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Commentary on Genesis 25 verses 19–28
We have here an account of the birth of Jacob and Esau, the twin sons of Isaac and Rebekah: their entrance into the world was (which is not usual) one of the most considerable parts of their story; nor is much related concerning Isaac but what had reference to his father while he lived and to his sons afterwards. For Isaac seems not to have been a man of action, nor much tried, but to have spent his days in quietness and silence. Now concerning Jacob and Esau we are here told,
I. That they were prayed for. Their parents, after they had been long childless, obtained them by prayer, Gen 25:20, Gen 25:21. Isaac was forty years old when he was married; though he was an only son, and the person from whom the promised seed was to come, yet he made no haste to marry. He was sixty years old when his sons were born (Gen 25:26), so that, after he was married, he had no child for twenty years. Note, Though the accomplishment of God's promise is always sure, yet it is often slow, and seems to be crossed and contradicted by Providence, that the faith of believers may be tried, their patience exercised, and mercies long waited for may be the more welcome when they come. While this mercy was delayed, Isaac did not approach to a handmaid's bed, as Abraham had done, and Jacob afterwards; for he loved Rebekah, Gen 24:67. But, 1. He prayed: he entreated the Lord for his wife. Though God had promised to multiply his family, he prayed for its increase; for God's promises must not supersede, but encourage, our prayers, and be improved as the ground of our faith. Though he had prayed for this mercy very often, and had continued his supplication many years, and it was not granted, yet he did not leave off praying for it; for men ought always to pray, and not to faint (Luk 18:1), to pray without ceasing, and knock till the door be opened, He prayed for his wife; some read it with his wife. Note, Husbands and wives should pray together, which is intimated in the apostle's caution, that their prayers be not hindered, Pe1 3:7. The Jews have a tradition that Isaac, at length, took his wife with him to mount Moriah, where God had promised that he would multiply Abraham's seed (ch. 22:17), and there, in his prayer with her and for her, pleaded the promise made in that very place. 2. God heard his prayer, and was entreated of him. Note, Children are the gift of God. Those that continue instant in prayer, as Isaac did, shall find, at last, that they did not seek in vain, Isa 45:19.
II. That they were prophesied of before they were born, and great mysteries were wrapped up in the prophecies which went before of them, Gen 25:22, Gen 25:23. Long had Isaac prayed for a son; and now his wife is with child of two, to recompense him for his long waiting. Thus God often outdoes our prayers, and gives more than we are able to ask or think. Now Rebekah being with child of these two sons, observe here,
1.How she was perplexed in her mind concerning her present case: The children struggled together within her. The commotion she felt was altogether extraordinary and made her very uneasy. Whether she was apprehensive that the birth would be her death, or whether she was weary of the intestine tumult, or whether she suspected it to be an ill omen, it seems she was ready to wish that either she had not been with child or that she might die immediately, and not bring forth such a struggling brood: If it be so, or, since it is so, Why am I thus? Before, the want of children was her trouble, now, the struggle of the children is no loss so. Note, (1.) The comforts we are most desirous of are sometimes found to bring along with them more occasion of trouble and uneasiness that we thought of; vanity being written upon all things under the sun, God thus teaches us to read it. (2.) We are too apt to be discontented with our comforts, because of the uneasiness that attends them. We know not when we are pleased; we know neither how to want nor how to abound. This struggle between the kingdom of God and the kingdom of Satan, [1.] In the world. The seed of the woman and the seed of the serpent have been contending ever since the enmity was put between them (Gen 3:15), and this has occasioned a constant uneasiness among men. Christ himself came to send fire on earth, and this division, Luk 12:49, Luk 12:51. But let not this be offence to us. A holy war is better than the peace of the devil's palace. [2.] In the hearts of believers. No sooner is Christ formed in the soul than immediately there begins a conflict between the flesh and spirit, Gal 5:17. The stream is not turned without a mighty struggle, which yet ought not to discourage us. It is better to have a conflict with sin than tamely to submit to it.
2.What course she took for her relief: She went to enquire of the Lord. Some think Melchizedek was now consulted as an oracle, or perhaps some Urim or Teraphim were now used to enquire of God by, as afterwards in the breast-plate of judgment. Note, The word and prayer, by both which we now enquire of the Lord, give great relief to those that are upon any account perplexed. It is a great relief to the mind to spread our case before the Lord, and ask counsel at his mouth. Go into the sanctuary, Psa 73:17.
3.The information given her, upon her enquiry, which expounded the mystery: Two nations are in thy womb, Gen 25:23. She was now pregnant, not only with two children, but two nations, which should not only in their manners and dispositions greatly differ from each other, but in their interests clash and contend with each other; and the issue of the contest should be that the elder should serve the younger, which was fulfilled in the subjection of the Edomites, for many ages, to the house of David, till they revolted, Ch2 21:8. Observe here, (1.) God is a free agent in dispensing his grace; it is his prerogative to make a difference between those who have not as yet themselves done either good or evil. This the apostle infers hence, Rom 9:12 (2.) In the struggle between grace and corruption in the soul, grace, the younger, shall certainly get the upper hand at last.
III. That when they were born there was a great difference between them, which served to confirm what had been foretold (Gen 25:23), was presage of the accomplishment of it, and served greatly to illustrate the type.
1.There was a great difference in their bodies, Gen 25:25. Esau, when he was born, was rough and hairy, as if he had been already a grown man, whence he had his name Esau, made, reared already. This was an indication of a very strong constitution, and gave cause to expect that he would be a very robust, daring, active man. But Jacob was smooth and tender as other children. Note, (1.) The difference of men's capacities, and consequently of their condition in the world, arises very much from the difference of their natural constitution; some are plainly designed by nature for activity and honour, others as manifestly marked for obscurity. This instance of the divine sovereignty in the kingdom of providence may perhaps help to reconcile us to the doctrine of the divine sovereignty in the kingdom of grace. (2.) It is God's usual way to choose the weak things of the world, and to pass by the mighty, Co1 1:26, Co1 1:27.
2.There was a manifest contest in their births. Esau, the stronger, came forth first; but Jacob's hand took hold of his heel, Gen 25:26. This signified, (1.) Jacob's pursuit of the birthright and blessing; from the first, he reached forth to catch hold of it, and, if possible, to prevent his brother. (2.) His prevailing for it at last, that, in precess of time, he should undermine his brother, and gain his point. This passage is referred to (Hos 12:8), and hence he had his name, Jacob, a supplanter.
3.They were very unlike in the temper of their minds, and the way of living they chose, Gen 25:27. They soon appeared to be of very different dispositions. (1.) Esau was a man for this world. He was a man addicted to his sports, for he was a hunter; and a man who knew how to live by his wits, for he was a cunning hunter. Recreation was his business; he studied the art of it, and spent all his time in it. He never loved a book, nor cared for being within doors; but he was a man of the field, like Nimrod and Ishmael, all for the game, and never well but when he was upon the stretch in pursuit of it: in short, he set up for a gentleman and a soldier. (2.) Jacob was a man for the other world. He was not cut out for a statesman, nor did he affect to look great, but he was a plain man, dwelling in tents, an honest man that always meant well, and dealt fairly, that preferred the true delights of solitude and retirement to all the pretended pleasure of busy noisy sports: he dwelt in tents, [1.] As a shepherd. he was attached to that safe and silent employment of keeping sheep, to which also he bred up his children, Gen 46:34. Or, [2.] As a student. He frequented the tents of Melchizedek, or Heber, as some understand it, to be taught by them divine things. And this was that son of Isaac on whom the covenant was entailed.
4.Their interest in the affections of their parents was likewise different. They had but these two children, and, it seems, one was the father's darling and the other the mother's, Gen 25:28. (1.) Isaac, though he was not a stirring man himself (for when he went into the fields he went to meditate and pray, not to hunt), yet loved to have his son active. Esau knew how to please him, and showed a great respect for him, by treating him often with venison, which gained him the affections of the good old man, and won upon him more than one would have thought. (2.) Rebekah was mindful of the oracle of God, which had given the preference to Jacob, and therefore she preferred him in her love. And, if it be lawful for parents to make a difference between their children upon any account, doubtless Rebekah was in the right, that loved him whom God loved.
This Esau proceeded from his mother’s womb “hairy all over like a skin,” but Jacob was smooth and simple. Thus Jacob received his name from wrestling or supplanting, but Esau—as those who interpret Hebrew names say—received his name either from redness or from earth, that is, “red” or “earthly,” or, as it seemed to others, his name appears to mean “something made.”Certainly, as the apostle says, both sons were conceived “from our one father Isaac.” But why these prerogatives are given is not mine to know. Neither do I know why one “supplanted his brother” and was born smooth and simple, nor why the other was born “hairy all over” and shaggy and, so to speak, enwrapped in the squalor of sin and vileness. This is not mine to discuss.
(Verse 25) And the first came out red, all over like a hairy garment; and they called his name Esau. And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob. And Isaac was threescore years old when Rebekah bare them.
Two twins were born at so short an interval of time that the second had a hold on the foot of the first. Yet they were so unlike in their lives, character, conduct and the love their parents bore them that this unlikeness made them enemies one of the other. When I say unlike, I do not mean that one would sit while the other walked, or that one slept while the other was awake or that one talked while the other kept quiet.One of our twins led a life of servile toil, while the other served no one. One was loved by his mother; the other was not. One lost the title to primogeniture, which was then so highly esteemed, and the other obtained it. Further, there were immense differences between them in regard to their wives, children and possessions. If such differences are to be explained by those split seconds between the births of twins which are considered negligible in their horoscopes, why are such matters mentioned when other people’s horoscopes are in question?
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SUMMARY
Genesis 25:25 meticulously records the birth of Esau, the firstborn twin son of Isaac and Rebekah, highlighting his distinctive physical characteristics as "red" and "hairy." This pivotal verse not only marks the initial, tangible fulfillment of God's prior prophecy to Rebekah concerning two nations within her womb but also immediately sets the stage for the unfolding narrative of divine election, the complex relationship between the patriarchs, and the eventual establishment of the covenant line through Jacob, not Esau.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 25:25 vividly describes the emergence of Isaac and Rebekah's firstborn son: "And the first came out red, all over like an hairy garment; and they called his name Esau." This verse provides crucial details that are both descriptive and deeply prophetic, laying the groundwork for the subsequent narrative.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. The most prominent is Imagery, particularly visual and tactile, through the descriptions "red" and "hairy garment." These vivid details not only create a clear mental picture of the newborn but also serve as Symbolism, where Esau's "redness" foreshadows his later association with Edom and his "hairiness" becomes emblematic of his rugged, outdoorsman character, contrasting with Jacob. The phrase "like an hairy garment" is a Simile, directly comparing his body to a specific type of clothing, emphasizing the density and texture of his hair. Furthermore, the entire verse functions as Foreshadowing, subtly hinting at future events and character developments, such as Esau's connection to the land of Edom, his impulsive nature, and the role his physical appearance will play in the narrative of the stolen blessing.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 25:25, while seemingly a straightforward birth announcement, is rich with theological implications, primarily highlighting God's sovereign prerogative in election and the distinct paths He ordains for individuals and nations. Esau's physical distinctiveness and firstborn status are immediately juxtaposed with God's prior declaration that "the elder shall serve the younger" (Genesis 25:23). This establishes a profound theological truth: God's divine plan is not bound by human conventions, cultural norms, or even natural birth order, but is rooted in His unmerited grace and sovereign will. The narrative of Esau and Jacob profoundly illustrates that God chooses whom He will, not based on their works or merits, but according to His purpose, a theme later expounded by Paul in the New Testament. Esau's story thus becomes a foundational example of how human choices (like his valuing of a meal over his birthright) interact with divine election, revealing the significance of spiritual inheritance over temporal gratification.
REFLECTION AND APPLICATION
Genesis 25:25 serves as a profound reminder that God's intricate plans often unfold through seemingly ordinary events like birth, yet with extraordinary purpose. Esau's distinctive physical traits emphasize that while individuals are uniquely created, outward appearances do not dictate one's spiritual destiny or character. The subsequent narrative of Esau and Jacob profoundly illustrates God's sovereign choice and purpose, demonstrating that His divine will is not contingent upon human conventions such as birth order or physical attributes. This narrative encourages believers to recognize and trust in God's overarching plan, even when it defies human expectations or cultural norms, and to value spiritual inheritance above all else, understanding that true blessings often transcend immediate gratification. It challenges us to look beyond the superficial and discern God's deeper purposes, embracing His call on our lives regardless of our perceived strengths or weaknesses, and to prioritize eternal values over fleeting earthly comforts.
Questions for Reflection
FAQ
Why is Esau described as "red" and "hairy"?
Answer: Esau's description as "red" (Hebrew: ʼadmônîy) and "hairy" (Hebrew: sêʻâr) is highly significant, serving both descriptive and prophetic purposes. His "redness" directly links to the nation of Edom, which descended from him, and foreshadows his impulsive choice to sell his birthright for "red pottage" in Genesis 25:30. This color also hints at his earthy, robust, and perhaps fiery disposition. His "hairiness" was so pronounced that it likely contributed to his name, Esau (Hebrew: ʻÊsâv, possibly meaning "hairy" or "rough"), and became a crucial element in Jacob's later deception of Isaac, who relied on touch to distinguish his sons in Genesis 27:11. These physical traits are not merely superficial but carry deep symbolic and prophetic weight, foreshadowing his character and the destiny of his descendants.
Did Esau's birth as the firstborn contradict the prophecy that the elder would serve the younger?
Answer: No, Esau's birth as the firstborn did not contradict the prophecy in Genesis 25:23; rather, it established the very tension and narrative context through which the prophecy would be fulfilled. God's declaration that "the elder shall serve the younger" revealed His sovereign choice, indicating that His divine plan would transcend the customary rights and expectations associated with primogeniture in ancient Near Eastern culture. The subsequent events in the lives of Esau and Jacob, including Esau's selling of his birthright and Jacob's obtaining of the blessing, demonstrate how God works through human choices and circumstances to bring about His predetermined purposes, highlighting His sovereignty over human traditions and the ultimate triumph of His divine will. This narrative underscores that God's election is not based on human merit or birth order but on His own gracious purpose.
CHRIST-CENTERED FULFILLMENT
While Genesis 25:25 directly describes the birth of Esau, its profound Christ-centered fulfillment lies in the broader narrative of God's sovereign election and the establishment of a covenant line through Jacob, which ultimately leads to the Messiah. Esau's story, marked by his disregard for his birthright and his focus on immediate gratification, stands in stark contrast to the spiritual lineage chosen by God. This narrative underscores that God's redemptive plan is not based on human merit, birth order, or physical attributes, but on His unmerited grace and sovereign choice, culminating in Christ. Just as God chose Jacob over Esau, so too in the New Covenant, God chooses those who are "not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1:13). Through Christ, God perfectly fulfilled His covenant promises, offering a true, eternal birthright to all who believe, far surpassing any earthly inheritance or privilege. He is the ultimate "firstborn" in a new creation, through whom all spiritual blessings flow (Colossians 1:15-18). The narrative of Esau's loss of blessing foreshadows the greater blessing found only in Christ, the true Seed of Abraham, through whom all nations are blessed (Galatians 3:16).