rebekah Gives Birth to Twins, Esau and Jacob
Lesson # 142
Please turn in your Bibles to Genesis 25:19.
On Sunday morning we studied Genesis 25:19-21, which records the family history of Isaac and Rebekah’s problem with getting pregnant.
In this passage we see that Isaac, in response to this problem, prays to the Lord to resolve Rebekah’s problem of infertility.
The Lord fulfills Isaac’s prayer request twenty years later since Genesis 25:21 records Isaac as being forty when he married Rebekah and Genesis 25:26 records Isaac as being sixty when Rebekah had twins.
The fact that Isaac prayed for twenty years for his wife to get pregnant emphasizes that like his father Abraham, Isaac was a man of great faith and a powerful intercessor.
On Tuesday evening we studied Genesis 25:22-23, which records Rebekah’s problems involved with her pregnancy and her inquiring of the Lord as to the meaning of it.
In this passage, we saw that the Lord responds to her inquiry by prophesying of the family history of the two children who were named, “Esau” and “Jacob.”
This evening we will study Genesis 25:24-26, which records Rebekah giving birth to twins, Esau and Jacob.
Genesis 25:19-20, “Now these are the records of the generations of Isaac, Abraham's son: Abraham became the father of Isaac; and Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Aramean of Paddan-aram, the sister of Laban the Aramean, to be his wife.”
Genesis 25:21, “Isaac prayed to the LORD on behalf of his wife, because she was barren; and the LORD answered him and Rebekah his wife conceived.”
Genesis 25:22, “But the children struggled together within her; and she said, ‘If it is so, why then am I this way?’ So she went to inquire of the LORD.”
“Struggle” is the verb ratsats (Jx^r*) (raw-tsats), which is in the rare hithpoel stem meaning “to crush each other.”
The verb ratsats implies an extraordinary violent struggle taking place in the womb of Rebekah, which she understood to be far greater than normal, and thus of great significance.
This struggle among the fetuses in Rebekah’s womb foreshadowed the relationship of the children and their descendants later on in history.
The rivalry of Jacob and Esau begins in the womb of Rebekah and would progress from her womb to the troubled delivery of the twins (25:26), and to their differences in profession (25:27) as well as to the opposing preferences of the parents (25:28).
The struggle of the twins, Esau and Jacob foreshadows the struggles between Jacob and Esau in the following events: (1) Jacob secures the birthright (Genesis 25:27-34). (2) Jacob steals Esau’s blessing (Genesis 27:1-40). (3) Jacob prevails with Esau and secures his good will (Genesis 32:1-33:16).
The rivalry between Jacob and Esau spilled over into conflicts between their parents, Isaac and Rebekah (Genesis 27:1-46) and it is also effected Jacob and his wives as well as his wives with each other (Genesis 30:1-24) and Jacob and Laban (Genesis 29:14b-31:55).
So because of the violent and unusual way that the fetuses were struggling within her, Rebekah inquires of the Lord in prayer as to the meaning of it all.
The fact that Rebekah is recorded as having “went to inquire of the Lord” indicates that she sought out the Lord in prayer in order to ascertain the meaning of this struggle taking place in her womb.
Of course, Rebekah was unaware that she was carrying twins.
Genesis 25:22, “But the children struggled together within her; and she said, ‘If it is so, why then am I this way?’ So she went to inquire of the LORD.”
The question Rebekah asks is “elliptical” meaning that words such as copulas (“is”) are left out because of Rebekah’s anxiety and urgent desire to find relief from this problem pregnancy and to understand the significance of it.
Rebekah is saying in effect to the Lord in prayer, “If this is Your will that I get pregnant, then why am I having this struggle take place in my womb, which is very uncomfortable?”
Rebekah asks this question because she fears that she might be miscarrying and doesn’t understand why the Lord would permit her to get pregnant but then lose the children through a miscarriage.
Genesis 25:23, “The LORD said to her, ‘Two nations are in your womb; And two peoples will be separated from your body; And one people shall be stronger than the other; And the older shall serve the younger.’”
The Lord statement to Rebekah that “two nations are in your womb” implies that she is pregnant with twins and refers to the fact that these twins are twin progenitors of two nations.
The oldest son “Esau” would be the progenitor of the Edomites (See Genesis 36:1-43) whereas the younger son “Jacob” would be the progenitor of the Israelites.
Jacob would father twelve sons who were heads of the twelve tribes of Israel (1 Chronicles 1:34; 2:1-2; Acts 7:8) and through the nation of Israel would come the Savior of the world (John 4:22; Romans 9:3-5).
To the nation of Israel would be given the Old Testament Scriptures, the adoption as sons, the Mosaic Law, the Shekinah Glory, the promises and the unconditional covenants (Davidic, Palestinian, New and Abrahamic) (see Romans 9:1-5).
The Lord’s prediction that the Esau and Jacob would be “two peoples will be separated from your (Rebekah’s) body” indicates that they would be separated, divided and hostile towards one another and would have nothing in common.
The Lord’s prediction that “one people shall be stronger than the other” refers to the fact that the Israelites would prevail over the Edomites in history.
Also this prophecy indicates that Jacob and not Esau would be in the Messianic line and would inherit the promises of the Abrahamic Covenant.
Normally, the oldest would receive the father’s inheritance and estate but the Lord does not always subscribe to this.
In Genesis 25:23, the Lord declares that the “older shall serve the younger” indicating that the younger son, Jacob would receive the inheritance and not Esau who was older.
Esau, the older, did not actually serve Jacob, his younger twin but rather Esau’s descendants did (see 1 Samuel 14:47; 2 Samuel 8:14; 1 Kings 11:15-16; 22:47; 2 Kings 14:7).
This prophecy that “one people shall be stronger than the other; And the older shall serve the younger” indicates that the sovereign will of God has ordained the following: (1) Jacob to be in the Messianic line and not Esau. (2) Jacob would be the beneficiary of the divine promises enumerated in the Abrahamic Covenant and not Esau. (3) Jacob would receive his father’s estate and not Esau.
The Lord is expressing His sovereign will for Rebekah’s twin sons, Esau and Jacob and that He has ordained from eternity past, that Jacob would be in the line of Christ and not Esau.
Jacob did “not” merit this privilege, nor did Esau do anything to “not” merit it but rather, it was all based upon God’s grace and mercy and sovereign will (Romans 9:10-13).
Genesis 25:24, “When her days to be delivered were fulfilled, behold, there were twins in her womb.”
Genesis 25:25, “Now the first came forth red, all over like a hairy garment; and they named him Esau.”
The parents give the names to twins and not the Lord.
But the Lord does predict their tumultuous relationship with each other and between their future descendants.
The name given to the twins pokes fun at them.
“Red” is the adjective `adhmoni (yn!w)med+a^) (ad-mo-nee), which describes the older twin anticipating his rugged nature.
The name given to “Esau” (wc*u@) means, “hairy,” implying an animalistic nature and describes the oldest twin as “the hairy monster.”
The etymology of the name “Esau” has yet to be positively determined, but the explanation according to his birth story seems to indicate that the name was selected because of his “red” and “hairy” appearance.
“Esau” became the father of the Edomite people according to Genesis 36:1-43 who later became the arch rivals of the Israelites.
The name “Seir,” demarcating the Edomite territory means, “hairy” and may have been implemented in remembrance of Esau.
Genesis 25:26, “Afterward his brother came forth with his hand holding on to Esau's heel, so his name was called Jacob; and Isaac was sixty years old when she gave birth to them.”
The name given to “Jacob” means, “heel,” (yah-ak-ove) (bq{u&y^) implying grasping and describes the younger twin as “the heel catcher.”
Bruce K. Waltke commenting on the meaning of Jacob’s name, writes, “Jacob’s name signifies his character on a number of levels. The etymology of his name is probably from a shortened form of the phrase ‘May El Protect” or “El Protects/Rewards,” a typical West Semitic name. This aspect of his name recognizes God’s divine election. Jacob, however, will tarnish this honorable name with his deceit and self-reliant efforts to achieve God’s good pleasure (see 27:36; Hosea 12:3-4), so the name also puns with `agab, ‘to seize someone by the heel, go behind someone…to betray’” (Genesis, A Commentary, page 358, Zondervan).
The actions of Jacob at his birth in grasping the heel of his brother Esau was the first manifestation of the volatile relationship that the Lord predicted would take place between the two children later and their descendants.
The manner in which the twins were born was a visible omen underlying the Lord’s prophecy.
The actions of Jacob at birth towards his brother where he is described as desperately trying to catch up to his older brother and their struggle with each other in their mother’s womb sets the pattern for their relationship in life and the relationship between their descendants.
Esau and Jacob contrasted in many ways.
First of all, each one’s physical appearance was different for Esau as we noted was a hairy man but Jacob had smooth skin according to Genesis 25:25 and 27:11.
Secondly, Esau became a skillful hunter and an outdoorsman but Jacob “was a quiet man, staying among the tents” as a shepherd (Genesis 25:27).
Thirdly, Esau became the favorite son of Isaac but Jacob was loved by Rebekah (Genesis 25:28).
The fact that Jacob stayed among the tents and was the favorite of Rebekah implies that he was a “momma’s boy” and a “homebody.”
Esau was an unbeliever according to Hebrews 12:16 whereas Jacob was a believer.
Esau agreed to trade his birthright to Jacob in exchange for a bowl of lentil stew according to Genesis 25:29-34.
Jacob and Rebekah successfully conspired to trick Isaac into giving his blessing and inheritance to Jacob while Esau was away hunting for his father’s favorite meal of wild game (Genesis 27:1-40).
In order to escape the wrath of Esau, who wanted to kill him for the deception, Jacob fled to his uncle Laban (Genesis 27:41-28:5).
Years later, Esau and Jacob reconciled (Genesis 32:1-22; 33:1-16) but lived in different regions.
Esau settled his family in the land of Seir in the country of Edom (Genesis 32:3; 33:16; 36) while Jacob lived in the hill country of central Palestine.
The mention of Isaac’s age at the birth of his twin sons is done since the birth of one’s first child was regarded as a most important milestone in a man’s life (cf. 5:3, 6; 11:12, 14, etc.).
The mention of Isaac’s age at the birth of his twin sons emphasizes that Isaac was a man of faith and who persevered in his prayers since Genesis 25:21 records Isaac as being forty when he married Rebekah and started praying for a child and Genesis 25:26 records Isaac as being sixty when Rebekah had twins.
The fact that it took twenty years for Isaac’s prayer request to be fulfilled implies that Rebekah and Isaac’s joy outweighed all the problems with Rebekah’s pregnancy and ominous delivery.
Esau and Jacob were an answer to persistent prayer and the fruit of a difficult pregnancy and the joy over the twins safe arrival must have been great.
The fact that Isaac prayed for twenty years for his wife to get pregnant emphasizes that like his father Abraham, Isaac was a man of great faith and a powerful intercessor.
Isaac knows that in his seed the Promised Seed will come and has also learned from his parent’s failure not to seek to fulfill God’s promise through human power and intellect.
Rebekah’s age is omitted because, unlike Sarah, she is not beyond the age of childbearing.
During these twenty years, Isaac and Rebekah’s faith was tested since a faith that is incapable of enduring trials and tribulations is no faith at all.
Jeremiah 20:12, “Yet, O LORD of hosts, You who test the righteous, who see the mind and the heart.”
The Lord tested Isaac and Rebekah’s faith in order to produce endurance in them.
James 1:2-4, “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance and let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing.”
The Lord rewarded Isaac’s faith, which teaches us that the Lord rewards the believer after his faith has been tested.
James 1:12, “Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him.”
The fulfillment of Isaac’s twenty year intercessory prayer request for his wife Rebekah teaches us that perseverance is essential in order to receive the fulfillment of God’s promises.
Matthew 7:7, “Ask repeatedly, and it will be given to you; seek repeatedly, and you will find; knock repeatedly, and it will be opened to you.”
Unlike Abraham and Sarah, the Scriptures do not record Isaac and Rebekah trying to help the Lord out in solving their problem of being childless by using a surrogate, which Abraham and Sarah did as recorded in Genesis 16.