Genesis 35:27–29

Still he journeys on, for the pilgrimage is not over, although he is now in the land, his portion... He soon reaches Mamre, which is in Hebron (the "richness of communion"), Abraham's old resting-place. What toil and how many experiences it took before he was back at last in the place only unbelief had ever driven him from! And we? How much do most of us resemble him in this!

But the government of God did not allow Jacob to see his mother again on earth (see Gen. 35:27), though he did see his father. She said she would send for him at the right time and bring him home again. So she was as fully deprived of Jacob's presence as if she had lost him in death — the very thing she feared.

The Canaanite name, meaning 'city of Arba,' of the city afterwards called HEBRON.

Now Jacob, after varied ups and downs, comes to Isaac his father. It was at Mamre, or Hebron, once the city of the four. There was the cave of Machpelah, where Abraham and Sarah rested in hope of the resurrection. This was always the faith of God's elect. Like them, Isaac in due time fell asleep in faith. He never had the land, only its promise, and he was sure it would be fulfilled in Christ's day.

They bought this piece of ground, and they took great care over their burial there. Both things tell us of their faith in their own happy resurrection, and in the inheritance of the land that goes with it. It tells us that hope was in their souls as surely as faith... Again and again they show what they are by nature. They go wrong. They shift and scheme and at times play false with God through unbelief. They bring discipline and rebuke on themselves, and at times they are humbled before other people. But they never seem to doubt the blessed facts: the God of glory had adopted them and endowed them.

The name "Hebron" means "company," or "place of association," and a related sense of the word adds the idea of "charm." Despite much outward breakdown and failure, there is still an outstanding and unique joy in the company of those who truly love our Lord Jesus Christ.

After many years of wandering Jacob came to Hebron (Genesis 35:27). From there he sent Joseph to ask after the welfare of his brothers (Genesis 37:14). As we enjoy what Hebron speaks of, we surely want many of God's people to come into an appreciation of this precious fellowship.

And so this up-and-down history ends with Mamre and with Hebron. There Isaac now gives up his place to Jacob as the vessel of testimony for God on the earth. Only now is he ready to fill the place.

Notice how truly Isaac lived to the end of his long life. He confessed himself a stranger and sojourner on the earth. Isaac never even had to ask for a foot of the land of promise. Abraham did, when he needed a burial place for Sarah and those who followed. He too knew what famine in the land was, but under its pressure he did not go down into Egypt as his fathers had. Isaac stays in the land, peaceful and little seen. He is not marked out by victorious energy like Abraham. He is not an exile and wanderer like Jacob either.

Many years pass after this before Isaac died at the age of 180 years. Jacob and Esau were 120 years old at this time, since Isaac was 60 when they were born (Gen. 25:16). Ten years after Isaac's death Jacob stood before Pharaoh at age 130 (Gen. 47:9). But Joseph was sold into Egypt at age 17 and rose to rule over Egypt 13 years later at age 30 (Gen. 37:1; Gen. 41:46). Following this there were seven years of plenty in Egypt and some years of famine. So it seems that Isaac died at about the time Joseph rose to power in Egypt.

The phrase "gathered to his people" is used only of six persons: Abraham (25:8); Ishmael (Gen. 25:17); Isaac (35:29); Jacob (49:29-33); Aaron (Num. 20:24); and Moses (Deut. 32:50).

The Old Testament often says that a person "slept with his fathers" and "was buried with his fathers." Both expressions refer to the body only, and they follow each other in natural order. The sleeping body was buried. The expression "gathered to his people" may have a larger meaning. It may point to the one who has died joining his forefathers in the unseen world.

In this life of faith and hope, we see the fathers of the book of Genesis as one. It is a happy thing to know this. They illustrate different mysteries, and they teach us different moral lessons. But in this life of faith and hope they are one. Each in his own day — Abraham, Isaac and Jacob (Gen. 25, Gen. 35, Gen. 49) — is alike gathered to his people. Each is "a handful of sacred dust" in the cave in the field of Ephron the Hittite. Each lies there in sure and certain hope of a resurrection to life and to the inheritance.

Esau and Jacob came to bury their aged father. He was old and full of days, beyond even the good old age of Abraham. Isaac and Ishmael had buried their own father in the same way. Death speaks with a powerful, subduing voice to the heart of man, even where there is no faith. Believers should not keep their close relatives away from the grave. They should welcome them there. At a graveside many a self-seeking and proud soul has bowed under the solemn issues of salvation on one side and judgment on the other.

Esau and Jacob were both present for Isaac's funeral. Therefore Jacob must have sent word to Esau at the time, so that Esau could come. But at least it is good that the brothers met face to face again. The wisdom of God arranges matters of this kind.

Isaac's life took a long time to reach its close. His years went beyond Jacob's, and even beyond Abraham's. But the last forty years of it gave the Spirit of God no occasion to dwell on them.

As the Holy Spirit says little, it is not for a believer to say much. But we may notice how truly he lived to the end of his long life, calling himself a stranger and a temporary resident on the earth. Isaac did not even need a foot of the land of promise, as Abraham needed a burying place for Sarah and those who followed. He too knew what famine in the land was. But even under that pressure he did not go down into Egypt, as his fathers had.

The phrase "gathered to his people" is used only of six persons. Of Abraham (25:8); Ishmael (25:17); Isaac (35:29); Jacob (49:29-33); Aaron (Num. 20:24); and Moses (Deut. 32:50).

The Old Testament often says that a person "slept with his fathers" and "was buried with his fathers." Both expressions refer to the body only, and they follow each other in natural order. The sleeping body was buried. The expression "gathered to his people" may carry a larger meaning. It may show that the one who died had joined his forefathers in the unseen world.

Esau and Jacob came to bury their aged father, old and full of days beyond even Abraham's good old age. Isaac and Ishmael had done the same for their father before them. Death has a powerful and subduing voice for the heart of man, even where there is no faith... When Esau's rage turned to killing his brother Jacob, the days of mourning had not yet come. When they did come, God, who has power over all hearts, so worked that no such intention was left.

Esau and Jacob were both present for Isaac's funeral. Therefore Jacob must have sent word to Esau at the time, so that Esau could come... But at least it is good that the brothers met face to face again. The wisdom of God arranges matters of this kind.

Each in his day — Abraham, Isaac and Jacob — is gathered to his people in the same way. Each is "a handful of sacred dust" in the cave in the field of Ephron the Hittite. Each is laid up there in the sure and certain hope of a resurrection to life and to the inheritance.

Esau still lived to himself and for the present enjoyment of the world and its things. Jacob saw the promises and welcomed them from a distance, like his father and his grandfather. Those who say such things show clearly that they do not yet possess, but are seeking a better homeland — a heavenly one.

Isaac's death is named here, along with his great age, which went beyond Abraham's. But we must keep in mind that it did not happen until Joseph was sold into Egypt and had risen to the seat next to the throne, unseen and unknown to Israel. It is told here because the burial at Mamre brought the two sons together again in a sorrow that set aside their strife.