22 The children struggled together within her. She said, "If it be so, why do I live?" She went to inquire of Yahweh.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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.
The children struggled together - יתרצצו 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.
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.
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 Psalm 73:17.
(c) "eur ego hoc?" Tigurine version, Montanus, Fagius. (d) Patricides, apud Hottinger, Smegma Oriental. p. 335. Abulpharag. Hist. Dynast. p. 15.
The children struggled within her - The commotion was altogether extra - ordinary, and made her very uneasy: If it be so, or, since it is so, why am I thus? - Before the want of children was her trouble, now the struggle of the children is no less so. And she went to enquire of the Lord - Some think Melchizedek was now consulted as an oracle, or perhaps some Urim or Teraphim were now used to enquire of God by, as afterwards in the breast - plate of judgment. The word and prayer, by which we now enquire of the Lord, 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 council at his mouth.
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