Abraham And Isaac Part 2
An intern who has never lived in Utah and knows nothing about Mormons was struggling to understand the cultural climate here. Last week he was interviewing a new patient and stumbled on what he thought was a raging psychosis.
Doctor: "Well, Mrs. Olsen, we've talked about your high blood pressure and your medications. Are you experiencing any particular stress in your life?"
Patient: "Oh, yes! It's the Sunbeams. They're driving me crazy."
Doctor (very surprised): "The sun beams?"
Patient: "Yes. I've never had trouble with them before, but this group won't sit still. They bounce all over the room, and run out the door and down the hall."
Doctor (reaching for a pen): "Have you told anyone about this?"
Patient: "Of course. I told the president."
Doctor: "Really! What did the president tell you?"
Patient: "She said Sunbeams are like that. I'm just going to have to learn to deal with them."
Doctor (concerned that he may be missing something): "I know people who are sensitive to sun beams. Do they cause you a rash or anything?"
Patient (confused): "A rash? No."
Doctor: "What's the biggest problem they're creating?"
Patient: "It's the noise. They just won't quit talking."
Doctor (astonished): "The sun beams are talking to you?"
Patient: "Well, yes. But mostly they talk to each other."
Doctor (scribbling furiously in the chart): "I see. Can anyone else hear them talking?"
Patient (after a moment of stunned silence): "You're not LDS, are you?"
Why did God ask Abraham to sacrifice Isaac?
Genesis 22:1
1 And it came to pass after these things, that God did tempt [in this case it means test or prove] Abraham, and said unto him, Abraham: and he said, Behold, here I am.
Why would this have been such a hard test for Abraham?
Can you imagine the thoughts taht he must have had:
1) He was strapped on the altar once to be sacrificed,
2) This was his only son
3) he was given certain promises through Isaac...would they be forfitted?
How did Abraham respond to God�s command to sacrifice Isaac?
Genesis 22:3-10
3 And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.
4 Then on the third day Abraham lifted up his eyes, and saw the place afar off. Now Abraham was willing to sacrifice Isaac.God told Abraham to make the sacrifice at a place called Moriah...it was 3 days journey.Imagine how Abrahams heart must have felt for that three days. It was not a quick let�s just go get this over with...plenty of change to back out.
5 And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you,
6 And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.
7 And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?
8 And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.
9 And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.
10 And Abraham stretched forth his hand, and took the knife to slay his son.
3 And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.
4 Then on the third day Abraham lifted up his eyes, and saw the place afar off. Now Abraham was willing to sacrifice Isaac.God told Abraham to make the sacrifice at a place called Moriah...it was 3 days journey.Imagine how Abrahams heart must have felt for that three days. It was not a quick let�s just go get this over with...plenty of change to back out.
5 And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you,
6 And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.
7 And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?
8 And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.
9 And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.
10 And Abraham stretched forth his hand, and took the knife to slay his son.
What can we learn from Abraham about faith and obedience?
READ Genesis 18:17-19
17 And the LORD said, Shall I hide from Abraham that thing which I do; [the thing which he do is to require Abraham to sacrifice Isaac so why did the Lord require that Abraham offer up Isaac?
18 Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?
19 For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him.
17 And the LORD said, Shall I hide from Abraham that thing which I do; [the thing which he do is to require Abraham to sacrifice Isaac so why did the Lord require that Abraham offer up Isaac?
To allow Abraham the experience see D&C 122:5-7 ]
18 Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?
19 For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him.
What do you think that Abraham learned about himself from this experience?
Share a little insight that I received this week Abraham like or unlike us was willing to offer up Isaac or anything else to the Lord because he really believed that everything that he had or would receive was all because the Lord had decided to give it to him...he had really done nothing himself to make it his. The ability to give something back to the Lord is much simpler I think if you really believe in th first place it is not really yours anyway. In our lives we work very hard sometimes for what we feel is very little...when we finally get it we are proud that we have earned it...then to give something like that up is extremely difficult....but if we still viewed it as the Lord has given it to us we would be able to give it up easier...no?
What are your thoughts?
The Lord tells us that we are not so different from Abraham in the trials that we will have to go through...
Read D&C 101:4
4 Therefore, they must needs be chastened and tried, even as Abraham, who was commanded to offer up his only son.
4 Therefore, they must needs be chastened and tried, even as Abraham, who was commanded to offer up his only son.
Read D&C 101:5,35-38
5 For all those who will not endure chastening, but deny me, cannot be sanctified.
35 And all they who suffer persecution for my name, and endure in faith, though they are called to lay down their lives for my sake yet shall they partake of all this glory.
36 Wherefore, fear not even unto death; for in this world your joy is not full, but in me your joy is full.
37 Therefore, care not for the body, neither the life of the body; but care for the soul, and for the life of the soul.
38 And seek the face of the Lord always, that in patience ye may possess your souls, and ye shall have eternal life.
In light of the fact that we must be tried let�s look at how Joseph Smith was tried...
5 For all those who will not endure chastening, but deny me, cannot be sanctified.
35 And all they who suffer persecution for my name, and endure in faith, though they are called to lay down their lives for my sake yet shall they partake of all this glory.
36 Wherefore, fear not even unto death; for in this world your joy is not full, but in me your joy is full.
37 Therefore, care not for the body, neither the life of the body; but care for the soul, and for the life of the soul.
38 And seek the face of the Lord always, that in patience ye may possess your souls, and ye shall have eternal life.
D&C 122:5-7
5 If thou art called to pass through tribulation; if thou art in perils among false brethren; if thou art in perils among robbers; if thou art in perils by land or by sea;
6 If thou art accused with all manner of false accusations; if thine enemies fall upon thee; if they tear thee from the society of thy father and mother and brethren and sisters; and if with a drawn sword thine enemies tear thee from the bosom of thy wife, and of thine offspring, and thine elder son, although but six years of age, shall cling to thy garments, and shall say, My father, my father, why can't you stay with us? O, my father, what are the men going to do with you? and if then he shall be thrust from thee by the sword, and thou be dragged to prison, and thine enemies prowl around thee like wolves for the blood of the lamb;
7 And if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good.
5 If thou art called to pass through tribulation; if thou art in perils among false brethren; if thou art in perils among robbers; if thou art in perils by land or by sea;
6 If thou art accused with all manner of false accusations; if thine enemies fall upon thee; if they tear thee from the society of thy father and mother and brethren and sisters; and if with a drawn sword thine enemies tear thee from the bosom of thy wife, and of thine offspring, and thine elder son, although but six years of age, shall cling to thy garments, and shall say, My father, my father, why can't you stay with us? O, my father, what are the men going to do with you? and if then he shall be thrust from thee by the sword, and thou be dragged to prison, and thine enemies prowl around thee like wolves for the blood of the lamb;
7 And if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good.
Thanks a lot...right... This is what we have to do to?
Why do you think this is necessary, for us to be tried even as Abraham?
Can we use what we have learned in these scriptures to help us in our trials?
Jacob 4:5
5 Behold, they believed in Christ and worshiped the Father in his name, and also we worship the Father in his name. And for this intent we keep the law of Moses, in pointing our souls to him; and for this cause it is sanctified unto us for righteousness, even as it was accounted unto Abraham in the wilderness to be obedient unto the commands of God in offering up his son Isaac, which is a similitude of God and his Only Begotten son.
5 Behold, they believed in Christ and worshiped the Father in his name, and also we worship the Father in his name. And for this intent we keep the law of Moses, in pointing our souls to him; and for this cause it is sanctified unto us for righteousness, even as it was accounted unto Abraham in the wilderness to be obedient unto the commands of God in offering up his son Isaac, which is a similitude of God and his Only Begotten son.
What are some of the similiaritites between Abrahams willingness to sacrifice Isaac and Heavenly Fathers willingness to sacrifice his only begotten?
1) Issac was a mircle birth so was Christ
2) Issac was willing to yield to the will of his father because Abraham was about 133 years old.
3) Age was 25-37 maybe 33 same age as Christ
4) Issac carried the wood that would be used in the offering/ Christ the cross
5) Issac ask were is the Lamb? To which Abraham responded God wiil provide a Lamb� the ram in the thicket was a double type representing a substitute for Isaac as well as representing Christ which is the final and last offering
What are the differences between the two?
In what way can we be compared to Isaac?
If Isaac represents us who does the Ram in the thicket represent?
How did Isaac respond to the fact that his father was going to sacrifice him?
What kind of Father must have Abraham have been to have Isaac a 25-37 year old man go up and lie down allowing your father to sacrifice you?
Genesis 24 Importance of marriage in the covenant...
Comments on Genesis 24
Here we have Abraham nearing the end of his life making surethat Isaac does not end up with a women who will lead him astray. We know from 6:1 that "sons of God" being led astray by"daughters of men" was a serious problem. We also know that Abraham was surrounded by Canaanites, a rather idolatrous and lascivious bunch. So Abraham is justifiably concerned about Isaac marrying the wrong kind of a woman. Additionally, it might gives some insight into Isaac's character.
Why did Abraham decide that he need to find Isaac a wife?
Isaac was 40 years old...
Was Isaac's eye being turned aside by these women, such that his father had to step in?
If Isaac was a zealot, would this action on Abraham's part have been necessary?
In v. 62 we are informed Isaac had relatively recently moved away from home and set up camp in the Negeb to the south. So perhaps Abraham was worried about him moving out onto his own and falling in with the local women while not under the watchful eye of his father.
Genesis 24:1-2
1 And Abraham was old, and well stricken in age: and the LORD had blessed Abraham in all things.
2 And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: [ the oath that Abraham has the servant make has an unusual token associated with it. The token certainly has reference to matters of procreation. The question is, what?
1 And Abraham was old, and well stricken in age: and the LORD had blessed Abraham in all things.
2 And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: [ the oath that Abraham has the servant make has an unusual token associated with it. The token certainly has reference to matters of procreation. The question is, what?
Verse 41 indicates there was a curse associated with this covenant, so we can safely assume it was a curse. It could mean that if the servant violates the oath, then Abraham's posterity would vindicate it in the servant's destruction. Or, it could mean that if the servant violates the oath, he will have no posterity. Or both.]
Genesis 24:3
3 And I will make thee swear by the LORD, the God of heaven, and the God of the earth [In other words, Abraham is saying the Lord is God of all things.], that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell:
3 And I will make thee swear by the LORD, the God of heaven, and the God of the earth [In other words, Abraham is saying the Lord is God of all things.], that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell:
Genesis 24:4-5
4 But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.
5 And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest? [Here the servant is attempting to discern what is more important to Abraham, the land of inheritance or the non- Canaanitish wife. Abraham's reply in v. 6 is "Both". Abraham insists that Isaac have both a non-Canaanitish wife and the inheritance plot.]
4 But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.
5 And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest? [Here the servant is attempting to discern what is more important to Abraham, the land of inheritance or the non- Canaanitish wife. Abraham's reply in v. 6 is "Both". Abraham insists that Isaac have both a non-Canaanitish wife and the inheritance plot.]
Genesis 24:6-7
6 And Abraham said unto him, Beware thou that thou bring not my son thither again.
7 The LORD God of heaven, which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence. Abraham informs the servant this is no ordinary task he has been assigned, but rather a divinely inspired one. The servant must have been religious, otherwise the oath from v. 2 and these direction from Abraham would be meaningless. Abraham's directions also emphasize that the servant rely on spiritual means in obtaining the wife as opposed to physical means.
1) She was unselfish, hard worker, willing to help and go the extra mile.
2) She responded the way that he had ask the Lord to answer his prayers.
6 And Abraham said unto him, Beware thou that thou bring not my son thither again.
7 The LORD God of heaven, which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence. Abraham informs the servant this is no ordinary task he has been assigned, but rather a divinely inspired one. The servant must have been religious, otherwise the oath from v. 2 and these direction from Abraham would be meaningless. Abraham's directions also emphasize that the servant rely on spiritual means in obtaining the wife as opposed to physical means.
Genesis 24:8-14
8 And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again.
9 And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter.
10 And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor.
11 And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time that women go out to draw water.
12 And he said, O LORD God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abraham.
13 Behold, I stand here by the well of water; and the daughters of the men of the city come out to draw water:
14 And let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast shewed kindness unto my master. The servant follows Abraham's advice to use spiritual means in finding this woman and appeals to the Lord for guidance. He picks a rather detailed sign that leaves little doubt.
8 And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again.
9 And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter.
10 And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor.
11 And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time that women go out to draw water.
12 And he said, O LORD God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abraham.
13 Behold, I stand here by the well of water; and the daughters of the men of the city come out to draw water:
14 And let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast shewed kindness unto my master. The servant follows Abraham's advice to use spiritual means in finding this woman and appeals to the Lord for guidance. He picks a rather detailed sign that leaves little doubt.
Has anything impressed you about the servant to this point?
(Loyal, faithfull, prayerful...)
Genesis 24:15-20
15 And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder.
16 And the damsel was very fair to look upon, a virgin, neither had any man known her: and she went down to the well, and filled her pitcher, and came up.
17 And the servant ran to meet her, and said, Let me, I pray thee, drink a little water of thy pitcher.
18 And she said, Drink, my lord: and she hasted, and let down her pitcher upon her hand, and gave him drink.
19 And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking.
20 And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels.
Filling the trough for ten camels was not a really easy task...Wells were ten to 30 feet deep and camels drink a lot of water 30 gallons a day so she would have to made many dips in the water to satisfy all of the wants of all 10 camels...maybe 2-300 gallons of water.
15 And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder.
16 And the damsel was very fair to look upon, a virgin, neither had any man known her: and she went down to the well, and filled her pitcher, and came up.
17 And the servant ran to meet her, and said, Let me, I pray thee, drink a little water of thy pitcher.
18 And she said, Drink, my lord: and she hasted, and let down her pitcher upon her hand, and gave him drink.
19 And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking.
20 And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels.
Do you think the servant was stunned at the fulfilment of his request scarcely as he finished praying?
What clues does Abraham�s servent have at this point that Rebekah would be a good wife for Isaac?
1) She was unselfish, hard worker, willing to help and go the extra mile.
2) She responded the way that he had ask the Lord to answer his prayers.
Genesis 24:21
21 And the man wondering at her held his peace, to wit whether the LORD had made his journey prosperous or not. [Here the servant reflects on what just happened, and wonders over whether the Lord had accomplished it or not. Such is the nature of signs, even when we receive them we still have doubts about whether it was a freak accident or if it was engineered by Providence.
21 And the man wondering at her held his peace, to wit whether the LORD had made his journey prosperous or not. [Here the servant reflects on what just happened, and wonders over whether the Lord had accomplished it or not. Such is the nature of signs, even when we receive them we still have doubts about whether it was a freak accident or if it was engineered by Providence.
Have you ever ask the Lord to do something as a sign...then it happens and you start to wonder if it was really just concidence?
Story of Paul...julies bro...conference...
Genesis 24:22
22 And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold; The servant bestows rather substantial gifts upon Rebekah, in part because of her arduous labors in watering the camels but also certainly in an effort to ingratiate himself with her (v. 22). An interesting note on the "golden earring" mentioned here. One may wonder why only one earring. The King James Version is a little weak here. The word translated "earring" is more correctly translated "ring." And in verse 47, where the KJV renders the text "put the earring upon her face," the Masoretic text is more accurate, "put the ring upon her nose." So the ring was actually a nose-ring! Funny, the odd new fashions we see on the streets these days aren't really new at all!
22 And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold; The servant bestows rather substantial gifts upon Rebekah, in part because of her arduous labors in watering the camels but also certainly in an effort to ingratiate himself with her (v. 22). An interesting note on the "golden earring" mentioned here. One may wonder why only one earring. The King James Version is a little weak here. The word translated "earring" is more correctly translated "ring." And in verse 47, where the KJV renders the text "put the earring upon her face," the Masoretic text is more accurate, "put the ring upon her nose." So the ring was actually a nose-ring! Funny, the odd new fashions we see on the streets these days aren't really new at all!
Genesis 24:23-30
23 And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father's house for us to lodge in? He asks about her and her family, she tells him and extends customary hospitality He realizes she is related to Abraham and therefore Abraham's prediction and requirements of obtaining a wife are fulfilled, and therefore bows in reverence to the Providence of the Lord (v. 26).
24 And she said unto him, I am the daughter of Bethuel the son of Milcah, which she bare unto Nahor.
25 She said moreover unto him, We have both straw and provender enough, and room to lodge in.
26 And the man bowed down his head, and worshipped the LORD.
27 And he said, Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the LORD led me to the house of my master's brethren. He identifies himself as a servant of one of her relatives who has been guided by the Lord on his mission there (v. 27).
28 And the damsel ran, and told them of her mother's house these things. She runs ahead and informs the family of his imminent arrival, and of the events leading up to it
29 And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the well.
30 And it came to pass, when he saw the earring and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me; that he came unto the man; and, behold, he stood by the camels at the well.
31 And he said, Come in, thou blessed of the LORD; wherefore standest thou without? for I have prepared the house, and room for the camels. Upon his arrival, her brother Laban welcomes him and arranges food for him and the camels (v. 31-32). Aha! The first sign that all is not well. We will follow Laban's character to determine what kind of man he was. Note this first sign of something wrong -- he was moved, not by kindness or hospitality, but by the sight of the jewelry.(v.30)
32 And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that were with him.
33 And there was set meat before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on. [The servant accepts the hospitality, but will not eat until he relates the entirety of the remarkable events]
23 And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father's house for us to lodge in? He asks about her and her family, she tells him and extends customary hospitality He realizes she is related to Abraham and therefore Abraham's prediction and requirements of obtaining a wife are fulfilled, and therefore bows in reverence to the Providence of the Lord (v. 26).
24 And she said unto him, I am the daughter of Bethuel the son of Milcah, which she bare unto Nahor.
25 She said moreover unto him, We have both straw and provender enough, and room to lodge in.
26 And the man bowed down his head, and worshipped the LORD.
27 And he said, Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the LORD led me to the house of my master's brethren. He identifies himself as a servant of one of her relatives who has been guided by the Lord on his mission there (v. 27).
28 And the damsel ran, and told them of her mother's house these things. She runs ahead and informs the family of his imminent arrival, and of the events leading up to it
29 And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the well.
30 And it came to pass, when he saw the earring and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me; that he came unto the man; and, behold, he stood by the camels at the well.
31 And he said, Come in, thou blessed of the LORD; wherefore standest thou without? for I have prepared the house, and room for the camels. Upon his arrival, her brother Laban welcomes him and arranges food for him and the camels (v. 31-32). Aha! The first sign that all is not well. We will follow Laban's character to determine what kind of man he was. Note this first sign of something wrong -- he was moved, not by kindness or hospitality, but by the sight of the jewelry.(v.30)
32 And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that were with him.
33 And there was set meat before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on. [The servant accepts the hospitality, but will not eat until he relates the entirety of the remarkable events]
Genesis 24:34
34 And he said, I am Abraham's servant. [This is actually a very interesting verse. Notice he does not give his own name, but rather the name of his master. Why did he do this? Because he and his host have not yet eaten together. It was thought that all was fair until they broke bread. If it turned out that the families of the visitor and his host were feuding, the visitor could be in danger. But if this is not discovered until after they ate together, then the visitor was safe.]
35 And the LORD hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses.
36 And Sarah my master's wife bare a son to my master when she was old: and unto him hath he given all that he hath.
37 And my master made me swear, saying, Thou shalt not take a wife to my son of the daughters of the Canaanites, in whose land I dwell:
38 But thou shalt go unto my father's house, and to my kindred, and take a wife unto my son.
39 And I said unto my master, Peradventure the woman will not follow me.
40 And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house:
41 Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath.
42 And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go;
43 Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink;
44 And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master's son.
45 And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee.
46 And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also.
47 And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him: and I put the earring upon her face, and the bracelets upon her hands.
48 And I bowed down my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master's brother's daughter unto his son.
49 And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left.[After relating the tale the servant asks them if they believe it, and if they do then let him carry out his task of returning with Rebekah, and if not then he will just leave].
50 Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good.
51 Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife, as the LORD hath spoken. Laban replies that the matter is decreed of the Lord, and they will not obstruct the marriage Laban answers first? This, in Judaic thought, shows disrespect for his father. Further, sly evidence of Laban's undesirable character.
52 And it came to pass, that, when Abraham's servant heard their words, he worshipped the LORD, bowing himself to the earth. The servant is once again grateful for Providence and bows down before the Lord
53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things.
54 And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said, Send me away unto my master. He then distributes additional gifts to Rebekah and the family (as bride price) and they all sit down to eat and relax
55 And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go. The following morning the servant is ready to leave with Rebekah, but the family wants her to stick around for a few more days.The issue at hand here is probably the betrothal period. Typically the betrothal lasted at one year wherein the couple were for all intent and purpose legally "married" but not civilly married or cohabitating. This was a traditional period of time, probably performed to indicate that it was not a "shotgun wedding" (i.e. that they had to get married because she was pregnant). But in this case, since the bride and groom had never met there was no way this could have happened. However, the family appears to still want to participate in some of the traditions and festivities associated with the betrothal, hence their desire to have her stay a few more days.
56 And he said unto them, Hinder me not, seeing the LORD hath prospered my way; send me away that I may go to my master.
57 And they said, We will call the damsel, and inquire at her mouth.
58 And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go. [sound like Nephi] The servant is adamant about leaving, so the family defers to Rebekah and she chooses to leave rather than stay
59 And they sent away Rebekah their sister, and her nurse, [here we find out that Rebekah, previously presented as a woman lugging a water urn, has a nurse and maids. It was a common practice to bestow maids at the time of wedding, but more importantly what this indicates that her family was well-off materially. Thus, Rebekah did not have to lug water for her family or the servant's camels either. This presents Rebekah as a willing and deliberate hard worker who doesn't take advantage of her family's wealth to live a life of ease and sloth. ] and Abraham's servant, and his men.
60 And they blessed Rebekah, and said unto her, Thou art our sister, be thou the mother of thousands of millions [interesting that the blessing given Rebekah was very similiar to the blessings given Abraham...the blessing delivered is one of physical security and progeny, one which parallels the blessings bestowed upon Abraham (no coincidences there as she is about to marry into that family)], and let thy seed possess the gate of those which hate them.
61 And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.
62 And Isaac came from the way of the well Lahai-roi; for he dwelt in the south country.
63 And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming. Isaac was surely apprised of the efforts underway to obtain him a wife, so naturally he would be return home from his camp to see what turned up
64 And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel.
65 For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself. When she sees a lone man in the distance she inquires who it is of the servant and upon being informed it is her soon to be husband she veils herself in token of her betrothal.The Middle Assyrian laws make the raising of a concubine to the status of a wife contingent upon her being veiled in the presence of the court. In light of all this, Rebekah's veiling herself has both symbolic and socio-legal significance. It is an unspoken signal to Isaac that she is his bride.
66 And the servant told Isaac all things that he had done. They come up to Isaac, the servant tells Isaac about everything that has transpire
67 And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death. he accepts Rebekah and they get married. This extraordinary verse deserves some mention. Notice the order of the statements -- 1) he took Rebekah, 2) she became his wife, 3) he loved her. We would expect the love to precede the marriage, but in Eastern thought, the love that *followed* the marriage was much more important than any love that led to the marriage. The perpetuity of marital love was the real issue, not any romance that led to the marriage.
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
Jacob and Esau
Object lesson -- 34 And he said, I am Abraham's servant. [This is actually a very interesting verse. Notice he does not give his own name, but rather the name of his master. Why did he do this? Because he and his host have not yet eaten together. It was thought that all was fair until they broke bread. If it turned out that the families of the visitor and his host were feuding, the visitor could be in danger. But if this is not discovered until after they ate together, then the visitor was safe.]
35 And the LORD hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses.
36 And Sarah my master's wife bare a son to my master when she was old: and unto him hath he given all that he hath.
37 And my master made me swear, saying, Thou shalt not take a wife to my son of the daughters of the Canaanites, in whose land I dwell:
38 But thou shalt go unto my father's house, and to my kindred, and take a wife unto my son.
39 And I said unto my master, Peradventure the woman will not follow me.
40 And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house:
41 Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath.
42 And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go;
43 Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink;
44 And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master's son.
45 And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee.
46 And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also.
47 And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him: and I put the earring upon her face, and the bracelets upon her hands.
48 And I bowed down my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master's brother's daughter unto his son.
49 And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left.[After relating the tale the servant asks them if they believe it, and if they do then let him carry out his task of returning with Rebekah, and if not then he will just leave].
50 Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good.
51 Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife, as the LORD hath spoken. Laban replies that the matter is decreed of the Lord, and they will not obstruct the marriage Laban answers first? This, in Judaic thought, shows disrespect for his father. Further, sly evidence of Laban's undesirable character.
52 And it came to pass, that, when Abraham's servant heard their words, he worshipped the LORD, bowing himself to the earth. The servant is once again grateful for Providence and bows down before the Lord
53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things.
54 And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said, Send me away unto my master. He then distributes additional gifts to Rebekah and the family (as bride price) and they all sit down to eat and relax
55 And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go. The following morning the servant is ready to leave with Rebekah, but the family wants her to stick around for a few more days.The issue at hand here is probably the betrothal period. Typically the betrothal lasted at one year wherein the couple were for all intent and purpose legally "married" but not civilly married or cohabitating. This was a traditional period of time, probably performed to indicate that it was not a "shotgun wedding" (i.e. that they had to get married because she was pregnant). But in this case, since the bride and groom had never met there was no way this could have happened. However, the family appears to still want to participate in some of the traditions and festivities associated with the betrothal, hence their desire to have her stay a few more days.
56 And he said unto them, Hinder me not, seeing the LORD hath prospered my way; send me away that I may go to my master.
57 And they said, We will call the damsel, and inquire at her mouth.
58 And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go. [sound like Nephi] The servant is adamant about leaving, so the family defers to Rebekah and she chooses to leave rather than stay
59 And they sent away Rebekah their sister, and her nurse, [here we find out that Rebekah, previously presented as a woman lugging a water urn, has a nurse and maids. It was a common practice to bestow maids at the time of wedding, but more importantly what this indicates that her family was well-off materially. Thus, Rebekah did not have to lug water for her family or the servant's camels either. This presents Rebekah as a willing and deliberate hard worker who doesn't take advantage of her family's wealth to live a life of ease and sloth. ] and Abraham's servant, and his men.
60 And they blessed Rebekah, and said unto her, Thou art our sister, be thou the mother of thousands of millions [interesting that the blessing given Rebekah was very similiar to the blessings given Abraham...the blessing delivered is one of physical security and progeny, one which parallels the blessings bestowed upon Abraham (no coincidences there as she is about to marry into that family)], and let thy seed possess the gate of those which hate them.
61 And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.
62 And Isaac came from the way of the well Lahai-roi; for he dwelt in the south country.
63 And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming. Isaac was surely apprised of the efforts underway to obtain him a wife, so naturally he would be return home from his camp to see what turned up
64 And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel.
65 For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself. When she sees a lone man in the distance she inquires who it is of the servant and upon being informed it is her soon to be husband she veils herself in token of her betrothal.The Middle Assyrian laws make the raising of a concubine to the status of a wife contingent upon her being veiled in the presence of the court. In light of all this, Rebekah's veiling herself has both symbolic and socio-legal significance. It is an unspoken signal to Isaac that she is his bride.
66 And the servant told Isaac all things that he had done. They come up to Isaac, the servant tells Isaac about everything that has transpire
67 And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death. he accepts Rebekah and they get married. This extraordinary verse deserves some mention. Notice the order of the statements -- 1) he took Rebekah, 2) she became his wife, 3) he loved her. We would expect the love to precede the marriage, but in Eastern thought, the love that *followed* the marriage was much more important than any love that led to the marriage. The perpetuity of marital love was the real issue, not any romance that led to the marriage.
Life is full of choices...if you knew them what you know now would you have made the decision any differently?
How do you feel because you did not wait?
Would you be willing to trade today?
Are you glade that you waited?
How do shortsighted decisions play in our everyday lives?
How do we emulate this object lesson in our daily lives?
What can we apply from this example?
Read Genesis 25:20-34
20 And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padan-aram, the sister to Laban the Syrian.
21 And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived. The barrenness of Rebekah is noted here. As with the barenness of Sarah before her, and Rachel after her, the narrator seems to be emphasizing the continuation of the line of Jacob as an act of grace, and not just an act of nature.
22 And the children struggled together within her; and she said, If it be so, why am I thus? And she went to inquire of the LORD.
23 And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.
24 And when her days to be delivered were fulfilled, behold, there were twins in her womb.
25 And the first came out red, all over like an hairy garment; and they called his name Esau.
26 And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.
27 And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.
28 And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.
29 And Jacob sod pottage: and Esau came from the field, and he was faint:
30 And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom.
31 And Jacob said, Sell me this day thy birthright.
32 And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me?
33 And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.
34 Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.
20 And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padan-aram, the sister to Laban the Syrian.
21 And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived. The barrenness of Rebekah is noted here. As with the barenness of Sarah before her, and Rachel after her, the narrator seems to be emphasizing the continuation of the line of Jacob as an act of grace, and not just an act of nature.
22 And the children struggled together within her; and she said, If it be so, why am I thus? And she went to inquire of the LORD.
23 And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.
24 And when her days to be delivered were fulfilled, behold, there were twins in her womb.
25 And the first came out red, all over like an hairy garment; and they called his name Esau.
26 And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.
27 And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.
28 And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.
29 And Jacob sod pottage: and Esau came from the field, and he was faint:
30 And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom.
31 And Jacob said, Sell me this day thy birthright.
32 And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me?
33 And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.
34 Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.
What revelation did Rebekah receive about her unborn twin sons?
vs 22-23
How did esau feel about his birthright?
While the accounts are not overly detailed as far as personalities are concerned, some safe deductions can be made. It is plain that Esau cared nothing for his birthright, as he
gave it up for some stew (Genesis 25:34). It is not surprising Esau would give up the birthright so easily as he was a man of the field and the birthright entitled him to a double share of Isaac's possessions. But, of what use are tents, sheep and land to a hunter? Esau obviously failed to look beyond the physical benefits of obtaining the birthright.
How do our words and actions show how we feel about our birthrights?
What is the nature of the birthright?
Genesis 25:31-33
1. The posessor of the birthright may deed the birthright over to another by legally binding oath. Genesis 27:36-40
2. The birthright and the father's blessing are independant.
3. The father can give one and only one son of his choosing a preeminent blessing.
4. The father can give blessings in addition to the one preeminen blessing at his discression.
5. Father's blessings are prophetic in nature. Genesis 21:9-13 (Gal. 4:30)
6. If the firstborn male is the son of a legally married bondwoman (concubine) he is eligable to be heir even if the bondwoman is not Hebrew.
7. If a married free woman produces male offspring, then her firstborn male will be considered the firstborn, regardless of birth order, over any bondwoman's male offspring.
8. A legally married bond woman's male offspring are considered legal offspring regardless of the presence of other male offspring. Numbers 27:8-11
9. In the absence of any male heir, the inheritance is to be divided among all legal female offspring.
10. In the absence of legal female offspring, the inheritance is to be divided among the nearest male family relations. Numbers 36:6-9
11. Female posession of inheritance is transferred to husband upon marriage.
12. Only unmarried female offspring are eligeable to receive a portion of their father's inheritance in the absence of a legal male heir. Dueteronomy 21:15-17
13. In the event of polygamy of free wives, birth order is maintained in determining which male is firstborn.
14. The birthright is the right of the possessor, the father canno displace the birthright.
15. The birthright entitles the posessor to a double portion of the father's physical posessions. 1 Chronicles 5:1-2
16. The posessor of the birthright may forfeit the birthright by committing adultery.
17. In the event of a forfeited birthright, the birthright goes to the next birth order firstborn son of a legally married free woman. Joshua 17:1-2a (Genesis 48:14-19)
18. The father's blessing of preeminance has no impact on the transfer of birthright.
Genesis 25:31 And Jacob said, Sell me this day thy birthright.
�privileges of the birthright so coveted by Jacob were purely spiritual. In primitive times, the head of the clan or the firstborn acted as the priest. Esau's general behavior hardly accorded with what was due from one who was to serve the Supreme God; and Jacob suspected that his brother did not value the dignity and privilege of being the firstborn as they should be valued. When, therefore, an opportunity suggested itself, Jacob determined to put his brother to the test. He knew full well that the withholding of the pottage would not have fatal consequences. He would, however, find out what Esau really thought of his birthright."
Furthermore, after Jacob duped Isaac into obtaining Esau's blessing, Esau contemplates murder (27:41). And, Rebekah's fear for Jacob's life shows the threat was not idle. Clearly Esau was no man of God.
some insight into Jacob's character is given when he refuses to feed his own starving brother (25:31). Only on obtaining the birthright by oath does Jacob feed him. This action also indirectly shows Jacob's interests were mainly in obtaining the birthright so as to get the double portion of the inheritance, as Jacob exercised initiative in obtaining the birthright, while apparently doing little to curry his father's favor so as to obtain the blessing honestly. Furthermore, when told by his mother to pose as Esau, Jacob's reaction is fear of being caught rather than pangs of guilt over acting in a deceitful manner. These actions paint a picture of someone who is interested mainly in worldly things. Assuming that Jacob knew of Rebekah's prophecy (which is a safe assumption as he swears an oath in 27:20 referring to the Lord's sanctioning the blessing of Jacob in place of Esau), it is also possible that Jacob was simply resting on his laurels after obtaining the birthright from Esau. Trusting that the prophecy would be fulfilled regardless, he didn't bother to do his part and gain his father's blessing honestly. He simply sat back and waited for the work of the Lord commence without helping it along. While it is possible that Jacob was simply not religious at all, it is more likely that Jacob was somewhat spiritual, but initially without strong convictions. Evidence for his being familiar with spiritual things would be his accepting the vision of the ladder as genuine, sanctifying the stone by anointing it with oil and covenanting with the Lord (28: 12-22).
Genesis 27:1 And it came to pass, that when Isaac was old, and
his eyes were dim, so that he could not see, he called Esau his
eldest son, and said unto him, My son: and he said unto him,
Behold, here am I.
The narrative contained in this chapter, the deception
of Isaac, will be uncommented, as it is familiar, and
there is little for me to add. It contains no
interesting shades of meaning -- it's all very
straightforward!
Genesis 28:11 And he lighted upon a certain place, and tarried
there all night, because the sun was set; and he took of the
stones of that place, and put them for his pillows, and lay down
in that place to sleep.
Here begins one of the loveliest passages in all of
scripture -- the vision of "Jacob's Ladder." We read
that he "lighted" and envision a resting-place. But
the same Hebrew word is translated "entreated" -- and
we get the idea that his stopping was for both rest and
prayer. The dream itself may have been summoned by
Jacob's earnest prayers.
Genesis 28:12 And he dreamed, and behold a ladder set up on the
earth, and the top of it reached to heaven: and behold the angels
of God ascending and descending on it.
Hazlitt comments: "The description of Jacob's dream is
among the most beautiful in literature. We have here
wonderful imagery which, in its symbolism, speaks to
each man according to his mental and spiritual outlook.
Its message to Jacob is its message to all men in all
ages -- that the earth is full of the glory of God,
that He is not far off in His heavenly abode and
heedless of what men do on earth. Every spot on earth
may be for man 'the gate of heaven.'"
Genesis 29:11 And Jacob kissed Rachel, and lifted up his voice,
and wept.
The Hebrew verb "kissed" is followed by the accusative
case, therefore denoting that he kissed her hand as a
sign of respect, rather than a romantic kiss. (so says
Ibn Ezra)
Genesis 29:31 And when the LORD saw that Leah was hated, he
opened her womb: but Rachel was barren.
The word "hated" must be understood as meaning "loved
less", and not as we understand the word "hate" today.
It is so used in Deut. 21:15: "If a man have two
wives, one beloved, and another hated, and they have
born him children, both the beloved and the hated; and
if the firstborn son be hers that was hated:"
Comments on Genesis 26
This chapter is something of a curiosity to me. It
interjects some of Isaac's history right into the middle of the
Jacob and Esau story. Overall, we have here a seeming repeat of
incidents from Abraham's life, with Isaac acting similarly in
some instances and different in others. For example, both
Abraham and Isaac end up in the situation of being in fear for
their lives as a result of having beautiful wives and being in
the company of Abimilech king of the Philistines. And both
resort to similar tactics, with Isaac being the less honest of
the two. We also have a repeat of the obtaining of wells among
the Philistines. Abraham's obtaining wells in 21:22-34 is
significantly less contentious than is Isaacs here.
The text is bracketed by two revelations of the Lord (v. 2-5
and v. 24) to Isaac wherein the Lord appears to him unsolicited.
In both instances the promises made to him are presented as
dependant upon his father's merits and not upon his own. I would
assume this is the main point of this chapter, namely that even
though Abraham's son(s) may not be as zealous as Abraham under
similar circumstances, the Lord will still respect the Abrahamic
Covenant and protect them. Naturally, this protection is not
unqualified (cf. v. 5, v. 25), but there does seem to be some
additional leeway granted.
v35 We are told that Esau's wives were a real pain to Isaac and
Rebekah. Unfortunately, no details are given so we are left to
speculate. We know that Rebekah, despite being from a wealthy
family, was perfectly willing and eager to work hard and
participate in the daily chores of the day. I think we can
safely surmise that at the very least they did not share this in
common with her, as if they did then it doesn't seem likely that
Rebekah would be unfavorably disposed towards them. The other
assumption we can take simply from their Hittite/Canaanite
background is that they brought with them some of their cultural
baggage of idolatry and lasciviousness.
Comments on Genesis 27
This chapter presents the famous, or infamous, story of
Jacob's purloining Esau's blessing. See the Character Sketches
and _In the Defense of Jacob_ essay in this installment of LDSS
for more material on this matter. some particulars will be
addressed below.
This chapter is once again bracketed as the previous one
was. This one is bracketed by Esau's marital activities in
26:34-35 and 28:6-9. His marriages are used in such a fashion to
typify him in general, and explain why his attempt to obtain the
blessing was thwarted.
v4 "that my soul may bless thee before I die", the Hebrew for
"soul" is nefesh, and implies the intended blessing is a
spiritual one with its source being God and not himself, cf. v.
28. Isaac's intent here is to give an inspired blessing.
v7 "bless thee before the Lord before my death", the JPS renders
this as "bless you, with the Lord's approval, before I die" and
indicates it is most literally "bless you, in the presence of the
Lord, before I die". Here is an important difference. The JPS
rendering shows there is subtle irony in Isaac's statement when
he says he wants to give him this blessing "with the Lord's
approval". Obviously, it is not the Lord's will, per Rebekah's
revelation and the resulting outcome. Thus, the mix up is foreshadowed by Isaac's own statement.
v14 "he went, and fetched, and brought", the JPS TC states "The Hebrew has a staccato succession of three short verbs: 'He went, he took, he brought'. The effect is a picture of Jacob performing the unpleasant deed with nervous haste."
v20 Here Jacob actually uses the Lord's name in vain in effort to bolster the lie. Either that, or Jacob is privy to Rebekah's revelation and this is an obscure reference to that prediction being fulfilled. It seems more likely it is the former over the latter as there is no indication that Rebekah discloses her revelation. And, Jacob blatantly lied in v. 19 anyway, so he is perfectly willing to be dishonest.
v33 "yea, and he shall be blessed", Isaac is initially shocked, but realizes that if the blessing was an inspired one then God could not have been deceived and therefore the blessing received by Jacob was the one God intended him to have.
v36 In his anger, Esau resorts to personal attacks and juvenile name calling, again indicative of his character.
Comments on Genesis 28
27:46-v. 5 The subject for this chapter actually starts with the last verse of the previous chapter. In 27:46 we learn that Rebekah uses her disgust for Esau's wives as a foil to get Isaac out of the house away from the murderously minded Esau. Isaac agrees with her and sends him off to the family compound to find a wife (v. 1-2), which just so happens to be the same place he got his wife Rebekah from. Then, Isaac voluntarily bestows a blessing upon Jacob which endorses the previously purloined blessing and forwards the Abrahamic Covenant upon him (v. 3-4). And Jacob sets out on his way (v. 5). Note there is no indication of remorse or anything like that, since Jacob was probably in a real hurry to get away from Esau.
v6-9 Esau finally realizes that his parents don't like his wives and attempts some very superficial means of ingratiating himself towards them. It also indicates Esau is so dim witted he doesn't understand that their sending Jacob away is a result of his intent to kill him.
v10-15 Jacob travels some time and ends up camping out for the night (v. 10-11). During the night he has a dream of a stairway or ladder connecting heaven and earth upon which the angels of God ascend and descend (v. 12). Then the Lord stands beside him and announces the same blessings he pronounced upon Abraham upon him (v. 13-14). The Lord then provides special emphasis upon His blessing of physical protection (v. 15), which would obviously be intended to allay his very present fears about Esau's murderous disposition (but it will also become important later in ch. 32-33 as well).
v12 That ministering angels ascend from heaven to the earth to do the Lord's will is something we simply accept, and that they do it upon Bethel, the House of God (i.e., the Temple), is simply intuitive to us.
v16-19 Jacob is stunned by the dream, and realizes and confesses his own naivety over spiritual matters (v. 16). Shaken up by the event (v. 17), the fear of God sinks into him and he additionally confesses "How awesome is this place! This is none other than the abode of God, and that is the gateway to heaven" (JPS). That same morning Jacob takes the stone that was formerly serving as a pillow (thus the rock symbolizes his revelation), fashions it into a pillar and anoints it (the anointing being symbolic of the outpouring of the Spirit upon him in the form of revelation, as well as that of the consecration of the site). He then pronounces the site Bethel, or "the House of God" (note altar construction, the name Bethel, and the promise of land are similarly associated with Abraham in 12:7-8).
Obviously, the Lord appearing to him here and endorsing the blessings of Abraham upon Jacob makes explicit what was formerly explicit in ch. 27, namely that Isaac was supposed to bless him instead of Esau. This is the pivotal point in Jacob's life where the religious man comes out and the natural man is left behind. Note the events surrounding it are traumatic and trying on Jacob. So common with us that it is in our adversity that we really se God.
v20-22 Jacob's resolve and convictions become plain here as he covenants with the Lord. some people read the "If God does such and such for me then I will worship him" to be a selfish sort of condition imposed by Jacob. I do not read it as such at all. I see it as Jacob saying "If God is doing these things (i.e., the substance of v. 13-15 and v. 20), then He is my God and I am doing these other things (i.e., the substance of v. 21-22). I do not see any hesitancy here on Jacob's part that would indicate his not accepting the immediately preceding revelation and the Lord's promises as being entirely genuine. Quite the opposite in fact, as Jacob is fearing God greatly and is overwhelmed by the revelation. Here, probably for the first time in his life, Jacob is humbled and humiliated (for the God who's name he had just sworn in vain just appeared to him), and as a result is religiously convicted.
Comments on Genesis 29
The traditional reading on this chapter is that it is a matter of justice, Biblical style. Jacob had purloined the blessing by deceit, and now he gets deceived by Laban into marrying both of his daughters and getting a total of 14 years of service out of him instead of just 7 (the time period of 7 years was a typical term of indenture at that time, cp. Deut. 15:1; at this point it appears the servitude is imposed in the place of bride-price which Jacob cannot produce, cp. 24:53). A case of "What comes around, goes around". By no means does this excuse Laban's behavior, but it does put Jacob into the uncomfortable situation where his own duplicity makes it difficult for him to argue against Laban's. In this case it appears Laban had only two daughters and no sons, so obtaining the service of an experienced pastoralist for free was probably quite a windfall for Laban.
After marrying the two daughters, the matter of childbearing comes up in v. 31-35. The theme of progeny, and the Semitic concept and views of it, come through plainly in this account and that of the next chapter. As we saw with Sarah and Rebekah, to go without children was considered a direct curse from God and to bear children was considered a direct blessing from God (and among Jews today this is still a commonly held belief). In this story, Jacob is favoring Rachel over Leah because she is more physically beautiful. God sees this and reacts by favoring Leah over Rachel. Leah has produced four sons, and Rachel none. This becomes a point of contention between Jacob and Rachel in the next chapter, and we see that Jacob's desires shift away from the carnal to the spiritual.
v17 "tender eyed", the JPS renders this "weak eyes" and the TC states, "not poor vision but lacking in luster". In other words, Leah was not anywhere near as attractive to Jacob as was Rachel.
v21-25 That Jacob could not tell it was Leah and not Rachel necessarily implies that she was wearing a veil, which was a common practice for brides at the time, cf. 24:65. This is
highly ironic as Jacob dressed up like Esau in order to accomplish his act of deception, now Leah is presented in the guise of Rachel. The additional irony comes in when the Lord favors Leah over Rachel, just as He favored Jacob over Esau. In both cases the deceiver wins out in the long run.
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Character sketches on Isaac, Rebekah, Jacob and Esau (Gen. 24-28)
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Isaac and Rebekah are presented as the opposites of Abraham and Sarai. Abraham is the spiritually prominent one in the marriage with Sarah, but Rebekah is the spiritually prominent one
in the marriage with Isaac. Thus, the couples are cast as opposites. Jacob and Esau are also cast as opposites, with each of their parents choosing favorites.
Isaac
Unlike Abraham, and his son Jacob, Isaac's name goes unchanged. While his name was divinely instituted, it is a less than flattering one, not unlike Jacob's. On both accounts with the name changes of Abraham and Jacob it occurs at the point of covenant making. We have no such covenant making with Isaac. All of the covenant statements made involving Isaac are presented in the context of the continuation of the covenant made with his father (cp. 26:2- 5 26:24) which Isaac does heed but which he did not initiate.
The text suggests Isaac's love for Rebekah was more ardor than anything else, a result of his displacing his emotions onto her from being grieved over his mother's death (cp.
24:67)
"Isaac pleaded with the Lord on behalf of his wife" (cp. 25:21), this suggest he did it at her behest and not of his own volition. Interestingly enough, at no point does the text ever present Isaac as initiating contact with the Lord entirely on his own over some matter.
Isaac favors Esau for rather superficial reasons (cp. 25:28), and this despite his boorish and rebellious behavior.
"She is my sister" (cp. 26:7), while Abraham was telling the truth in a less than altogether forthright manner, here Isaac blatantly lies. However, later, he is observed indiscreetly fooling around with her and his deceit is exposed (cp. 26:8).
Isaac permits Esau to marry Hittite women (i.e., more generally Canaanitish), which causes serious intra-family strife (cp. 26:34-35). Only afterwards does he prohibit Jacob from doing the same, and that after the prompting of Rebekah (27:46-28:4).
"His eyes were too dim to see" (cp. 27:1), while the context is blatantly physical, there are obvious spiritual implications as the subsequent exchange is his mis-blessing as a result of his relying upon his physical senses and therefore being deceived.
After the deception of the blessing, Isaac realizes that things turned out as they were supposed to be and blesses Jacob again with the blessing of his father Abraham (cp. 28:3-4).
Rebekah
She voluntarily lugs water for the family and for the servant's camel (cp. 24:15-20), even though her family is well-to-do(24:59, 61). She doesn't have to work, but does so anyway.
Rebekah accepts the mission of Abraham's servant and the divine guidance concerning her betrothal to Isaac (cp. 24:15-67).
She apparently prompts Isaac to plead before the Lord on her behalf presumably because of the lack of fulfilment of her marriage blessing appearing in 24:60. Unlike Sarai, she does not resort to concubinage even though she does have a handmaid as did Sarai.
After conceiving, the pregnancy becomes difficult and this prompts her too seek revelation from the Lord. She goes and inquires of the Lord and receives revelation explaining the matter (cp. 25:22-23). Curiously enough, she doesn't appear to share this revelation with Isaac.
Rebekah favors Jacob over Esau (cp. 25:28). Whether this is a result of the revelation she received or simply because Esau was a boor, or both, is not stated.
She prompts Jacob to trick Isaac into obtaining his blessing, and presents herself as willing to take the potential curse upon herself in the event the act of deception is discovered (cp. 27:5-17). The entire plan is conceived and orchestrated by Rebekah. Her motivation for the plan is not altogether clear, but in all likelihood is her perception of the earlier revelation indicating the younger son will succeed over the elder.
She prompts Isaac to send Jacob away (to save him from Esau's murderous intent, cp. 27:43), and also insists that Isaac prohibit him from marrying Hittite woman (cp. 27:46).
Esau
In the womb he and Jacob struggle and this is presented as a type of their physical and spiritual struggles against each other in mortality. The two sons are presented as dichotomies at this point (cp. 25:22-23).
Growing up, he becomes a skillful hunter, a man of the outdoors (cf. 25:27). This kind of lifestyle is not looked well upon in the Torah, compare the characterization of Nimrod, the only other hunter identified by name (cp. 10:9). All of the patriarchs are presented as agriculturalists or pastoralists. Also consider when Cain is driven out of the presence of the Lord he is cursed such that he will have to live the life of a hunter (cp. 4:11-12). Isaac also pronounces something of a "blessing" upon him wherein he states "by your sword shall you live" (cp. 27:40), not a prediction which bodes well.
In coming back unsuccessful from a hunting expedition
(hunger is a common covenant curse) he reveals he is willing
to eat blood (cp. 25:30, which something forbidden under the
Noachide covenant, cf. 9:4). And subsequently sells his
birthright for something to eat, "thus did Esau spurn the
birthright" (cp. 25:34). One would presume that Esau had
little use for the blessing because he was not a
pastoralist, so there was no desire on his part to get a
double portion of something that had no value to him. In
this exchange we also learn that Esau is a pig when it comes
to eating, as the Hebrew in 25:30 for "gulp down" (JPS) or
"feed me" is the stem "l-`-t" which in rabbinic Hebrew is
the used to refer to the feeding of animals.
He marries two Hittite (i.e. more generally Canaanite)
women, obviously "daughters of men", something very much
frowned on by the early patriarchs, cf. 6:2.
Esau wants his father's blessing because therein it contains
promises of dominance over family issues and blessings of
physical well-being, and when denied of it he weeps
bitterly, and begs for an additional blessing (cp. 27:34-
38). This shows his great desire to be the master as well
as be physically well off. His anger over losing the
blessing turns into murderous intent and he plans on killing
Jacob shortly after Isaac's death (cp. 27:41), presumably to
obtain all that Jacob had robbed from him in the blessing.
Attempts to ingratiate himself with Isaac and Rebekah by
taking on additional non-Hittite/non-Canaanite wives (cp.
28:6-9)
Jacob
A pastoralist (cp. 25:27), perhaps a "momma's boy" (cp.
25:28). That Jacob is no "tough guy" is plain when he must
flee before Esau's murderous plans rather than stand up to
him (cp. 27:43).
Refuses to feed his own brother unless he gives up his
birthright by oath (25:29-34). Jacob wants the birthright,
but later is not interested in the blessing enough to take
the initiative in getting it. This would indicate his
desire for material things as opposed to spiritual things,
as he must be spurred on by Rebekah for the blessing.
In the deception of Isaac in obtaining the blessing, he is
more worried about getting caught than the ethics of the
situation (cp. 27:11-12). Rebekah has to prompt him to get
the blessing (cp. 27:6-10), indicating his lack of
connection with the will of the Lord concerning the matter
as the matter had been predicted by revelation. He is
unwilling to go through with Rebekah's plan until she
accepts the responsability for it in case things goes awry
(cp. 27:13). He also blatantly lies to Isaac (cp. 27:19).
Is familiar with things spiritual (cp. 28:17-19), but only
when the going gets rough does he really get religious (cp.
28:20-22).
Conclusion
We have here a very interesting set of characters. Rebekah
is presented as the one always taking the initiative when it
comes to spiritual matters (naturally, with the exception of
Isaac's decision to disburse the blessing). Otherwise, Isaac
seems to sit back and just let things happen. He is agreeable on
spiritual things, but isn't an initiator at all like Abraham was.
And when it comes to blessing one of his two sons, well, neither
one of them is particularly zealous when it comes to matters of
religion so what difference does it make? So he rather
arbitrarily selects Esau, despite all of his flaws, because he
has always provided wild game and he is the firstborn after all,
so why not? Esau appears to be a regular wild man who spent
plenty of time away from camp hunting things and running amok,
ultimately having his fancy tickled by foreign women. These
foreign women were a regular pain to their in-laws, but what does
he care? He probably wasn't around much anyway so it didn't
matter to him. Jacob, on the other hand, hangs around camp and
is more interested in obtaining material things using spiritual
means as a ploy for obtaining them.
Most interesting to me is the lack of communication between
them. Isaac and Rebekah don't seem to talk much at all when it
comes to spiritual things, and this leads to acts of deception
being employed between them. Esau and Jacob obviously don't talk
much either, having little in common. This is a classic offshoot
from the Garden of Eden account, as good communication between
Adam and Eve resulted in her not being entirely sure of what the
commands were pertaining to the Tree of Knowledge and therefore
opening her up for deception by the serpent. The moral of the
story: Failure to communicate, with God and each other, causes
real problems in people's lives.
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In Defense of Jacob
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Introduction
Many people who read the account of Jacob obtaining the
birthright and blessing from Esau feel that Jacob's performance
is worthy of derision. Perhaps it was early on, but some go on to
harbor negative feelings for Jacob despite the blessings the Lord
bestows upon him. some feel that the Lord simply had no choice
in the matter as patriarchy demanded that one of Isaac's natural
sons inherit the blessings of Abraham and Jacob was the better of
the two. I feel we should analyze the account with greater
effort in order to discover the deeper meanings which are present
and the Lord's motives for endorsing a deceitfully obtained
blessing.
Endorsement of the Blessing
Both Isaac and the Lord endorse the blessing after Jacob
deceitfully receives it. Could not Isaac have revoked the
blessing, or the Lord simply refused to honor it as it was
obtained deceitfully? Isaac realizes that Jacob's actions are in
fulfilment of Rebekah's prophecy as Esau announces that Jacob has
obtained both the birthright and the blessing, and is rightly
named "Supplanter" (27:36-37). Isaac therefore endorses the
blessing upon Jacob and pronounces another on Esau (27:39-40).
The prophecy given to Rebekah of the Lord (25:22-23) clearly
illustrates the Lord's anticipating the events to come where
Jacob will supplant Esau, thereby endorsing in advance Isaacs
blessing upon Jacob. But, what of Jacob's subtlety? Rebekah's
prophecy foretells the importance of the types shown forth in
that Esau and Jacob will represent "two nations... and two
manners of people." Thus, Jacobs unrighteous actions previous to
receiving the blessing are shown forth as a type.
Esau and Jacob as Types
Esau was rightful heir to the birthright, but sold it out of
hunger for a bowl of stew and some bread. Being in want for food
is a typical covenant malediction, as those who are disobedient
are not blessed by the abundance of the earth. Esau's selling
the birthright for food is also symbolic of rejecting spiritual
blessings, both temporal and eternal, for worldly things. Esau
desires his father's blessing but is far from worthy, as is
displayed by forfeiting the birthright and in his murderous
nature (27:41). This displays selfishness and open rebellion
against the Abrahamic covenant. His marriage to non-believers
further displays his disregard for the covenant as he makes
worldly covenants rather than heavenly ones.
Jacob obtains the birthright from the rightful inheritor,
and gets the very same blessing his father was to pronounce upon
the favored son. This represents those who have the birthright
to the inheritance being supplanted by those who are more worthy,
and the supplanters receive the same exact blessings the natural
and rightful heir would have received. Jacob is somewhat
religious but caught up in the ways of the world until he is
forced to flee for his life, and upon realizing his position he
repents and covenants with the Lord, which is typical of the
exodus.
Old Testament prophets who use Esau (also referred to as
Edom or Idumea) as a type present him as one who disregards the
Lord and indulges in worldly things. Thus, Esau as a type
represents the wicked world, but a more specific interpretation
of the willful rebellion of natural Israel against the covenant
can also be applied (Isaiah 34:5-6; 63:1, Jeremiah 49:8-10,
Ezekiel 35:5, Obadiah 1:6-18, Malachi 1:1-4). Jacob, as a type,
represents the repentant in general, and more specifically the
gentiles who embrace the gospel and receive the blessings of
natural Israel (Isaiah 14:1; 41:8, Jeremiah 46:28, Hosea 12:2-6).
Conclusion
Jacob's actions were not above reproach at first, but Jacob
repented, and in doing so became favored of the Lord. Christ
taught the parable of the two sons in Matthew 21:28-32 wherein
the first son says to his father "I will not" but repented and
went, and the second son says "I will" then goes not. Christ
then states that the first son is the one who actually does the
father's bidding and will enter in before the second son. This
parable is broadly interpreted to imply that the first son
represents Epraim and the second son represents Judah. In light
of the preceding discussion, the parable is also derivative of
the relationship between Isaac, Esau and Jacob. Let us recognize
the overarching importance of the sybolism in Jacob's actions
rather than find fault with him.
Birthrights, Blessings and Inheritance
by S. K. Neumiller
The issue of birthright, the father's blessing and inheritance is
an important one in the Old Testament. But, due to a number of occurances
in Old Testament history, the rules governing ownership of birthright and
blessing are somewhat unclear. The following text with conclusions drawn
is an attempt to use the Scriptures to establish the rules surrounding
birthrights and father's blessings and their impact on the offspring.
Conclusions
Genesis 25:31-33
And Jacob said, Sell me this day thy birthright. And Esau said, Behold,
I am at the point to die: and what profit shall this birthright do to me?
And Jacob said, Swear to me this day; and he sware unto him: and he sold his
birthright unto Jacob.
1. The posessor of the birthright may deed the birthright over to
another by legally binding oath.
Genesis 27:36-40
And he said, Is he not rightly called Jacob? for he hath supplanted me these
two times: he took away my birthright; and, behold, now he hath taken away my
blessing. And he said, Hast thou not reserved a blessing for me? And Isaac
answered and said unto Esau, Behold, I have made him thy lord, and all his
bretheren have I given to him for servants; and with corn and wine have I
sustained him: and what shall I do now unto thee, my son? And Esau said unto
his father, Hast thou but one blessing, my father? bless me, even me also, O
my father. And Esau lifted up his voice, and wept. And Isaac his father
answered and said unto him, Behold, thy dwelling shall be the fatness of the
earth, and of the dew of heaven from above; And by thy sword shalt thou live,
and shalt serve thy brother; and it shall come to pass when thou shalt have
the dominion, that thou shalt break his yoke from off thy neck.
Genesis 25:31-33
1. The posessor of the birthright may deed the birthright over to
another by legally binding oath.
Genesis 27:36-40
2. The birthright and the father's blessing are independant.
3. The father can give one and only one son of his choosing a
preeminent blessing.
4. The father can give blessings in addition to the one preeminent
blessing at his discression.
5. Father's blessings are prophetic in nature.
Genesis 21:9-13 (Gal. 4:30)
6. If the firstborn male is the son of a legally married bondwoman (concubine) he is eligable to be heir even if the bondwoman is not Hebrew.
7. If a married free woman produces male offspring, then her firstborn male will be considered the firstborn, regardless of birth order, over any bondwoman's male offspring.
8. A legally married bond woman's male offspring are considered legal offspring regardless of the presence of other male offspring.
Numbers 27:8-11
9. In the absence of any male heir, the inheritance is to be divided
among all legal female offspring.
10. In the absence of legal female offspring, the inheritance is to
be divided among the nearest male family relations.
Numbers 36:6-9
11. Female posession of inheritance is transferred to husband upon
marriage.
12. Only unmarried female offspring are eligeable to receive a
portion of their father's inheritance in the absence of a legal male
heir.
Dueteronomy 21:15-17
13. In the event of polygamy of free wives, birth order is maintained
in determining which male is firstborn.
14. The birthright is the right of the possessor, the father cannot
displace the birthright.
15. The birthright entitles the posessor to a double portion of the
father's physical posessions.
1 Chronicles 5:1-2
16. The posessor of the birthright may forfeit the birthright by
committing adultery.
17. In the event of a forfeited birthright, the birthright goes to
the next birth order firstborn son of a legally married free woman.
Joshua 17:1-2a (Genesis 48:14-19)
18. The father's blessing of preeminance has no impact on the
transfer of birthright.
Genesis 21:9-13 (Gal. 4:30)
And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham,
mocking. Wherefore she said unto Abraham, Cast out this bondwoman and her son:
for the son of this bondwoman shall not be heir with my son, even with Isaac.
And the thing was very greivous in Abraham's sight because of his son. And God
said to Abraham, Let it not be greivous in thy sight because of the lad, and
because of thy bondwoman: in all that Sarah hath said unto thee, hearken unto
her voice; for in Isaac shall thy seed be called. And also of the son of the
bondwoman will I make a nation, because he is thy seed.
6. If the firstborn male is the son of a legally married bondwoman
(concubine) he is eligable to be heir even if the bondwoman is not
Hebrew.
7. If a married free woman produces male offspring, then her firstborn
male will be considered the firstborn, regardless of birth order, over
any bondwoman's male offspring.
8. A legally married bond woman's male offspring are considered legal
offspring regardless of the presence of other male offspring.
Numbers 27:8-11
And thou shalt speak unto the children of Israel saying, If a man die, and have
no son, then ye shall cause his inheritance to pass unto his daughter. And if
he have no daughter, then ye shall give his inheritance unto his bretheren.
And if he have no bretheren, then ye shall give his inheritance unto his
father's bretheren. And if his father have no bretheren, then ye shall give
his inheritance unto his kinsman that is next to him of his family, and he
shall posses it: and it shall be unto the children of Israel a statute of
judgement, as the Lord commanded Moses.
9. In the absence of any male heir, the inheritance is to be divided
among all legal female offspring.
10. In the absence of legal female offspring, the inheritance is to
be divided among the nearest male family relations.
Numbers 36:6-9
This is the thing which the Lord doth command concerning the daughters of
Zelophehad, saying, Let them marry to whom they think best; only to the family
of the tribe of their father shall thay marry. So shall not the inheritance
of the children of Israel remove from tribe to tribe: for every one of the
children of Israel shall keep himself to the inheritance of the tribe of his
fathers. And every daughter, that posesseth an inheritance in any tribe of
the children of Israel, shall be wife unto one of the family of the tribe of
her father, that the children of Israel may enjoy every man the inheritance
of his fathers. Neither shall the inheritance remove from one tribe to
another tribe; but every one of the tribes of the children of Israel shall
keep himself to his own inheritance.
11. Female posession of inheritance is transferred to husband upon
marriage.
12. Only unmarried female offspring are eligeable to receive a
portion of their father's inheritance in the absence of a legal male
heir.
Dueteronomy 21:15-17
If a man have two wives, one beloved, and another hated, and they have born
him children, both the beloved and the hated; and if the firstborn son be hers
that was hated; then it shall be, when he maketh his sons to inherit that
which he hath, that he may not make the son of the beloved firstborn before
the son of the hated, which indeed is the firstborn: but he shall acknowledge
the son of the hated for the firstborn, by giving him a double portion of all
that he hath: for he is the beginning of his strength; the right of the
firstborn is his.
13. In the event of polygamy of free wives, birth order is maintained
in determining which male is firstborn.
14. The birthright is the right of the possessor, the father cannot
displace the birthright.
15. The birthright entitles the posessor to a double portion of the
father's physical posessions.
1 Chronicles 5:1-2
Now the sons of Reuben the firstborn of Israel, (for he was the firstborn; but,
forasmuch as he defiled his father's bed, his birthright was given unto the
sons of Joseph the son of Israel: and the geneology is not to be reckoned after
the birthright. For Judah prevailed above his bretheren, and of him came the
chief ruler; but the birthright was Joseph's:).
16. The posessor of the birthright may forfeit the birthright by
committing adultery.
17. In the event of a forfeited birthright, the birthright goes to
the next birth order firstborn son of a legally married free woman.
Joshua 17:1-2a (Genesis 48:14-19)
There was also a lot for the tribe of Manasseh; for he was the firstborn of
Joseph, to wit, for Machir the firstborn of Manasseh, the father of Gilead:
because he was a man of war, therefore he had Gilead and Bashan. There was
also a lot for the rest of the children of manasseh by their families.
18. The father's blessing of preeminance has no impact on the
transfer of birthright.
1. The posessor of the birthright may deed the birthright over to another by legally binding oath. Genesis 27:36-40
2. The birthright and the father's blessing are independant.
3. The father can give one and only one son of his choosing a preeminent blessing.
4. The father can give blessings in addition to the one preeminen blessing at his discression.
5. Father's blessings are prophetic in nature. Genesis 21:9-13 (Gal. 4:30)
6. If the firstborn male is the son of a legally married bondwoman (concubine) he is eligable to be heir even if the bondwoman is not Hebrew.
7. If a married free woman produces male offspring, then her firstborn male will be considered the firstborn, regardless of birth order, over any bondwoman's male offspring.
8. A legally married bond woman's male offspring are considered legal offspring regardless of the presence of other male offspring. Numbers 27:8-11
9. In the absence of any male heir, the inheritance is to be divided among all legal female offspring.
10. In the absence of legal female offspring, the inheritance is to be divided among the nearest male family relations. Numbers 36:6-9
11. Female posession of inheritance is transferred to husband upon marriage.
12. Only unmarried female offspring are eligeable to receive a portion of their father's inheritance in the absence of a legal male heir. Dueteronomy 21:15-17
13. In the event of polygamy of free wives, birth order is maintained in determining which male is firstborn.
14. The birthright is the right of the possessor, the father canno displace the birthright.
15. The birthright entitles the posessor to a double portion of the father's physical posessions. 1 Chronicles 5:1-2
16. The posessor of the birthright may forfeit the birthright by committing adultery.
17. In the event of a forfeited birthright, the birthright goes to the next birth order firstborn son of a legally married free woman. Joshua 17:1-2a (Genesis 48:14-19)
18. The father's blessing of preeminance has no impact on the transfer of birthright.