A Journey Through The Old Testament - Elmer Towns
A Journey Through The Old Testament - Elmer Towns A Journey Through The Old Testament - Elmer Towns
Though Isaac left the city, he did not go very far away. He again pitched a tent, but initially there is no evidence of an altar. He dug wells, a necessity of life in a nomadic camp, but the names of his wells reveal the poverty of his spiritual life. As the first well was completed, it was claimed by the herdsmen of Gerar and named Esek, which means “contention” (Gen. 26:20). A struggle was waged over the second well which Isaac dug also, and that well was named Sitnah, meaning “hatred” (v. 21). Though the wells were named in the context of conflict with the Philistines, they might also have described Isaac’s own spiritual conflict. He was trying to have the best of both worlds. He was once again living in tents, a symbol of the faith of the patriarchs, but he was still “dwelling” (v. 17) rather than “sojourning.” He had chosen to dwell in the Valley of Gerar where he could count on the defense of the city, rather than depending on the Lord to be his defense. Those who try to satisfy two worlds are torn apart inside with the contention that results from the enmity between the carnal and spiritual mind. The digging of a third well apparently coincided with a change in Isaac. The well was named Rehoboth, meaning “enlargement,” because there was no struggle associated with this well (v. 22). The naming of this well includes Isaac’s first mention of the Lord since he began dwelling in Gerar. Also it is followed by his decision to return to the Promised Land, where he built an altar to the Lord. It was there that the Lord also appeared to Isaac to encourage him again with the promise of His presence and continued blessing. And it was there that Isaac stopped “dwelling” and “pitched his tent.” Finally, Isaac was leaving Gerar, the halting place. The journey was not only physical; it was a refreshing spiritual experience. When Isaac had completed his separation from the world, he found the world was coming to him. Abimelech traveled to his camp with a friend named Ahuzzath and the chief captain of his army, Phicol. The Hebrew word mere’ehu translated “friends” (v. 26) was also the title of the counselor to a political leader. The visit to Isaac was apparently an official “state visit” in which Abimelech sought to establish a treaty with Isaac. Understandably, he was accompanied by his chief military and political advisors. According to their testimony, the leaders of Gerar attributed the success of Isaac to the blessing of Jehovah. This does not mean they necessarily had adopted the worship of Jehovah themselves or even had a clear understanding of who Jehovah was. They probably used the term loosely to refer to the “god” of the camp of Isaac much as an unsaved person might make an occasional positive reference to “the good Lord” in an effort to demonstrate his respect for a Christian friend’s personal religious beliefs. The Philistines were willing to believe the gods of other tribes would bless those tribes as their own gods would bless them. Isaac agreed to some sort of treaty before he sent them away the next morning. It was later that day that water was struck by those digging a well. Isaac named it Shebah, meaning “oath or commitment.” It was now known as Beersheba, the southern limit of the Promised Land. It was a reminder of his agreement with the leaders of Gerar, but it was more than that. It was also a reminder of his greater commitment to the Lord. Still, all was not well in the household of Isaac. His failures as a father bore fruit in the rebellion of a son. Just as Isaac had married Rebekah at age forty, so his favored son Esau married. But Esau’s choice of a wife was Judith, the daughter of a Hittite. Separation was supposed to characterize all members of the household of faith and that vow of separation was clearly violated by Esau in the taking of Judith as his wife. The Scriptures reveal something of the tremendous family tension which must have surrounded this rebellious act in the record of the “grief of mind” experienced by both Isaac and Rebekah (v. 35). But it was only the beginning of
sorrows. Later this same son would add a daughter of Ishmael to his growing harem primarily to cause his parents added sorrow (28:8-9). But before that occurred, it was Jacob, their other son, who would take advantage of his father’s failing eyesight and with the help of Rebekah, deceive him and create yet another family tension. PERSPECTIVE While there is a place for respecting and honoring the faith of our fathers, the Scriptures are more concerned with our experiencing a personal vital faith in God through our Lord Jesus Christ. Often those raised in godly Christian homes or in a church setting characterized by the clear systematic teaching of the Scriptures tend to adopt the faith of those around them and become “Christian” in their thinking and approach to life without ever becoming a Christian. Isaac appears to have mimicked the faith of his father Abraham until a personal crisis in his life brought him to a place where he entered into a personal relationship with God. It is imperative today that each of us examine ourselves to insure we are of the household of faith; i.e., have a personal and vital relationship with God and not depending on the faith of others in our church or family. TWENTY JACOB: The Deceiver (Genesis 27.1-35:29) God had promised that Jacob would be heir even before his birth, but it was obvious that Isaac liked Esau better (Gen. 25:28). Esau was more inclined to do things fathers and sons enjoy doing together. On the other hand, Jacob was perfectly content to spend much of his time helping his mother with the sort of chores normally accomplished by women in the culture in which they lived. Just as Abraham argued with Sarah over their two sons (21:9ff), so Isaac and Rebekah fell into the trap of having a favorite one splitting family unity. The selecting of favorites was tragic in the family of Isaac. It was a case of acting in opposition to the clearly revealed will of God. But Rebekah, rather than reasoning with her husband or allowing God to intervene directly, had another idea. In an effort to give preferential treatment to her son, she established a situation which would ultimately separate him from her for the rest of her life. But for Jacob, the journey from his mother was just the beginning of a very long journey back to a place called Bethel. THE JOURNEY TO BETHEL (Gen. 27:1-28:22) (1929 B.C.) As Isaac grew older, he began experiencing some of the common physical problems many older people experience even today. Many people adapt to these problems and age gracefully, but that was not the response of Isaac. As he began his second century of life, Isaac was certain he was near death. His eyesight was failing him and he found himself confined to his sickbed. Perhaps as he thought of the death of his own father twenty-five years earlier, he saw
- Page 42 and 43: (Gen. 13:8, literal translation). A
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sorrows. Later this same son would add a daughter of Ishmael to his growing harem primarily to<br />
cause his parents added sorrow (28:8-9). But before that occurred, it was Jacob, their other son,<br />
who would take advantage of his father’s failing eyesight and with the help of Rebekah, deceive<br />
him and create yet another family tension.<br />
PERSPECTIVE<br />
While there is a place for respecting and honoring the faith of our fathers, the Scriptures<br />
are more concerned with our experiencing a personal vital faith in God through our Lord Jesus<br />
Christ. Often those raised in godly Christian homes or in a church setting characterized by the<br />
clear systematic teaching of the Scriptures tend to adopt the faith of those around them and<br />
become “Christian” in their thinking and approach to life without ever becoming a Christian.<br />
Isaac appears to have mimicked the faith of his father Abraham until a personal crisis in his life<br />
brought him to a place where he entered into a personal relationship with God. It is imperative<br />
today that each of us examine ourselves to insure we are of the household of faith; i.e., have a<br />
personal and vital relationship with God and not depending on the faith of others in our church or<br />
family.<br />
TWENTY<br />
JACOB:<br />
<strong>The</strong> Deceiver<br />
(Genesis 27.1-35:29)<br />
God had promised that Jacob would be heir even before his birth, but it was obvious that<br />
Isaac liked Esau better (Gen. 25:28). Esau was more inclined to do things fathers and sons enjoy<br />
doing together. On the other hand, Jacob was perfectly content to spend much of his time helping<br />
his mother with the sort of chores normally accomplished by women in the culture in which they<br />
lived. Just as Abraham argued with Sarah over their two sons (21:9ff), so Isaac and Rebekah fell<br />
into the trap of having a favorite one splitting family unity.<br />
<strong>The</strong> selecting of favorites was tragic in the family of Isaac. It was a case of acting in<br />
opposition to the clearly revealed will of God. But Rebekah, rather than reasoning with her<br />
husband or allowing God to intervene directly, had another idea. In an effort to give preferential<br />
treatment to her son, she established a situation which would ultimately separate him from her<br />
for the rest of her life. But for Jacob, the journey from his mother was just the beginning of a<br />
very long journey back to a place called Bethel.<br />
THE JOURNEY TO BETHEL<br />
(Gen. 27:1-28:22) (1929 B.C.)<br />
As Isaac grew older, he began experiencing some of the common physical problems<br />
many older people experience even today. Many people adapt to these problems and age<br />
gracefully, but that was not the response of Isaac. As he began his second century of life, Isaac<br />
was certain he was near death. His eyesight was failing him and he found himself confined to his<br />
sickbed. Perhaps as he thought of the death of his own father twenty-five years earlier, he saw