Genesis 25: “Abraham Breathed His Last”
1. Abraham’s Later Years and Descendants
“Abraham took another wife, whose name was Keturah. She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah.” (Gen 25:1–2)
After Sarah’s death, Abraham remarries — a detail sometimes overlooked, yet revealing the continued vitality of God’s blessing.
Keturah’s children will form various Arabian tribes. Their mention shows that the covenant, though focused, is not exclusive: God’s blessings overflow beyond the chosen line.
St Bede the Venerable remarks:
“Keturah’s sons signify the nations enlightened through Abraham’s faith, who though not heirs of the covenant, share its light.” (Commentary on Genesis, 25)
Abraham’s fatherhood thus becomes both physical and spiritual — anticipating the universality of the Gospel.
2. The Inheritance of Isaac
“Abraham gave all he had to Isaac. But to the sons of his concubines he gave gifts, and while he was still living he sent them away… eastward to the east country.” (vv. 5–6)
Here we see the clarity of divine election: Isaac alone inherits the covenant.
The others receive generosity, not promise.
This is not favouritism but fulfilment — the covenant must pass through the line of promise.
St John Chrysostom explains:
“He gave them gifts that they might not envy the heir, but he gave Isaac all, that the promise might remain undivided.” (Homilies on Genesis LI.1)
So too the Church holds that salvation is offered to all, yet its covenantal fullness lies in Christ alone.
3. The Death of Abraham
“These are the days of the years of Abraham’s life, one hundred and seventy-five 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.” (vv. 7–8)
Abraham dies “full of years” — literally “satisfied with life”.
He has walked in faith, obeyed through testing, and seen the promise secure in Isaac.
St Ambrose writes:
“He died full, not of possessions, but of virtues; for the fullness of life is to have lacked nothing of obedience.” (On Abraham II.12)
“Gathered to his people” expresses more than burial — it suggests conscious reunion with the faithful departed, a hint of the communion of saints.
St Bede comments:
“He was gathered to his people, not merely to the tomb, but to the company of those who believe.” (Commentary on Genesis, 25)
Already Scripture reveals belief in life beyond death.
4. The Burial beside Sarah
“His sons Isaac and Ishmael buried him in the cave of Machpelah… There Abraham was buried, with Sarah his wife.” (vv. 9–10)
Beautifully, Isaac and Ishmael come together to honour their father — reconciliation in mourning.
Faith’s legacy unites even divided sons.
St John Chrysostom observes:
“Death reconciles those whom envy divided. The father’s holiness draws peace even from his children’s strife.” (Homilies on Genesis LI.2)
Abraham’s body rests beside Sarah — love reunited in faith, waiting for the resurrection.
5. God’s Blessing upon Isaac
“After the death of Abraham God blessed Isaac his son; and Isaac dwelt at Beer-lahai-roi.” (v. 11)
The covenant blessing now continues through Isaac.
Beer-lahai-roi means “the well of the Living One who sees me” — the same place where Hagar once met God (Gen 16:14).
St Bede interprets:
“Isaac dwells at the well of the Living One, for the true heir of faith lives by the vision of God.” (Commentary on Genesis, 25)
Every generation of faith must make the covenant personal again: the God of Abraham becomes also the God of Isaac.
6. The Generations of Ishmael
“These are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s maid, bore to Abraham.” (v. 12)
The genealogy of Ishmael is listed next — twelve princes, fulfilling God’s earlier promise (Gen 17:20).
Even outside the covenant, God’s word proves true.
St Augustine notes:
“He who promised the inheritance to one promised increase to the other. For the Lord is faithful in all His words.” (City of God XVI.25)
Ishmael dies at 137, “in the presence of all his brethren” — a life sustained under providence, though not within the covenant’s heart.
7. The Birth of Esau and Jacob
“These are the generations of Isaac… and Isaac prayed to the Lord for his wife, because she was barren; and the Lord granted his prayer, and Rebekah his wife conceived.” (vv. 19–21)
Again, barrenness — the familiar pattern through which God’s grace works.
Children of promise are always born of prayer, not mere nature.
St Ambrose says:
“Faith’s womb is often closed, that it may be opened by prayer.” (On Isaac 7)
The covenant depends on divine initiative, not human strength.
8. The Struggle within the Womb
“The children struggled together within her; and she said, ‘If it is thus, why do I live?’ So she went to inquire of the Lord. And the Lord said to her, ‘Two nations are in your womb… one shall be stronger than the other; the elder shall serve the younger.’” (vv. 22–23)
This prophecy reveals the mystery of divine election — grace choosing according to God’s purpose, not human merit.
Yet even here, freedom and responsibility remain.
St Augustine teaches:
“God’s election does not exclude free will; rather it foresees and assists it. For grace does not destroy liberty, but heals it.” (On the Predestination of the Saints 12)
The struggle in the womb symbolises the battle between flesh and spirit — not hatred decreed by God, but the tension within fallen humanity.
9. The Birth of the Twins
“When her days to be delivered were fulfilled, behold, there were twins in her womb. The first came out red, all his body like a hairy mantle; so they called his name Esau. Afterward his brother came out, with his hand holding Esau’s heel; so his name was called Jacob.” (vv. 24–26)
The names embody their natures:
Esau (meaning “hairy” or “rough”) — man of the field, the earthly.
Jacob (“heel-grabber” or “supplanter”) — man of destiny and cunning.
The Fathers saw here the contrast between the worldly and the spiritual man.
St Bede writes:
“Esau’s redness signifies the carnal life; Jacob’s grasping hand, the pursuit of heavenly inheritance.” (Commentary on Genesis, 25)
From birth, God’s purpose is at work: not rejection of Esau’s soul, but the prefiguration of two ways — nature and grace.
10. The Boys Grow Up
“When the boys grew up, Esau was a skilful 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.” (vv. 27–28)
The two temperaments symbolise two dispositions:
Esau = the man of action, impulse, and appetite.
Jacob = the man of faith and contemplation.
Yet Scripture shows both weaknesses and virtues in each. Divine election is never human preference; it is God’s design working through fallible people.
St John Chrysostom warns:
“The choice of grace is not licence to sin; Jacob will still be chastened, that he may learn humility.” (Homilies on Genesis LII.1)
11. The Sale of the Birthright
“Once when Jacob was cooking stew, Esau came in from the field, and he was famished. And Esau said to Jacob, ‘Let me eat some of that red pottage.’ Jacob said, ‘Sell me your birthright now.’ Esau said, ‘I am about to die; of what use is a birthright to me?’ So he swore to him, and sold his birthright to Jacob.” (vv. 29–33)
This brief episode reveals character.
Esau despises what is spiritual; Jacob desires what is eternal, though grasping imperfectly.
The Fathers saw Esau as the image of those who prefer the pleasures of the moment to the inheritance of grace.
St Augustine comments:
“Esau’s hunger was bodily, but his folly was spiritual. He sold the unseen for what perishes, and thus lost both.” (City of God XVI.37)
In the New Testament, Hebrews 12:16 warns: “See to it that no one is immoral or profane like Esau, who sold his birthright for a single meal.”
Jacob’s cunning is not yet sanctified, but his desire for blessing is the seed of election — grace will refine what zeal began.
12. Theological Summary
| Theme | Revelation |
| Abraham’s death | The faithful soul “gathered to his people” in hope of eternal life |
| Isaac’s inheritance | Covenant continuity through the chosen line |
| Prayer of Isaac | Grace and promise dependent on prayer |
| Struggle of the twins | Divine election and human freedom in tension |
| Esau and Jacob | Flesh and spirit, the worldly and the spiritual |
| The birthright | Warning against despising grace for worldly appetite |
St Bede summarises:
“In Abraham’s death and Jacob’s birth we see both the end and the beginning of faith — one generation departing in peace, another struggling toward promise.” (Commentary on Genesis, 25)
13. Moral and Spiritual Application
Die full of faith. Like Abraham, live so that your final years are filled, not with regret, but with peace.
Honour divine order. The covenant continues only through obedience and prayer.
Pray in barrenness. When grace delays, it is preparing something greater.
Discern your appetites. Never sell the spiritual birthright for momentary satisfaction.
Let grace refine you. Like Jacob, desire God’s blessing, even if your motives still need purification.
14. Christ the True Heir
In Christ all these mysteries are fulfilled:
Abraham’s death → Christ’s voluntary death opening heaven to the faithful.
Isaac’s inheritance → Christ the true Son receiving the Father’s blessing.
The struggle in the womb → the conflict between old and new humanity.
Jacob’s election → the call of grace to the humble and penitent.
St Ambrose writes:
“In Jacob we recognise the Church, chosen not by birth but by grace; in Esau we see the world, which hungers and forgets.” (On Jacob and the Happy Life 2)
Thus, Genesis 25 reveals the mystery of salvation: grace begins in promise, matures through prayer, and triumphs through faith.
15. Closing Prayer
God of Abraham, Isaac, and Jacob,
You are faithful through every generation.
Teach us to live and die in faith,
to value the birthright of grace above all passing things,
and to trust Your providence even in struggle.
May we be gathered to Your people in peace,
and inherit with Your saints the promise fulfilled in Christ our Lord,
who lives and reigns with You in the unity of the Holy Spirit,
one God, for ever and ever. Amen.
St. Mary's, St. John Bosco and St. Edward's 