And the children struggled together within her; and she said, If [it be] so, why [am] I thus? And she went to inquire of the LORD.
22. struggled together ] LXX . Cf. Luk 1:41. The future hostility between Israel and Edom was thus prefigured before their birth. Rebekah, afraid of some betokening of evil, becomes fearful and despondent.
Aquila , Symmachus .
wherefore do I live ] R.V. marg. wherefore am I thus? So LXX , Lat. quid necesse fuit concipere?
to inquire of the Lord
Fuente: The Cambridge Bible for Schools and Colleges
Verse 22. The children struggled together] yithrotsatsu, they dashed against or bruised each other, there was a violent agitation, so that the mother was apprehensive both of her own and her children’s safety; and, supposing this was an uncommon case, she went to inquire of the Lord, as the good women in the present day would go to consult a surgeon or physician; for intercourse with God is not so common now, as it was in those times of great primitive simplicity. There are different opinions concerning the manner in which Rebekah inquired of the Lord. Some think it was by faith and prayer simply; others, that she went to Shem or Melchizedek; but Shem is supposed to have been dead ten years before this time; but as Abraham was yet alive, she might have gone to him, and consulted the Lord through his means. It is most likely that a prophet or priest was applied to on this occasion. It appears she was in considerable perplexity, hence that imperfect speech, If so, why am I thus? the simple meaning of which is probably this; if I must suffer such things, why did I ever wish to have a child? A speech not uncommon to mothers in their first pregnancy.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The children struggled, in a violent and extraordinary manner, which was likely to cause both pain and fear in her. The sense may be either,
1. If it be
thus with me, that there be two children contending and fighting within me, likely to destroy one the other, and both threatening my death, why did I desire and pray for this as a great mercy? Or, why is it thus with me? Why hath God dealt thus with me, to continue my life till it be a burden to me, and to give me conception which is so painful and hazardous? Or rather,
2. If God hath granted me my desire in the conception of a child, what means this disturbance and conflict within me, which threatens me with loss of the mercy before I enjoy it? For she seems not so much to murmur at it, as to wonder and to inquire about it, as it here follows.
She went to inquire of the Lord; either immediately, by ardent prayers to God that he would reveal his mind to her herein; or mediately, by her father Abraham, who lived fifteen years after this time, Gen 25:7, or by some other godly patriarch yet surviving, by whom God used to manifest his will and counsels to others, when he thought fit.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And the children struggled together within her,…. When she was quick with child: this was some time before her delivery, and was not a common and ordinary motion felt by women in such circumstances, but an extraordinary one; the two children in her strove with each other, as if it was for mastery, or who should get out first before the proper time; which not only gave her great uneasiness of mind, but pain of body: this was an emblem of the future difference between those two children, Esau and Jacob, and of the contentions that would be between their respective offspring, and of the enmity and war between good and bad men in all ages, and of the conflict between flesh and spirit in all good men:
and she said, if [it be] so, why [am] I thus? that is, either if it be so with me as is not with others in the like condition; for, as Aben Ezra suggests, she had inquired of other women, whether it had ever been so with them, and they replied, no: then, says she, how comes it to pass that it should be different with me from others? or, if those children by struggling should kill one another, or be abortive and kill me, why should I have been so desirous of conception? or prayed for it, as Jarchi observes? or, if so it is, and this will be the case, “why am I thus” c? this unhappy woman, to be in such circumstances, to endure so much pain, and to no purpose? why have I conceived and carried my burden so long, and at last cannot be delivered, or bring forth a live child? all my prayers and pains have been in vain:
and she went to inquire of the Lord; to the school of Shem the great, say the Targums of Jonathan and Jerusalem, and so Jarchi: the Arabic writers say d, she inquired of Melchizedek; and, according to Aben Ezra, of some prophet, or of Abraham, who lived fifteen years after this event: and indeed, if she inquired of any particular person of note for religion, and as a prophet, there is none so likely as he, who was the friend of God, and had great intimacy with him, and to whom he revealed his secrets. But perhaps no more is meant by it, than that she went either to some proper and private place, and prayed unto the Lord that he would show her the reason of what had happened unto her; or to some public place of worship, and where prayer was wont to be made, and where she inquired by means of such as were engaged therein concerning this matter; see Ps 73:17.
c “eur ego hoc?” Tigurine version, Montanus, Fagius. d Patricides, apud Hottinger, Smegma Oriental. p. 335. Abulpharag. Hist. Dynast. p. 15.
Fuente: John Gill’s Exposition of the Entire Bible
22. And the children struggled together. Here a new temptation suddenly arises, namely, that the infants struggle together in their mother’s womb. This conflict occasions the mother such grief that she wishes for death. And no wonder; for she thinks that it would be a hundred times better for her to die, than that she have within her the horrible prodigy of twin — brothers, shut up in her womb, carrying on intestine war. They, therefore, are mistaken, who attribute this complaint to female impatience, since it was not so much extorted by pain or torture, as by abhorrence of the prodigy. For she doubtless perceived that this conflict did not arise from natural causes, but was a prodigy portending some dreadful and tragic end. She also necessarily felt some fear of the divine anger stealing over her: as it is usual with the faithful not to confine their thoughts to the evil immediately present with them, but to trace it to its cause; and hence they tremble through the apprehension of divine judgment. But though in the beginning she was more grievously disturbed than she ought to have been, and, breaking out into murmurings, preserved neither moderation nor temper; yet she soon afterwards receives a remedy and solace to her grief. We are thus taught by her example to take care that we do not give excessive indulgence to sorrow in affairs of perplexity, nor inflame our minds by inwardly cherishing secret causes of distress. It is, indeed, difficult to restrain the first emotions of our minds; but before they become ungovernable, we must bridle them, and bring them into subjection. And chiefly we must pray to the Lord for moderation; as Moses here relates that Rebekah went to ask counsel from the Lord; because, indeed, she perceived that nothing would be more effectual in tranquilizing her mind, than to aim at obedience to the will of God, under the conviction that she was directed by him. For although the response given might be adverse, or, at least, not such as she would desire, she yet hoped for some alleviation from a gracious God, with which she might be satisfied. A question here arises respecting the way in which Rebekah asked counsel of God. It is the commonly received opinion that she inquired of some prophet what was the nature of this prodigy: and Moses seems to intimate that she had gone to some place to hear the oracle. But since that conjecture has no probability, I rather incline to a different interpretation; namely, that she, having sought retirement, prayed more earnestly that she might receive a revelation from heaven. For, at that time, what prophets, except her husband and her father-in-law, would she have found in the world, still less in that neighborhood? Moreover, I perceive that God then commonly made known his will by oracles. Once more, if we consider the magnitude of the affair, it was more fitting that the secret should be revealed by the mouth of God, than manifested by the testimony of man. In our times a different method prevails. For God does not, at this day, reveal things future by such miracles; and the teaching of the Law, the Prophets, and the Gospel, which comprises the perfection of wisdom, is abundantly sufficient for the regulation of our course of life.
Fuente: Calvin’s Complete Commentary
22. Struggled together within her Hebrews, dashed against one another . Premonition of the coming differences between the offspring .
If it be so, why am I thus The Vulgate reads: “If it was to have been so with me, why should I have conceived?” Rebekah was evidently of an excitable and emotional temperament, (compare Gen 27:46,) and under the pains of maturing pregnancy yielded fitfully to despondency and gloom.
Went to inquire of the Lord Where and how, has been often asked, but not so easily answered. The old Jewish interpreters suppose she went to Shem, or to Melchizedek, who were still living. Much more probable is the supposition that she went to Abraham, who was still living, and known as a prophet, (Gen 20:7, compare 1Sa 9:9,) and doubtless intensely interested in the prospective offspring of Isaac . But, perhaps, she went to that domestic altar where Isaac had so earnestly besought Jehovah for her, (Gen 25:21,) and Jehovah answered by his angel as he spoke to Hagar . Gen 16:11.
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 25:22. The children struggled, &c. Instances of this kind have been recorded in prophane history. The exact mode or time of this struggling cannot be ascertained. Rebekah was alarmed at it, and said, “Since this is so, or as it is so, [that these children thus struggle in my womb,] why am I thus? for what reason am I in this situation? wherefore is this struggle in my womb?” Conceiving it, no doubt, to intend something prophetic, she went to satisfy this doubt, by inquiring of the Lord. This seems to me the most reasonable interpretation of Rebekah’s words, and it is agreeable to the original, and far more proper, I humbly presume, than the supposition that they are the words of murmuring and complaint. Her going to inquire of the Lord proves, that the words imply religious doubt and anxiety. At this time, as some eminent men have observed, those who were said to inquire of the Lord, went to a prophet or seer of God to inquire concerning the event of any matter: if they themselves were prophets, they inquired for themselves. See Exo 18:15. 1Ki 14:5; 1Ki 22:7-8. 2Ki 22:18. 1Sa 9:9. Some have imagined, that the prophet to whom Rebekah applied was Melchizedek; others suppose it was Abraham, who was alive at that time; and others that she addressed herself to the Shechinah, or to the priest who attended there upon the Divine Presence. Others are of opinion, that she applied herself in silence and secrecy to the Lord himself, who heard and answered her prayer. But the words of the text seem plainly to express, that she went to consult some other person; she went to inquire of the Lord, most probably, by the priest, whoever he was, that attended upon the service of the altar, which service, we suppose, was established from the beginning.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gen 25:22 And the children struggled together within her; and she said, If [it be] so, why [am] I thus? And she went to enquire of the LORD.
Ver. 22. And the children struggled together. ] Heb., Jithrotsatsu . They ran at tilt, as it were, and jostled one against another, even to bruising and hurting. Esau, that he might lose no time, began to set against Jacob before he was born.
If it be so, why am I thus?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
am 2168, bc 1836
inquire: 1Sa 9:9, 1Sa 10:22, 1Sa 22:15, 1Sa 28:6, 1Sa 30:8, Eze 20:31, Eze 36:37
Reciprocal: Gen 27:29 – be lord Jdg 6:13 – if the Lord Luk 1:41 – the babe Joh 1:13 – nor of the will of the Rom 9:12 – The elder
Fuente: The Treasury of Scripture Knowledge
Gen 25:22. The children struggled within her In an unusual and painful manner; a presage of the enmity of these two sons and their posterities. If it be so, or since it is so, why am I thus? That is, as some interpret it, If I am with child, what is the reason of this unusual commotion I feel? Or, as others explain her exclamation, If I must suffer such uncommon pangs, why did I conceive? Before, the want of children was her trouble; now, the struggle of her children is no less so. She went to inquire of the Lord Probably she consulted Melchizedek, or some other holy person, who was favoured with divine revelations: or perhaps the expression only means that she addressed herself to God in prayer. The Word of God and prayer, by which we now inquire of him, give great relief to those that are, upon any account, perplexed. It is a mighty ease to spread our case before the Lord, and ask counsel at his mouth. Reader, let this be thy practice in all thy difficulties and perplexities.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
25:22 And the children struggled together within her; and she said, If [it be] so, why [am] I {h} thus? And she went {i} to enquire of the LORD.
(h) That is, with child, seeing one shall destroy another.
(i) For that is the only refuge in all our miseries.
Fuente: Geneva Bible Notes
Rebekah’s pregnancy was so painful that she wondered if there was any point to going on living. She expressed the same thought when her sons had grown up (Gen 27:46). God’s choice of the younger over the elder "was contrary to ancient Near Eastern custom, but the elective purposes of God transcend custom." [Note: Davis, p. 232.] The divine oracle summarizes the careers of Jacob and Esau and is similar to Gen 12:1-3 in that both statements are programmatic. All of Jacob’s subsequent scheming to obtain the birthright and the blessing was unnecessary since God promised that he would become the dominant nation.