Tag: Isaac

Deuteronomy: The Second Giving Of The Law (X)

Why Israel Was Inheriting The Land (9:1-29)

Neal Pollard

The challenge was formidable! The inhabitants still included giants and their fortifications were still high and impregnable (1-2). How would they do it? More to the point, why should they anticipate that it would happen? 

The power and promise of God (3-4a,5). He builds on something he has just said,  “But you shall remember the Lord your God, for it is He who is giving you power to make wealth, that He may confirm His covenant which He swore to your fathers, as it is this day” (8:18). God would be a consuming fire destroying, subduing and driving the natives out of the land (3-4). They could believe this because God had sworn it with an oath to their forefathers, Abraham, Isaac, and Jacob (5; Gen. 12:7). The ark of the Lord would go ahead of them as they invaded Canaan (Josh. 3:11). Consider the prayer the weeping prophet would pray, thinking back to this moment in history, when his people faced a self-induced crisis (read Jeremiah 32:17-22). 

The wickedness of the Canaanites (4-5). God makes a point of it to say that the conquest was not a matter of Israel’s meritorious goodness. He warned against such self-righteousness. He corrects the mindset, stating, “It is not for your righteousness or for the uprightness of your heart that you are going to possess their land, but it is because of the wickedness of these nations that the Lord your God is driving them out before you” (5). Genesis 15:16 had predicted this day would come. Now it was time. Even today, we are saved “not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Titus 3:5). This should humble us and combat any self-righteousness on our part. 

The righteousness of God (6). This is implied by Moses’ three-fold use of “righteousness” (4,5,6), when the people are told it was not because of their righteousness. The word means “the state of doing what is required according to a standard, the state or condition of fairly deciding what is right in a legal case, without prejudice, and the state of not having any sin or its associated guilt, according to a standard” (Swanson, DBL, np). This does not describe man at his best, much less the conduct of Israel from the moment they left Egypt. Instead, God’s faithful character was bringing this conquest about. They needed to never forget that. Through Christ, we are made the righteousness of God through Him (2 Cor. 5:21). We have no basis to establish our own righteousness (Rom. 10:1ff). Isaiah would describe our righteous deeds, at best, as “filthy garments” (64:6). 

The intercession of Moses (7-29). What a powerful illustration we have in the bulk of this chapter. Moses reviews how they provoked the Lord to wrath, from Mount Sinai through these 40 years in the wilderness (7-8). They were rebellious against God (7,24). They acted corruptly and turned aside (12). They were stubborn and fit for destruction (13-14). They sinned against God (16). They were wicked (27). They needed to clearly understand this to grasp why they were alive to hear this impassioned sermon. In addition to the character of God already mentioned, there was the righteous intercession of their godly, earthly leader. Moses pleaded with God on their behalf. What did he do?

  • He fell down before the Lord (18).
  • He fasted for 40 days and nights (18).
  • He prayed for Aaron and the people (19-20,26).
  • He destroyed what offended God (21). 
  • He appealed to God’s goodness and promises (27-29).

Consider how wonderful it is to know that godly people are praying for us. Many times throughout the years, I have bowed my head in meetings with elders where they prayed earnestly on behalf of their sheep who struggled physically, financially, emotionally, and spiritually. This is in addition to their private petitions. What about the godly women, older and younger, whose ministry includes intercessory prayer? How much have we been spared and what floodgates of blessings have been opened to us because of the righteous prayers of others on our behalf (Jas. 5:16)? Thank God for godly Christians who steadfastly pray for their brethren, for you and me (1 Th. 5:17). May we be people who do that for others, too! 

Genesis: These Are The Generations (XXVIII)

Sibling Rivalry (27:1-46)

Neal Pollard

In the narrative of Jacob and Esau, the events of Genesis 27 are the ones best-known by Bible students. It reveals a character study in this order: Isaac, Rebekah, Jacob, and Esau. It paints a picture of dysfunction, a remarkable truth given how God works through this family to accomplish His eternal purpose. 

Isaac: Limited Vision (1-4)

Isaac is described as old and in the dark concerning the day of his death. He wants to give a blessing to Esau, so he urges him to go kill some game and prepare it for him so his soul would be stirred. Kenneth Mathews could be right when he opines, “Isaac’s blindness functions at the metaphorical level for the man’s spiritual condition when he preferred Esau for his tasty cuisine” (NAC, Vol. 1B, 427). But his literal visual impairment plays a key role in the events of this chapter. 

Rebekah: Biased Intrusion (5-17)

Rebekah overhears Isaac’s request and plots against her eldest son with her youngest son. She constructs the plan and prompts Jacob to follow it. Jacob expresses his qualms and hesitation about being found out, but Rebekah says, “Your curse be on me, my son; only obey my voice, and go, get them for me” (13). Notice she asks Jacob to steal the blessing for her! How many times have parents used their children as pawns for their selfish desires? She deceives as much as Jacob, devising his disguise and cooking the food. It was not her place to “butt in,” but she did.

Jacob: Premeditated Deception (18-30)

Jacob goes in wearing hairy garments and carrying the food to his father. He lies and tells his father he is Esau. Despite how quickly he had returned and how his voice was not disguised, because he felt like Esau and brought the game Isaac asked for he gave the blessing to Jacob. Isaac asked him a second time if he was Esau (24), and again Jacob lies. After feeling and smelling Jacob, convinced that he is Esau, he says, “Now may God give you of the dew of heaven, And of the fatness of the earth, And an abundance of grain and new wine; May peoples serve you, And nations bow down to you; Be master of your brothers, And may your mother’s sons bow down to you. Cursed be those who curse you, And blessed be those who bless you” (28-29). Jacob beats a hasty retreat.

Esau: Unrighteous Indignation (31-46)

On the heels of Jacob’s departure, Esau returns. Both figure out quickly that Jacob had stolen Esau’s blessing. Isaac trembled violently (33) and Esau cries “with an exceedingly great and bitter cry” (34). He finds out that he cannot receive the “firstborn” blessing. Despair begins to turn to derision and displeasure as Esau says, “Is he not rightly named Jacob, for he has supplanted me these two times? He took away my birthright, and behold, now he has taken away my blessing” (36). Isaac cannot extend the blessing, but can only say, “By your sword you shall live, And your brother you shall serve; But it shall come about when you become restless, That you will break his yoke from your neck” (40). Esau bore a grudge against Jacob (41) and planned to kill him (42). He was full of fury and anger (44-45).

Of course, God was at work through this situation. In His sovereignty, God chose to bring about the seed promise through Jacob rather than Esau. As Paul later observes, “And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, it was said to her, ‘The older will serve the younger.’ Just as it is written, ‘Jacob I loved, but Esau I hated.’ What shall we say then? There is no injustice with God, is there? May it never be. For He says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’ So then it does not depend on the man who wills or the man who runs, but on God who has mercy” (Rom. 9:10-16).

We may struggle to reconcile such choice with the consummate fairness and perfection of God’s character, but the explanation is there in Paul’s discussion. Jacob did not earn this favor. God put the emphasis on His call and His will. He is the One (the only one) who has the right to exert His purpose and plan to achieve His desired outcome. He did not interfere with the free will of either boy, but knowing their inclinations and foreknowing their choices worked through them to achieve His objective. Ultimately, that would mean the salvation of the world by bringing His Son into it through the nation that would spring from Jacob. 

Genesis: These Are The Generations (XXVII)

Isaac Travels Familiar Ground (26:1-34)

Neal Pollard

This chapter records three major incidents in the life of Isaac, and it most clearly reveals the character, the ups and downs on this man than any other in Scripture. The content of Genesis 26 can be divided geographically, with his sojourn in Gerar (1-16), his settlement in the valley of Gerar (17-22), and finally his move to Beersheba (23-35). Something significant happens in each location.

GERAR

According to Genesis 24:62 and 25:11, Isaac lived in Beer-lahai-roi from before his marriage to Rebekah all the way up to the time of the famine recorded in Genesis 26:1. This forced Isaac and his family to move in search of food. They came to Gerar (1), where they would have a familiar encounter.  Given the passage of time, we have to assume that “Abimelech” was a title rather than a personal name. Almost a century of time has passed from Abraham’s contact with Abimelech (20:1ff) and this incident. I think Kenneth Mathews explanation is best, that “the name “Abimelech,” meaning ‘my father is king,’ may be a throne name among the rulers at Gerar, as in Egypt’s practice of ‘pharaoh'” (NAC, Vol. 1B, 403). 

He arrives in the same place, encounters a ruler with the same name, is forced to go for the same reason (famine), and makes the same foolish decision as the father. While the events of chapter 20 occurred before his birth, Isaac responds to his crisis of faith strikingly similar to Abraham. Isn’t it interesting that his deception of Abimelech followed the Lord’s appearance and promise to Isaac (2-5). Isaac arrives in Gerar having heard the direction to avoid Egypt and the assurance that He would multiply his descendants, give him this land, and bless all nations through his seed.

“Beautiful” Rebekah (7; 24:16) caught the eye of the locals. Fearful, Isaac traded the same lie his father did concerning his wife by saying she was his sister. This ruse went on for “a long time” (8) until Abimelech witnessed an interaction between Isaac and Rebekah that revealed unmistakably that they were not brother and sister (8). As Abimelech had done with Abraham, Isaac is reprimanded for his deception (10) but also protected from harm (11). Isaac prospers “a hundredfold” that year, blessed by God abundantly (12-14). This did not sit well with the envious Philistines, who in spite filled all his father’s wells with earth (15). 

Abimelech recognizes how God is blessing Isaac, and the Philistine king suggests this powerful man leave their city (16). So, in Gerar we see the grace and generosity of God even with a man struggling with his faith and character. We see the integrity of God, keeping the promise He made to Abraham and reiterating it with Isaac. We see the purpose of God, equipping Isaac for what is to come through the man’s prosperity and power. 

THE VALLEY

Isaac hoped to avoid turmoil and conflict by descending into the valley below Gerar. He re-digs the wells his father had dug and the Philistines had later stopped up (18). Twice, Isaac’s servants dig wells only to have them contested by the locals who claimed the water should be theirs (19-21). Isaac named those wells “contention” and “enmity.” Finally, they dig a well in a completely different area of the valley. This one was not contested, and Isaac named it “Rehoboth” (“broad places”), declaring, “At last the Lord has made room for us, and we will be fruitful in the land” (22). 

This incident in Isaac’s life reveals a strength of character all too rare in the world. He pursued peace, even in the face of aggression. The Philistines goaded him by stopping up his wells, so he leaves them. The inhabitants of the valley contest not one but two of the wells his servants went to the effort to dig, but Isaac peacefully withdraws and eventually digs a well which is uncontested. The late Wendell Winkler once remarked, “He practiced the Sermon On The Mount many hundreds of years before it was given (Matt. 5:38-48). 

BEERSHEBA

Here, Isaac imitates his father’s faith. God appears to Isaac at the place where his father made a covenant with Abimelech and instituted public worship (21:31-33). Now, Isaac is going to enter into covenant with Abimelech after instituting public worship in the same village (25). Abimelech experiences a change of heard regarding Isaac, no doubt swayed by the way God was blessing this patriarch (26-29). They feast together, make oaths to one another, and as icing on the cake his servants find water there. They call the well “Shibah” (“seven” or “full”). 

Do you see an interesting parallel in how this chapter ends with how our own lives can go? Life is definitely going Isaac’s way, spiritually, socially, and materially. He has gained a hard-fought peace with his powerful neighbors. He is worshipping the right God in the right way and is growing and maturing his faith. His financial portfolio is exploding! However, he is battling domestic issues with a son who brings them grief (35). As long as we are in this fallen world, we will be on some sort of roller coaster. Joy will often and regularly be dampened by heartache and disappointment. What Adam and Eve lost in Eden will not be restored on this earth or in this life! We can be faithful overcomers, but we cannot avoid the proverbial wisdom of Job that “man, who is born of woman, is short-lived and full of turmoil” (14:1). 

Genesis: These Are The Generations (XXVI)

The Generations Of Ishmael And Isaac (25:1-34)

Neal Pollard

Genesis: These Are The Generations

The Generations Of Ishmael And Isaac (25:1-34)

Neal Pollard

Here at what we might consider the halfway point of the book of Genesis we read about the death of Abraham. Before his death, he remarried. Her name was Keturah, and she bore him six sons (2). Everybody remembers Ishmael and Isaac, but what about Zimran and Jokshan and Medan and Midian and Ishbak and Shuah (2)? Moses gives a short genealogical record of his descendants through Keturah. It is clear that Abraham became the father of many nations.

It also appears that Keturah is considered a “concubine” alongside Hagar in the inspired record, given the statement in verse six. Whether he had other concubines we do not know. But an impressive table of nations emanates from Abraham’s lineage, which James Smith reveals in one of his trusty charts:

We will see many of these peoples and nations later in Scripture.

Abraham dies an old man (175) and satisfied with life, and he is buried by Ishmael and Isaac alongside his wife in the cave of Machpelah (7-10). The focus now turns to Isaac (11), but only after Moses gives a genealogical account of Ishmael’s descendants (25:12-18). Note at the end of this record, when speaking of their settling to the east and south, that the text says, “he settled in defiance of all his relative” (18b). That entire verse shows the beginning of the fulfillment of Genesis 16:12. Watching current events, we would concur that this Scripture continues to be fulfilled today by Ishmael’s descendants!

Pursuing his examination of the seed promise given to Abraham, Moses is moved to rivet his attention on Isaac. We’re told Isaac’s age (40) at the time of his marriage to Rebekah (v. 20). They would be married 20 years before they have children (26). We’re told that Rebekah is an Aramean (20). Aram (or, Paddanaram) is approximately in the area of modern-day Damascus, Syria. We will see the Arameans intersect with the Jews throughout Old Testament history from Balak (Num. 23:7) to David’s subjugation of them (2 Sam. 8:6) to Ahab’s war with them (1 Ki. 22:1ff). 

History will repeat itself with Isaac and Rebekah experiencing some of what his parents went through. While her struggle is condensed into only one verse, Rebekah was barren (21). Isaac intercedes for her, and she becomes pregnant with twins (21-22). She has a difficult pregnancy! The Lord appears to her, explaining, “Two nations are in your womb; And two peoples will be separated from your body; And one people shall be stronger than the other; And the older shall serve the younger” (23). Perhaps this revelation to her influences the favoritism she shows the “younger” (28). 

Foreshadowing of troubles to come emerge literally from before their births. Esau is born first, but Jacob (“supplanter”) is grasping his heel (26). The boys are a study in contrast. Esau is a hunter and the favorite of his father. Jacob is a homebody and the favorite of his mother. Esau is also revealed to be an impetuous young man, selling his birthright for bread and red lentil stew. Esau is nicknamed “Edom” (red), and his descendants will be the bane of Israel’s existence on numerous occasions. 

The writer of Hebrews offers Esau as a cautionary tale for those who would rashly abandon Christ. He urges, “See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled; that there be no immoral or godless person like Esau, who sold his own birthright for a single meal. For you know that even afterwards, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears” (Heb. 12:15-17). Do not let the pull of this temporary world cause you to give us what is infinitely greater and better! 

Through the genealogies, Moses is marching us through the important establishment of the covenant with the very people through whom the Messiah would one day come! So many questions we might have in the New Testament are explained by a careful reading of the first book of the Bible. And they are written for our learning (Rom. 15:4). 

Genesis: These Are The Generations (XXV)

Finding The Right Wife (24:1-67)

Neal Pollard

The spiritual growth of Abraham was so incredible that, though God had blessed him so much in a material sense, he is burdened about finding Isaac a wife God would approve of (1-9). Abraham makes his servant swear by the God of heaven that he would assist him in finding his son a wife in keeping with the promises and protections he had received from the Lord. Abraham expected divine guidance and providence in the process (7-8).

Abraham’s servant sets out on this mission endowed with material goods and livestock for use in luring a potential bride and her family (10-11). Perhaps Gideon later would have had privy to the plan of this servant, or perhaps the practice of seeking a non-miraculous sign of God’s providence was common among the ancients. But, he prays for Isaac’s wife to be the woman who voluntarily draws water not just him but also for the camels (12-14). God answers his prayer while he’s still praying it, and her name was Rebekah. Rebekah is described as beautiful (16), sexually pure (16), and servant-hearted (17-21). Despite God clearly sending what he asked for, the servant still ponders whether or not it was God’s hand (21). What a reminder of the importance to ask God in faith with nothing wavering (Js. 1:6). 

The servants wants to know about her family, and what she tells him causes him to know that not only is she from Abraham’s homeland, but that she is related (22-24). Any doubt he had about God’s intervention is resolved, and “the man bowed low and worshipped the Lord” (26). He exclaimed, “Blessed be the Lord, the God of my master Abraham, who has not forsaken His lovingkindness and His truth toward my master; as for me, the Lord has guided me in the way to the house of my master’s brothers” (27). We are impressed that either Abraham cherished this servant because of his faith, or his faith flourished because he was exposed to the example of Abraham–or maybe it was both. 

Rebekah reports this exchange to her mother’s household. Her brother, Laban, becomes her representative and spokesman. What we come to learn of his character, ultimately, makes us wonder if his angle is financial more than spiritual. The text mentions that he saw the lavish gifts on her wrist before he heard her report (30). Laban welcomes Abraham’s servant, whose motives seem much nobler. Before he will eat or relax after his long journey, the servant recounts the details of his mission and the events that had just transpired (31-49).

Rebekah’s father, Bethuel, and brother are quick to confirm this as providential (50), and they are ready to offer Rebekah in exchange for the gold, silver, and garments for her benefit, and also “precious things to her brother and to her mother” (53). Abraham’s servant worships God again (52). The servant and the men with him enjoy their hospitality, but they are ready to return to Abraham the next day (54). Despite Rebekah’s family’s request that she remain for up to ten days, the servant is anxious to return. The family let Rebekah decide, and she is ready to immediately go (55-59). Her family blesses her and sends her off (60-61).

Isaac and Rebekah’s meeting might even be classified as romantic. Isaac is meditating in the field as she comes in the procession at the close of day. Curious, he walks toward the caravan. She veils herself as they meet, “then Isaac brought her into his mother Sarah’s tent, and he took Rebekah, and she became his wife, and he loved her; thus Isaac was comforted after his mother’s death” (67). 

Isn’t this one of the purest, most inspiring love stories not only in Scripture but in recorded history? A father who placed his son’s spiritual well-being above his portfolio or prestige. A man who trusts his father’s efforts to bless his life. A woman who prepared herself for vast blessings through a lifetime of humble service. A servant who depended on God every step of the way to play his part to get them together. And a God who at work the whole time. Isaac was devastated by his mother’s death, yet comforted by the wife God gave him. 

Genesis: These Are The Generations (XXIII)

Sacrificing Blessings (22:1-24)

Neal Pollard

Not only is this chapter probably the best-known concerning Abraham’s life, but it is an event repeatedly reflected upon by New Testament writers. Abraham is mentioned 76 times in the New Testament, and this event is explicitly mentioned in Hebrews 11 and James 2. It is definitely a turning point in Abraham’s relationship with God. God has been abundantly supplying Abraham with blessings, the chief of which is this son of promise. Now, God asks Abraham to make a sacrifice for Him. It is called a “test” (1), and any of us can imagine how great a trial it was!

We see the specifics of the test (1-2). God tells Abraham to take his promised son, Isaac, go to the land of Moriah, and offer him as a burnt offering at the spot designated by God. None of these variables could be bypassed or substituted. God gives the place, the item, and the nature of the sacrifice. Of course, we will see Moriah again–first as the site of the temple (2 Chron. 3:1) and later as the site of the cross since Jesus was crucified outside the gates of Jerusalem. Moriah is established early on as the place of important sacrifice and it is always a place where faith is put to the test. 

We see Abraham’s submission to the test. Abraham’s response is almost unfathomable! There is no argument, rationalizing, or protest recorded; instead, Abraham rises early and sets out to obey the rigorous commands of this test (3-5). There is a steadfast determination to obey God from the moment Abraham hears up to the moment he attempts to finish the task (10). 

We see his struggle to complete the test. First, we see it intuitively. Abraham is asked by his God to make Isaac a burnt offering. What he knows and has learned of God seems at odds with the requirement.  Then, there is the physical struggle of the three days’ journey and the climb up Mt. Moriah. All three days are spent walking with Isaac along with his servants. Further, there is the innocent question Isaac has about the specific nature of the sacrifice–Scripture is silent about Abraham’s reply. 

We see his strength in passing the test. Abraham gets to the place God told him about, builds the altar, binds his son, and attempts to slay him (9-10). What fueled the strength is faith (Heb. 11:17-19), and what proved the strength was his faith working (Js. 2:21-22). Forever, the Jews would honor Abraham for such faith and afterward Christians would call for an imitation of such strong faith. 

We see God’s supply in “grading” the test. Reading subsequent statements from God about child sacrifice (Deut. 18:10; 2 Ki. 17:17; Jer. 32:35) and understanding the nature and character of God throughout Scripture, we can look in retrospect and anticipate that God would not allow Abraham to go through with this. Instead, God provides a substitute sacrifice for Abraham (12-13). In fact, Abraham will name the place “Jehovah Jireh” (The Lord will provide)(14). See his faith, promising Isaac on the way up Moriah, saying, “God will provide for Himself the lamb for the burnt offering, my son” (8). At that time, Abraham could not foresee how but he trusted God. May we always remember that through our tests!

The divine supply continues after the ram is offered. The angel of the Lord (the preincarnate Christ who knows that on this spot much later His Father would not stop His being a sacrifice), who stopped the slaying (12) and commended his faith (12), speaks a second time from heaven and reiterates the future blessings Abraham would receive in the land promise (16-17) and the seed promise (18). 

NOTE:

I found a breakdown of this chapter in my Logos Bible software, from a chapel delivered several years ago by Mike Vestal at the Bear Valley Bible Institute. It is a great analysis of the text, with wonderful application. He points out that we have:

  • A call (1)–“Abraham”
  • A response (1)–“Here I am”
  • A command (2)–“Take…go…offer”
  • A response (3)–Six action verbs (beginning with “So Abraham rose…”)
  • Worship (5)–“We will worship…”
  • Preparation for sacrifice (6-10)–Six more action verbs
  • A call (11)–“Abraham! Abraham!”
  • A response (11)–“Her I am”
  • A command (12)–“Do not stretch…do nothing to the lad”
  • Worship (13)–“Abraham went and took the ram and offered him”

His provocative application is, “When God asks you to sacrifice blessings, are you willing to sacrifice?” Our faith will be tested, and when it is we must trust in God’s character and promises. When God reveals His will, we should obey without delay or complaint. When God has spoken, we must not only act but also worship. When we hold back, God blesses more than we ever thought possible. I especially love the observation that Abraham so loved his God that he gave his only son. 

So, Abraham returns to Beersheba with his heart and life revolutionized by this incredible test. His obedience is lauded (18b). His faith is vindicated (5 + 19). Moses rounds off the chapter by giving us the family line from which Rebekah, Isaac’s wife-to-be, will appear. 

Genesis: These Are The Generations (XXII)

A Birth, A Rivalry, And A Covenant (21:1-34)

Neal Pollard

We have constant reminders in the Bible that God keeps His promises, even ones that seem impossible or far-fetched. The chapter begins with the assertion that the Lord “took note” of Sarah, doing what He promised (1; 17:15-21; 18:10-14). The name “Isaac” (laughter) is fitting since both Abraham and Sarah laughed when they were first given the promise from God, but at his birth a different kind of laughter filled their home (6-7). There is abundant joy as this elderly couple welcome the son of promise into their family. Domestic tranquility does not last forever, though. The rivalry that first appeared between Sarah and Hagar has transferred to the next generation.

Ishmael mocks Isaac on the day he is weaned (9). Sarah makes the extraordinary demand that Abraham drive out Hagar and Ishmael, for whom he felt responsibility–especially for his first-born son. Yet, God assures Abraham that what Sarah wants is appropriate (12; Gal. 4:30) and that He will take care of them in the wilderness. He assures Abraham that Ishmael would father a nation, since he was his descendant (13). But “through Isaac [his] descendants would be named” (12).  

Undoubtedly, Hagar is not privy to this revelation Abraham received. She is left to cope with the frightening prospect of fending for herself and her teenage son with only the bread and water Abraham sends her away with (14). She wanders about and when the supplies run out, she braces for their deaths (15-16). They are helpless on their own, but God intervenes. 

I find several interesting parallels between what happens in this chapter with Hagar and Ishmael and what happens in the next chapter with Abraham and Isaac. First, both leave Beersheba at the command of God. Second, each time a son of Abraham faced seeming certain death. Third, neither time do we hear the child speak in protest or self-defense. Fourth, the angel of the Lord speaks in both cases to intervene. Fifth, God makes promises about the descendants of both sons. Finally, God opens the eyes of both parents to see what God provided, for Sarah a well of water and for Abraham a ram. 

God is with Hagar. He develops a life-preserving skill (archery) and his mother finds him a wife from their native Egypt. They live in the wilderness of Paran, a place we first encounter in the wars of Genesis 14:6. It is between Canaan and Egypt, northeast of Mt. Sinai. It will be the site of much of the wilderness wanderings in Numbers as well as the place David goes following Samuel’s death (1 Sam. 25:1ff). 

With the domestic issues settled and Abraham and Sarah fully focused on raising Isaac, a familiar face reemerges in their lives–Abimelech (22-33). He and his army commander can see how God is blessing everything Abraham had and did, and so they want there to be a covenant between the two clans. They swear peace between themselves, but Abraham has a complaint against Abimelech’s servants (25). They had seized the well of water Abraham’s servants were using. Abimelech, seemingly consistent with his character as revealed in Genesis, is totally unaware of such a breach and did not endorse it. Abraham shows great wisdom in gifting sheep and oxen and making a covenant with him (27). Additionally, he provides Abimelech seven ewe lambs, explaining to the puzzled king that they were a witness that he had dug the well at the place he calls Beersheba (“the well of the oath” or “swearing by seven lambs”). 

After Abimelech and Phicol return to the coastal area called here “the land of the Philistines” (32), Abraham plants a tamarisk tree there and worships “the Lord, the Everlasting God” (33). He resides for many days at what apparently was the northern end of Abimelech’s domain (Smith, 160). Abraham continues to do what he has been doing, publicly worshipping his God (12:8; 13:4). 

The table certainly seems set. They have the improbable son of promise. There is no domestic strife or competition between sons to distract the family. They are at peace with their neighbors. Life is good! How often do we encounter the calm before the storms of life, blissfully ignorant of impending crisis? Faith and spiritual strength are built in such times of peace and help us weather the storms that inevitably calm. We will see this more clearly when we turn the page to chapter 22. 

Fighting For Our Fathers

Dale Pollard

Nebuchadnezzar became a beast in some form or fashion because of his pride in Daniel 4. Oddly enough we find out that his grandson, Belshazzar, falls into the same sinful snare in the very next chapter. This makes for more than an interesting story because it serves as an example of a common thread within scripture. The phrase “like father, like son” rings true in a negative way more often than not. It’s surprising to read of the many heroes of the faith who were failures as fathers. It’s almost disheartening to discover that it’s more common to find stories of poor parenting than successful ones. As tragic as these accounts are, it’s a blessing to have and learn from them. Let’s look into a few of these examples. 

Lot (Genesis 19.6-8)

Lot not only chose to pitch his tent outside of Sin City (Gen.13.12), he eventually moved his family into Sodom as well. In chapter 19 we read, “So Lot went out to them through the doorway, shut the door behind him, and said, ‘Please, my brethren, do not do so wickedly! See now, I have two daughters who have not known a man; please, let me bring them out to you, and you may do to them as you wish; only do nothing to these men, since this is the reason they have come under the shadow of my roof’” (6-8). Not long after these shocking verses, Lot’s remaining daughters take advantage of him in a cave after being saved from Sodom. Clearly Lot wasn’t a great father. 

ISAAC (Genesis 25)

Isaac loved Esau because he ate of his game, but Rebekah loved Jacob (Gen.25.28). Favoritism among parents is not uncommon to read about in scripture but this never seems to work out in the end. Issac was a weak father in other areas as well. He marries a deceptive wife and fails to rule his family in a God-fearing way. 

JACOB (GENESIS 37)

Like father, like son. Jacob shows favoritism towards Joseph and because of this we read the following, 

“Now Israel loved Joseph more than any of his other sons because he had been born to him in his old age, and he made an ornate robe for him. When his brothers saw that their father loved him more than any of them, they hated him and could not speak a kind word to him” (Gen. 37.3-4). 

ELI (I SAMUEL 2.22-25)

“Now Eli was very old, and he heard everything his sons did to all of Israel, and how they lay with the women who assembled at the door of the tabernacle of meeting. So he said to them, “Why do you do such things? For I hear of your evil dealings from all the people. No, my sons! For it is not a good report that I hear. You make the Lord’s people transgress… Nevertheless, they did not heed the voice of their father, because the Lord desired to kill them” (22-25b) 

Eli was a priest at Shiloh, but he was a pitiful parent. His sons, Hophni and Phineas, were allowed to make sacrifices to the Lord but they were known among the community as acting extremely wickedly. They fornicated with women in the tabernacle and stole sacrificial meats from the people. So horrible were they that the Israelites began to “abhor the sacrifices to the Lord” (v.17). 

Young Samuel, who was being raised by Eli in the temple, receives a vision from God who says that He is going to destroy Eli’s boys, but Eli’s response to this news is rather flippant. He says, “the Lord will do what is right according to Him.” Sure enough, the prophecy plays out exactly as God said it would and Eli ends up dying upon hearing of it in I Samuel 4. 

Sadly, Samuel turns out to be a failure as a father as well as the king, David, that he anoints. 

While these accounts aren’t uplifting to read, they serve as humbling warnings to fathers today. If you want to be a faithful father, you’re going to have to fight for it. 

So You Have A Sinful Past? (POEM)

 

Neal Pollard

Moses was a murderer, Rahab was a liar,
David was an adulterer and to murder he did conspire,
Gideon and Timothy were timid, Peter a confirmed denier,
Paul wrecked havoc on the church, so full of hate and ire.

God, from time immemorial, has used the earthen vessel,
Sons of thunder or deceivers– like Jacob, who an angel did wrestle.
Just like Abraham and Isaac, very human if chosen and special
Barak, Samson, Jephthah, who with flaws their faith did nestle

From cover to cover, Scripture shows that God works through sinners
Preachers, prophets, kings and elders, saints and great soul-winners
It helps us who would serve today, to be better enders than beginners
To not let sin defeat us, to go from offenders to God defenders

Perhaps you have a sinful past or there’s guilt here in your today
A habit, sin, or weakness, crimes of deeds, thoughts, or what you say
Look back to men and women of old, they willed for they knew The Way
Conquer through Christ your old man, get busy, trust in God and obey!

Peter denying Jesus
Peter denying Christ

Singing With The Understanding: “Beneath The Cross Of Jesus”

Neal Pollard

Most of us have favorite songs and hymns. My favorite category of hymns is songs about the cross. I love the somber, dramatic feel of Beneath the Cross of Jesus, a hymn penned right after the close of the Civil War by Elizabeth C. Clephane and one set to the music we sing with it by Frederick Maker a dozen years later in 1881. The cross of Calvary is treated as a metaphor of protection for one in a wilderness. One might envision the wandering Israelites making their way to the Promised Land and apply that, figuratively, to our journey through this world of sin toward heaven. But the song will change scenes multiple times until, in the last verse, it is a most personal challenge to each of us to be faithful disciples of this crucified Lord.

The first verse introduces the foot of the cross as a shadow of a mighty rock where we find relief and a home to rest in from trials and difficulties while pilgrims in a weary land (the world). We might easily think of Israel’s exodus from Egypt. Some songbooks have a notation to define “fain,” a word used in the first line. It means “gladly.” I am happy to shelter behind Christ’s cross in adversities.

The second verse builds upon the metaphor of the first verse, then subtly shifts to an event from the book of Genesis. The cross is, again, a shelter and refuge. But, then, he shifts to an allusion to Jacob’s dream (Genesis 28:10ff). He has left his father’s house and his brother’s wrath and beds down near Haran. He lays down, using stones for a pillow, and falls asleep. Moses writes, “He had a dream, and behold, a ladder was set on the earth with its top reaching to heaven; and behold, the angels of God were ascending and descending on it.  And behold, the Lord stood above it and said, “I am the Lord, the God of your father Abraham and the God of Isaac; the land on which you lie, I will give it to you and to your descendants” (12-13). This is where God reaffirms the promise He had made to Jacob’s grandfather and father to make of them a great nation. It symbolized hope, reward, and heavenly assistance. The song writer says the cross is just like the ladder in Jacob’s dream, except that I ascend to heaven by way of the cross. Again, Clephane uses a poetic, if obscure word, in this verse: “trysting.” The word means “meeting.” At the cross, God’s perfect love and justice meet. His love is shown and His justice satisfied by Christ’s sacrifice.

The third verse becomes a straightforward look at a literal remembrance of the graphic, horrific suffering of Jesus on the cross. She focuses on what our reaction should be–a smitten heart, tears, and a proper conclusion. How great is His love! How unworthy I am that He would demonstrate it to me (cf. Romans 5:8).

The last verse is the challenge to respond to that sacrifice. We are to live in the shadow of the cross, daily reflecting upon it and letting it affect how we live. We are to ignore all else to focus on Him. Clephane seems to allude to Paul’s words in Galatians 6:14, if ever so subtly. Too, there’s a challenge to not be ashamed of Jesus and the cross, but reserve our shame only for the sin in our life that made the cross necessary.

It is beautifully and intricately woven. Despite some unfamiliar, even archaic, poetic words, it is powerfully written. What a great song to prepare our minds for the Lord’s Supper or to sing when our motives gets clouded and our priorities get muddled. May we take the time, when we sing it, to consider the truth it teaches and the challenge it contains.

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