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The Account of Rebekah’s Barrenness and Isaac’s Prayer

Genesis 25:21 records the struggle of Isaac and Rebekah with childlessness:

“Isaac prayed to Jehovah on behalf of his wife, because she was barren; and Jehovah answered him, and his wife Rebekah conceived.”

Rebekah’s barrenness forms a pivotal moment in the unfolding of Jehovah’s covenant promises. Although Isaac was the promised heir through whom Abraham’s descendants would multiply, his wife’s inability to conceive appeared to threaten the fulfillment of Jehovah’s word. However, this account, like the experiences of Sarah and Rachel, underscores Jehovah’s sovereign control over life and His response to the prayers of the faithful.

The Significance of Barrenness in the Ancient Near East

In the ancient Near East, barrenness was a source of deep sorrow and social reproach. A woman’s value was often measured by her ability to produce offspring, particularly sons, who would carry on the family line and provide economic security. Among the patriarchal families, barrenness was especially significant because it appeared to jeopardize Jehovah’s covenant promise of numerous descendants (Genesis 17:4–6). Rebekah’s infertility, therefore, was not only a personal hardship but also a spiritual crisis for Isaac, whose line was the chosen vehicle for Jehovah’s redemptive plan.

The Hebrew word for barren (עֲקָרָה, ʿăqārāh) appears repeatedly in the Bible in the context of women whose eventual conception marks Jehovah’s intervention. Barrenness, in biblical theology, often precedes a divine act that results in the birth of a significant figure in salvation history. Rebekah joins a line of matriarchs—Sarah, Rachel, and later Hannah—whose wombs were opened by Jehovah’s direct action, highlighting that life is a gift from Him alone.

The Power of Isaac’s Intercessory Prayer

The narrative highlights Isaac’s faith and persistence. The phrase “Isaac prayed to Jehovah” uses the Hebrew verb ʿātar (עָתַר), which implies earnest and repeated entreaty. Isaac did not merely request once; he continued to seek Jehovah’s help, displaying trust in Jehovah’s timing and power.

The length of Rebekah’s barrenness adds to this picture of persistent faith. Genesis 25:20 states that Isaac was forty years old when he married Rebekah, and Genesis 25:26 notes that he was sixty years old when Esau and Jacob were born. This means that Rebekah remained barren for twenty years. For two decades, Isaac endured uncertainty, but he did not abandon his faith. His unwavering prayer life stands in contrast to the actions of his father Abraham, who, when faced with Sarah’s barrenness, consented to the use of Hagar to produce an heir (Genesis 16:1–4). Isaac, however, relied solely on Jehovah without resorting to human schemes.

The text declares, “Jehovah answered him,” indicating that the conception was a direct response to Isaac’s prayer. The miraculous nature of Rebekah’s pregnancy reinforces that the covenant line depended on Jehovah’s power, not human ability.

Jehovah’s Sovereign Control Over Life and Death

Rebekah’s barrenness and subsequent conception remind readers that Jehovah is the giver of life. This theme is consistent throughout Scripture. When Sarah conceived Isaac in her old age, it was because Jehovah “visited Sarah as he had promised” (Genesis 21:1). Similarly, Jehovah later “remembered” Rachel, enabling her to conceive Joseph (Genesis 30:22).

Jehovah’s control over the womb is further declared in Psalm 127:3:

“Behold, children are a gift from Jehovah, the fruit of the womb is a reward.”

Rebekah’s experience reaffirms that the fulfillment of Jehovah’s promises is not hindered by human limitations. Jehovah’s plan to create a great nation from Abraham’s seed continued according to His timing, demonstrating that the covenant depended solely on His power and faithfulness.

The Testing of Faith Through Barrenness

Rebekah’s barrenness was not a punishment but a test designed to deepen faith. The delay in fulfilling Jehovah’s promise compelled Isaac and Rebekah to depend entirely on Him. This pattern is seen throughout Scripture:

Hannah’s barrenness (1 Samuel 1:5–20) tested her faith and led her to make a vow to Jehovah, resulting in the birth of Samuel, who became a prophet and judge over Israel.

Rachel’s barrenness (Genesis 30:1–22) tested her patience and ultimately led to the birth of Joseph, who would save Israel from famine.

Elizabeth’s barrenness (Luke 1:7–25) tested her and her husband Zechariah’s faith, resulting in the birth of John the Baptist, the forerunner of the Messiah.

In each case, the trial of childlessness produced a testimony of Jehovah’s faithfulness. Similarly, Rebekah’s eventual conception was a testament to the fact that Jehovah, not human effort, brings about His promises.

The Birth of Twins and Jehovah’s Sovereign Choice

Rebekah’s pregnancy, granted by Jehovah, was not without difficulty. Genesis 25:22 notes that the children “struggled together within her.” In response to her distress, Rebekah sought Jehovah, demonstrating her faith. Jehovah’s answer revealed a prophetic decree:

“Two nations are in your womb; and two peoples will be separated from your body; and one people will be stronger than the other; and the older will serve the younger.” (Genesis 25:23)

This prophecy established that Jehovah’s sovereign choice, not birth order or human custom, would determine the line of promise. It was not Esau, the firstborn, but Jacob, the younger, who would inherit the covenant blessings. This decree anticipates the New Testament’s emphasis on divine election, as Paul references this very passage in Romans 9:10–13 to illustrate that God’s purpose in election stands, not by works but by His calling.

Jehovah’s Timing and Human Impatience

The twenty years of waiting for Rebekah’s pregnancy serve as a reminder that Jehovah’s promises are fulfilled in His timing. While human impatience often leads to error, as seen in Abraham’s decision to have Ishmael through Hagar, Isaac’s patience and reliance on prayer exemplify how believers should respond to prolonged trials.

This account challenges modern readers to trust in Jehovah’s timing, even when answers to prayers seem delayed. It teaches that faith is often forged in seasons of waiting and that the most profound blessings frequently come after periods of patient endurance.

Barrenness and Jehovah’s Redemptive Plan

The theme of barrenness runs throughout Scripture and always precedes the birth of significant figures in Jehovah’s redemptive plan. Each instance of a barren woman conceiving a child by divine intervention foreshadows the ultimate miraculous birth—the virgin birth of Jesus Christ. The pattern established with Rebekah, Sarah, and others finds its fulfillment in Mary, whose conception of Jesus was the greatest divine intervention in human history.

Although Isaac and Rebekah’s struggle with barrenness was deeply personal, it was also part of a much larger narrative. Their experience became a demonstration of Jehovah’s power to bring life from barrenness, a motif that would culminate in the resurrection of Christ—the ultimate victory over death.

Conclusion

The account of Rebekah’s barrenness in Genesis 25:21 reveals profound truths about faith, prayer, and Jehovah’s sovereign control over life. Isaac’s persistent intercession and Jehovah’s gracious response highlight the power of prayer in times of prolonged hardship. Rebekah’s conception, after twenty years of waiting, testifies that Jehovah alone fulfills His promises, often after a season of testing and faith-building. Furthermore, the prophecy concerning her twins underscores that Jehovah’s purposes are accomplished by His sovereign will, not by human convention. This passage invites believers to trust in Jehovah’s perfect timing, knowing that life’s delays are often Jehovah’s means of demonstrating His power and deepening our dependence on Him.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).