Genesis 25:11
After Abraham's death, God blessed his son Isaac, who lived near Beer-lahai-roi.
A Word for Quiet PeopleMark Guy Pearse.Genesis 25:11
Divine BlessingD. G. Watt, M. A.Genesis 25:11
IsaacG. Woolnough, M. A.Genesis 25:11
The Line of BlessingR.A. Redford Genesis 25:1-18

Although Abraham has many descendants, he carefully distinguishes the line of the Divine blessing. His peaceful end at 175 years set the seal upon a long life of faith and fellowship with God. His two sons, Isaac and Ishmael, met at their father's grave, although living apart. The influence of such a character as Abraham's is very elevating and healing, even in the sphere of the world. Ishmael is not entirely forgotten, but Isaac, as the true heir of Abraham, hands on the blessing of the covenant. - R.

God blessed his son Isaac.
Two large and perpetual principles, on which the government of God proceeds, are involved in such commonplace incidents, as death, benefits received, and access to a well of water —(1) that God repeats Himself in His modes of training men; and(2) that God does not repeat Himself. God had blessed Abraham, and He blessed Isaac; He repeated His procedure. Isaac received the Divine blessing at the well Lahairoi — where Abraham did not dwell: God did not repeat Himself.

I. I ask you, fathers and mothers, to CONSIDER THE BEST INHERITANCE WHICH CAN BE LEFT TO CHILDREN. It is not property or riches. If your children never inherit from you anything but a few cheap well-used articles of furniture, yet can point to your grave and say, "Under that grassy mound lie the remains of one who lived a life of faith in the Son of God, and tried to make the world of his neighbourhood better," be sure they will inherit from you that which is more helpful and ennobling than cartloads of gold or silver. Be it yours to secure that.

II. LET EACH ONE CONSIDER THE NECESSITY OF PERSONAL OBEDIENCE TO GOD, IN ORDER TO BE FULLY BLESSED. You may have not a few rich temporal blessings, but if you have not received the grace of the Holy Spirit so as to call Jesus Christ Lord, then you are rejecting that which alone conveys the favour in which is life eternal. No one can acquire this blessing for you.

III. CONSIDER THE VARYING CONDITIONS TO WHICH THE DIVINE BLESSING COMES. Abraham, Isaac, Jacob — so different in their character — all were blessed by the Lord.

IV. IN ORDER TO OBTAIN AND RETAIN DIVINE BLESSING, WE MUST KNOW THE SECRET OF SECURING IT. Isaac's knowledge of it is suggested by the words, "He dwelt by the well Lahai-roi" — the well of the Living, Seeing One. Have you no memory of a private room, or a sick bed, or a communion, when there came a flow of light and impulse into your heart, and Jesus appeared to be your life as never before? Do you never return in spirit to that scene, and endeavour again to refresh yourself with its intimations? The Lord who blessed you then is the same still.

(D. G. Watt, M. A.)

1. After the death of Abraham, God blessed Isaac. What a contrast meets us as we turn to him. The longest lived of the patriarchs, yet what a little space he fills. Abraham has many chapters — so has Jacob, but Isaac has scarcely a single chapter to himself, this is the lesson of his life. We talk of most men because of their importance. I want to talk of Isaac because of his unimportance. His are the annals of a quiet life. God is the God of Abraham. Yes, we do not wonder at that — Abraham the hero, the warrior, the father and founder of great nations — the man of such gifts and such achievements. But God is the God of Isaac, too — the God of the quiet uneventful life. The heavenly Father hath room in His heart for all His children. He who maketh us to differ, loves us in all the separateness of our character.

2. Remember that Isaac is needed as well as Abraham. It is well that there should be some few men here and there, lifted up above the rest like the high hills that touch the sky. The sight of them is needful to refresh us, to expand our thought, to break the dead level of life, and to bring down blessings from heaven. But we need the quiet fields as well as the mountain heights — they give us the grass of the meadow and the corn of the valley. Earth has need of common people — and indeed most need of them. Some one said one day to Abraham Lincoln, referring to some prominent man, "He is a common-looking person." "Friend," said Abraham Lincoln, "the Lord prefers common-looking people, that is why He has made so many of them." If folks were all splendid geniuses, whirling to heaven in chariots of fire, who would do the humdrum work of life? Let us learn to think rightly of common-place people, including ourselves. George Eliot preaches a needed gospel when she writes of one of her characters, "He whose fortunes I have undertaken to relate was in no respect an ideal or exceptional character... a man whose virtues were not heroic, and who had no undetected crime within his heart; who had not the slightest mystery hanging about him, but was palpably and unmistakably common-place .... But, dear madam, it is so very large a majority of your fellow-countrymen that are of this insignificant stamp. Yet these common-place people — many of them — bear a conscience, and have felt the sublime prompting to do the painful right; they have their unspoken sorrows and their sacred joys; their hearts have perhaps gone out towards their first-born, and they have mourned over the irreclaimable dead. Depend upon it you would gain unspeakably if you would learn to see more of the poetry and pathos, the tragedy and comedy, lying in the experience of a human soul that looks through dull grey eyes and that speaks in a voice of quite ordinary tones."

3. Remember the advantages of such a life. "Isaac went into the field at eventide to meditate." Of such life, this is its distinction. If it have less of action, it certainly has more room for meditation. If it knows fewer things, yet it generally knows them better and deeper. If it has less glory and triumph, yet it has closer and steadier communion. If it cannot fight the Master's battles, it can sit at the Master's feet and learn of Him. The quiet life has its blessings. Down by the stream the little meadow lay; and it heard afar off the roar of the great city, and it saw the ruddy glare of its lights flung up against the murky sky. "Alas!" it sighed, "how dull a life is mine! Yonder, in the city, with its thousands, one might do some good. But I am so far away and useless." But in the night time came the stars and sang to it — "Foolish creature, we are thine in all our silvery brightness, we whom they scarcely see in the city." Then the dew fell and whispered to its heart — "And I am thine, I that am of no use on the hard city ways." And up rose the sun and woke the flowers and painted them afresh, and it said — "I am thine, I who have to fight with city fogs for many an hour yonder." And the meadow thought it had something to sing about after all, and the lark went soaring heavenward with music. But one day it heard some stray city sparrow tell a tale about the hungry little children, and the drunken men, and the wretched women, and about weary rich folks. And it grew sad again and said — "What can I do down here, out of the way, and so common-place!" Then came the breeze and it cried in a hurry, "Quick! give us your freshness and fragrance that we may bless the crowded courts and streets," and it was off. And there came some that picked the flowers from beside the stream, and told how they should gladden many a weary heart, and smile upon sick children, and light up many a dreary home. Then the meadow sang a sweeter song than ever, and was glad that He who maketh all hath so much room for the quiet and unknown, and can turn these to such good account. God blessed Isaac.

4. Remember, again, that if quiet people do not go up so high as others, they do not go down so low. "Happy is the nation whose annals are dull," said an authority. Think of Abraham and David and Elijah, and you will see that the life of Isaac has its compensations.

5. Again-there is a special beauty of character belonging to the quiet life. Take another of the few incidents in Isaac's life — that recorded in the sixty-seventh verse of the twenty-fourth chapter — "And he brought Rebekah into his mother Sarah's tent, and he loved her, and was comforted after his mother's death." The gentle heart grieving for his mother, and solaced by the love of Rebekah, is an aspect of the quiet life worth lingering over. These are the gifts with which the quiet people do enrich the world. We do not wonder now that God blessed Isaac.

6. Notice further — that the quiet life has its trials. We see it in the picture of the dim-eyed Isaac sitting in the tent door, bidding his son fetch for him the venison which his soul loved — an ease that breeds a self-indulgence is the besetment of the quiet life. It needs to be stirred up, and that sharply at times, and so there comes the famine, rousing him-making the somewhat sluggish life beat more vigorously. Bringing new wants that require new devices. Bringing new conditions that must be dealt with. No harvest ever did so much for Isaac as that famine. Yet another tendency of the quiet life is to fear and to cunning. We see it in Jacob the quiet man, the smooth man. But here in Isaac is the possibility. The story of the men of Gerar and Rebekah shows this tendency in Isaac. They who are weakest need most of all the help of God and have most room for it. They who have no other gifts must make the most of this.

7. Again, the quiet uneventful life has its victories — victories as brave and oftentimes alike more noble and complete than the victories of the warrior. Isaac pitched his tent in the Valley of Gerar and dwelt there, and Isaac digged the wells of water which they had digged in the days of Abraham his father (Genesis 18:23). Then the Philistines came and stopped up the well. Ishmael would have fought for it, but that would have taken time and men's lives, and have established a feud between himself and his neighbours. And after all he would have had to dig out the well again. So it was a saving of trouble and time and of much else at once to dig the well. So he digged again, and the Philistines came and filled that also. Again he might have fought about that too — but all that made it worth while to dig before made it worth while to dig again. So he removed from thence and digged another well; and for that they strove not. He had got to Rehoboth — "room." It is a good place to live, Rehoboth — where there is room for forgiveness and patience there is room for peace. And the Lord appeared to him the same night and said, "Fear not, for I am with thee, and will bless thee." Where there is room for love there is room for God. Then came the kings and chief captains who had sent him away and won by his gentleness, they sought an alliance with him — "We saw certainly. that the Lord was with thee: and we said, let there now be an oath betwixt us, and let us make a covenant with thee. Thou art now the blessed of the Lord. And he made them a feast, and they did eat and drink." It was a great triumph of peace principles; as pure a victory as was ever won. So the quiet man was a hero all unbeknown to himself, and won a more noble victory then ever came of cruel bloodshed. These gentle souls have a mighty power, mightier than we reckon — like the silent stars that rule the darkness by shining. Lastly, let us remember that it was not Isaac's natural character that singled him out for distinction; but it was his relation to the coming Messiah, the Lord Jesus Christ. This was Abraham's greatness; and here was Isaac as great as Abraham. And herein is our greatness too. Not in what we are can we find our glory, but in Him, our Saviour and our King.

(Mark Guy Pearse.)


1. His natural life commences with a special benediction, for he was a child of promise.

2. Isaac had a remarkable dedication in his youth.

3. But it is now, when Abraham is dead, that he more largely receives the blessing.

4. More deeply impressed at the last than at the first, he solemnly prepares transmit that blessing which he had inherited.


1. His habit of thought.

2. His habit of dealing with men.

3. His habits at home.


1. It is in Isaac that we get the best expression of patriotism.

2. Come within the radius of this man's influence, and you feel that he, too, in the best sense, was a man of the world.

3. But notably you feel in Isaac's case what is that influence which leads a man to make ample and timely disposition of his secular affairs, that he may give himself more fully to better things.

(G. Woolnough, M. A.)

Abraham, Abida, Abidah, Adbeel, Aram, Asshurim, Asshurites, Bethuel, Dedan, Dumah, Eldaah, Enoch, Ephah, Epher, Ephron, Esau, Hadad, Hadar, Hagar, Hanoch, Havilah, Heth, Hittites, Isaac, Ishbak, Ishmael, Jacob, Jetur, Jokshan, Kedar, Kedemah, Keturah, Laban, Letushim, Letushites, Leummim, Leummites, Mamre, Massa, Medan, Mibsam, Mishma, Naphish, Nebaioth, Nebajoth, Rebekah, Sarah, Shuah, Tema, Zimran, Zoar, Zohar
Assyria, Beer-lahai-roi, Egypt, Machpelah, Mamre, Paddan-aram, Shur Desert
Beer, Beer-lahai-roi, Beer-la'hai-roi, Beholder, Blessed, Blesseth, Blessing, Death, Dwelleth, Dwelt, Isaac, Lahai, Lahairoi, Lahai-roi, Pass, Roi
1. The sons of Abraham by Keturah.
5. The division of his goods.
7. His age, death, and burial.
11. God blesses Isaac.
12. The generations of Ishmael.
17. His age and death.
19. Isaac prays for Rebekah, being barren.
22. The children strive in her womb.
24. The birth of Esau and Jacob.
27. Their different characters and pursuits.
29. Esau sells his birthright.

Dictionary of Bible Themes
Genesis 25:7-11

     5076   Abraham, life of

Pottage Versus Birthright
Esau despised his birthright'--GENESIS xxv. 34. Broad lessons unmistakable, but points strange and difficult to throw oneself back to so different a set of ideas. So I. Deal with the narrative. Not to tell it over again, but bring out the following points:-- (a) Birthright.--What? None of them any notion of sacred, spiritual aspect of it. To all, merely material advantages: headship of the clan. All the loftier aspects gone from Isaac, who thought he could give it for venison, from Esau, and from
Alexander Maclaren—Expositions of Holy Scripture

The Death of Abraham
'Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.'--GENESIS xxv. 8. 'Full of years' does not seem to me to be a mere synonym for longevity. That would be an intolerable tautology, for we should then have the same thing said three times over--'an old man,' 'in a good old age,' 'full of years.' There must be some other idea than that in the words. If you notice that the expression is by no means a usual one, that it is only
Alexander Maclaren—Expositions of Holy Scripture

Jacob and Esau
(Second Sunday in Lent.) GENESIS xxv. 29-34. And Jacob sod pottage: and Esau came from the field, and he was faint: And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom. And Jacob said, Sell me this day thy birthright. And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me? And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob. Then
Charles Kingsley—The Gospel of the Pentateuch

Jesus Heals Multitudes Beside the Sea of Galilee.
^A Matt. XII. 15-21; ^B Mark III. 7-12. ^a 15 And Jesus perceiving it withdrew ^b with his disciples ^a from thence: ^b to the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: ^a and many followed him; ^b and a great multitude from Galilee followed; and
J. W. McGarvey—The Four-Fold Gospel

Every Believer's Birthright.
On every hand a lack of something is being felt and expressed by God's people. Their Christian experience is not what they expected it would be. Instead of expected victory, it is oft-recurring, dreaded defeat; instead of soul satisfaction, it is soul hunger; instead of deep, abiding heart rest, it is disquiet and discontent; instead of advancing, it is losing ground. Is this all Christ meant when He said, "Come unto Me"? Is this life of constant disappointment the normal life of the Bible Christian?
John MacNeil—The Spirit-Filled Life

Second Great Group of Parables.
(Probably in Peræa.) Subdivision D. Parable of the Lost Son. ^C Luke XV. 11-32. ^c 11 And he said, A certain man had two sons [These two sons represent the professedly religious (the elder) and the openly irreligious (the younger). They have special reference to the two parties found in the first two verses of this chapter --the Pharisees, the publicans and sinners]: 12 and the younger of them [the more childish and easily deceived] said to his father, Father, give me the portion of thy substance
J. W. McGarvey—The Four-Fold Gospel

"Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the Author and Perfecter of our faith, who for the joy that was set before Him endured the Cross, despising shame, and hath sat down at the right hand of the throne of God. For consider Him that hath endured such gainsaying of sinners against themselves, that ye
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry
J. W. McGarvey—The Four-Fold Gospel

But if Moreover any not Having Charity, which Pertaineth to the Unity of Spirit...
23. But if moreover any not having charity, which pertaineth to the unity of spirit and the bond of peace whereby the Catholic Church is gathered and knit together, being involved in any schism, doth, that he may not deny Christ, suffer tribulations, straits, hunger, nakedness, persecution, perils, prisons, bonds, torments, swords, or flames, or wild beasts, or the very cross, through fear of hell and everlasting fire; in nowise is all this to be blamed, nay rather this also is a patience meet to
St. Augustine—On Patience

Of the Effects of those Prerogatives.
From these prerogatives there will arise to the elect in heaven, five notable effects:-- 1. They shall know God with a perfect knowledge (1 Cor. i. 10), so far as creatures can possibly comprehend the Creator. For there we shall see the Word, the Creator; and in the Word, all creatures that by the Word were created; so that we shall not need to learn (of the things which were made) the knowledge of him by whom all things were made. The most excellent creatures in this life, are but as a dark veil
Lewis Bayly—The Practice of Piety

Travelling in Palestine --Roads, Inns, Hospitality, Custom-House Officers, Taxation, Publicans
It was the very busiest road in Palestine, on which the publican Levi Matthew sat at the receipt of "custom," when our Lord called him to the fellowship of the Gospel, and he then made that great feast to which he invited his fellow-publicans, that they also might see and hear Him in Whom he had found life and peace (Luke 5:29). For, it was the only truly international road of all those which passed through Palestine; indeed, it formed one of the great highways of the world's commerce. At the time
Alfred Edersheim—Sketches of Jewish Social Life

The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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