Old Testament Reading: Genesis 25:19-34

“These are the generations of Isaac, Abraham’s son: Abraham fathered 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. And Isaac prayed to the LORD for his wife, because she was barren. And the LORD granted his prayer, and Rebekah his wife conceived. 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. 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.’ When her days to give birth were completed, behold, there were twins in her womb. The first came out red, all his body like a hairy cloak, so they called his name Esau. 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. When the boys grew up, Esau was a skillful hunter, a man of the field, while Jacob was a quiet man, dwelling in tents. Isaac loved Esau because he ate of his game, but Rebekah loved Jacob. Once when Jacob was cooking stew, Esau came in from the field, and he was exhausted. And Esau said to Jacob, ‘Let me eat some of that red stew, for I am exhausted!’ (Therefore his name was called Edom.) Jacob said, ‘Sell me your birthright now.’ Esau said, ‘I am about to die; of what use is a birthright to me?’ Jacob said, ‘Swear to me now.’ So he swore to him and sold his birthright to Jacob. Then Jacob gave Esau bread and lentil stew, and he ate and drank and rose and went his way. Thus Esau despised his birthright.” (Genesis 25:19–34, ESV)

New Testament Reading: Hebrews 12:1–17

“Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted. In your struggle against sin you have not yet resisted to the point of shedding your blood. And have you forgotten the exhortation that addresses you as sons? ‘My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him. For the Lord disciplines the one he loves, and chastises every son whom he receives.’ It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline? If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live? For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness. For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it. Therefore lift your drooping hands and strengthen your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. Strive for peace with everyone, and for the holiness without which no one will see the Lord. See to it that no one fails to obtain the grace of God; that no ‘root of bitterness’ springs up and causes trouble, and by it many become defiled; that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears.” (Hebrews 12:1–17, ESV)

Introduction

A theme that has been developing in the book of Genesis ever since the account of the fall of man into sin is that God will accomplish his purposes in the world, not through the strong and powerful, but through those who are weak. Put differently, God determined to provide a way of salvation for fallen humanity, and this he would accomplish, not though those people and institutions that seem strong and impressive from the point of view of the world, but in and through those that the world esteems as small and insignificant. God’s established mode of operation is to use “what is foolish in the world to shame the wise… what is weak in the world to shame the strong… what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in” his presence… (1 Corinthians 1:26–31, ESV).

Consider the story of Cain and Able. Cain was the firstborn. According to the way of the world, he should have been the favored one. But God was pleased with Able, the younger of the two. When Cain rose up out of jealousy and pride and killed Able his brother, God rose up Seth to take his place so that the righteous line would be preserved through him. God used “what [was] weak in the world to shame the strong.”

Consider Noah. He alone was righteous in his day. He must have seemed so small and insignificant to the world around him. In fact, he must have seemed a bit odd as he invested so much into the construction of that ship, being warned by God of the impending watery judgement. They mocked him, I’m sure. He seemed like a fool to them. But it was through him that the human race was preserved, as well as the righteous line. God used “what [was] foolish in the world to shame the wise.”

Abram and Sarai were also unlikely candidates to be used of the LORD to fulfill his plans for redemption. They too were small and insignificant. They lived in the midst of an idolatrous people. Sarai was barren. And yet God choose them as his conduit of blessing to the nations. Through them and though their offspring the Savior of the world would come. God used “what [was] low and despised in the world, even things that [were] not, to bring to nothing things that are.”

If we were look ahead a bit in the story of redemption we would notice that this theme continues. It would be through Joseph, the youngest of Jacobs 12 sons that Israel would be preserved. Moses was to be put to death as an infant because he was a male born to the Hebrews while they were in bondage within Egypt. But God preserved him, raised him up, and used him despite his weakness to bring about that great act of deliverence that we now call the exodus. Consider King David. He too was the youngest of his brothers. He, unlike King Saul, was small in stature. And yet he was chosen by the LORD to be king.

And finally, consider Jesus the Christ himself. He was born to poor and insignificant parents. He lived a very common life. In fact his life was marked by trial and tribulation. When it came to his death, he died in a most inglorious way. Of course, here I am speaking of Christ as he seemed to the world. “He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not” (Isaiah 53:3, ESV).

It is very important that we recognize this paradigm, friends. This is God’s way. When God carries out his purposes concerning the salvation of sinners, his mode of operation is to do so in and through the weak and the lowly. This is to show that it is he who is at work. This is to show that what he does, he does by his grace, and not because of something deserving within the creature.

And the very same thing is true in this New Covenant era. This is why Paul wrote to the Corinthians, saying, “For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong…” etc. This was not a new idea that Paul came up with. Instead, he noticed that God’s way of operating in ages past was being continued in the last days. “God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God…” Indeed, this exhortation stands true: “Let the one who boasts, boast in the Lord” (1 Corinthians 1:26–31, ESV).

This theme is clearly at the heart of the story of Jacob and Esau which we are beginning to consider today. What we will discover is that neither of these men were paradigms of virtue who were worthy, in and of themselves, to serve as conduits of God grace to the world. Esau was a man driven by fleshly passion. Jacob was crafty and cunning. But the Lord, by his grace, determined to fulfill his redemptive purposes through Jacob, who was the most unlikely of the two, as it is written, “the older shall serve the younger.”

Twins Born To A Woman Once Barren

Let us begin by considering the story of the brith of Esau and Jacob. As we do we will learn that these twins were born to Rebekah, who was once barren.

In verse 19 we read, “These are the generations of Isaac, Abraham’s son: Abraham fathered 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 25:19–20, ESV).

The words, “These are the generations of…” indicate that we are entering into a new section of the book of Genesis. After the prologue, Genesis is organized into ten family histories. A prolonged section was devoted to the family history of Terah, Abraham’s father (11:27-25:11). After that the family history of Ishmael, Abraham’s first born son, was briefly presented to us (25:12-18). And now we are considering the family history of Isaac, the son of promise. This section begins at 25:19 and will run all the way through to the end of chapter 35. The thing to notice is that Genesis highlights the righteous and chosen line through whom Israel, and ultimately the Christ, would come, and minimizes the non-elect lines. Their family histories are very brief, whereas the family histories of those chosen of God are expanded. Clearly, the point of the book of Genesis is to reveal our origins — the origin of the heavens and earth; the origin of men and angels; the origin of sin; and the origin of our redemption in Christ Jesus. This is why the book is called Genesis. It is a book about beginnings. Again, verses 19 reads, “These are the generations of Isaac…”, and there we learn that “Isaac was forty years old when he took Rebekah… to be his wife.” It would be through Isaac, and not Ishmael, that the promises of God concerning salvation for the nations would be fulfilled.

In verse 21 we read, “And Isaac prayed to the LORD for his wife, because she was barren. And the LORD granted his prayer, and Rebekah his wife conceived” (Genesis 25:21, ESV). It is important to remember that Sarah, Isaac’s mother, was barren. She struggled with her barrenness for many years. It wasn’t until she was 90 that she conceived and bore a son to Abraham. Great attention was drawn to Sarah’s barrenness in the Abraham story. Here we learn that Rebekah was also barren. And in verses 26 we learn that here barrenness lasted for 20 years! Moses does not give us the details, but we are to assume that those were difficult years, and that Isaac and Rebeka struggled to believe that God would keep his promises, just as Abraham and Sarah struggled with their barrenness.

A question that we should ask is, why the barrenness? Why did God ordain that the patriarchs marry women who were unable to bear to children? Certainly, the LORD could have had them marry women with fruitful wombs. And certainly, the LORD could have overturned their barren condition much sooner than he did — either immediately, after a month or two, or perhaps after a few years. But take special note. The LORD’s will was that Sarah remain barren until she was 90, and he left Rebekah in her barren condition for 20 years after her marriage to Isaac. Why did the LORD choose to do things this way?

Well, we should begin by admitting that the plans and purposes of God are oftentimes mysterious to us. When we ask questions like, why did God allow this or that to happen? The answer is often, we don’t know for sure. God has clearly revealed many things to us, but there are some things that remain a mystery.

But in this instance I believe it is safe to say that we know something of his purpose for the barrenness of Sarah and Rebekah. On a personal level, I’m am sure that the trial of barrenness was a test to their faith. We know this was the case for Sarah and Abraham, and it is safe to assume that the same was true for Isaac and Rebekah. Their faith was tested as they awaited the fulfillment of the promises of God concerning offspring. And when I say that their faith was tested, I mean that it was strengthened by the testing over time. These couples were drawn into a closer dependence upon God as they waited long for their promised offspring.

But it seems that the barrenness of Sarah and Rebekah were also permitted by God in order to send a message to those who would look in upon their stories. They were barren, so that their barrenness might be overcome by God. They were barren so that the power of God might be put on display as the he overcame their weakness.

When Sarah gave birth to Isaac after being barren till the age of 90, it was abundantly clear that it was the LORD who was at work. Humanly speaking, it was impossible for her to conceive. And yet the LORD visited her and enabled her to conceive so that his promises might be fulfilled. And the same was true of Rebekah. After 20 years barrenness in the marriage relationship, “Isaac prayed to the LORD for his wife… And the LORD granted his prayer, and Rebekah his wife conceived.” This was to show, among other things, that it was indeed the work of the LORD.

And this is purpose of miracles, isn’t it? To demonstrate that God is at work? When Christ made the lame to walk and the blind to see, it was to show that he was from God. When the Apostles healed the sick, it was a validation of their authority. They were uniquely sent from the LORD and their miricele workings testified to this. Miracles were signs indicating that it was God who was working in and through his people, and such was the case with Sarah and Rebekah. They were barren, but the LORD gave them offspring, in fulfillment to his promises.

[APPLICATION: Brothers and sisters, in some respects you and I are not at all like Sarah and Rebekah. They had a very special role to play in the outworking of God’s plan of salvation. Through them the nation of Israel, and ultimately the Christ, would come into the world. But in other respects we are very much like them. We, like they, know what it is to experience difficulty in this life and to ask the question, why, LORD? Why have you ordained that this thing happen? Or, why have you permitted this suffering? And while many of our questions will likely go unanswered in this life, one thing we can know for sure — if we belong to God through faith in Christ, our suffering, whatever form it may take, is not for nothing.

For one, it will be for God’s glory. Concerning some suffering Paul once wrote, “Three times I pleaded with the Lord about this, that it should leave me. But he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’ Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong” (2 Corinthians 12:8–10, ESV). God is glorified when we rely upon him in the midst of hardship.

Two, it will be for our ultimate good. “We know that for those who love God all things work together for good, for those who are called according to his purpose” (Romans 8:28, ESV). This is why James says that we are to “Count it all joy… when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” (James 1:2–4, ESV).

Trials and tribulations are not naturally pleasant and joyful. But the one who is in Christ is able to step back from the tribulations of life to consider them with eyes of faith and in light of what God has revealed to us in his word. And having considered the trial from God’s point of view, the Christ follower is able then to count it joy, knowing that God will use the trial for his glory and our good.]

These twins, Esau and Jacob, were born to Rebekah who was once barren. But the barrenness was for a purpose. She and Isaac were tested and strengthened in the waiting, and the power of God was put on display, as he demonstrated that he is able to bring life from death, something out of nothing.

The Older Shall Serve the Younger

Let us now briefly consider the description of the birth of these twins, for what is said of them here sets the stage for the rest of the story of Esau and Jacob. As we do we will learn that older of the two was predestined to serve the younger.

In verse 22 we learn that “The children struggled together within [Rebekah]”. By the way, the word struggled is a strong word. It means to break, crush, or oppress. And so she said, “If it is thus, why is this happening to me?’” The NET Bible translates this odd phrase a little differently, saying, “But the children struggled inside her, and she said, ‘If it is going to be like this, I’m not so sure I want to be pregnant!’”. Either way, it is clear that the pregnancy was unusual and extremely uncomfortable for Rebekah. It felt as if there was a war raging within her womb! Snd so she went to inquire of the LORD.

And when she did, she received this oracle (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” (Genesis 25:23, ESV).

Notice that this was determined before the children were even born. As you know, Paul highlighted this fact as he presented his teaching on unconditional election. In others words, as he taught that God does in fact chose to save some and not others, and this, not on the basis of what those people will do or be, he used this passage to illustrate his teaching.

Listen carefully to Romans 9:6-16: “But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring, but ‘Through Isaac shall your offspring be named.’ This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. For this is what the promise said: ‘About this time next year I will return, and Sarah shall have a son.’ And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls— she was told, ‘The older will serve the younger.’ As it is written, ‘Jacob I loved, but Esau I hated.’” This little remark, “Jacob I loved, but Esau I hated”, is a reference to Malachi 1:2-3, where the LORD speaks to Israel through the prophet saying, “‘I have loved you,…’ But you say, ‘How have you loved us?’ ‘Is not Esau Jacob’s brother?’ declares the LORD. ‘Yet I have loved Jacob but Esau I have hated. I have laid waste his hill country and left his heritage to jackals of the desert’” (Malachi 1:2–3, ESV). The teaching is plain. God set his love upon Jacob and his disfavor upon Esau before they were even born — before they themselves had done any good or evil. In other words, they were predestined. Paul anticipated the protest that would come from sinful men and women when he wrote in verse 14, “What shall we say then? Is there injustice on God’s part?” In other words, was it wrong for God to predestine in this way — that is, not on the basis of what the twins would do, but according to his will only? Paul’s reply is very strong. “By no means! For he says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’ So then it depends not on human will or exertion, but on God, who has mercy” (Romans 9:6–16, ESV). God was merciful to Jacob when he set his predestinating love upon him. But he determined to leave Esau to himself and in his sin, to act according to his own desires only.

I would imagine that being pregnant with twins is always a bit uncomfortable. But Rebekah was especially uncomfortable because these twins were at war with one another even in the womb. This she learned, not by ultrasound, but by the word of the LORD. And she also learned that this conflict would not come to end at birth. These two would continue to have conflict. They would become two nations. One would be stronger than the other. Strangely, and contrary to the way of the world, the older would serve the younger.

This little prophesy concerning Jacob and Esau, and the older serving the younger, is very important to the rest of the story contained within holy scripture. The nation of Israel would come from Jacob, and the nation of Edom would come from Esau. And these two nations would be locked in perpetual conflict with each other.

Notice that the twins wrestled with one another even in the moment of birth. Verse 24: “When her days to give birth were completed, behold, there were twins in her womb. The first came out red, all his body like a hairy cloak, so they called his name Esau. 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” (Genesis 25:24–26, ESV).

Esau was red in color and hairy. The color red will be important to the narrative that follows. Esau, the red one, will be driven by a craving for his brothers red, red soup and will sell his birthright for a bowl of it, and, in due time, will become the people of Edom, which comes from the root of the word meaning “red”.

Jacob, though he is the second born, is a heal snatcher. He emerged from the womb second, but right on Esau’s heals, as if he were attempting to wrestle Esau from the first born position right up to the moment of birth. In the narrative that follows we will learn that this characteristic of Jacob remained even unto adulthood. He was a heal snatcher, a wrestler, a cunning and crafty fighter all the days of his life.

Esau, A Man Driven By His Appetites

Verses 27 through 34 provide us with a glimpse of the twins in adulthood. Their character in adulthood is typified by the story that is told here.

Let us briefly consider the character of Esau. Notice that Esau is portrayed as a brutish man, one who was driven by his appetites.

Remember that Esau was red and hairy, and here we learn that he was a man of the field. He was animal like.

He was the favorite of his father, for Isaac loved to eat of his game.

The story that is told in verses 29-34 portrays Esau as foolish man who lacked self control. His fleshly appetites went unchecked, and drove him to do foolish things.

Verse 29: “Once when Jacob was cooking stew, Esau came in from the field, and he was exhausted. And Esau said to Jacob, ‘Let me eat some of that red stew, for I am exhausted!’ (Therefore his name was called Edom.) Jacob said, ‘Sell me your birthright now.’ Esau said, ‘I am about to die; of what use is a birthright to me?’ Jacob said, ‘Swear to me now.’ So he swore to him and sold his birthright to Jacob. Then Jacob gave Esau bread and lentil stew, and he ate and drank and rose and went his way. Thus Esau despised his birthright” (Genesis 25:29–34, ESV).

In this story we learn how it was that Jacob came to be heir over his older brother, and how the prophesy given to Rebekah at the time of their brith came to be fulfilled: “the one shall be stronger than the other, the older shall serve the younger.”

Notice also that though Esau was predestined to this, he did in fact despise his birthright freely and from the heart. Predestination does not turn men into robots, friends. Though it was predestined that Esau the elder would serve Jacob the younger, it was the free and willing choices of the boys that got them there.

Esau was a fool. In that moment he cared more about satisfying his hunger than for living as the firstborn heir of his father.

[APPLICATION: Brothers and sisters, there is application for us here. We must learn from Esau and be sure to develop wisdom and self control. To gain wisdom we must give attention to God’s word. We must ingest it and believe it to the heart. And self controle is developed as we learn to obey the LORD day by day, little by little, in thought, word, and deed. We must learn to say no to the cravings of the flesh, and yes to God’s word and the prompting of his Spirit.

Too many who profess faith in Christ are like Esau. They think little of their inheritance in Christ Jesus, and are driven by their appetites, passions and cravings, instead of by Christ, his word and Spirit. This is why Paul exhorts us, saying, “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming. In these you too once walked, when you were living in them. But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. Do not lie to one another, seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator” (Colossians 3:5–10, ESV). And this is why the writer to the Hebrews said, “Strive for… holiness without which no one will see the Lord. See to it that no one fails to obtain the grace of God; that no ‘root of bitterness’ springs up and causes trouble, and by it many become defiled; that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears” (Hebrews 12:1–17, ESV).

Friends, though it is that we are saved by grace alone through faith alone, the scriptures also exhort us to make our calling and electing sure. The one who has true faith will turn from sin, progressively put to the death the deeds of the flesh, and will grow in the knowledge and love for our Savior.]

This moment here was a watershed moment for Esau. By selling his birthright for a bowl of red soup he showed that he cared more about satisfying his physical cravings than for being the one through whom the promises made to his grandfather Abraham, and father Isaac would be fulfilled. Because he was “immoral” and “unholy” he “sold his birthright for a single meal.”

Jacob, The Crafty Heal Snatcher

We already know that Jacob would be the one to inherit the promises of God given to his father Isaac, for this was prophesied concerning him before his birth. But here we see clearly that this favor was shown to Jacob, not because of some good in him, but by the free grace of God alone. In other words, Jacob doesn’t come off much better than Esau in this narrative. Whereas Esau was man driven by his fleshly appetites, Jacob was a crafty and cunning heal snatcher even into adulthood. Jacob was ruthless towards Esau in this episode. He took advantage of his hunger. He capitalized upon his brutishness.

Esau came in from the field and said to Jacob, “Let me eat some of that red, red [that is what the text says in the Hebrew], for I am exhausted!” Jacob could have shown kindness to his brother in that moment. Instead, he dealt treacherously with him. “Jacob said, ‘Sell me your birthright now.’ Esau said, ‘I am about to die; of what use is a birthright to me?’ Jacob said, ‘Swear to me now.’” When Esau swore, this made the matter legal and binding. “So he swore to him and sold his birthright to Jacob” (Genesis 25:31–33, ESV).

The narrative of Genesis will focus upon Jacob from this point all the way until the end of chapter 35. We will learn a lot about Jacob in those chapters. One thing we be clear: he too was a flawed individual. Not only did he wrestle with his brother, but also with God. He would remain a crafty, cunning, and deceptive heal snatcher for many years after this, until the LORD would humble him.

Conclusion

Brothers and sisters, the book of Genesis describes to us the beginnings of our redemption in Christ Jesus. And one thing is very clear. It is all by God’s grace. God showed unmerited favor to the patriarchs, Abraham, Isaac and Jacob. And he worked in a through them in such a way so as to prove that it was he who was at work. He brought life from barren wombs, and choose that which was weak according to the world to shame the powerful.

Jesus the Christ would not be born into the world for another 1,900 years from the events that are recorded for us here. But when he was born, he came into the world in like manner. He was born, not to a barren women, but to a virgin. His parents were poor. He was utterly unimpressive according to the standerds of the world. When he died, he died a brutal and humiliating death. But note this: on the third day he rose again.

Friends, let us learn from the scriptures how it is that God works in the world. He works, not through what seems powerful and wise, but through what many might consider weak and foolish. And let us not be ashamed to identify with those things. Let us not be ashamed to identify with Christ and with his gospel, which the world calls foolish. Paul knew that this was a temptation, and so he wrote, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek” (Romans 1:16, ESV). And let us not be ashamed to identify with his church, though she might seem so very unimpressive to the world. “Therefore do not be ashamed of the testimony about our Lord… but share in suffering for the gospel by the power of God, who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began, and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel…” (2 Timothy 1:8–10, ESV).

Sermon Text: Genesis 25:1-18

“Abraham took another wife, whose name was Keturah. She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. Jokshan fathered Sheba and Dedan. The sons of Dedan were Asshurim, Letushim, and Leummim. The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the children of Keturah. Abraham gave all he had to Isaac. 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. These are the days of the years of Abraham’s life, 175 years. Abraham breathed his last and died in a good old age, an old man and full of years, and was gathered to his people. 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, the field that Abraham purchased from the Hittites. There Abraham was buried, with Sarah his wife. After the death of Abraham, God blessed Isaac his son. And Isaac settled at Beer-lahai-roi. These are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s servant, bore to Abraham. 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, Mishma, Dumah, Massa, Hadad, Tema, Jetur, Naphish, and Kedemah. These are the sons of Ishmael and these are their names, by their villages and by their encampments, twelve princes according to their tribes. (These are the years of the life of Ishmael: 137 years. He breathed his last and died, and was gathered to his people.) They settled from Havilah to Shur, which is opposite Egypt in the direction of Assyria. He settled over against all his kinsmen.” (Genesis 25:1-18, ESV)

Reading From The Prophets: Isaiah 60

“Arise, shine, for your light has come, and the glory of the LORD has risen upon you. For behold, darkness shall cover the earth, and thick darkness the peoples; but the LORD will arise upon you, and his glory will be seen upon you. And nations shall come to your light, and kings to the brightness of your rising. Lift up your eyes all around, and see; they all gather together, they come to you; your sons shall come from afar, and your daughters shall be carried on the hip. Then you shall see and be radiant; your heart shall thrill and exult, because the abundance of the sea shall be turned to you, the wealth of the nations shall come to you. A multitude of camels shall cover you, the young camels of Midian and Ephah; all those from Sheba shall come. They shall bring gold and frankincense, and shall bring good news, the praises of the LORD. All the flocks of Kedar shall be gathered to you; the rams of Nebaioth shall minister to you; they shall come up with acceptance on my altar, and I will beautify my beautiful house. Who are these that fly like a cloud, and like doves to their windows? For the coastlands shall hope for me, the ships of Tarshish first, to bring your children from afar, their silver and gold with them, for the name of the LORD your God, and for the Holy One of Israel, because he has made you beautiful. Foreigners shall build up your walls, and their kings shall minister to you; for in my wrath I struck you, but in my favor I have had mercy on you. Your gates shall be open continually; day and night they shall not be shut, that people may bring to you the wealth of the nations, with their kings led in procession. For the nation and kingdom that will not serve you shall perish; those nations shall be utterly laid waste. The glory of Lebanon shall come to you, the cypress, the plane, and the pine, to beautify the place of my sanctuary, and I will make the place of my feet glorious. The sons of those who afflicted you shall come bending low to you, and all who despised you shall bow down at your feet; they shall call you the City of the LORD, the Zion of the Holy One of Israel. Whereas you have been forsaken and hated, with no one passing through, I will make you majestic forever, a joy from age to age. You shall suck the milk of nations; you shall nurse at the breast of kings; and you shall know that I, the LORD, am your Savior and your Redeemer, the Mighty One of Jacob. Instead of bronze I will bring gold, and instead of iron I will bring silver; instead of wood, bronze, instead of stones, iron. I will make your overseers peace and your taskmasters righteousness. Violence shall no more be heard in your land, devastation or destruction within your borders; you shall call your walls Salvation, and your gates Praise. The sun shall be no more your light by day, nor for brightness shall the moon give you light; but the LORD will be your everlasting light, and your God will be your glory. Your sun shall no more go down, nor your moon withdraw itself; for the LORD will be your everlasting light, and your days of mourning shall be ended. Your people shall all be righteous; they shall possess the land forever, the branch of my planting, the work of my hands, that I might be glorified. The least one shall become a clan, and the smallest one a mighty nation; I am the LORD; in its time I will hasten it.” (Isaiah 60:1–22, ESV)

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Introduction

I will admit there are some passage of scripture that, upon first reading, seem to be of little importance when compared to other passages. This is probably one of those. Here we learn that Abraham had children, not only by Hagar and Sarah, but also a woman named Keturah. The names of Katurah’s sons are listed for us in this passage. After that we are told of Abraham death. And finally we are presented with a genealogy of Ishmael, Abraham’s oldest son.

Though this passage might seem rather unimportant on the surface, it is a very important part of the story of Genesis. For one thing, this passage ties up the loose ends of the story of Abraham. And two, it prepares us to shift our focus to Isaac and his descendents, which we will do next week, beginning with Genesis 25:19. Perhaps you noticed the little remark in 25:11, which says, “After the death of Abraham, God blessed Isaac his son. And Isaac settled at Beer-lahai-roi” (Genesis 25:11, ESV). This passage is a transitional one. The focus is about to shift from Abraham and his offspring to Isaac and his offspring. Not only is this passage important to the story of Genesis, it is also important to the overall message of the story of scripture. Perhaps you noticed when I read from Isaiah 60,  which prophesied concerning the blessings of the New Covenant and the ingrafting of the nations into the Israel of faith, that some of the peoples mentioned there are descendents of Ishmael and the sons of  Keturah. This is not an insignificant passage, friends. Let us give our faithful attention to it today.  

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Abraham Had Other Sons By Keturah

The first thing we learn in the passage is that Abraham had other sons besides Isaac and Ishmael. These sons were born to him by a third wife, named Keturah. 

This announcement is a little shocking, isn’t it? All along we have thought of Abraham as Sarah’s husband, and that at one time he made the foolish mistake of taking Hagar to be his wife, this being the suggestion of Sarah. But here were learn that there was yet another wife. Notice that both Hagar and Keturah are referred to as “concubines” in verse 6. This means that they were legitimate wives, but of lesser rank than Sarah in Abraham’s household. 

So here is a question: when did Abraham take Katura as a wife? Was it after Sarah’s death, or before? It is hard to know for sure, but the evidence seems to point in the direction of Abraham having taken Katura as a wife many years before Sarah’s death. When did he do this? It is hard to know.

We must remember that the scriptures do not always present things in chronological order. Sometimes events are organized thematically, and I think that is the case here. Though Keturah is not mentioned until after the record of Sarah’s death, this does not mean that Abraham took her to be  his wife after her death. What it means is that she and her sons were not significant to the main story of Genesis until now. The focus has been upon the promise concerning a son, and the son of promise, Isaac. A minor theme was the birth of the son of the bondwoman, named Ishmael, his persecution of the son of promise, and his being sent away. The record of Keturah and her sons is almost an afterthought. They are mentioned only as the Abraham story is being brought to a conclusion. But they are mentioned for a reason, as we will see.    

Before we get there, we should probably address the elephant in the room. A question that many of you are probably thinking is, how are we to understand Abraham’s polygamous practices? What are we to think when we hear that Abraham had two wives besides Sarah — three in total? Was it right for Abraham to take more than one wife? Was polygamy condoned in those days, but condemned today? Or is it to be condoned even today? These are important questions. 

The answer is that Abraham was wrong to take more than one wife even in his day. When the scriptures tell us of his polygamous practices, it is a description of what happened, not a prescription — it is a statement of fact, not a statute to be followed. 

Consider these three points as proof that polygamy and polyandry (when a woman has more than one husband) has always been a distortion of God’s design for marriage. 

One, when God instituted marriage in the beginning his design was that one man and one woman be joined together in a one flesh union not to be severed by anything but death. This was God’s design. This is the ideal. One man and woman joined together  by God and in covenant for life. It is a mistake to formulate an ideal for marriage based upon the description of what Abraham, or any of the other patriarchs, did. Not everything that the patriarchs did was good and right. Clearly, they were flawed individuals. For example, it was wrong for Abraham to lie, saying only that Sarah was his sister. How do we know it was wrong? We know because God’s law forbids lying! God’s law is prescriptive. It’s express purpose is to reveal what is right and wrong. The Genesis narrative is descriptive — it reveals what Abraham and others did, and does not necessarily determine that which is right or wrong. The fact that Abraham lied does not make lying right, does it? Of course not! And neither does the fact of his polygamous marriages make bigamy right. The narrative of Genesis describes, it doesn’t not necessarily prescribe. God’s ideal for marriage is found elsewhere. Specifically, it is found in the institution of marriage in Genesis 2, where it is  said, “Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh” (Genesis 2:24, ESV).

Two, in the New Testament it is confirmed that God’s ideal for marriage is that one man and one woman be joined together by God and in covenant, till death do them part. This is what Jesus taught in Matthew 19. And Paul, when setting forth the qualifications for officers within the church, insisted that they be the husband of one wife. This  standard is not unique for elders and deacons. Indeed, all Christians ought to live according to this ideal. But if a man is to  hold office in Christ’s church, it  must be  true of him. He is to be a one woman man. 

Three, notice that when polygamy is described in the narrative of Genesis, or elsewhere in the story of scripture, it is often described as having negative consequences. When Abraham heeded the advice of Sarah and took Hagar as a second wife it was presented as an echo of the sin of Adam. Just as Adam listened to the voice of his wife and ate of the forbidden fruit, so too Abraham listened to the voice of Sarah and took Hagar into his embrace. Difficulty, pain and sorrow followed. 

APPLICATION: Brothers and sisters, I hope you are able to recognize in this little discussion a distinction between two approaches to religion. There are some who are religious who think of religion as a product of man. In their view it is man who determines what is to be believed and how religion is to be practiced. According to this view, religion naturally evolves and progresses over time. Now, I do not doubt that religious belief and practice evolve over time. That cannot be denied. But according to this view  — and I think it is best to call it the Liberal or Progressive view — religious evolution is not only expected and observed in the world, but encouraged and celebrated. Our view is different. Our view is that God has revealed himself to us. He has clearly spoken in ages past, and supremely by his Son. And as we practice our religion — as we believe what we believe and do what we do — our objective isnot to progress off into uncharted waters and new frontiers, but to receive and conform to that which God has revealed previously. We do not celebrate creativity and progress (as it is viewed by the Progressives), but conformity and faithfulness to God and his word. It is our position that  good and true progress in religion can be made only when the people of God identify within themselves some deviation from God’s word and then proceed to amend their ways to bring themselves back into conformity to  what God has previously said. This, my friends, is the only kind of progress in religion that is to be celebrated. And this is what we mean when we say that we are “Reformed”. By God’s grace we were formed and, by his grace, will be forever reformed…  by the living and abiding word of God. It is that last part that is so crucial. We are formed and reformed, by the living and abiding word of God. James 1:21  comes to mind. There James exhorts the Christian, saying, “Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls” (James 1:21, ESV). Brothers and sisters, true and God honoring religion can only be practiced from a heart of meekness that is willing to first receive God’s implanted word, and then to conform unto it. 

I suppose if we held to the Liberal and Progressive view of religion we might assume that polygamy was not sinful in  Abraham’s day but over time it became sinful as the religion of the Israelites evolved over time. But our view is that that God established his ideal for marriage in the beginning and that Abraham, if indeed he took Katura as wife before Sarah’s death, failed to conform to what God had revealed. In this part of his life, Abraham went the way of the world.

APPLICATION: I do wonder how long it will be before polygamy and polyandry become an issue within our nation. We have already traveled a long way down the road of allowing marriage to be defined by the feelings and preferences of man. It is hard for me to understand why polygamy and polyandry are still forbidden by law. Of course, I am not in favor of bigamous marriages. I am only drawing attention to the inconsistency so that I might say, it was foolish for us to head down the road of allowing personal preferences, and the appetites and affections of men and women to determine issues of morality in the first place. When seeking to understand what is right and wrong, we should have a natural distrust of that which is in the heart of sinful man. Is it not obvious that men and women sometimes have an appetite for things that are wicked? Does anyone need to be convinced of that? Friends, we would be wise to base our morals, not upon the desires of the human heart, but upon God’s moral law as it is revealed dimly in nature, but most clearly in scripture.  

It is apparent that Abraham, our beloved father in the faith, though chosen of God and made righteous by faith in the Christ that would come from his loins, was also man of his time.  It was common in that day for men to take more than one wife, and this is what Abraham did. This does not excuse his behavior,  but it does help us to understand it. 

It must also be recognized that it was through Hagar and Katura that the promises made to Abraham concerning a multitude of nations coming from him was fulfilled. Remember what the LORD said to Abraham in 17:4: “Behold, my covenant is with you, and you shall be the father of a multitude of nations. No longer shall your name be called Abram, but your name shall be Abraham, for I have made you the father of a multitude of nations” (Genesis 17:4–5, ESV). Not  only would Abraham be the father of the nation of Israel,  but of many nations. When we read of the descendents of Katura, and later, Ishmael, we must recognize that in these men Abraham did indeed become a multitude of nations, just as it was promised. 

Observe that the children of these  concubines – Hagar and Keturah —were sent away from Isaac  while Abraham was still living. Verse 6 reads, “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” (Genesis 25:6, ESV). 

One of the reasons that these descendents of Keturah are listed here is to further distinguish Isaac the son of promise from the other sons of Abraham, who were born merely of the flesh. The message is this: many sons were born to Abraham, but only one was the son of promise. The who narrative of Genesis will soon focus upon him and upon his descendents. Indeed, the rest of the pentateuch will tell the story of the birth of the nation of Israel who would come in the line of Abraham, Isaac and Jacob. 

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Abraham Died And Was Gathered To His People

Let us now consider the death of Abraham as described in verses 7-11. 

Abraham died at the age of 175 — a very old man according to our standards. 

In verse 8 we read, “Abraham breathed his last and died in a good old age, an old man and full of years, and was gathered to his people” (Genesis 25:8, ESV). This phrase, “and was gathered to his people”, is significant. It means more than that he was buried, for his burial is described in verses 9. The phrase, and he was “gathered to his people” indicates that there is an after life. After Abraham breathed his last on earth, he continued to exist.

Notice that it was both Isaac and Ishmael that buried Abraham. 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, the field that Abraham purchased from the Hittites. There Abraham was buried, with Sarah his wife” (Genesis 25:9–10, ESV). Though Ishmael was sent away along with Hagar, his love for his father remained. Ishmael was there alongside Isaac to burry  Abraham. 

The thing to notice in the account of Abraham’s burial is that, though very significant in the  outworking of God’s purposes, he was a just a man. He died. And when he died, things continued to roll along. God’s purposes were not hindered in the least by his passing. In fact, immediately after the announcement of Abraham’s passing we read, “God blessed Isaac his son. And Isaac settled at Beer-lahai-roi” (Genesis 25:11, ESV). 

APPLICATION: Brothers and sisters, it is right that we remember those who have gone before us. And as we remember them it is right that we give thanks to God for them and to celebrate whatever good it was that they accomplished to the glory of his name. When a loved one passes from this world it is also right that we sincerely mourn their passing. But we must also be careful to not attach too much significance to any man, woman or child, thinking that without them life will not go on. Men and women are born and they die, and life goes on. Men and women are born and they die, and the purposes of God are not frustrated in the least. This is because you and I are men, and not God. Nothing depends upon us in the way they depend upon God. Abraham was a very significant person in the plan of redemption, and yet when he passed from this world he was put into the grave and the fulfillment to the promises of God weren’t hindered in the least.  

We should be very careful, brothers and sisters, to never attach to any man, woman or child the kind of significance that belongs only to God. That, friends, would be idolatrous. Man is man, and God is God. Indeed, some men and women play significant roles in the accomplishment of God’s purposes

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These Are The Generations Of Ishmael

Lastly, let us briefly consider the generations of Ishmael as mentioned in verses 12-18. 

You would do well to remember that the book of Genesis is divided up by this reoccurring phrase, “1these are the generations of…”, or something very similar to that. After the prologue of 1:1-2:3, there are 10 sections to Genesis which are, in fact, family histories. First, we encountered the family history of the heavens and earth. Then came the family history of Adam. After that the family history Noah, and then of Noah’s sons. Next  we encountered the family histories of Shem, and then Terah (the father of Abraham), and now come to the family history of Ishmael with teh words, “These are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s servant, bore to Abraham” (Genesis 25:12, ESV).

The think to be notice here is that the family history of Ishmael is covered in only 7 verses. The family history of  Isaac, on the other hand (which begins in 25:19) takes up 10 and a half chapters in the book of Genesis. Can you see, therefore, that a contrast is being made between the son of promise, and the son born of the flesh? In other words, a distinction issuing made in Genesis between the elect and non-elect. Ishmael was, in fact, Abraham’s oldest son. He, by the worlds standard, should have been the heir. But he was not the chosen one. Isaac, the second born of Abraham, was. This pattern will be observed again in the family history if Isaac. Isaac would have  two sons — Esau and Jacob. And again, we will see that the second born would be the one through who the LORD would fulfill his promises. 

Not all who  descend from Abraham are elect of the LORD, therefore. This is exactly what Paul the Apostle highlights in his letter to the Romans, chapter 9 verse 6, where he  writes, “For not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring, but ‘Through Isaac shall your offspring be named.’ This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. For this is what the promise said: ‘About this time next year I will return, and Sarah shall have a son.’ And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls— she was told, ‘The older will serve the younger.’ As it is written, ‘Jacob I loved, but Esau I hated.’ What shall we say then? Is there injustice on God’s part? By no means! For he says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’ So then it depends not on human will or exertion, but on God, who has mercy” (Romans 9:6–16, ESV). What we are seeing in the Genesis narrative is the outworking of God’s purpose of election. Isaac was elect of God, Ishmael was not. 

But we should remember that promises were made concerning Ismael too. Then the LORD was comforting Abraham concerning the boy away, he said, “And I will make a nation of the son of the slave woman also, because he is your offspring” (Genesis 21:13, ESV). The genealogy of Ishmael shows that LORD was faithful to keep his promises concerning Ishmael. Indeed, nations came from him. 

It is apparent, therefore, that Ishmael was blessed on account of him being the firstborn son ofd Abraham, but he was not to be the conduit of blessing to the nations as Isaac was  — he was a pool of blessing, but not  a river. The  Messiah would come through Isaac and Israel, not Ishmael and the nations that descended from him. 

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Conclusion 

Friends, though it may not be immediately clear, the gospel is present in Genesis 25. Though the son of Hagar and the sons of Keturah were sent away from Isaac the elect son of promise, it was  for their good and the good their descendents. Isaac was set apart from them, not for his sake alone, but so that through him the promises of God concerning a savior for all nations might be fulfilled. Through Isaac the nation of  Israel would come. And through Israel, the Messiah would come into the world. He is Jesus the Christ, the lamb of God who takes away the sins of the world. And it through faith  in him that all of the nation of the earth will be reconciled to  God.

Perhaps you noticed that in that Isaiah passage that was read at the beginning of the sermon the prophet spoke of the glories of the covenant of grace. The prophet spoke of the day when the nations would come to see the glory of the Lord and to worship his most holy name. And perhaps notices that some of the sons of Ishmael and some of the sons of Keturah were mentioned in that passage. The prophet spoke of the day when the nations would join themsleves Israel, saying, “A multitude of camels shall cover you, the young camels of Midian and Ephah; all those from Sheba shall come. They shall bring gold and frankincense, and shall bring good news, the praises of the LORD. All the flocks of Kedar shall be gathered to you; the rams of Nebaioth shall minister to you; they shall come up with acceptance on my altar, and I will beautify my beautiful house.”

Read the New Testament scriptures and see that is precisely what happened when the Christ finally arose from within Israel— the nations have flocked to him. The Gentiles have been grafted into Israel. Jew and Gentile have been made one through the offspring ofAbraham, Isaac and Jacob, Christ Jesus our Lord. “For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility” (Ephesians 2:14–16, ESV).

Fiends, let us be found clinging to Christ by faith. And let us  be faithful to proclaim his good news to the nations until he returns.