Chapter 25 is a transition chapter, one that ties up some loose ends with the life of Abraham and of Ishmael so that we can transition the focus to the next generation of sons who belong to Isaac. At the start of the chapter we find that Abraham has another “wife” (concubine, per the text, but this term isn’t a bloated reference for side piece. The father of a concubine was considered a father-in-law to the dude so even though it isn’t “wife” per se, the relationship is still a formal one.) So Abe is propagating with at least Hagar, Sarah and Keturah, if not more (v.6 may be implying there are further children from further ladies).
Just for note, the text doesn’t comment on the morality of multiple wives here. Although this was not uncommon in the surrounding cultures, the Old Testament narratives are more implicit than explicit when it comes to rejecting polygamy. Note both Adam and Eve’s exclusive creation for each other. Also, perhaps in response to the complications in his own father’s life, Isaac will only take a single wife. His son Jacob, however, will find himself with multiple wives and trouble along with it. (We also saw a negative association with polygamy in the life of the pretentious braggart Lamech, the Cain-Lamech, in chapter 4).
In the midst of all these children, certainly still to be seen as a collective blessing to Abraham, Isaac is still the one to whom the most favor lands. In fact, everything Abraham has goes to Isaac, the rest of the children are sent east with gifts (it is unclear whether these are paltry gift certificates of significant investments, it’s not really the point.)
The eastern direction is ominous, but the point likely isn’t so much that the rest of Abraham’s children were heading east but specifically that Isaac was not heading east. It’s the same sentiment in Abe insisting his hired man not allow Isaac to move to Mesopotamia to the potential wife’s location. God’s promise lay in the land of Canaan, to move away from it would be a rejection of that promise. Abraham’s other children aren’t being sent away because they suck or because he doesn’t love them, they are simply not integral players in the promise of blessing to the rest of the world. Note, though, that they are not just being sent away from Canaan, they are being sent away from Isaac. Isaac settles in Beer-lahai-roi, which is about 100 miles south of Salem/Jerusalem (I assume he chose this spot for some distance from the shadowy Melchizedek but that’s pure speculation).
Abraham dies and is buried in that over-priced cave with his wife. It’s a glowing description of him, he dies at 175 (“…a good old age, an old man full of years”). Isaac and Ishmael are both there to bury there father and it is the last time we will see the brothers together. As the text details in v.12 and onward, Ishmael ends up with 12 princes (a fulfillment of the promise made in chapter 17). Ishmael lives to 137, certainly a healthy number of years but is not given the same romanticized description as Abraham in his old age.
v.18 is difficult, especially the phrase, “He settled over against his kinsman.” The translation of this is unclear, see the variations in the options below:
KJV:
And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward Assyria: and he died in the presence of all his brethren.
NIV:
His descendants settled in the area from Havilah to Shur, near the eastern border of Egypt, as you go toward Ashur. And they lived in hostility toward all the tribes related to them.
ESV:
They settled from Havilah to Shur, which is opposite Egypt in the direction of Assyria. He settled over against all his kinsmen.
So, given the variations, either Ishmael just died in the presence of his family or he was hostile to them, or settled against their wishes. At this point, I can’t find a scenario in which it matters but I’m open to your thoughts.
After we’ve effectively killed off Abraham and Ishmael from the story, Isaac remains. The hope at the end of the last chapter is interrupted with the news that Rebekah is barren. Apparently learning from the past, no one schemes to find another female interloper to produce children, this time Isaac prays for his wife. (This promise thing is never as clear as we want it to be. Things will occur exclusively at the Lord’s provision, in His timing. It’s His blessing, seems reasonable really. We must remember that the point is bigger than this family. They are blessed, yes, but they are being used as a blessing to the world that surrounds them.)
The Lord grants the prayer and Rebekah becomes pregnant (with twins, mucho blessing!) Even so, there is struggle even in the womb with these two. Rebekah notes that her children are battling already and wants to know what to make of it. Again, she entreats the Lord who provides an answer that what is going on in the womb will continue throughout their lives and the animosity will carry through their descendants as well.
Also, there is a twist, the older shall serve the younger. This is certainly against expectation, the first born son would generally be the one to whom all that followed were subservient to. Yet, as in the case of Isaac and Ishmael, it is the second son whom the favor will be bestowed. God makes no apologies and provides no further explanation for jacking with human traditions or expectations (or perhaps just prophesying about what was to happen?) Either way, that is what is to be.
When the boys are born, Esau comes out hairy and red (his name means “hairy” or “rough”) and Jacob follows just after holding on to Esau’s heel. Jacob’s name translates as “heel holder” which has a few different connotations. His parents likely didn’t mean to imply something negative, an alternative translation might be, “may God protect”. However, the “tripping up” aspect of heel holding does indeed seem to fit Jacob well, neither of the two interactions to come between Jacob and Esau cast Jacob in a positive light.
It’s important to reiterate that the way God chooses to bring blessing to the world is not generally by just crowing the man who rises to the top. In this case, Jacob isn’t chosen because of his character but in spite of it. Jacob is a scandal, a usurper who causes trouble in the womb, takes advantage of his older brother and takes part in a successful plot to steal the blessing from his dad. And yet, it is through this man God’s blessing will not only be seen but will be charged to be sent forth to spread further into the world. This is grace. Scandalous, powerful grace that goes to and through those who do not deserve it. (There is context to this still. Abraham’s obedience remains a crux, see chapter 26).
As the boys grow, they turn into different types of fellas. Esau is a skilled hunter and his dad digs on this so prefers Esau. Jacob tends to stick to the tents, his mom digs on this so prefers Jacob. (The word for “love” here is extremely varied. Could be sexual, could be marital love, could be just preference – see Leviticus 19:34 for usage in reference to how to treat a stranger.)
We see these distinctions played out in a story of Esau selling his birthright. Esau comes in tired from hunting and asks for some red stew, which garners him the name Edom (red = adom). Jacob asks for Esau’s birthright in exchange for the stew. This is a terrible agreement. Certainly we would expect Esau is aware of the promises made to his lineage and the special status the first born has in such a family (although one wonders how much Rebekah has shared with the boys concerning what the Lord told her.) In this moment, however, Esau is over-dramatic and is willing to part with whatever future promises may exist to be satisfied with some bloody pottage. Both boys act inappropriately, for sure, Jacob’s deceit (and lack of hospitality to his brother) and Esau’s flippant trade of birthright for something so temporary. In reaction to his own decision, Esau comes to hate his birthright, not only that Jacob has it but likely as a reminder that he was so foolish with it.
