Isaac Went Up to Beersheba.
That Night the LORD Appeared to Him
26: 23-25

Isaac went up to Beersheba. That night the LORD appeared to him DIG: Why did Isaac return to Beersheba? What does Beersheba mean? What is that significant? What did he do there? How did Abraham respond? What five aspects of the Abrahamic Covenant do we see up to this point?

REFLECT: What does the LORD’s gracious treatment of Isaac and the perpetual nature of His covenant mean to you, as a child of the covenant? As one who repeats the mistakes of your fathers?

From Rehoboth Isaac went up to Beersheba, which means the Well of the Oath (26:23). Apparently he felt the need to return where he felt closest to ADONAI after his bitter experiences in Gerar. There we have the second confirmation of the LORD’s covenant with Abraham to Isaac (26:1-5). And sure enough, the same night that he arrived ADONAI appeared to him for the second time and said: I am the God of your father Abraham. This would become a familiar phrase. Do not be afraid, for I am with you; I will bless you and will increase the number of your descendants for the sake of my servant Abraham and the covenant I have made with him (26:24). Isaac was back in God’s will because of his obedience and could receive a divine revelation.

Like his father before him, Isaac responded by building an altar there and called on the name of the LORD. This is a phrase that means he engaged in public worship. There he pitched his tent, and there his servants dug a well (26:25). When we combine the two confirmations of the Abrahamic Covenant to Isaac we see five aspects. First, Isaac was to be blessed (26:3, 24). Second, the land was to be given both to Isaac and his descendants (26:3-4). Third, his descendants are to be multiplied (26:4, 24). Fourth, the Gentiles would someday be blessed by the Meshiach through his descendants (26:4). Fifth, the basis is the covenant God made with Abraham (26:3, 5 and 24).

Isaac Reopened the Wells of His Father Abraham
26: 12-22

Isaac reopened the wells of his father Abraham DIG: What did Isaac do here for the first time? Who did the wells belong to? Why? Why had Abimelech’s attitude toward Isaac changed? Why do you think Abraham and Isaac both prospered even when they were not truthful? How did Isaac choose to be a peacemaker?

REFLECT: Is there peace in your valley? Are you at peace with everyone? Where in your life would you like the quarreling to stop and the reconciliation to start? What steps of faith might the LORD want you to take toward that end? What victories have you won with those who would derail your ministry?

Earlier, before Isaac had practiced deception with his wife Rebekah, ADONAI had promised him, “I will bless you” (26:3). Now the Word of God records the fulfillment of His promise. Isaac (Hebrew: Yitz’chak) planted crops for the first time. Until this time, he and his father seem to have been solely occupied with raising animals. Now, however, he acquired some land, possibly by a rental agreement, on which to plant and raise crops. Perhaps the famine had persuaded him that he needed a more reliable source of food for his flock and herds. At any rate, he began to practice agriculture, and it proved highly successful.⁴¹⁹ The yield, even in very fertile regions, was generally no greater than twenty five to fifty fold.⁴²⁰ But because the LORD blessed him, Isaac reaped a hundred times as much as he expected to produce in the same year as the drought (26:12). He who promised was faithful (Hebrews 10:23).

Isaac became rich, and his wealth continued to grow until he became very wealthy. In fact, God prospered Yitz’chak so much that his wealth and influence began to surpass even that of the king of Gerar. He had so many flocks and herds and servants that the Philistines, already upset because of Abimelech’s protection of him, envied him so much that they started to retaliate against him. Their jealousy was so great that even during a famine, they were willing to cut off a vital water supply. So all the wells that his father’s servants had dug, the Philistines stopped up, filling them with earth to force Isaac out of their country. Because Yitzchak had become too powerful for them (26:13-16), they resorted to vandalism rather than war.

In the Near East, digging wells gives title to unoccupied lands. Therefore, Yitz’chak owned the land by inheritance in the vicinity of which these wells had been dug by his father Avraham. In a pastoral country it is a serious matter to stop up a well that has been dug to water flocks and herds. It is, in fact, a declaration of war and has always been looked upon as a hostile act.⁴²¹

Then Abimelech said to Yitz’chak: Please move away from us; you have become too powerful for us (26:16). The rabbis teach that the people said, “We would rather have manure from Isaac’s mules than Abimelech’s gold.” He had indeed become too powerful. Isaac could have resisted this demand, since the earlier Abimelech had given his father the right to live anywhere in the land he wanted (20:15), and since the wells belonged to Abraham by right of construction. Also he might well have been able to defeat the Philistine colonists in battle if it had come to that because he had become too powerful for them.⁴²² Nevertheless, Yitz’chak amicably moved away from the capital, going east and encamped in the Valley of Gerar and settled there (26:17). He was a man of peace.

To his credit, Isaac does not respond angrily against those who stopped up his father’s wells. Instead, Yitz’chak reopened the wells that had been dug in the time of his father Abraham, which the Philistines had stopped up after Abraham died (26:18a). Isaac started to reopen these wells. The Philistine settlers were not using the land, so he thought they would not object. To emphasize his right to the wells because of inheritance, he gave them the same names his father had given them (26:18b). In addition to the wells of his father, Isaac’s servants dug another well in the lower valley and discovered a well of fresh or living water there, providing a constant supply of running water (26:19). But the herdsmen of Gerar quarreled with Isaac’s herdsmen and said: The water is ours! This was probably on the grounds that Yitz’chak had no right to dig new wells in their country. So he gave it to them and named the well Esek, meaning strife or the Quarrel Well, because they disputed with him (26:20). All this strife would eventually lead to continual warfare between the Philistines and King David (see my commentary on the Life of David, to see link click Cn – David Defeats the Philistines).

Isaac again moved east away from Gerar and dug another well, but Philistine settlers quarreled over that one also. So he gave them the second well and named it Sitnah, which is from the same root as the Hebrew word for Satan, meaning opposition, advisory or Hatred Well (26:21). However, Yitz’chak refused to fight back.

He continued to move on much further from there and dug another well, and this time no one quarreled over it. The Philistine settlers, in frustration, finally left him alone. Isaac regarded this as a mark of favor from God and named it Rehoboth, meaning broad place, or the Well of Ample Room, saying: Now ADONAI has given us room and we will flourish in the land (26:22). Yitz’chak then left some of his flocks and herds under the care of his herdsmen, and he himself went on even further. The LORD was gently, but firmly, leading Isaac back to Beersheba.

We find an amazing parallel to what was happening in the patriarchal period and what the Lord is doing today in Isra’el. In this age of Jewish renaissance in the homeland where wells are being literally dug, bringing back the desert areas of the Negev, we can appreciate the greatness of the patriarchs who combined their spreading of the true faith with the practical reclamation of the soil by digging wells and watering the ground. Indeed, the enemies are largely the same: the Canaanites. And they are still trying to stop up the wells and hinder the spread of the knowledge of the God of Isra’el throughout the Land. But God always reigns as the supreme Sovereign of the universe. He is making His great name increasingly known throughout the Land.

Because we are at peace with God, we should be peacemakers; because we are counted righteous, we should live righteously. But peace is a two-way street. It is not possible for two persons, or two nations, to live at peace with each other if one of them is persistently belligerent (witnessed by Isra’el’s dilemma with Palestine today). Jesus was peaceful toward all men, but all men were not peaceful toward Him. Rabbi Sha’ul clarifies this principle: Make every effort to live in peace with all men and to be holy (Hebrews 12:14a). We are responsible for our side of the peace process, but we cannot use another’s hostility as an excuse for responding in kind unless, of course, they are trying to kill us. Then we have the right to defend ourselves (see my commentary on Exodus Dp – You Shall Not Murder). Consequently, under normal circumstances, we have an obligation to live peaceably whether or not those around us treat us peaceably.⁴²³  Blessed are the peacemakers, for they will be called sons of God (Matthew 5:9).

Abimelech, King of the Philistines,
Saw Isaac Caressing His Wife Rebekah
26: 6-11

Abimelech, king of the Philistines, saw Isaac caressing his wife Rebekah DIG: Why might this situation be more dangerous for a woman’s husband than for her brother? What does this say about Isaac’s character? His humanity? What kind of a man was Abimelech? How did he react? How did God react?

REFLECT: Isaac repeated his father’s inappropriate behavior. As a “chip off the old block,” we do the same thing. What one “sin” of your parents would you like the LORD to help you eliminate from your own life?

Like his father Abraham, Isaac needed to grow in his walk of faith. This parashah reveals him as displaying some of the same fleshly flaws that his father Abraham displayed. Now there was a famine in the Land – besides the previous famine in Abraham’s time – so Isaac went to Abimelech, king of the Philistines, and stayed in Gerar (26:1 and 6). ADONAI had told him to temporarily stay in Gerar for a while (26:3), but he disobeyed and stayed there for a long time (26:8). As a result, he sinned there. While in Gerar, the people simply and politely inquired about Rebekah. The text does not indicate any menace in their inquiry, but Isaac seems to feel threatened.⁴¹⁵ So, like his father, he had a private discussion with his wife and told her, “You tell them that you are my sister, not my wife.” And like Sarah, Rebekah went along with the plan. There was some truth in what Avraham said because Sarah was his half-sister, but there was no truth in what Isaac said. Therefore, when the men of that place asked him about his wife, he said: “She is my sister,” because he was afraid to say, “She is my wife.” He thought, “The men of this place might kill me on account of Rebekah, because she is beautiful” (26:7), so Isaac repeated the sin of Abraham (to see link click Fd – Abraham Said of His Wife: She is My Sister).

The absence of any mention of Jacob and Esau here may suggest that they were back in the Negev looking after the possessions that Isaac (Hebrew: Yitz’chak) couldn’t bring to Gerar. Otherwise, the presence of two grown sons would have made it especially difficult to pass off their mother as his sister.⁴¹⁶

Evidently Isaac’s tent was pitched close to Abimelech’s palace. When Isaac had been there a long time Abimelech accidentally stumbled on the truth when he looked down from a window in his palace and saw Isaac caressing, or being amorous with, his wife Rebekah (26:8). Here we have a play upon words. The Hebrew word for caressing and the Hebrew word for the name Yitz’chak come from the same root word. It is the same word used when Ishmael was mocking Isaac (21:9). This phrase can be used in a negative or a positive sense. In the case of Ishmael’s mocking, it was negative, but in the case of Isaac’s caressing, it was positive. Literally, it means Isaac was isaacing his wife Rebekah. However in lying, Isaac was mocking Abimelech. More than that, Yitz’chak had just received the covenant promises of the LORD, but his fear made a mockery of them. Fear mocks faith, where faith laughs in the face of danger.

Like his predecessor before him, Abimelech was a moral man (we must remember that Abimelech was a title like Pharaoh and not a proper name). Understandably upset, Abimelech summoned Isaac and said: She is really your wife! Why did you say, “She is my sister”? The pagan king is here the defender of truth. Is there anything sadder than a child of God being rebuked by a man of the world? At last, Yitz’chak told the truth and answered: Because I thought I might lose my life on account of her (26:9).

Then Abimelech said: What is this you have done to us? One of the men might well have slept with your wife, and you would have brought guilt upon us (26:10). Yitz’chak had missed the point that in attempting to spare his own life, he was risking the lives of everybody else. A whole city was put in danger because one man wanted to escape danger.⁴¹⁷ This doesn’t seem to be a very spiritual time for Isaac. Gerar is the only place he went without building an altar.

It is surprising that Abimelech did not take vengeance on Isaac, but instead he gave orders to all the people, “Anyone who molests this man or his wife shall surely be put to death” (26:11). I am sure they had protesters outside the palace the next day! This was a rather severe penalty, even for the Canaanites. For this Abimelech to act in this way he must have remembered the story of the plagues on the house of the former king of Gerar who encountered Abraham some eighty years earlier. In addition, Isaac was a power to be reckoned with, and to curse him meant to be cursed (12:3). Apparently Abimelech’s order did the trick, because later he and his officers said: We did not molest you but always treated you well and sent you away in peace (26:29).

The point here is clear; Yitz’chak made the same mistake as his father Avraham, and yet was delivered by ADONAI the God of mercy, in the same way.⁴¹⁸

Isaac Went to Abimelech king of the Philistines in Gerar
26: 1-5

Isaac went to Abimelech king of the Philistines in Gerar DIG: How was Isaac like his father Abraham? Why was Isaac to stay in the Promised Land? What was ADONAI’s promise to Isaac? How would Isaac benefit by staying in the Land? How would the world benefit?

REFLECT: How many times have you made the same mistake twice? How does that happen? How can we obey God and keep His mitzvot, His regulations and His teachings?

Sometime after the two boys had grown to manhood, and Isaac (Hebrew: Yitz’chak) himself was at least eighty years old, he and Rebekah encountered a severe test of faith and obedience. We do not have as much information concerning Isaac’s life as we do for that of his father, so we do not know whether he had many earlier trials or not. In fact, this is the only chapter that is devoted to the events in Isaac’s life. Except for the experience on Mount Moriah, and his problem with Jacob and Esau, he seems to have led a peaceful and comfortable life up to this point.⁴¹³

Now there was a famine in the land where Yitz’chak was living, probably near the well at Lahai-Roi. This was the second famine that is mentioned. There was a famine during Abraham’s time over a hundred years earlier (12:10), but this famine was starting to affect his flocks and herds. However, it wasn’t as bad near the Philistine coast so Isaac decided to move near Gerar. He might have continued all the way into Egypt, but ADONAI stopped him.

And Isaac went to Abimelech king of Gerar (26:1). This was not the same king as before (20:1-18, 21:22-34). Abimelech was a title for the king of Gerar, like Pharaoh was a title for the king of Egypt. There were no Philistines living in Gerar during Isaac’s lifetime, but they would eventually settle there and Gerar would become a Philistine city. The Philistines even kept the title of Abimelech for their kings (First Samuel 21:10-15; Psalm 34). Isaac had not left the borders of the Promised Land, which included Gerar, but he was thinking of going to Egypt.

In a sense Yitz’chak was just like his father. This reveals the fact that “like father, like son,” sins are carried from the father to the son. You can talk about the generation gap all you want, but there is no generation gap of sin. It just flows from one generation to another. The son makes very much the same mistakes the father did unless someone intervenes.⁴¹⁴

So ADONAI intervened and appeared to Isaac. He had appeared to him over fifty years earlier on Mount Moriah with his father Avraham. He had spoken to Rebekah before the twins were born, and now He had spoken to Yitz’chak for the first time. God had not forgotten His promises to his father, but told Isaac the same thing He had told to Abraham, “Do not go down to Egypt.” Isaac had not left the Land to get a bride and he   was not to leave the Land now. Egypt represents the world, and as a result, could not be a place of blessing for the LORD. If he did not to repeat the same mistake, and live in the Land where ADONAI told him to live, he would be blessed beyond measure. Stay in this land for a while, and I will be with you and will bless you. For to you and your descendants I will give all these lands and will confirm the oath I swore to your father Avraham (26:2-3). YHVH confirmed Abraham’s covenant with Isaac. The implication seems to be that just as Abraham followed the Holy One by faith, albeit not without flaw, so did his son Isaac.

I will make your descendants as numerous as the stars in the sky (Hebrews 11:11-12) and will give them all these lands, and through the Offspring (using the Hebrew absolute singular here, meaning the Messiah), all nations on earth will be blessed (26:4). Yes, the descendants of Abraham would be blessed because of him, but they would also have to exhibit faith and obedience in order to enjoy the promised blessings. Because Abraham obeyed My voice. As result, Rashi contended that according to this verse, Abraham kept both the Written and Oral Torah (see the commentary on The Life of Christ, to see link click Ei – The Oral Law). And kept My mitzvot, My statutes and My ordinances (26:5). Progressive revelation helps us to understand that ADONAI revealed Himself and His Word in stages. Thus, the devotion of Abraham is described in words that indicate his obedience to what he knew at that time, like leaving his country for an unknown Land, the covenant of circumcision, and the offering up of Isaac.  The legal expressions of mitzvot, statutes and ordinances will reoccur at a later date as YHVH would progressively reveal more of His Word to Moshe (see the commentary on Deuteronomy Bb – Hear and Obey) . It must be remembered, however, that the Covenant made with Abraham, and God’s promises to him were made only by the LORD’s grace and mercy.

Not only are Avraham’s promises repeated here for Yitz’chak, but they were also expanded and enhanced. But as unthinkable as it would seem, and surely knowing what had happened to his father though his memory had grown dim, he fell into the very same sin. If the details sound familiar, there is an underlying reason.

Then Jacob Gave Esau Some Lentil Stew
and Esau Despised His Birthright
25: 27-34

Then Jacob gave Esau some lentil stew and Esau despised his birthright DIG: What kind of a man was Esau? What is God’s opinion about Ya’akov? How do we know that? What do you think of Jacob and Rebekah each picking a favorite son? In what sense did the LORD love Ya’akov and hate Esau? What did Esau really think of his birthright as the elder son? Why did Esav fail the supreme test of his life? Were there consequences? What was Jacob’s sin?

REFLECT: Jacob didn’t have to bargain for the birthright. ADONAI had already given it to him. How often do we manipulate others to get what we want, instead of letting the LORD work things out in His timing and in His way? Is your faith ready for the supreme test in your life? Have you ever disparaged the promises of God in exchange for some worldly privilege?

Sadly, things of great spiritual value are often handled in profane or crafty ways. Some people treat spiritual and eternal things with contempt, for they see them as of no value. And others, though regarding such things highly, make the things of God serve themselves through craftiness and manipulation. Esau and Jacob are examples of both types.⁴⁰⁹

The boys grew up, and Esav became a skillful hunter just like Nimrod (10:8-12). In the context of Genesis, being a skillful hunter has a negative connotation, just as it was with Nimrod. And he was a man of the open country, a man of the world. He decided to do his own thing and not work within the family unit. He was very streetwise and worldly.

In contrast to his brother, however, Jacob was a blameless man. The NIV says Jacob was a quiet man, and the NKJ says he was a mild man. But the Hebrew root word tam is always translated elsewhere as perfect, or upright, blameless or without blemish. When God was speaking to Satan He said: Have you considered my servant Job. There is no one like him; he is blameless and upright (tam), a man who fears God and shuns evil (Job 1:8). Again, God puts Jacob in the same company as Job. It does not mean sinless perfection, but it has the sense of a man whose heart is right towards God. It is translated without defect 36 times in the TaNaKh, blameless 22 times, and perfect 5 times. As a result, the root word tam is never translated quiet or mild anywhere else in the TaNaKh. Then why is it translated thus here? It doesn’t make sense in the context, but it also doesn’t fit people’s preconceived notions about Jacob. Here is the beginning of this trend that the way Jacob is portrayed by Scripture is the opposite of the way he has been portrayed by many pastors, commentators and even some Bible translators. This is a very dangerous proposition (Revelation 22:18-19).

Therefore, because Jacob was a blameless, he stayed among the tents of his father (25:27). Regrettably, Ya’akov is often portrayed as a mama’s boy, but this is not what it means at all. Jacob chose the same occupation as his father, that of a shepherd and shepherds lived in tents. This was true of Abraham and it was true of his father Isaac. Being a shepherd was not the job of a sissy. Later on we will see how much suffering Jacob had to endure as a result of being a shepherd (to see link click Hr – Laban Pursues Jacob). David would be a shepherd, and it was no easy task, protecting his flock from both the lion and the bear (First Samuel 17:34-37). Ya’akov chose to be a shepherd, and work within the family unit and within the covenant, in contrast to being a hunter and a man of the world like his brother Esau. Therefore, the parents mirrored the conflict between the twin boys.

This only added fuel to the fire of any potential problems that Esav and Jacob might have had with each other. Isaac, who had a taste for wild game, loved Esau. Literally, the Hebrew reads that Yitz’chak had game in his mouth. Because Isaac had a preference for wild game, he had a preference for Esau. Not exactly a spiritual outlook, but then again Abraham wasn’t sinless and neither was his son. Human nature tells us that Rebekah told Isaac of God’s prophecy concerning their two sons. If you knew for sure that your spouse was going against the will of God that would hurt your son, wouldn’t you communicate that? Of course you would! Therefore, with the understanding that Rebekah told her husband the prophecy of the LORD when she was pregnant, Isaac basically ignored the choice of God. At some point it seems as though Rebekah had also told Ya’akov of his destiny. ADONAI said: Yet I have loved, or chosen, Jacob, but Esav I have hated, or not chosen (Malachi 1:2b-3a). She initially favored Ya’akov because she wanted to follow the LORD’s will. And because she believed ADONAI, she knew that Jacob was the son of promise and not Esau. As a result, she and Jacob became kindred spirits, and Rebekah loved Jacob because God loved Jacob (25:28).

Jacob was a blameless man and wanted to see the will of God accomplished. He also wanted to serve ADONAI and valued the covenant that the LORD had made with his father Abraham. The material blessings were immaterial to him. His mother had told him that he was the one through which the Messiah would come. In addition, having grown up with Esau, he knew the only aspect of the birthright appealing to Esau was the material benefits. He didn’t want or value the spiritual aspects at all. In fact, the Bible says that Esav despised his birthright (25:34). Jacob had thought about these things for years as he grew up. But instead of letting God work it out, he, like his grandfather Abraham before him, thought he would take matters into his own hands, and one day the opportunity presented itself.

Humanly, you can understand how difficult it was for  Ya’akov to be willing to wait on God’s timing. The birthright would have been his anyway, but he was unwilling to allow God to give it to him. But we do the same thing! We take the LORD at his word, but we will not wait for His timing. The result is that we bring untold trouble upon others and ourselves. It is not enough to believe what ADONAI has said, we must wait patiently for Him (Psalm 37:7).⁴¹⁰

Nevertheless, once when Jacob was cooking some stew, Esau came in tired from the open country. The Hebrew word means nothing more than to be tired. He said to Jacob his brother: Quick, let me have some of that red lentil stew! The Hebrew literally reads: Let me gulp down some of that red. The word, gulp down, implies an animal like ferociousness. Ironically, this skillful hunter came home empty handed and said: I am famished! The fact that he would trade his birthright for some “red,” is why he was also called red or Edom (25:29-30).

Esau would face a supreme test in the next few minutes that would change his life. The real proof of life is our personal faith, and what happens next will reveal who Esav really was. He never made a decision in his life to choose to believe in the promises of God. He never had any faith. Faith is continually growing, and when a crisis comes we act, not solely according to what we want at the moment, but according to who we really are, for our actions are the expression of our real faith. The real us comes out instinctively. This was true of Abraham. When the supreme test in his life came he had sixty years of preparation for that one moment, and he passed with flying colors. He was willing to sacrifice Isaac because of his faith in ADONAI. It was faith in action. Now Esau is staring his supreme test in the face, and because faith in the LORD had never been built into his life, he failed.

Ya’akov made Esav a proposition, perhaps initially only joking, not really expecting Esau to accept it. He said: First sell me today your birthright (25:31). The birthright was the right of the firstborn to take precedence over his brothers. The firstborn had the ability to sell his birthright, and as far as Jacob was concerned, it contained four elements. First, it included physical benefits because at the father’s death, the firstborn received a double portion of the father’s estate (Deuteronomy 21:17); secondly, it included spiritual benefits because he was to be the head and priest of the family (First Chronicles 5:1-2). Therefore, the eldest son had some somber responsibilities. He was to preside over the household and provide materially and spiritually for it. These spiritual responsibilities were particularly important (18:19). Specifically, he was supposed to build and officiate at the altar, as well as to preach God’s Word and his promises (22:9; 26:25). Thirdly, it included being in the Messianic line because this was the birthright of the LORD’s Covenant with Abraham; and fourthly, it included the possession of the land of Canaan. The loss of the birthright could occur if a grave offense was committed. Ruben committed incest (35:22, 49:4) and forfeited his right as the firstborn of the twelve tribes.

All this was formalized at one point in time when the father blessed the firstborn. Just as we write a will today, there was an occasion in the family where the father, once and for all, sanctioned the confirmation of the birthright by blessing one particular son. In that sense, the ultimate decision of the birthright was with the father. So theoretically, Isaac could have overridden Esau’s foolish decision here and still given him the blessing. That is why we see Jacob’s deception in Chapter 27. And that may be one of the reasons for Esav’s seemingly flippant attitude toward the birthright at this point. He thought, “Dad loves me more and will certainly bless me no matter what I do here.”

Esau always lived for the sensual enjoyment of the moment and said to his brother: Look, I am about to die. This is another instance where people have maligned Jacob because they take Esau’s words a bit too literally. But actually Esav is exaggerating, just as someone who comes home after work and says, “I am starving to death.” That person may be hungry, but is surely not starving. The same is true here with Esau. Abraham was a very wealthy man and all Esav had to do was to go to the next tent and he could have been given all the food he could have possibly wanted. Then he rationalized: What good is the birthright to me (25:32). Well, there were a lot of spiritual benefits, but he wasn’t concerned about those.

But Jacob said to him, “Swear to me first.” This swearing is what would make this sale legal and binding.  So Esau swore an oath to him, selling his birthright to Jacob (25:33). Some people will compromise and sell what God really has for them for some instant gratification. But the Bible says: Seek first the kingdom of God and all these things will be added to you (Matthew 6:33). Just as Ishmael was excluded from the promised blessing because he was born according to the flesh, Esau lost the promised blessing because his disposition was likewise according to the flesh.⁴¹¹

Then Ya’akov gave Esau some bread and some lentil stew. He ate and drank, and then got up and left. There is nothing in this passage to imply that Jacob took unfair advantage of Esav. God’s evaluation of the situation is that Esav despised, or treated his birthright as worthless (25:34). So far as we can see, God had no place in his life. The Bible says: See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son (Hebrews 12:16). But this did not justify Jacob’s conduct in the matter. He did the wrong thing for the right reason. However, the end doesn’t justify the means.

Jacob, of course, should have been willing to let ADONAI work out this problem. The LORD would certainly have overruled the situation even if Yitz’chak had not been willing to give Ya’akov the birthright as God had instructed him. However, Jacob’s sin was not a sin of greed or blackmail, but rather a lack of faith. He so strongly wanted to see His purposes advanced that he felt he must help them along by his own actions. This sin, of course, is one of which we also are guilty. Abraham and Isaac themselves both suffered far greater lapses of faith than this.⁴¹²

Two Nations, One Womb
25: 19-26

Two nations, one womb DIG: How long did Isaac and Rebekah pray for a son? What did ADONAI prophecy to Rebekah about the twins even before they were born? Who would serve who? What do the names of the boys mean? Why should Jacob’s name never be translated deceiver? Why is that important?

REFLECT: What have you been praying for? Is waiting on the Lord difficult for you? Is ADONAI’s timing perfect, or have you taken matters into your own hands? Can you let God be God?

Parashah 6: Tol’dot (History) 25:19-28:9
(see my commentary on Deuteronomy, to see link click Af – Parashah)

The Key People include Jacob, Isaac, Rebecca, Esau, Abimelech king of the Philistines, daughters of Het, Laban, and more wives for Esau.

The Scenes include Gerar, Beersheba, Isaac’s three wells, Shibah, and Paddan Aram.

The Main Events include ADONAI speaking to Rebecca, the birth of two nations, the birthright traded for some stew, famine, prosperity in Gerar, Isaac’s blessing for Jacob when tricked by hairy skin, the blessing reaffirmed, Jacob sent to Laban to avoid the wrath of Esau, and to get a wife, and Isaac bestowing the Abrahamic blessing on Jacob – the next generation to receive divine favor.

It is easy to read through the accounts about the patriarchs and get lost in the detail. When we examine the passages closely it seems that all we see are human decisions, human error, and human strength or weakness. It is like standing very close to an oil painting where we can see each brush stroke clearly but can miss the overall theme of the painting. The same peril might await us in our Torah studies if we do not take the time to step back a little from the text in order to see the big picture that the Holy One is unfolding before us.

Parashah Tol’dot is a good example of this. Here we vividly witness human dealings, deceptions, conflict, and even hatred. Lest we get lost in the mire of biased human reactions and dealings; we must analyze these actions through the sovereign eyes of God. Thus, we will study this parashah to see what we can learn about divine sovereignty. The sovereignty of God is a recurrent theme throughout the Torah. For example, it will surface again in the story of Joseph (to see link click Iw – The Written Account of the Generations of Jacob). The repetition of this theme in the Torah means, among other things, that the LORD wants us to keep it fresh in our minds. ADONAI wants to encourage and strengthen us with this revelation of Himself.

This is the account of Abraham’s son Isaac, and what became of Isaac was Esau and Jacob. Abraham became the father of Isaac (Hebrew: Yitz’chak), and Isaac was forty years old when he married Rebekah, daughter of Bethuel the Aramean from the plain of Aram and sister of Laban the Aramean (25:19-20). Aram was the son of Shem, so the Arameans were Semites. Parashah Tol’dot tells the story of the birth of Jacob and Esau. It was only in the previous chapter that we learned about the marriage of Isaac and Rebekah. Now the progressively unfolding story of redemption in Genesis introduces the next main character, Jacob. This is the line through which the Seed of the woman (3:15), or the Messiah, comes, so this is the Seed son.

As Isaac grew up, his mother Sarah and his father Abraham told him the story of his miraculous birth. They told him how much they longed for him and how much they prayed, year after year, that ADONAI would send him to them. Sarah was barren, but they prayed. An act of God brought Rebekah and Isaac together. Like his father Abraham, Isaac was faced with a marriage which was barren of children. Now it would take another act of God to overcome Rebekah’s barrenness. Isaac had learned from his parents that he was the son of promise, and that it would be through him and his descendants that the Messiah would come. He had learned from his father the pain of trying to give the LORD a helping hand by having a child with his handmaiden, and he had vowed within himself that he would never repeat that mistake. What was left for him to do? Yitz’chak then prayed to ADONAI on behalf of his wife, because she was barren. And, just as Sarah and Abraham had waited twenty-five years before Isaac was born, Rebekah and Isaac also waited twenty.⁴⁰⁴  But then the LORD answered his prayer, and his wife Rebekah became pregnant (25:21).

Waiting on ADONAI is an act of faith, the greatest thing ever required of us humans. Not faith in the outcome we are dictating to God, but faith in His character, faith in Himself. It is resting in perfect confidence that He will guide in the right way, at the right time. He will supply our need. He will fulfill His written Word. He will give us the very best if we trust, believe and have faith in Him.⁴⁰⁵

During Rebekah’s difficult pregnancy the babies jostled each other within her. Did this ever prove to be a prophetic jostling! The twins have been fighting ever since. She asked herself, “Why is this happening to me?” The struggle of these two boys, which began before their birth, represents the struggle that still goes on today. There is a struggle between light and darkness, between good and evil, between the Spirit and the flesh that Paul sets before us (see the commentary on Romans Cc – The Reality of the Inner Conflict).⁴⁰⁶

God’s sovereign hand is also demonstrated in the actual birth of the twins, Jacob and Esau. The first evidence of this is in the prophecy that He gave to reassure Rebekah. So she went to inquire of ADONAI (25:22) and He prophesied to her. The content of the prophecy is in the form of Hebrew poetry, which is not based upon rhythm or rhyme, but it is based upon parallelism. The first line is: Two nations are in your womb. The Hebrew word for nations is goyim, which means both Jewish and Gentile nations. The Jewish nation of Isra’el will be from Jacob (Hebrew: Ya’akov), and the Gentile nation will be from Esau (later the nation of Edom). In Hebrew poetry the second line either completes the thought of the first line, or says the same thing in different words. Therefore, the second line is: and two peoples from within you will be separated. Then comes line number three: One people will be stronger than the other, because Isra’el will be stronger than Edom. And then the fourth line completes the thought of the third: and the older will serve the younger (Second Samuel 8:12-14), because Edom would be enslaved to Isra’el (25:23). The struggle which begun in her womb would continue throughout their lives and throughout the history of their respective nations. This is a very important part of the prophecy because it will reveal the godly motivation behind Sarah and Jacob’s actions regarding the blessing that would be needed to carry on the line of the coming Messiah.

Romans 9:10-12 emphasizes the importance of ADONAI’s statement to Rebekah (see the commentary on Romans Cq – The Explanation of Isra’el’s Past Paradox). Before the twins were born or had done anything good or bad, in order that God’s purpose in election might stand, she was told that the older will serve the younger. The LORD’s choice of Jacob, the younger, to inherit his covenant promise was made before the boys were even born. This showed that the choice did not depend on what either did. God is free to choose as He wills. The fact that Esav proved to be uninterested in spiritual things shows how wise His choices are.⁴⁰⁷

I am sure that she treasured up all these things and pondered them in her heart, just as Mary would do in the future (Luke 2:19). But should she do more than that? Surely she should tell her husband? But what about the boys? Would there be any problems if she told them? Should she let the LORD work it out and not say anything? Or should she get involved?

Scripture has already provided two instances of fraternal rivalry: Cain and Abel, and Ishmael and Isaac. Both times the elder brother emerges in a less than desirable light. The case is no different with Esau and Jacob.⁴⁰⁸ This prophecy hardly brought any comfort to Rebekah. It explained her pain, but it raised more questions than it answered. When the time came for her to give birth, there were twin boys in her womb (25:24). They came from the same womb, but they were worlds apart.

The first to come out was red or the Hebrew word admoni which means ruddy or reddishness, and that became the basis for the name of his nation edom, meaning red, and his whole body was like a hairy garment; so they named him Esau, which means hairy (25:25). So his personal name was because he was born hairy, and the name of his nation was based on the color of his hair.

After this, his brother came out, with his hand grasping Esav’s heel. The Hebrew word for heel is akeiv, which is also seen in the words of the prophet Hosea when he said: In the womb he grasped his brother’s heel (Hosea 12:3). And just as Esau was named by his appearance, Jacob was named by his action, so he was named Ya’akov, which is the same root word for heel. The primary meaning of his name is the one who takes by the heel, or heel holder. And there is no negative connotation here. But the secondary meaning of his name is supplanter, which is a neutral term to be determined by the context (Genesis 27:36; Jeremiah 9:4). His name should never be translated deceiver. In the LORD’s perfect timing, Yitz’chak was sixty years old when Rebekah gave birth to them (25:26).

By giving Jacob a name from a Hebrew root which means heel, his parents were unwittingly contributing an important part toward the fulfillment of the prophecy given by YHVH earlier in Genesis (see Be – He Will Crush Your Head, and You Will Strike His Heel). This was the first messianic prophecy, which would ultimately take place between Messiah and Satan. The Messiah, however, will be from Jacob, the heel. In addition, as the people of God chosen to bring light and salvation into the world, which is totally contrary to Satan’s purposes, the people of the heel (Irsra’el) would suffer. But, we also know from both the prophecy above and in other parts of Scripture, that Messiah and the remnant of Isra’el will be victorious.

Did Isaac and Rebekah know all of this; of course not. But like so many of us, they were being used without being aware of it – as instruments of the sovereignty of God to help carry our His unfolding plan of redemption. In the end, they named their second twin the name which the Eternal One had decided in all eternity past that He should have; Jacob (later called Isra’el) the heel.

All the mothers of the nation of Isra’el were not able to conceive and have children naturally. All were barren. Sarah, Rebecca, Rachel, and Hannah all had to have a miracle to give birth to their children. But why? ADONAI wanted to be clearly seen in the births of the major historical heroes in the path to our salvation. Of course, the most out of the ordinary was the birth of Yeshua our Messiah that is not a birth given by a barren woman, but a birth given by a woman who knew no man!

The Written Account of the Generations of Isaac
25:19 to 35:29

Moses edited and compiled eleven family documents in the book of Genesis. Again, the major structural word for Genesis, toldot, means the written account of, or this is what became of these men and their descendants. The noun is often translated generations, histories or descendants. After the section on the written account of the generations of Ishmael from 25:12-18, we have the ninth toldot, the written account of the generations of Isaac (Hebrew: Yitz’chak). The previous toldot told us about the end of the non-seed line of Ishmael. Then this ninth family document tells us what became of Isaac, the son of promise. And what became of Isaac was Jacob, and through his seed, Isra’el, the nation of blessing would be born.

After briefly mentioning Ishmael’s non-seed line, the narrative returns to the seed-line through Yitz’chak. It records Isaac’s prosperity and Jacob’s struggle for the birthright. This section records Jacob’s journey outside the Promised Land, his struggle with God and consequent name change, and finally his return. This section was probably kept and recorded by Jacob himself. Later, through progressive revelation, Isaiah describes the narrowing of the meaning of the word servant. First, when he uses the term servant, he is talking about the nation of Isra’el, and he uses it three times in 41:8-16, 42:18-22, and 43:10. Secondly, when he uses the term servant, he is dealing with the faithful remnant only, and he uses it three times in 44:1-5, 44:21, and 65:8-16. Third, when Isaiah uses the term Servant, it is in reference to the Messiah, and we find it in 42:1-9, 49:1-7, 50:4-9, and 52:13 to 53:12. Like a cone, it gets more and more narrow. It starts at the base as the nation of Isra’el, and then progresses to the faithful remnant and finally to the point, which could only be the Messiah (see my commentary on Isaiah Hl – The Cone of Isaiah).

The Territory of Ishmael
25: 18

His descendants settled in the area from Havilah to Shur, near the border of Egypt, as you go toward Asshur. That means the territory stretched from the Euphrates River in the North to the Red Sea in the South. Havilah is the southeast border located in northeast Arabia, and Shur is the southwest border toward Assyria. So basically, his descendants settled in the Arabian Peninsula.

And he died in the presence of all his brothers. This is a clear fulfillment of what the Angel of the LORD, or the second person of the Trinity, Yeshua Messiah, had prophesied earlier. He said: He will be a wild donkey of a man roaming free, his hand will be upon everyone, and he will dwell to the east in the presence of all his brothers in the east (to see link click Ej – Hagar and the Angel of the LORD).

Haftarah Chayei-Sarah: M’lakhim Alef (First Kings) 1:1-31
(see my commentary on Deuteronomy Af – Parashah)

David and Abraham both face problems of succession in their old age. Abraham’s succession goes smoothly, because he obtains the oath of his trusted senior servant, Eliezer. ADONAI directs Eliezer’s path, and thus, assures the marriage and continuation of the house of Abraham and Sarah. Here, King David confronts a crisis. His fourth-born son Adonijah, had declared himself to be the next king (First Kings 1:1-9), which has excluded Solomon, the true heir to the throne (First Kings 1:10). Nathan visits Bathsheba to warn her that her life and her son’s life are in danger (First Kings 1:11-12). Only David can declare his successor (First Kings 1:20), and he comforts his wife with an oath that Solomon will succeed him (First Kings 1:30). The oath, now in YHVH’s hands, assures the outcome that the Haftarah ends before it is reported.

B’rit Chadashah suggested readings for Parashah Hayyei-Sarah:
Mattityahu (Matthew) 1:1-17, 8:19-22, 27:3-10; Luke 9:57-61

David’s dynasty of kings and Abraham’s heir to the promises of his household converge in Yeshua the Messiah. The sacred text introduces Yeshua the son of David, the son of Abraham (Matthew 1:1). His heritage passes through Isaac, Jacob, and Judah, among the brothers, and Perez among the twins (Matthew 1:2-3). It passes through David and Solomon among the kings (Matthew 1:6). Four Gentile women (Tamar, Rahab, Ruth, and Uriah’s wife, or Bathsheba) appear as matriarchs. The text climaxes with Mary, mother of Yeshua (Matthew 1:16). Sarah’s household has its ultimate fulfillment in Yeshua, King at the end of the dynasty of kings! The genealogy is segmented into three pereiods – Abraham to David, David to the exile, and the exile to the birth of Messiah (Matthew 1:17). In Hebrew, David’s name has a numerical value of 14 (2X7), the number of perfection or completion. Messiah Himself is the “last David” to redeem David’s fallen dynasty from the curse of exile.

The Death of Ishmael
25: 17

After inserting Ishmael’s genealogy into his own account, Isaac then recorded Ishmael’s death. Altogether, Ishmael lived a hundred and thirty-seven years. He breathed his last and died fifty-eight years before Isaac did. The reason for putting the death of Ishmael here is that Isaac wants to dispense with the non-seed line, before dealing with the seed-line of himself and Jacob.

And like his father Abraham, Ishmael was gathered to his people and went to the realm of the dead or sh’ol (25:17), in the heart of the earth (Matthew 12:40). Now even though this is the same phrase used to describe the death of his father, it does not mean he believed in the God of his father. Sh’ol was a place for both believers and unbelievers. We learn more about this from the story of the rich man and Lazarus. There was a rich man who was dressed in purple and fine linen and lived in luxury every day. At his gate was laid a beggar named Lazarus, covered with sores and longing to eat what fell from the rich man’s table. Even the dogs came and licked his sores.

The time came when the beggar died and the angels carried him to Abraham’s side. The rich man also died and was buried. In hell, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side. So he called to him, “Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire.”

But Abraham replied, “Son, remember that in your lifetime you received your good things, while Lazarus received bad things, but now he is comforted here and you are in agony. And besides all this, between us and you a great chasm has been fixed, so that those who want to go from here to there cannot, nor can anyone cross over from there to us” (Luke 16:19-26). So both Abraham and Ishmael went to sh’ol. And while we cannot be dogmatic about it, as much as Abraham loved his son, the fruit of his life seems to point to the fact that Ishmael, like the rich man, also ended up in hell, where he was in torment.

Ishmael refused to believe the truth that Isaac was the son of promise. It is precisely this lack of faith that separated him from his father during his time on earth and in sh’ol in the afterlife. In his pride, he believed he was the son of promise and this is exactly what the Muslims believe to this day. However, without faith it is impossible to please God (Hebrews 11:6a). When we look at the fruit of his life, and the opposition to the nation of Isra’el by his descendants, it is difficult to conclude that he believed in the God of Abraham. There is not a single shred of Scriptural evidence that Ishmael and Isaac had any spiritual fellowship. In fact, just the opposite is true. Sadly, they were separated in life, as they would be in death. They will both be in sh’ol until Jesus comes (Ephesians 4:8-10).⁴⁰³

The Twelve Sons of Ishmael
25: 12-16

This is the account of Abraham’s son Ishmael, whom Sarah’s maidservant, Hagar the Egyptian, bore to Abraham (25:12). The LORD said that He would make Ishmael into a great nation (21:18), and He certainly fulfilled His promise. What became of Ishmael were his twelve sons. Ishmael probably kept this record and it was later incorporated into Isaac’s genealogical record. The two brothers almost certainly exchanged information at the time of their father’s funeral.

These are the names of the sons of Ishmael, listed in the order of their birth: Nebaioth, the firstborn of Ishmael. The Nebaioth (Neb-bi-OATH) are today called the Nebateons. Nebaioth was the first of twelve sons of Ishmael (Genesis 25:13a, 28:9; First Chronicles 1:29; Isaiah 60:7). They were a branch of the Edomites. It was the Nabeteons who settled and built the city of Bozrah, which will play a significant role in Isaiah 63, when the Messiah returns.

Then these were also born to him: Kedar (Psalm 120:5; Isaiah 21:16-17, 42:11, 60:7; Jeremiah 49:28-33; Ezeki’el 27:21), Adbeel, Mibsam, (First Chronicles 4:25), Mishma (First Chronicles 4:25), Dumah (Isaiah 21:11), Massa, Hadad, Tema (Job 6:19; Isaiah 21:14; Jeremiah 25:23), Jetur (First Chronicles 5:19), Naphish (First Chronicles 5:19) and Kedemah (25:13b-15). Even though Ishmael was not the son of promise, ADONAI was faithful to His word when He said: I will make him fruitful and will greatly increase his numbers. He will be the father of twelve rulers, and I will make him into a great nation (17:20).

These were the sons of Ishmael, and these are the names of the twelve tribal rulers, according to their settlements and camps (25:16). So not only were there twelve sons and twelve tribes of the descendants of Isaac through Jacob, but there were also twelve sons and twelve tribes of the sons of Ishmael.

The Written Account of the Generations of Ishmael
25: 12-18

Moses edited and compiled eleven family documents in the book of Genesis. The major structural word for Genesis is toldot, which means the written account of, or this is what became of these men and their descendants. The noun is often translated generations, histories or descendants. After the section on the written account of the generations of Terah from 11:27 to 25:11, we have the eighth toldot, the written account of the generations of Ishmael. The previous toldot went from God’s covenant with Abraham to God’s son of promise. So what this eighth family document tells us is what became of Abraham; what became of Abraham was Ishmael, and because he was Abraham’s son, God would make him into a nation also, but he was not the son of promise.

This is the shortest toldot and it follows the second longest one. Ishmael, too, was a son of Abraham, so ADONAI told what became of him and his line before returning to the seed-line of Isaac and Jacob. Thus, Ishmael’s descendants are listed before Isaac’s descendants. Ishmael had twelve sons as the LORD had prophesied (17:20), and died at the age of one hundred and thirty seven years. His sons lived in the Arabian Peninsula from Havilah (in north-central Arabia) to Shur (between Beersheba and Egypt) to the east of Jacob and his sons. The descendants of Ishmael would dwell in the presence of all their brothers as God had prophesied (to see link click Ej –Hagar and the Angel of the LORD).⁴⁰²

The Death of Abraham
25: 7-11

The death of Abraham DIG: Through Abraham’s experience with God, what do you learn about the way the LORD treats us when we are obedient? When we are fearful? When we are wayward?

Altogether, Avraham lived a hundred and seventy-five years (25:7). This was the fulfillment of ADONAI’s promise to him that he would be buried at a good old age (15:15). Isaac (Hebrew: Yitz’chak) was then seventy-five years old, and his grandchildren Jacob and Esau were fifteen years old. So he was able to see his grandchildren grow up. This shows that Genesis was not written in strict chronological order. It is basically chronological, but not strictly so. Sometimes when a story comes to an end, it goes back and picks up a new story line, as is the case with Jacob and Esau coming up shortly.

It is one thing to live a long life. But it is quite another to live a long life that is also content. Then Abraham breathed his last and died at a good old age, an old man and full of years literally satisfied. He saw all the desires of his heart fulfilled. This is the first indication we have in Genesis that there is life beyond the grave. Avraham was living by faith when he died (Hebrews 11:13-16). He was gathered to his people (25:8). This is the first occurrence of this phrase in the Bible and it means to go to the realm of the dead, referring to the destiny of the spirit, not the body (James 2:26). The word in the TaNaKh for the realm of the dead is sh’ol and the New Covenant equivalent is Hades.³⁹⁹ It was a temporary place for the spirits while awaiting the resurrection. Since his people were in Mesopotamia and since none of his ancestors were buried in the cave of Machpelah, this can only refer to life after death. In other words, he was with those before him who had died in faith. Nineteen hundred years later, the location of such departed spirits was actually called sh’ol, or Abraham’s side (see the commentary on The Life of Christ, to see link click Hx – The Parable of the Rich Man an Lazarus).⁴⁰⁰

His sons Isaac and Ishmael buried him in the cave of Machpelah near Mamre, in the field of Ephron son of Zohar the Hittite, the field Abraham had bought from the Hittites. There Abraham was buried with his wife Sarah (25:9-10).

After Abraham’s death, God blessed his son Yitz’chak, who then lived near Beer Lahai Roi (25:11). When Abraham by faith sent away all his other sons, he provided for transferring his blessing to Isaac who waited on the LORD. Abraham would be gone, but ADONAI’s program would continue; no leader of the covenant is indispensable, for His program to bless the world will continue to grow and expand from generation to generation. Each of the LORD’s servants must do all they can to ensure the ongoing of God’s work, but the work is bigger than any individual.⁴⁰¹

Abraham Took Another Wife,
Whose Name Was Keturah
25: 1-6

Abraham took another wife, whose name was Keturah DIG: What can you make of Abraham’s new family? What promise was fulfilled as a result of his second family? Did Avraham force everyone to get along? Did he play favorites? Why or why not?

REFLECT: Do you have your personal belongings in order so that there will be no disputes after your passing?

Abraham was one hundred and thirty-seven years old when Sarah died, so he still had thirty-eight years to live. When Isaac (Hebrew: Yitz’chak) married, he and Rebekah moved south to Lahai-Roi. Abraham was left alone, and no doubt became lonely. After some time he decided it was not good for him to be alone, and he needed a suitable helper (2:18). Finally, he decided to remarry. Good memories of his first marriage gave him the courage to do it again. Some people are content to remain widowed the rest of their lives, and that is all right – but Abraham was not one of them. And for all we know, his second marriage was a good one and blessed by God.³⁹⁷

ADONAI had supernaturally reestablished the virility of Avraham and he took another wife, whose name was Keturah meaning covered with perfume or incense (25:1). As Yitz’chak was the son of promise, Sarah was the wife of promise. Therefore, Keturah is listed as a concubine elsewhere in the Bible to distinguish her from the primary wife Sarah (First Chronicles 1:32). We have no knowledge of her background. However, we can say she was probably not a Canaanite woman, because Abraham would not allow Isaac to marry one. However, she did understand that although she and her children would be taken care of, probably each having a reasonable start with his own flocks and herds, the bulk of Avraham’s inheritance would go to Isaac.

She bore him six sons and probably many daughters. Proper Jewish genealogies traditionally listed only men. When we get to the genealogy in Matthew 1:1-16, he breaks with Jewish tradition and lists women and skips names. The purpose of his genealogy is to show that if Jesus really was Joseph’s son, He could not be king. At any rate, the names of Abraham’s sons with Keturah were Zimran, Jokshan, Medan, Midian, who will play an important part in Jewish history (Genesis 35:36, 37:28; Exodus 2:15 to 3:1, 18:1; Numbers 25:16-18; Joshua 13:21 and Judges 6:1 to 7:25), Ishbak and Shuah (25:2).

Jokshan was the father of Sheba; this Semitic Sheba replaced the Hamitic Sheba of 10:7. These are the Sabians of Job 1:15, and the traveling merchants of Sheba of Job 6:19. The second son was Dedan, who replaced the Hamitic Dedan of 10:7 (They are also mentioned in Isaiah 21:13, Jeremiah 25:23, 49:8 and Ezeki’el 25:13). The descendants of Dedan were the Asshurites, the Letushites and the Leummites (25:3). Sheba and Dedan are mentioned together in Ezeki’el 38:13 where they refuse to participate in Russia’s attack on Isra’el. Then five of Abraham’s grandchildren through his son Midian are mentioned; they were Ephah (Isaiah 60:6), Epher, Hanoch, Abida and Eldaah. All these were descendants of Keturah (25:4). This list is parallel to the one in First Chronicles 1:32-33. This is the fulfillment of one of the promises that God made to Abraham back in 17:4 where He said: You will be the father of many nations. These six sons fathered six tribes or nations and some of his grandchildren fathered others. These tribes are mostly Bedouin and range in the desert areas in Sinai, Arabia and Syria.³⁹⁸

However, in contrast to the sons of Keturah, Abraham left everything he owned to Isaac (25:5). Avraham loved all his boys, but Yitz’chak was the son of promise, so he inherited everything. So while Abraham was still living, he gave gifts to the sons of his two concubines, Hagar and Keturah (First Chronicles 1:32). These gifts were probably one-time, sizably wealthy gifts of herds and flocks in place of the ongoing inheritance that was given to Isaac. They were not lacking for anything. He set them up pretty well. But he deliberately sent them away as he had done with Ishmael because they and their descendants could have been a threat to Isaac. They were sent away from the Promised Land to the land of the east, to the Saudi Arabia area (25:6). He makes sure that there is distance between Isaac and his other sons because they are not part of the covenant. Wisely, he did all this while he was still living so there would be no disputes after his death.

So Isaac Married Rebekah and He Loved Her 
24: 61-67

So Isaac married Rebekah and he loved her DIG: What role does Isaac play in getting a wife? Why does ADONAI go to such lengths to provide a wife for Isaac? Incidental details aside, what do you see as the central issue of this chapter? How does this story make God’s point?

REFLECT: The place Beer Lahai Roi reminded us that God saw, God knew and He could be trusted with Isaac’s welfare. If ADONAI can take care of Hagar, take care of Isaac, can he take care of you? Since Messiah is the Living One who sees you, what does He see right now? What does this story teach you about the LORD?

Then Rebekah and her maids got ready and mounted their camels and went back with the servant. So he took Rebekah under his personal care and left (24:61). The long trip back probably took about a month. No dialogue is recorded, but obviously Rebekah wanted to know everything she could about Isaac (Hebrew: Yitz’chak), his father and the LORD’s plan for them. The servant was a good teacher and protector as well. But the Counselor, the Holy Spirit, whom the Father will send in My name, will teach you all things and will remind you of everything I have said to you (John 14:26). As far as Rebekah was concerned, the trip couldn’t go fast enough. But slowly, they made their way through the land of the Canaanites, down into the Negev, and finally to where Yitz’chak lived.

Rebekah had immediately left all to go to the son, loving him before she saw him and rejoicing with inexpressible joy. Though you have not seen Him, you love Him; and even though you do not see Him now, you believe in Him and are filled with inexpressible and glorious joy (First Peter 1:8). She journeyed through the wilderness to meet him, guided by the servant. The Holy Comforter, the One who is called along side, accompanies the Church through the world’s wilderness, teaching her the things of Christ and showing her things to come, until finally He presents her to Christ at the end of the journey.

Now Isaac had come from Beer Lahai Roi, or the well of the Living One who sees me (John 7:37), for he was living in the Negev (24:62). The Angel of the LORD had appeared to Hagar twice before at Beer Lahai Roi (16:1-10, 21:8-19). She was so touched by His care that Hagar named the place after her experience: I have now seen the One who sees me” (16:13). Yes, if I were in Isaac’s shoes I’d go wait at Beer Lahai Roi, at a place known as “the meeting place with the God who sees, knows, and communicates with those who are alone and desperate.” That would be Beer Lahai Roi: great place to wait on God. I wonder what Isaac’s prayers were like as he waited for the servant’s return?

The name of Yitz’chak has been absent from the Scriptures from the time of his being offered on Mount Moriah, until now, when he is united with his bride at the Well of the Living – One who sees me. In type we have the Father offering His only Son, who reappears when He is united with His bride, the Church, in heaven.

He went out to the field one evening to pray and meditate, (lasuach, only appearing here in the Scriptures), and as he looked up, he saw camels approaching. The Hebrew indicates that he was looking every single day. Instinctively, he must have realized that his bride had come to him. It was his father’s caravan, but more people were coming than had left a month earlier. Rebekah also looked up and saw him about the same time. She knew it was Isaac and jumped down quickly from her camel (24:63-64). It was love at first sight.

She asked the servant, “Who is that man in the field coming to meet us?” “He is my master,” the servant answered. So she took her veil and covered herself as a bride does when meeting the bridegroom. It covered both her face and body; this was in keeping with the custom of those days. Outwardly, Yitz’chak tried to appear calm, but his heart was pounding through his chest. He listened patiently as the servant told Isaac all he had done (24:65-66). There was no doubt in Isaac’s mind that ADONAI had chosen Rebekah to be his wife. What a glorious meeting it must have been! And what a glorious meeting it will be one day when the Lord Himself will come down from heaven and we are caught up together in the clouds to meet Him in the air (First Thessalonians 4:16-17).

Isaac brought her into the tent of his mother Sarah until the formalities of the marriage could be arranged. Then Yitz’chak married Rebekah when he was forty years old and brought her into his own tent at Lahai-Roi (25:11). So she became his wife, and he loved her. Also, the Church was loved by, and finally united forever to, the Son (Ephesians 5: 25-27; Revelation 19:7; First Thessalonians 4:17). Isaac loved his mother greatly; but now with Rebekah as his wife, he was comforted after his mother’s death (24:67). A man who truly loves and honors his father and mother will, when the time comes for marriage (2:24), likewise love and honor his wife.³⁹⁶

So They Sent Rebekah on Her Way,
Along With Her Nurse and Abraham’s Servant
24: 50-60

So they sent Rebekah on her way, along with her nurse and Abraham’s servant DIG: What did it cost Rebekah to follow the LORD’s will for her life, and what did she receive in return? How did God reveal His will to Abraham’s chief servant?

REFLECT: How does ADONAI reveal His will to you today? Have you been putting off a decision that needs to be made?

The servant had given the testimony as clearly and convincingly as he knew how. It was time for a decision. The consent comes from both the father and the brother. In fact, a brother’s participation in these types of negotiations was common in those days. We will see this again in 34:5-7. Both Laban and Bethuel recognize divine providence when they answered: This is from ADONAI and He has plainly revealed His will; we are not the ones to say yes or no, we can say nothing to you one way or the other. Therefore, they offered their consent. They said: Here is Rebekah; take her and go, and let her become the wife of your master’s son, as the LORD has directed (24:50-51). Rebekah had heard enough about Isaac (Hebrew: Yitz’chak) from the servant to believe that God had led him to her. She, no doubt, had been praying for a husband. At any rate, she was more than ready to go. When Abraham’s servant heard what they said, he bowed down to the ground before ADONAI (24:52).

Then the servant brought out gold and silver jewelry and articles of clothing and gave them to Rebekah; he also gave costly gifts to her brother and to her mother (24:53). The bride of a prince must be provided with new clothing furnished by the father of the prince. These gifts represented the bride price, which is like the pearl of great price (see my commentary on The Life of Christ, to see link click Fc – The Parable of the Pearl). Jesus said: The kingdom of Heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it (Matthew 13:34). Rebekah represents the Bride of Christ who can no longer be dressed in the filthy rags of her own righteous acts (Isaiah 64:6), but must be dressed in fine linen, bright and clean (Revelation 19:8).

Then they finally got around to the festive meal; the chief servant and the men who were with him ate and drank and spent the night there. All the members of the caravan were finally able to settle down to a good night’s sleep. One suspects, however, that there were at least a few who didn’t sleep much that night.³⁹⁴

When they got up the next morning, the servant surprised everyone by requesting that he and Rebekah leave immediately. He said: Send me on my way to my master. The servant wanted to complete his mission without a single delay. Abraham and Isaac were anxiously waiting to hear from him – but her brother, mother and father were shocked. They had been willing to let her go, but did it have to be so soon? It had been only half a day since he had come into their lives, and now he was preparing to take her away forever? They needed more time to say good-bye. They pleaded: Let the girl remain with us ten days or so; then you may go. But the servant had some good reasons to reject the delay, and said to them, “Do not detain me, now that ADONAI has granted success to my journey. Send me on my way so I may go to my master” (24:54-56). Furthermore, delay would only give the flesh more reasons for changing their minds.

Then, in a further attempt to delay the servant and Rebekah’s departure, they said: Let’s call the girl and ask her about it. So they called Rebekah hoping that she would want more time to make her decision, and asked her, “Will you go with this man?” The issue is a personal decision. No one can make it for her. And she said: I will go (24:57-58). She goes to marry a man on faith. She leaves home never to return. Making a decision to follow Christ is a personal decision. No one can make it for you. If you decide to follow the Master, this world is no longer your home. You are an alien and a stranger in it (First Peter 2:11). The Bible teaches that all believers eagerly await a reunion with Jesus Christ in heaven where our citizenship actually exists (Philippians 3:20).

So they sent their sister Rebekah on her way, along with her nurse, Deborah (35:8), and Abraham’s servant and all his men (24:59). In the eastern family the nurse is a very important person. She is esteemed almost like a parent; and accompanies the bride to her new home and remains there with her. She becomes the adviser, the assistant, and the friend of the bride. To the nurse, as to a mother, the bride will confide her greatest secrets. Thus, Rebekah took with her on her long journey to her future home the nurse who had cared for her since childhood.³⁹⁵

And they blessed Rebekah and said to her, “Our sister, may you increase to thousands upon thousands; may your offspring possess the gates of their enemies” (24:60). Her decision was the right one. One should not go ahead of God’s will, but neither should we lag behind, once that His will is known. This principle is most important in connection with the greatest decision of all – whether to accept Christ or not. Once the Holy Spirit has taught someone about Christ, and they understand the implications of the Gospel, he should accept Him and follow Him immediately. Delay can only be dangerous. I tell you, now is the time of God’s favor, now is the day of salvation (Second Corinthians 6:2).

The LORD Will Send His Angel With You
and Make Your Journey a Success
24: 34-49

The LORD will send His angel with you and make your journey a success DIG: What does the servant communicate about Abraham and Isaac to Rebekah’s family that convinces them that she’ll be well taken care of?

REFLECT: What amazing story do you have in your family? How did you meet your mate? Or how did your parents or grandparents meet? How were they saved?

So the servant told his story and identified himself, saying: I am Avraham’s servant (24:34). Notice that his name is not given. Likewise, Jesus said that when the Holy Spirit came, He would not speak of Himself (John 16:13-15). So here, the servant is not named but is simply called Abraham’s servant because he speaks of his master.

The servant then gives the testimony of Abraham and Isaac. Though it is largely a repetition of what has already been covered in the narrative, it is thrilling to hear, as it were, through the ears of Rebekah, who was learning these great things for the first time. The Church also learns of the Son through the ministry of the Holy Spirit. Since he was making a proposal of marriage, it was of course proper to give a clear statement of his master’s financial status, which he did most impressively, giving all the credit for Abraham’s wealth to God rather than to his shrewd business insight. The unnamed servant pointed out that Isaac (Hebrew: Yitz’chak) had been made sole heir of his father’s wealth. He also mentioned the fact of Isaac’s miraculous birth, coming at such a time that he was approximately the same age as Rebekah.³⁹¹ The family listened intently.

The servant said: ADONAI has blessed my master abundantly. The use of the word master here is the Hebrew word for Adonai, which is translated a number of times as master, or owner. And he has become wealthy. He has given him sheep and cattle, silver and gold, menservants and maidservants, and camels and donkeys (24:35). God owns the cattle on a thousand hills, and not only that, the entire world is His, and all that is in it (Psalm 50:10 and 12).

Then he gave the real intent of his journey. My master’s wife Sarah has borne him a son in her old age, and Abraham has given his son everything he owns (24:36). If you have made a decision to follow the Master, you also have an inheritance. You will inherit the earth (Matthew 5:5, 19:29, 25:34), and you have an eternal inheritance (Hebrews 9:15; Revelation 21:7). When you go to be with the Master, you have an inheritance that can never perish, spoil or fade that is kept in heaven for you (First Peter 1:4). In fact, the Holy Spirit Himself is the deposit guaranteeing our inheritance (Ephesians 1:14). As the son of promise, Yitz’chak would receive the inheritance.

Then he recounted the entire thrilling story of his mission and how the LORD led him to Rebekah. And my master made me swear an oath, and said: You must not get a wife for my son from the daughters of the Canaanites, in whose land I live. But go to my father’s family and to my own clan, and get a wife for my son (24:37-38).

Then I asked my master, “What if the woman will not come back with me?” He replied: ADONAI, before whom I have walked, will send His angel with you and make your journey a success, so that you can get a wife for my son from my own clan and from my father’s family. From Avraham’s perspective, there was no doubt that this was something the LORD was going to do. But to give his servant peace of mind he said: When you go to my clan, if they refuse to give her to you, you will be released from my oath (24:39-41).

Then the servant recounted his prayer at the spring. When I came to the spring today, I pleaded: ADONAI, God of my master Abraham, if you will, please grant success to the journey on which I have come (24:42).

See, I am standing beside this spring; if a maiden comes out to draw water and I say to her, “Please let me drink a little water from your jar” (This word for maiden is not the same word used earlier. Here the word is almah, which is the actual word for virgin. And as such, it does not require a statement of explanation as did betulah in 24:16). And if she says to me, “Drink, and I’ll draw water for your camels, too,” let her be the one the LORD has chosen for my master’s son (24:43-44).

Before I finished praying in my heart the answer came, Rebekah came out, with her jar on her shoulder. She went down to the spring and drew water, and I asked the test question: Please give me a drink. She quickly lowered her jar from her shoulder and said: Drink and I’ll water your camels, too. So I drank, and she watered the camels, also (24:45-66).

I asked her, “Whose daughter are you?” She said: The daughter of Bethuel son of Nahor, whom Milcah bore to him. Then I put the ring in her nose and the bracelets on her arms (24:47). Then the servant continues his story.

And I bowed down and worshiped the LORD, I praised ADONAI, the God of my master Abraham, who had led me on the right road to get the granddaughter of my master’s brother for his son (24:48). The servant had prayed about every aspect of his important mission. He had also planned wisely how he would meet the right woman, how to present his mission, and when to seal it with appropriate gifts. Sincere prayer, wisdom and timely action go together in accomplishing God’s plan.³⁹²

Then he makes a specific request. Now if you will show kindness and faithfulness to my master, tell me; if not, tell me, so I may know which way to turn (24:49). It is interesting that the servant never really asks the actual question as to whether Rebekah would marry Isaac. He told the story so well that the question was clear to all. A decision must be made. Likewise, the servant is like the Holy Spirit, who is in the world seeking a bride for Christ. As the Holy Spirit witnesses to the hearts of individuals concerning Christ, their need for Him and the joy of His presence in their lives, they are confronted with the greatest decision of their lives. They cannot ignore Him; they must either say yes or no.³⁹³

Now Rebekah Had a Brother Named Laban
24: 28-33

Now Rebekah had a brother named Laban DIG: Why was the servant in a hurry to meet this woman? What pace was Rebekah keeping? Why would Laban negotiate the marriage contract? Why was he welcoming this guest? Why was he in such a big hurry to go out and meet the servant? What would this reveal about him?

REFLECT: What gifts has the LORD given you? What motivates you to godly service? Is being wealthy inherently evil (First Timothy 6:6-10)? Do you keep a light touch on the things of this world?

Things continue at a rapid pace. The servant hurried to meet the woman by the spring and she quickly lowered her jar for him to drink in 24:18. Then she quickly emptied her jar into the trough, and ran back to the well to draw more water in 24:20. Now she would run back to her mother’s household and tell her mother and her brother about the gifts that the servant had given her (24:28). But the most exciting thing was as he prayed and mentioned Abraham, the almost legendary relative in far-off Canaan, she sensed that there was something very important about his presence in Nahor. She was eagerly anticipating what he would tell her family.³⁸⁹ Rebekah had a brother named Laban, and he hurried out to the servant at the spring (24:29).

Rebekah returned to her mother’s household rather than her father’s because the women had separate quarters where they did their work, and a daughter would only tell her mother of such things. In addition, the men often had concubines and it would be quite natural that a daughter would feel closer to her mother. A woman’s brother gave his sister in marriage, which could explain why Laban, Rebekah’s brother, negotiates this marriage contract.³⁹⁰ Because of this, Laban represents the male head of the family and it would be his responsibility to go out to welcome the servant.

As soon as he had seen the nose ring, and the bracelets on his sister’s arms, and had heard Rebekah tell what the man had said to her, he went out to the servant and found him standing by the camels near the spring where Rebekah had left him. Judging him to be wealthy, he was anxious to receive rich gifts, which would foreshadow Laban’s character flaw. No doubt he had heard about Avraham and his wealth from travelers. This was supported when he saw the expensive gifts the servant had given his sister and the caravan that had just arrived. He said: Come, you who are blessed by ADONAI. Why are you standing out here? Then trying to impress the servant, he did some quick housecleaning, saying: I have prepared the house and a place for the camels (24:30-31).

So the servant went to the house, and the camels were unloaded. Straw and fodder were brought for the camels and water for his men and him to wash their feet. At first his concern had merely been a drink of water. But now, as food was set before him, the telling of his story became paramount in his mind. He said: I will not eat until I have told you what I have to say. He couldn’t wait another minute because he was busting with excitement. And although it was customary to leave the business until after the meal, Laban was just as curious and said: Then tell us (24:32-33).

Abraham’s Servant Meets Laban
24: 28-49

Here the chief servant meets Laban, who will be an important character in the story of the Patriarchs. He is a real rascal, and you will need to keep your eye on Laban. He loves material things, as you will see, and there is almost nothing he will not do to get them. Laban will cause his nephew Jacob no small amount of trouble.

Before He had finished Praying
Rebekah Came Out with Her Jar on Her Shoulder
24: 15-27

Before he had finished praying Rebekah came out with her jar on her shoulder DIG: What can we learn about the importance of prayer from this story? When have you prayed to God asking for a particular sign? How appropriate is this method of praying?

REFLECT: Who consistently goes the extra mile and waters your camels for you? This week, how can you be that kind of person to others?

ADONAI answered his prayer before he had finished praying. Rebekah came out with her jar on her shoulder. She was the daughter of Bethuel and the granddaughter of Milcah and Nahor (24:15). Her marriage was planned long before she knew about it. How blessed is God! And what a blessing He is! He’s the Father of our Master, Jesus Christ, and takes us to the high places of blessing in Him. Long before He laid down the earth’s foundations, He had us in mind, had settled on us as the focus of His love, to be made whole and holy by His love. Long, long ago He decided to adopt us into His family through Jesus Christ. (What a pleasure He took in planning this!) He wanted us to enter into the celebration of His lavish gift-giving by the hand of His beloved Son (Ephesians 1:3-6).

When he saw her, his heart must have been thrilled because this was no ordinary girl. She was very beautiful, and obviously a virgin, or betulah, from the Hebrew root batal, which means to separate, to keep one’s self in modesty. It did not mean absolute virginity, so the author adds the explanation; no man had ever lain with her. And one day the bride, the wife of the Lamb, will present herself to Him as a radiant Church, without stain or any other blemish (see the commentary on Revelation, to see link click Ft – Come, I Will Show You the Bride the Wife of the Lamb). She went down to the spring, filled her jar and came up again (24:16). He must have watched her with breathless anticipation. Was she the one?

The servant hurried to meet her with his test question. It was normal protocol for a stranger to ask permission to use the town’s well, and it was customary for the people of the town to provide the hospitality of offering a drink.³⁸⁶ He said: Please give me a little water from your jar. She said: Drink, my lord, and quickly lowered the jar to her hands and gave him a drink (24:17-18).

After she had given him a drink, she said: I’ll draw water for your camels too, until they have finished drinking (24:19). One can only imagine how he felt when she said that. She was everything he had prayed for! Camels have three stomachs and carry a three-day supply of water. Therefore, each camel can drink more than twenty gallons of water, especially after a long day’s journey in hot lands. Here were ten camels (24:14). Ancient jars used for drawing water usually held no more than three gallons. If so, she must have made from eighty to a hundred trips from the spring to the watering trough. It would have taken several hours.³⁸⁷ So she quickly emptied her jar into the trough, ran back to the well to draw more water again and again, until she drew enough water for all his thirsty camels. Without saying a word, the man watched her closely to learn whether or not ADONAI had made his journey successful (24:20-21). The servant watched in amazement.

When the camels had finished drinking, the man took out a gold nose ring weighing a beka and two gold bracelets weighing ten shekels (24:22). The first thing the servant does is to give her gifts. In like manner, the Ruach Ha’Kodesh gives each believer a spiritual gift at conversion. A spiritual gift, as valuable as gold, is a special ability to be used to minister to others and therefore, build up the body of Christ. She would know that these were bridal gifts. And she, being also led by the servant, does not refuse them, even though she does not know his master, or his master’s son. There was something about this man that she could trust.

Then he was ready to ask the all-important question: Whose daughter are you? Then he added: Please tell me, is there room in your father’s house for us to spend the night? She answered saying: I am the daughter of Bethuel, the son that Milcah bore to Nahor. Moreover she added: We have plenty of straw and fodder (once again going the extra mile) as well as room for you to spend the night (24:23-25).

He could hardly believe his ears. When he learned that this lovely and gracious young woman was none other than Rebekah herself, about whom they had learned back in Hebron, who was Isaac’s second cousin, he was almost overcome with emotion. He was so thankful, that he stopped, bowed down and worshiped ADONAI. He said: Praise be to ADONAI, the God of my master Abraham, who has not abandoned his kindness and faithfulness to my master. As for me, God has led me to the house of my master’s relatives (24:26-27).

Try to recall a time and place that you were also thankful to ADONAI. Picture yourself in a movie theater of your life. You have the remote control. You can rewind your life and stop it anywhere you want. Stop it at a place that was restful, comforting, free of anxiety, and good to be. It may be a memory from your childhood or something more recent. When you find it, try to call it to mind in all its detail. Go there in your memory. See the light and shadow, hear the sounds, touch it and smell it. Stay there for as long as you wish and gradually allow yourself to express your thankfulness to God in simple words.³⁸⁸

O LORD, God of My Master Abraham,
Show Me Success Today
24: 10-14

O LORD, God of my master Abrasham, show me success today DIG: What was the significance of the ten camels loaded down with all kinds of good things from his master? Why stop at the well? What was his plan? Where else do we see this same plan in the TaNaKh?

REFLECT: What can we learn about the importance of prayer from this story? When have you prayed to God asking for a particular sign? How appropriate is this method of praying? Like the chief servant, what specific prayer would you like to see answered in the near future?

The bride was to be taken to the home of Isaac by Abraham’s unnamed chief servant. Then the servant took ten of his master’s camels and left, taking with him all kinds of good things from his master to serve as the bride price. He and his caravan set out for Aram Naharaim, meaning between the two rivers in central Mesopotamia, and made his way to the town of Nahor, or Haran (24:10). No time was wasted looking elsewhere. The journey would have taken at least a month, and he had traveled over four hundred and fifty miles. His camels had traveled a long way, probably hadn’t been watered in several days and were very thirsty.

The caravan stopped and he had the camels kneel down near the well outside the town. It was toward evening, the time the women go out to draw water (24:11). He knew the women would be coming out soon, and this would be the best place to meet them. It was there that he trusted God to give him a specific leading.

How would he know the right one? Abraham had put all his faith in the LORD, and now his servant does also as he prayed with urgency: O ADONAI, God of my master Abraham, give me success today, and show kindness to my master Avraham. See I am standing besides this spring, and the daughters of the townspeople are coming out to draw water (24:12-13). Because of the custom of hospitality toward strangers, he knew that almost any woman would agree to give him a drink of water. Eliezer devised a test. But what if she would voluntarily offer to water his ten thirsty camels? He decided to ask for a specific sign.

 He said: May it be that when I say to the woman: Please let down your jar that I may have a drink, she will say: Drink, and I’ll water your camels, too. Her willingness to go the extra mile and offer to water ten camels also, would say a lot about her character, for camels guzzle huge amounts of water. So he continued to pray: Let her be the one You have chosen for your servant Isaac. The chief servant realized this bride was foreordained. By this I will know that You have shown kindness to my master (24:14).

The servant did what Gideon would do years later, put out a fleece (Judges 6:36-40 KJ). It worked for him, but don’t try this at home! This is not the best way for God’s people to determine His will, because the conditions we lay down for God to meet might not be in His will. Here it was, but we might be walking by sight and not by faith, and we may end up tempting God. If we try to put God on a leash and call Him to heel, we will be sadly disappointed. Unlike the prayers of the Psalmists who call on God to be God, to put out a fleece can be manipulative because we get the feeling that we are calling the shots. The fact that He sometimes condescends to accommodate our weaknesses and ignorance is a demonstration of His grace, not a license to play God. He is not obligated to respond to our whims. We don’t have the big picture. He does.³⁸⁵