These are the generations of Isaac. Because what Moses has said concerning the Ishmaelites was incidental, he now returns to the principal subject of the history, for the purpose of describing the progress of the Church. And in the first place, he repeats that Isaac's wife was taken from Mesopotamia. He expressly calls her the sister of Laban the Syrian, who was hereafter to become the father-in-law of Jacob, and concerning whom he had many things to relate. But it is chiefly worthy of observation that he declares Rebekah to have been barren during the early years of her marriage. And we shall afterwards see that her barrenness continued, not for three or four, but for twenty years, in order that her very despair of offspring might give greater lustre to the sudden granting of the blessing. But nothing seems less accordant with reason, than that the propagation of the Church should be thus small and slow. Abraham, in his extreme old age, received (as it seems) a slender solace for his long privation of offspring, in having all his hope centred in one individual. Isaac also, already advanced in years, and bordering on old age, was not yet a father. Where, then, was the seed which should equal the stars of heaven in number? Who would not suppose that God was dealing deceitfully in leaving those houses empty and solitary, which, according to his own word, ought to be replenished with teeming population? But that which is recorded in the psalm must be accomplished in reference to the Church, that "he maketh her who had been barren to keep house, and to be a joyful mother of many children." (Psalm 113:9.) For this small and contemptible origin, these slow and feeble advances, render more illustrious that increase, which afterwards follows, beyond all hope and expectation, to teach us that the Church was produced and increased by divine power and grace, and not by merely natural means. It is indeed possible, that God designed to correct or moderate any excess of attachment in Isaac. But this is to be observed as the chief reason for God's conduct, that as the holy seed was given from heaven, it must not be produced according to the common order of nature, to the end, that we learn that the Church did not originate in the industry of man, but flowed from the grace of God alone.

LIII. Birth of Esau and Jacob
20. פדן padān, Paddan, "plowed field;" related: "cut, plow."
25. עשׂי ‛êśâv, 'Esaw, "hairy, or made."
26. יעקב ya‛ăqôb, Ja'aqob, "he shall take the heel."
27. תם tām, "perfect, peaceful, plain." The epithet refers to disposition, and contrasts the comparatively civilized character of Jacob with the rude temper of Esau.
30. אדים 'ědôm, Edom, "red."
The ninth document here begins with the usual phrase, and continues to the end of the thirty-fifth chapter. It contains the history of the second of the three patriarchs, or rather, indeed, as the opening phrase intimates, of the generations of Isaac; that is, of his son Jacob. Isaac himself makes little figure in the sacred history. Born when his mother was ninety, and his father a hundred years of age, he is of a sedate, contemplative, and yielding disposition. Consenting to be laid on the altar as a sacrifice to God, he had the stamp of submission early and deeply impressed on his soul. His life corresponds with these antecedents. Hence, in the spiritual aspect of his character he was the man of patience, of acquiescence, of susceptibility, of obedience. His qualities were those of the son, as Abraham's were those of the father. He carried out, but did not initiate; he followed, but did not lead; he continued, but did not commence. Accordingly, the docile and patient side of the saintly character is now to be presented to our view.

These are the generations of Isaac - This is the history of Isaac and his family. Here the sixth section of the law begins, called תולדת יעחק toledoth yitschak; as the fifth, called חיי שרה chaiye Sarah, which begins with Genesis 23, ends at the preceding verse.

And these are the generations of Isaac, Abraham's son,.... Moses, having given the genealogy of Ishmael and his posterity, returns to Isaac, the other son of Abraham, with whom and his children the following part of his history is chiefly, if not altogether concerned:
Abraham begat Isaac; for the further confirmation of his being his proper legitimate son this clause is added.

Isaac seems not to have been much tried, but to have spent his days in quietness. Jacob and Esau were prayed for; their parents, after being long childless, obtained them by prayer. The fulfilment of God's promise is always sure, yet it is often slow. The faith of believers is tried, their patience exercised, and mercies long waited for are more welcome when they come. Isaac and Rebekah kept in view the promise of all nations being blessed in their posterity, therefore were not only desirous of children, but anxious concerning every thing which seemed to mark their future character. In all our doubts we should inquire of the Lord by prayer. In many of our conflicts with sin and temptation, we may adopt Rebekah's words, "If it be so, why am I thus?" If a child of God, why so careless or carnal? If not a child of God, why so afraid of, or so burdened with sin?

HISTORY OF ISAAC. (Genesis 25:19-34)
these are the generations--account of the leading events in his life.

According to the plan of Genesis, the history (tholedoth) of Isaac commences with the birth of his sons. But to give it the character of completeness in itself, Isaac's birth and marriage are mentioned again in Genesis 25:19, Genesis 25:20, as well as his age at the time of his marriage. The name given to the country of Rebekah (Genesis 25:20) and the abode of Laban in Genesis 28:2, Genesis 28:6-7; Genesis 31:18; Genesis 33:18; Genesis 35:9, Genesis 35:26; Genesis 46:15, viz., Padan-Aram, or more concisely Padan (Genesis 48:7), "the flat, or flat land of Aram," for which Hosea uses "the field of Aram" (Hosea 12:12), is not a peculiar expression employed by the Elohist, or in the so-called foundation-work, for Aram Naharaim, Mesopotamia (Genesis 24:10), but a more exact description of one particular district of Mesopotamia, viz., of the large plain, surrounded by mountains, in which the town of Haran was situated. The name was apparently transferred to the town itself afterwards. The history of Isaac consists of two stages: (1) the period of his active life, from his marriage and the birth of his sons till the departure of Jacob for Mesopotamia (Genesis 25:20-28:9); and (2) the time of his suffering endurance in the growing infirmity of age, when the events of Jacob's life form the leading feature of the still further expanded history of salvation (Genesis 28:10-35:29). This suffering condition, which lasted more than 40 years, reflected in a certain way the historical position which Isaac held in the patriarchal triad, as a passive rather than active link between Abraham and Jacob; and even in the active period of his life many of the events of Abraham's history were repeated in a modified form.
The name Jehovah prevails in the historical development of the tholedoth of Isaac, in the same manner as in that of Terah; although, on closer examination of the two, we find, first, that in this portion of Genesis the references to God are less frequent than in the earlier one; and secondly, that instead of the name Jehovah occurring more frequently than Elohim, the name Elohim predominates in this second stage of the history. The first difference arises from the fact, that the historical matter furnishes less occasion for the introduction of the name of God, just because the revelations of God are more rare, since the appearances of Jehovah to Isaac and Jacob together are not so numerous as those to Abraham alone. The second may be explained partly from the fact, that Isaac and Jacob did not perpetually stand in such close and living faith in Jehovah as Abraham, and partly also from the fact, that the previous revelations of God gave rise to other titles for the covenant God, such as "God of Abraham," "God of my father," etc., which could be used in the place of the name Jehovah (cf. Genesis 26:24; Genesis 31:5, Genesis 31:42; Genesis 35:1, Genesis 35:3, and the remarks on Genesis 35:9).