John Calvin Commentary Genesis 25:22

"And the children struggled together within her. And she said, If it be so, wherefore do I live? And she went to inquire of Jehovah." — Genesis 25:22 (ASV)

And the children struggled together. Here a new temptation suddenly arises: namely, that the infants struggle together in their mother’s womb. This conflict causes 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 to have within her the horrible prodigy of twin — brothers, shut up in her womb, carrying on internal war.

Therefore, those who attribute this complaint to female impatience are mistaken, since it was not extorted so much 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 divine anger stealing over her: as it is usual for 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 greatly disturbed than she should have been, and, breaking out into murmurings, showed neither moderation nor self-control, yet she soon afterward receives a remedy and solace for her grief.

We are thus taught by her example to take care that we do not give excessive indulgence to sorrow in times 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 restrain them and bring them under control.

And above all, we must pray to the Lord for moderation, as Moses here relates that Rebekah went to seek counsel from the Lord; because, indeed, she perceived that nothing would be more effective in calming her mind than to aim at obedience to the will of God, convinced that she was directed by Him.

For although the response given might be adverse, or, at least, not what she would desire, yet she hoped for some alleviation from a gracious God, with which she might be satisfied. A question here arises concerning the way in which Rebekah asked counsel of God. The generally accepted opinion is that she asked some prophet about the nature of this prodigy, and Moses seems to suggest that she had gone to some place to hear the oracle.

But since that conjecture is improbable, I am more inclined to a different interpretation: namely, that after seeking solitude, she prayed more earnestly to 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, let alone in that neighborhood? Moreover, I observe that God then commonly made His will known by oracles.

Furthermore, if we consider the magnitude of the affair, it was more fitting that the secret should be revealed by the mouth of God than revealed by human testimony. In our times, a different method prevails. For God does not, today, reveal future things by such miracles; and the teaching of the Law, the Prophets, and the Gospel, which comprises the perfection of wisdom, is abundantly sufficient for regulating our course of life.