Genesis 30:25-30 Jacob Prepares to Leave Laban's Household

Soon after Rachel gave birth to Joseph, Jacob was ready to be on his way.  Apparently the fourteen years of service which he owed Laban was at an end, and Jacob was ready to return to his homeland. (v.25)  Jacob was also confident that he had not only put in the required time, but that he had rendered Laban an honest amount of labor:  "...You know how much work I've done for you.", Jacob states in Genesis 30:26 (NIV), as though this fact was beyond dispute.

Laban must have agreed, for he begs Jacob to stay.  "...'If I have found favor in your eyes, please stay.  I have learned by divination that the Lord has blessed me because of you.'  He added, 'Name your wages, and I will pay them.' " (Genesis 30:27-28 NIV)  Remember, this was Laban speaking!  If he was willing to pay Jacob whatever he asked, he really must have wanted Jacob to stay.

The fact that Laban was using divination is rather disturbing.  Apparently at least at this point he is not a man who is following after God.  Divination, according to the NIV Study Bible (2008 Update, Zondervan, pg. 53) is "the attempt to discover hidden knowledge through mechanical means, the interpretation of omens, or the aid of supernatuiral powers.  It was strictly forbidden to Israel because it reflected a pagan concept of the world controlled by evil forces, and therefore obviously not under the sovereign rule of the Lord." (This definition included verses to support this statement, but I did not include these here becaue of space.  If you are interested in knowing them, contact me (narichey@verizon.net).  Laban's use of divination may also explain why Rachel was so interested in  using somewhat magical means (mandrakes) to help her to obtain a son.  That thought is a solemn reminder to me that our behavior can have great effect upon our children or others who are watching us.  May our influence upon others always be toward God and godliness!

"Jacob said to him, 'You know how I have worked for you and how your livestock has fared under my care.  The little you had before I came has increased greatly, and the Lord has blessed you wherever I have been.  But now, when may I do something for my own household?' " (Genesis 30:29-30 NIV)  Jacob has wives, concubines, and children, but he has no real property of his own in order to support his family or advance their interests.  Still, Laban persists.  "What shall I give you?" he asked. (v.31)

Jacob is in an awkward position.  He has no real property to bring with him back to Canaan.  Also, Laban would probably be insulted if he leaves at this point, even though there is no real reason for him to feel this way.  However, Jacob does not want Laban to do him any more 'favors', either, for he has seen that Laban always has his own interests at heart.

"...Don't give me anything," Jacob replied.  "But if you will do this one thing for me, I will go on tending your flocks and watching over them:  Let me go through all your flocks today and remove from them every speckled or spotted sheep, every dark-colored lamb and every speckled or spotted goat.  They will be my wages.  And my honesty will testify for me in the future, whenever you check on the wages you have paid me.  Any goat in my possession that is not dark-colored, will be considered stolen." (Genesis 30:31-33 NIV)

Laban agreed to this proposal (v.34)  "That same day he removed all the male goats that were streaked or spotted, and all the speckled or spotted female goats (all that had white on them) and all the dark-colored lambs, and he placed them in the care of his sons.  Then he put a three-day journey between himself and Jacob, while Jacob continued to tend the rest of Laban's flocks."  (Genesis 30:35-36 NIV)

Do you notice the fundamental difference between Jacob and Laban's dealings?  Jacob acknowledges that the Lord had been responsible for Laban's flocks' increase while under Jacob's care, -- a continuing evidence of God faithfully carrying out His covenant promises. (v.30)  Jacob also asks a very reasonable wage, considering that the sheep were usually white and the goats solid black.  He is obviously much more willing to let the Lord work out the proper percentage of his wages than to allow Laban to do so.  The establishment of a difference in color between his flocks and those of Laban's cleverly leaves no room for Laban to ever dispute his holdings in the future, or to cheat him in his wages.  Laban is quick to seize upon this method of determining Jacob's wages, no doubt believing that it is to his own advantage.  He also puts a three day journey between the flocks, which was not part of the original agreement.  He probably believed that separating the flocks in this way would ensure even fewer would turn out to be dark or spotted or streaked.  Leaving the flocks of Jacob in the care of his own sons seems a bit strange to me, as though Laban planned to do other things to discourage the prospering of that flock.  At the very least, those sons would not be inclined to expend much effort beyond minimal care, for they would not receive any benefit from that flock, as it would not be part of their own inheritance.

Unknown to Laban, Jacob had plans of his own.

Genesis 30:17-21 Three Gifts for Leah and One for Rachel

Leah conceived again and bore Jacob a fifth son.  She named him Issachar (which sounds like the Hebrew for 'reward') saying, "...'God has rewarded me for giving my maidservant to my husband.'..." (Genesis 30:18 NIV)  I don't believe that God was rewarding her for that, but the text does imply that she had been praying to God for more sons (v.17), which was at least better than relying on mandrakes.

Then Leah conceived again and bore Jacob a sixth son.  Leah recognizes this son as being a gift from God:  "Then Leah said, 'God has presented me with a precious gift.  This time my husband will treat me with honor, because I have borne him six sons.'  So she named him Zebulun." (Genesis 30:20 NIV)  Zebulun's name is usually said to mean 'honor'.  I have also read that it could mean 'dwelling', as in 'surely my husband will dwell with me, now that I have given him so many sons'.  Leah still doesn't seem to be resigned to the fact that if Jacob didn't love her from the beginning, even 100 sons were not going to change that fact.

"Some time later, she gave birth to a daughter and named her Dinah." (Genesis 30:21 NIV)  No special mention is made of her name's meaning, but Cruden's Unabridged Concordance (Revell, 1977, pg. 579) says that it means 'judgement' or 'who judges'.

"Then God remembered Rachel; he listened to her and opened her womb.  She became pregnant and gave birth to a son and said, 'God has taken away my disgrace.'  She named him Joseph ('may he add') and said, 'May the Lord add to me another son.' " (Genesis 30:22-24 NIV)

1. First of all, let me say that when the text says "God remembered...", this does not mean that He forgot someone previously!  This is just a way of saying that God acted on the person's behalf, whether in response to his/her prayers or just because of His sovereign ways.  Here are some other places where "God remembered" is used:  Genesis 8:1 (Noah), Genesis 19:29 (Abraham).  Cruden's (pg. 392, see above) has a great way of explaining this concept as well:  " 'Remember' when referred to God, signifies, To care for one, to pity, succour, and save him; or, when, after some delays and suspensions of his favour, he returns and shews kindness to him."  The language used in that definition may be archaic, but the words give a great sense of the depth of meaning behind these words.
2. We may scoff at all of the maneuvering that these women went through to win Jacob's favor.  However, keep in mind that having children was one of the few ways that women of that day had of acquiring significance in their community, and of the great disgrace that it was considered to remain childless, as though one's inability to have children meant that one was unworthy of this blessing.  Then, even though it is wrong to use children as bargaining chips or to compete with a sister over someone's affection, perhaps we can look upon the desperate squabbling between the sisters with a bit more compassion. 

Genesis 30:14-16 Mandrakes and Maneuvers

Leah's son Reuben finds some mandrake plants out in the fields and brings them to his mother.  Rachel is very interested.  "...Rachel said to Leah, 'Please give me some of your son's mandrakes.'  (Genesis 30:14 NIV)

Mandrakes had a taproot which resembled parts of a man's anatomy and thus were considered to have the power to increase fertility.  All parts of the plant were poisonous, however, and therefore it was not that Rachel wanted to concoct some type of medicinal substance from the plant.  Rather, people would keep it nearby, or sleep with it near the bed.  To me, this seems to be more of a magical use of the plant.

Leah, however, is not inclined to cooperate with Rachel's scheme.  "But she said to her, 'Wasn't it enough that you took away my husband?  Will you take my son's mandrakes too?'..." (Genesis 30:15a NIV)  I find it very interesting that Leah believes that Rachel  has taken Jacob from her, when Leah herself was the one who had been rather deviously given to Jacob in the first place.  To be fair, that had been her father Laban's doing, but regardless, Rachel, not Leah, has always been the one Jacob loved.  However, I suppose that Leah considers herself the first, and therefore the most legitimate, wife.

Rachel offers Leah something which even she can not resist:  time with Jacob.  Judging from the children born to the family, Jacob has been dividing his time fairly between the wives and concubines he has taken, but no doubt everyone knows that he would much rather be with Rachel.  "Very well," Rachel said, "he can sleep with you tonight in return for your son's mandrakes." (Genesis 30:15b NIV)  "So when Jacob came in from the fields that evening, Leah went out to meet him.  'You must sleep with me,' she said.  'I have hired you with my son's mandrakes.'  So he slept with her that night." (Genesis 30:16 NIV)  Isn't there something sad about those verses?  Intimate times have to be scheduled, Jacob has become a commodity to be bargained for, and the futility of ever being a true husband to either of the women is evident.  It is plain to see that God's original intent for marriage -- one man, with one woman -- is truly the best course.

 

Genesis 30:1-8 Battle of the Babies

"Give me children or I'll die," declares Jacob's wife Rachel, as she observes Leah with her four sons,while she herself remains barren. (v.1)  Jacob naturally becomes angry about this behavior, and basically tells Rachel that he is not God and has no control over the situation.  He recognizes that it is the Lord who has kept Rachel from having children. (v.2)

Rachel is obviously not satisfied with this answer.  Instead, she presents her maidservant Bilhah to Jacob, and tells Jacob to sleep with the woman "...so that she can bear children for me and that through her I too can build a family." (Genesis 30:3 NIV)  In spite of the trouble that this type of arrangement caused for his grandparents Abraham and Sarah, Jacob complies with her request.  Jacob sleeps with Bilhah and soon she becomes pregnant:

• Bilhah's first son was named Dan (He has vindicated) by Rachel, because she said, "...God has vindicated me; he has listened to my plea and given me a son." (Genesis 30:6 NIV)
• Next, Bilhah conceives again and bears Jacob another son, whom Rachel named Naphtali (my struggle).  "Then Rachel said, 'I have had a great struggle with my sister and I have won.' (Genesis 30:8 NIV)

I can't help but wonder what Bilhah thought of this whole situation, and how she felt about her sons being named in reaction to Rachel's sibling rivalry with Leah.  I do not think that she had much say in the matter because of her status as Jacob's concubine.  Her children, I believe, would be considered as belonging to Rachel.

Not to be outdone, Leah takes her maidservant Zilpah and gives her to Jacob as a concubine, too.  "Leah's servant Zilpah bore Jacob a son.  Then Leah said, 'What good fortune!'  So she named him Gad." (Genesis 30:10-11 NIV) Gad can mean 'good fortune' or 'a troop'.  It sounds like Leah was prepared to settle in for a lengthy battle with her sister!

"Leah's servant Zilpah bore Jacob a second son.  Then Leah said, 'How happy I am!  The women will call me happy.'  So she named him Asher." (Genesis 30:12-13 NIV)  Asher, of course, means 'happy'.  It is somewhat strange that neither Leah nor Rachel seems to feel threatened by their servants having children with their husband.  This is probably because these children increased Rachel and Leah's standing in the family and community, and because a concubine's status was clearly understood as less when compared to a wife.

What a mess!  Four women, eight children (so far!)  -- yet, 'the battle of the babies' seems from being over.

Update

Hope you all had a great Christmas!  I received an amazing laptop from my husband and am still trying to figure it all out.  The recent snowstorm (East coast, USA), visits to relatives and general holiday happenings may make this week between Christmas and New Year's Day a bit haphazard, posting-wise, but I will try to resume a more regular schedule as soon as possible.

Genesis 29:31-35 Sons of Jacob and Leah

"When the Lord saw that Leah was not loved, he opened her womb, but Rachel was barren.  Leah became  pregnant and gave birth to a son.  She named him Reuben, for she said, 'It is because the Lord has seen my misery.  Surely my husband will love me now.' " (Genesis 29:31-32 NIV)  Reuben's name means 'See, a son' and also sounds like 'He has seen my misery' in Hebrew.  While Leah knows that the Lord has given her a son to comfort her since she is unloved, she is also trying to obtain some type of love or recognition from her husband by presenting him with offspring.  A woman's status in that culture was sometimes measured by how many children she had, particularly if she had sons to carry on her husband's lineage.

Although Jacob did not love Leah as he loved Rachel, he did continue to live with her as a husband and Leah continued to conceive sons:

• Simeon - "one who hears" - Leah noted that the Lord had 'heard' that she continued to be unloved by Jacob, so He had given her this son, also. (v.33)
• Levi - "attached" -  Leah hoped that Jacob would become 'attached' to her now that she had borne him three sons. (v.34)
• Judah - "praise" -  Apparently, Leah gave up trying to win Jacob's affection by giving him sons, and just praised the Lord that He had given her these four sons.  She stopped having children (for a while) and seemed fairly content with her life. (v.35)

Leah actually was quite blessed by God, even though her marital situation was less than ideal.  It is unfortunate that her husband did not particularly love her, but God was still able to use her in His plan.  Leah was the mother of Levi, who will go on to become the ancestor of Aaron's priestly line.  That was honorable enough.

Even more spectacularly, Judah would go on to become the ancestor of David and his royal line, and, ultimately, the Messiah Jesus.  God's ways certainly are mysterious, and full of His wisdom. Not yet knowing these things about the futures of her sons, Leah nevertheless finally seems somewhat content.  However, this contentment was rather short-lived.  Rachel was not particularly happy that her unloved sister was having all these children with Jacob.  Then began what I will call, 'The Battle of the Babies".

Genesis 29:14-30 The Former Deceiver is Deceived

After Jacob had been at Laban's house for about a month, Laban offered to begin to pay Jacob for the work he was doing.  Since Jacob had willingly helped Rachel with the sheep that first day, no doubt he had been continuing to contribute his labor to Laban's household from the start.  By this time, Jacob had fallen in love with Rachel, so he said, "I'll work for you seven years in return for your younger daughter Rachel." (Genesis 29:18 NIV)  Laban agreed to this arrangement, and invited Jacob to stay with him. (v.19)  Then follows a beautiful observation about Jacob's love for Rachel: "So Jacob served seven years to get Rachel, but they seemed like only a few days to him because of his love for her." (v.20)

Rachel had an older sister named Leah, who was described as having weak or delicate eyes.  Rachel, however, is described as being "lovely in form and beautiful"(v.16-17)

Finally, the time came for Jacob to receive his wife.  "So Laban brought together all the people of the place and gave a feast.  But when evening came, he took his daughter Leah and gave her to Jacob, and Jacob lay with her.  And Laban gave his servant girl Zilpah to his daughter as her maidservant." (Genesis 29:22-24 NIV)

Many questions arise when I read that passage.  How could Jacob mistake Leah for Rachel?  She was veiled, of course, and it was night.  Why did Leah not protest, or at least let it be known that she was not Rachel?  Was she also interested in Jacob?  Part of her cooperation at least is probably due to the fact that parents routinely arranged such matters for their children, so she may not have had much say in the matter.  Speaking of having a say in the matter, apparently Leah did not say much at all that night, for otherwise I am sure that Jacob would have recognized that the voice was not that of the woman he loved.

However, daylight revealed the truth:  "When morning came, there was Leah!  So Jacob said to Laban, 'What is this you have done to me?  I served you for Rachel, didn't I?  Why have you deceived me?" (Genesis 29:25 NIV)  I can only imagine what Jacob said to Leah when he first realized that he had been deceived.  Perhaps he did not speak to her at all, and only stormed out to confront Laban.  Either way, I cannot help but feel a bit sorry for Leah at this point.

Laban, however, is unrepentant.  "...It is not our custom to give the younger daughter in marriage before the older one.  Finish this daughter's bridal week; then we will give you the younger one also, in return for another seven years of work." (Genesis 29:26-27 NIV)

Now we can't help but feel sorry for Jacob.  It is with a certain irony that we realize that the deceiver has been thoroughly deceived, and that the one who took advantage of his brother Esau for his own gain has been used in a similar way for Laban's gain.  Jacob, who cooly took advantage of his father's blindness in order to get what he wanted (the right of the firstborn), has been given a firstborn daughter (who he didn't want) with some type of weakness to her vision.  Jacob had fooled his father into believing that he was Esau by covering his own smooth skin with goatskins.  Laban had fooled Jacob into believing that Leah was Rachel by covering his older daughter with a veil of some type.  The deception has come full circle.  And, as in the case when Esau lost his blessing, there was no 'undoing' what had been done.

There is not much that Jacob can do at this point.  He has slept with Leah; she is his wife.  She can not be returned.  He still loves Rachel, and the only way he can have her is to agree to Laban's terms.  "And Jacob did so.  He finished the week with Leah, and then Laban gave him his daughter Rachel to be his wife.  Laban gave his servant girl Bilhah to his daughter Rachel as her maidservant.  Jacob lay with Rachel also, and he loved Rachel more than Leah.  And he worked for Laban another seven years." (Genesis 29:28-30 NIV)

This Laban is a slippery character.  The only good thing we can say about him at this point is that at least he did not make Jacob wait seven more years before he gave Rachel to him.  Laban's shrewdness and greed will come up again in his future dealings with Jacob.

As for Jacob, he now has two wives, and I would guess that at least one is probably not speaking to the other!

Genesis 29:1-14 Jacob Arrives in Paddan Aram

Jacob arrives in "the land of the eastern peoples" (v.1) and notices a well surrounded by three flocks of sheep.  He sees several shepherds and inquires about where they live.  The men are from Haran, and they are familiar with Jacob's uncle, Laban.  Not only that, but they point out Rachel, Laban's daughter, who is arriving with the sheep. (v.2-6)  Jacob wonders why they are not watering the sheep and then bringing them back out to pasture.  "We can't," they replied, "until all the flocks are gathered and the stone has been rolled  away from the mouth of the well.  Then we will water the sheep."  (Genesis 29:8 NIV)  I suppose that this stone was so heavy that they needed several of the shepherds to work together to remove it from the mouth of the well. [Also, I read in a commentary (Jamison, Fausset Brown Commentary Critical and Explanatory on the Whole Bible) that, in order to prevent undue evaporation, the flocks are watered twice a day, and all flocks are gathered together before removing the cover of the well.]

While they were discussing this, Rachel arrives with her father's sheep.  "When Jacob saw Rachel the daughter of Laban, his mother's brother, and Laban's sheep, he went over and rolled the stone away from the mouth of the well and watered his uncle's sheep" Genesis 29:10 NIV)  Jacob must have been unusually strong, for it sounds as though he moved the stone himself.

He kissed Rachel (which was a common greeting among relatives) and told her that he was the son of her father's sister, Rebekah.  He also wept for joy.  This may seem rather dramatic, but the man was probably overwhelmed by his journey (about 450 miles) and very glad to have finally arrived safely in Paddan Aram.  Rachel ran and informed Laban about Jacob's arrival, and soon Laban himself was running to greet Jacob.  Laban "...embraced him and kissed him and brought him to his home, and there Jacob told him all these things.  Then Laban said to him, 'You are my own flesh and blood.' " (Genesis 29:13-14 NIV)

Perhaps Laban was remembering the time when Abraham's servant had arrived with ten camel loads of goods to ask for his sister Rebekah's hand in marriage.  He may have been disappointed to see Jacob arrive with only his staff in his hand.  Nevertheless, Laban allows Jacob to stay with him in his home.

Genesis 28:16-22 Jacob Responds to God's Offer

"When Jacob awoke from his sleep, he thought, 'Surely the Lord is in this place, and I was not aware of it.'  He was afraid and said, 'How awesome is this place!  This is none other than the house of God; this is the gate of heaven.'  Early the next morning Jacob took the stone he had placed under his head and set it up as a pillar and poured oil on top of it.  He called that place Bethel, though the city used to be called Luz." (Genesis 28:16-19 NIV)

The way Jacob responded to his dream shows us that he was thinking that the place was one which linked heaven and earth.  Although he had not built a ziggeraut in order to reach the heavens and speak to his God, God had taken the initiative and come to meet him.  When Jacob had been back at his father's house, although he seemed interested obtaining the covenant blessing, he had not seemed to have much of a personal relationship with God.  In fact, when he was in the midst of tricking Isaac into giving him the blessing instead of Esau, he had referred to Isaac's God as "the Lord your God" (Genesis 27:29).  Even now, as Jacob sets up his stone pillar, he is only at the beginning of recognizing who this God really is.  His next few words reveal that he is still trying to bargain with God, rather than fully submitting to His will:

"Then Jacob made a vow, saying,

'If God will be with me and will watch over me
on this journey I am taking

and will give me food to eat and clothes to wear

so that I return safely to my father's house,

then the Lord will be my God

and this stone that I have set up as a pillar will be God's house,

and of all that you give me I will give you a tenth.' "

Genesis 28:20-22 NIV

The important thing is that Jacob is responding to the revelation which he has been given.  When God gives us some idea of who He is and we respond, He continues to give more light or information to our understanding.  If we turn away from this light, our understanding becomes darkened.  In the New Testament, Romans 1:18-32 speaks of these same matters.  Jacob may have a way to go, but he is at least finally moving in the right direction. 

__________________________

Genesis 28:10-17 Jacob's Ladder

Genesis 28:10-17 holds some imagery which I had always had a hard time fully understanding.  I was familiar with the concept of Jacob having a dream, and of the ladder which stretched between earth and heaven.  However, when I was a newer believer, I did not understand the whole thing about why angels were walking up and down that ladder, and just what this meant.  There were also verses about this passage in the New Testament (John 1:51) which alluded to this imagery.  Let's take a look at the present passage:

"Jacob left Beersheba and set out for Haran.  When he reached a certain place, he stopped for the night because the sun had set.  Taking one of the stones there, he put it under his head and lay down to sleep." (Genesis 28:10-11 NIV)

That was my first problem with this passage:  who chooses to sleep with a rock as a pillow?  Apparently though, resting one's head upon a hard surface was not an uncommon practice for people from many cultures (Egyptian, for one).  Keeping in mind that many people slept upon the ground, I see that it is not too far a stretch that their 'pillows' might be hard as well.  Anyway, that was just a side issue.  The real point of this passage is Jacob's dream:

"He had a dream in which he saw

a stairway resting on the earth, with its top reaching to heaven,

and the angels of God were ascending and descending on it."

Genesis 28:12 NIV

I stopped here, even though this is only the beginning of Jacob's dream, because I wanted to note that this stairway was not ladder-like, but probably more like the sloping stairway found on a ziggurat.  The Tower of Babel was probably a ziggurat, and the names assigned to these structures usually indicated that the towering structures were meant to serve as a link between the person on earth and his god.  Sometimes the ziggurat would have a smaller room at the top for making offerings.  I climbed up one of these types of structures in Guatemala, when my husband and I were on our honeymoon.  They are truly impressive.  Climbing up was no problem, aside from the fact that they made the steps pretty high, in my opinion.  Heights don't generally bother me at all, but coming back down was a little more difficult, because the large steps made me feel like I was about to fall forward.  I ended up kinda creeping down sideways.  I will scan the pictures if I can manage to do so.

However, I digress.  Back at Jacob's dream, God appears to Jacob:

"There above it stood the Lord, and he said,

'I am the Lord, the God of your father Abraham
and the God of Isaac.

I will give you and your descendants the land
on which you are lying.

Your descendants will be like the dust of the earth,

and you will spread out to the west and to the east,
to the north and to the south.

All peoples on earth will be blessed through you and your offspring.

I am with you and will watch over you wherever you go, 

and I will bring you back to this land.

I will not leave you until I have done what I promised you.' "

Genesis 28:13-15 NIV

Notice again that God repeats the promises of  descendants, land and blessing to all nations, as well as the most important blessing of all, His presence.  This must be especially reassuring to Jacob, as he has recently fled from his brother Esau's wrath, leaving his home and family behind.  Also, at the top of this stairway stands the Lord Himself, not an image or shrine.  It is as though the Lord is extending an offer to be Jacob's God.  

Genesis 28:6-9 Esau's Attempt to Please Isaac

Esau, meanwhile, was observing how Isaac had blessed Jacob, and that his father had commanded Jacob not to marry a Canaanite woman.  He also noticed that Jacob had obediently gone to Paddan Aram to seek a wife. (v.6-7)

"Esau then realized how displeasing the Canaanite women were to his father Isaac, so he went to Ishmael and married Mahalath, the sister of Nebaioth and daughter of Ishmael son of Abraham, in addition to the wives he already had." (Genesis 28:8-9 NIV)  This passage would almost be humorous except for the fact that Esau probably was seriously trying to win some favor from his father Isaac.  Remember, Esau had been his father's favorite, but lately, Jacob seems to be getting a lot of Isaac's attention.  Jacob had already deceived Isaac into giving him the blessing, and now Esau notices that Isaac is making an effort to be sure that Jacob does not marry a Canaanite woman.  Meanwhile, Esau is standing there, conscious of the fact that he himself has two Canaanite wives, at least.

 If Esau is just realizing now that these Canaanite women were not the ideal wives for the followers of the God of Abraham, he is either a very slow learner or Isaac did not do a great job of teaching his sons about the importance of choosing a God-fearing woman as a wife.  In all fairness, I do not believe there was a specific law from God at that time about not marrying unbelievers, but it does not seem like it would take much effort to discern that perhaps it would not be a good idea to marry someone who worships other gods.

However, Esau doesn't seem to be very spiritually-minded.  He had already sold his birthright (with all of the inherent spiritual blessings) to Jacob for a meal when he was hungry.  In fact, even now, as he seeks to marry a daughter of his father's half-brother, he may be thinking that Isaac was concerned with keeping his sons' marriages within the extended family.  He probably did not have a clue about Isaac's concern for the promises which had been given to Abraham and which were to be passed down to his descendants.  Why not, I wonder?  I can't imagine that Isaac would have failed to tell him about this.  Did Esau just have such a lack of interest in spiritual matters?  I suspect that the latter may be true.

Let me just put the latest genealogy information in visual form.  Sometimes it gets confusing when all these names are thrown about in a section of Scripture:

Abraham
        |
 Ishmael (from Hagar) & Isaac (from Sarah)
      |                                    |
 Mahalath, Nebaioth         Jacob & Esau

We are not told of Isaac's reaction to this development, or whether Esau's new wife was acceptable to Isaac.  I do not think Isaac had any grudge against Ishmael or his descendants, but, considering how his father Abraham had sent Ishmael away with Hagar, I doubt that Isaac would choose a wife for either of his sons from there.

Genesis 28:1-5 Isaac Sends Jacob to Paddan Aram

Isaac calls Jacob, blesses him and commands him to go to Paddan Aram:  "...Do not marry a Canaanite woman.  Go at once to Padddan Aram, to the house of your mother's father Bethuel.  Take a wife for yourself there, from among the daughters of Laban, your mother's brother." (Genesis 28:1-2 NIV)

The blessing which Isaac gives to Jacob is as follows:

"May God Almighty bless you and make you fruitful

 and increase your numbers until you become a community of peoples.

May he give  you and your descendants the blessing given to Abraham, 

so that you may take possession of the land where you now live as an alien,

the land God gave to Abraham."

(Genesis 28:3 NIV)

So Jacob was sent on his way by Isaac, and he obeyed his father by going to Paddan Aram, to Laban, his mother's brother.  Let me just put that genealogy in visual format:

         Bethuel

     |                \

Laban,              Rebekah

     |                           |    

sons & daughters     Jacob & Esau (twins)

Genesis 27:42-46 Rebekah's Solution

Rebekah was told of her son Esau's plan to kill Jacob.  Her previous plan for Jacob to receive the blessing was rapidly spiraling out of her control.  She sent for Jacob and told him that Esau was consoling himself with the thought of murdering him. (v 42)  She instructed Jacob to obey her next plan:  "Flee at once to my brother Laban in Haran.  Stay with him for a while until your brother's fury subsides.  When your brother is no longer angry with you and forgets what you did to him, I'll send word for you to come back from there.  Why should I lose both of you in one day?" (Genesis 27:43-45 NIV)

This seems a bit naive on Rebekah's part.  Did she really expect Esau to just 'forget' what Jacob had done?  She herself described Esau's attitude as furious.  Perhaps she had seen similar incidents where the brothers had fought, and eventually mended their relationship.  However, this matter of the birthright and blessing was a matter of a far greater magnitude than normal squabbling between brothers.  At least Rebekah took Esau's threats seriously and did what she could to protect Jacob.

Rebekah needed a reason for Isaac to send Jacob away, and she soon arrived at her solution.  "Then Rebekah said to Isaac, 'I'm disgusted with living because of these Hittite women.  If Jacob takes a wife from among the women of this land, from Hittite women like these, my life will not be worth living.' " (Genesis 27:46 NIV)  This verse makes it clear that Esau's wives were creating problems for Rebekah.  Actually, Scripture says that they were "a source of grief to Isaac and Rebekah" (Genesis 26:35 NIV)  Aside from any personal character traits which the women may have had, I believe that Esau's parents' real grief came from the fact that these women were not spiritually appropriate for Esau, for they were apparently not following the God of Abraham and Isaac.  It is somewhat surprising that Isaac had not been more involved in the matter of Esau's choice of spouses, especially considering the extent of his father Abraham's planning for choosing Isaac's own wife.  However, from Genesis 26:34-35, I get the idea that perhaps Esau just went out and decided on this matter without consulting his father at all.

At any rate, Rebekah's plan was rolling along on its way.  One thing that I noticed is that there is no mention in this passage of her consulting God on these matters by going to Him in prayer.  Another thing is that much of her reasoning seems to be centered around her own needs ("Why should I lose both of you in one day", "my life will not be worth living", etc.).  I am sure that she was genuinely concerned for Jacob's safety as well, but her attitude does not seem to be one which is searching for God's way in this matter.

Genesis 27:41 Esau's Bitterness

"Esau held a grudge against Jacob because of the blessing his father had given him.

  He said to himself, 'The days of mourning for my father are near; then I will kill my brother Jacob.' " 

(Genesis 27:41 NIV)

Sometime the things which people do to us can cause a feeling of bitterness to well up inside of us.  Some of the problems which Esau encountered are there as a result of his own decisions and actions.  The case of Jacob stealing Esau's birthright is definitely a deception on Jacob's part.  Jacob may have believed that the birthright and the blessing were interwoven, and they are to a great extent.  However, the ends do not justify the means.  A more godly way to have gone about things would have been for Jacob to wait for God to give him the blessing, not to wrest it out of Esau's hands by deception and lies.  Never resort to sin in order to obtain any goal, no matter how godly the reason.  God is certainly big enough and wise enough to bring about anything which He desires for your life.

This bitterness which Esau harbored grew until it even overcame his affection for his brother.  He was willing to kill his brother Jacob when the opportunity arose.

God had made it clear since Noah's time that any murderer would be punished by death:

"And for your lifeblood I will surely demand an accounting.

I will demand an accounting from every animal.

And from each man, too, I will demand an accounting for the life of his fellow man.

'Whoever sheds the blood of man, by man shall his blood be shed;

for in the image of God has God made man.' "

Genesis 6:5-6 (NIV) 

Yet Esau's bitterness threatened to disrupt even this aspect of his relationship with God.  He did not care that this murder would destroy one who had been made to reflect God's image in some unique way.  Bitterness is a blinding, destructive emotion -- always growing, always seeking some further outlet for revenge.  It is doubtless no accident that, in Hebrews 12:15-16 (NIV), a warning against bitterness is followed by a verse about Esau:

"See to it that no one misses the grace of God

and that no bitter root grows up to cause trouble and defile many.

See that no one is sexually immoral, or is godless like Esau, 

who for a single meal sold his inheritance rights as the oldest son."

Bitterness can indeed grow and defile many other people, especially if gossip spreads the bitter seed of its restless poison.

Genesis 27:39-40 More on Esau's 'Blessing'

I said that I would look into more information regarding Esau's 'blessing'.  Some commentators seem to see it as more of a curse, because the main aspects of the 'blessing' seem to be that Esau will live in an unproductive land and live by the sword and serve his brother.  As to that latter aspect, it is not that serving someone is an undesirable thing, or a sign of weakness.  However, the service that is being referred to here is not a willing one, but probably more like that Jacob's descendants will exercise control in some way over Esau's descendants.

Other commentators see it as more of a prophecy than an actual blessing.  It is as if Isaac is saying, "My son, I have no blessing for you.  This is what is in store for you."

I do not see any animosity in Isaac's attitude toward Esau.  I believe that Isaac just knew that the matter was out of his hands, both because of what Esau had done by choosing to despise his birthright, and because God had already told Rebekah (Genesis 25:23) about how the older brother would serve the younger.

I have not seen a great explanation for Genesis 27:40.  Most commentators seem to think it refers to the hostility between Esau's descendants (particularly the Edomites) and Jacob's descendants.  I would like to study more about these Edomites to get a better picture of their history.  I know that there are numerous citations about Edomites in the Bible.  Perhaps I can do a post on them sometime. 

Genesis 27:30-35 Two Meals, with Blessing Leftovers

Isaac had scarcely left his father's side when Esau returned from hunting and preparing his father's meal.(v.30)

Esau said, "...'My father, sit up and eat some of my game, so that you may give me your blessing.'  His father Isaac asked him, "Who are you?"  'I am your son,' he answered, 'Your firstborn, Esau.'  Isaac trembled violently and said, "Who was it, then, that hunted game and brought it to me?  I ate it just before you came and I blessed him -- and indeed he will be blessed!" (Genesis 27:31-33 NIV)

With a loud and bitter cry, Esau "said to his father, 'Bless me --me too, my father!'  But he said, 'Your brother came deceitfully and took your blessing.' " (v.34-35)  Esau then declared that Jacob ('He grasps the heel' or 'he deceives') had been rightly named, for (in his way of thinking at least), he had been deceived by him twice:  "...'He took my birthright, and now he's taken my blessing!'  (Wait, didn't Esau sell that birthright in Genesis 25:29-34?) Then he asked, 'Haven't you reserved any blessing for me?' "(Genesis 27:36 NIV)

Isaac answered that he had already made Jacob lord over Esau, and all his relatives his servants.  He had also given him the blessings of abundant grain and new wine.  What was left for him to do for Esau?(v.37)  Esau, however, would not be satisfied with these facts, so he "...said to his father, 'Do you have only one blessing, my father?  Bless me, too, my father!'  Then Esau wept aloud." (Genesis 27:38 NIV)

I am sure that Isaac sympathized with Esau's predicament.  However, there really wasn't much he could do.  As we noted before, the oral blessing had legal standing in that society equal to a contract.  Isaac gives Esau this attempt at a blessing:

"...Your dwelling will be away from the earth's richness,

away from the dew of heaven above.

You will live by the sword

and you will serve your brother.

But when you grow restless, you will throw his yoke from off your neck."

Genesis 27:39-40 (NIV) 

 However, this is only a poor shadow of the riches Isaac had bestowed upon Jacob.  After all, it seems to be basically saying that Esau would have the desert as his home and that he would live by the sword.  There is a promise of freedom from his brother's yoke, though.  What this means exactly, I am not sure.  I will do some research and check it out. 

I cannot help but compare this incident with the blessings given to the believer versus the final condition of the ungodly.  The ungodly may temporarily prosper during their lifetime, but the believer has everlasting life and a relationship with the God who created the universe.  Also, just as Esau's situation was unalterable, so the unbeliever will not be able to change his or her situation (once life is over). Even if, like Esau, such a change is sought with tears and loud cries. (Hebrews 12:14-17)

It also reminds me of taking final tests.  When we get to the day of a test, we always wish that we had studied more or prepared better.  In the days preceding the test, though, we had little or no interest in putting in the time in order to accomplish that goal.  However, on the day of the final, how we wish that we had!  Well, there is a Final and a Day coming.  Are you ready?  Unlike academic tests, though, the ones who pass this spiritual Final do not get to their reward through their own efforts.  I will explain more about that as we go on.

Genesis 27:25-29 Isaac gives Jacob the Blessing

Isaac continued to be suspicious of this 'Esau' who was bringing him food.  However, after asking two times, and having Jacob confirm that he was, indeed, Esau, Isaac says "...'My son, bring me some of you game to eat, so that I may give you my blessing.'  Jacob brought it to him and he ate; and he brought some wine and he drank."  (Genesis 27:25 NIV)

"Then his father Isaac said to him, 'Come here, my son, and kiss me.' " (Genesis 27:26 NIV)  Will Jacob be caught in a lie?  Or is Isaac simply caught up in the significance of this moment, and wishes to express his love for his son?  Jacob goes to his father and kisses him.(v.27)  When Isaac smells Jacob's clothes (or rather, smells Esau's clothes on Jacob) he seems convinced, for he blesses his son and says:

"Ah, the smell of my son is like the smell of a field that the Lord has blessed.

 May God give you of heaven's dew and of earth's richness

--an abundance of grain and new wine.

May nations serve you and peoples bow down to you.

Be lord over your brothers, and may the sons of your mother bow down to you.

 May those who curse you be cursed

and those who bless you be blessed."

Genesis 27:27-29 (NIV)

Jacob is now the official recipient of his father's blessing.  According to the customs of the time, this oral blessing was as binding as any legal contract which we might use today to transfer an inheritance. 

Genesis 27:14-24 Jacob Deceives Isaac

Jacob is not an unwilling partner in the deception which Rebekah has cooked up (literally) for Isaac in this chapter.  The ruse to obtain his brother's blessing is her idea, but Jacob is an active participant and even lies twice to his father in order to get what he wants.  Notice, too, the elaborate preparation they have to go through before Jacob can even approach Isaac:

1. Jacob gets two young goats and brings them to Rebekah so that she can prepare a tasty meal.(v.14)
2. Rebekah gets Esau's best clothes and has Jacob wear them.(v.15)
3. Rebekah covers Jacob's hands and neck with the skins from the goats, in order to make Jacob's body feel like Esau's (wow -- Esau must have been pretty hairy!) in case Isaac touches Jacob.(v.16)
4. Rebekah gives Jacob the tasty food and some bread she had made, so that he can bring them to his father Isaac and obtain the blessing.(v.17)

The saying, "Oh what a tangled web we weave, when first we practice to deceive."  keeps going through my mind.  For, as Jacob goes to his father and begins to carry out the deception, he discovers that Isaac has some questions of his own:

• Who is it? "He went to his father and said, 'My father.'  "Yes, my son," he answered. "Who is it?" (Genesis 27:18 NIV)  Jacob lies and pretends to be Esau.  He asks Isaac to sit up and eat some of the wild game so that Isaac will be ready to give him the blessing. (v.19)
• How did you find it so quickly? Jacob has to elaborate on the lie.  "The Lord your God gave me success, " he replied. (Genesis 27:20 NIV)
• Are you really my son Esau? Even after touching Jacob's 'hairy' hands, Isaac is still uncertain.  "...The voice is the voice of Jacob, but the hands are the hands of Esau." (Genesis 27:22 NIV)  One more time, Isaac asks his son to identify himself.  " 'Are you really my son Esau?' he asked." (Genesis 27:24 NIV)

Jacob finalizes the deception.  "I am," he replied.

Genesis 27:1-13 Rebekah Cooks Up Some Deception

As Isaac aged, his eyesight diminished until he could no longer see.  He called his eldest son and asked him to hunt some wild game and prepare some tasty food for him.  After that, he intended to give Esau his blessing before he died.  Obediently, Esau headed out to the open country to hunt game.

Meanwhile, back at the ranch, or rather, the tent, Rebekah had been listening as Issac spoke to Esau.  Perhaps 'eavesdropping' would be a more accurate word to describe her actions!  As soon as Esau left, Rebekah quickly called her own favorite son, Jacob:

"....'Look, I overheard your father say to your brother Esau, "Bring me some game and prepare me some tasty food to eat, so that I may give you my blessing in the presence of the Lord before I die."  Now, my son, listen carefully and do what I tell you:  Go out to the flock and bring me two choice young goats, so I can prepare some tasty food for your father, just the way he likes it.  Then take it to your father to eat, so that he may give you his blessing before he dies.'  (Genesis 27:6-10 NIV)

Jacob is understandably uneasy at this request.  I do not know if Rebekah had ever told her son about the things which the Lord had told her before Esau and Jacob were even born (See Genesis 25:23, especially "...the older will serve the younger.")  However, his hesitation seems to be based more upon a fear of getting caught in the proposed deception than a concern for his brother's welfare.  "...'But my brother Esau is a hairy man, and I'm a man with smooth skin.  What if my father touches me?  I would appear to be tricking him and would bring down a curse upon myself rather than a blessing.'  His mother said to him, "My son, let the curse fall on me.  Just do what I say; go and get them for me." (Genesis 27:11-13 NIV)  Jacob complies, and Rebekah was soon cooking her husband's favorite dish. 

Genesis 26:34-35 Esau's Wives

After the account of Isaac's dealings with Abimelech, these two verses are inserted which deal with Esau's wives:

"When Esau was forty years old, he married Judith daughter of Beeri the Hittite, and also Basemath daughter of Elon the Hittite.  They were a source of grief to Isaac and Rebekah"

(Genesis 26:34-35 NIV)

Esau had married at the same age as his father Isaac had -- forty years old.  Judith and Basemath were both Hittite women.  This was probably the reason why these women brought grief to Isaac and Rebekah -- they were Canaanites and most likely not followers of the true God.

Esau doesn't stop there, though.  Genesis 28:9 notes that Esau married Mahalath, who was the daughter of Ishmael.  Since that chapter notes that Esau did this after realizing that his parents were displeased with the thought that Jacob might also choose his own wife from among the surrounding Canaanites, we can guess that he was somehow trying to win their favor by this choice.

Genesis 36:2 also adds two more names of women which Esau is said to have married:  Adah and Oholibamah, who were Hittite and Hivite women.  Some of the women named may be alternative names or nicknames for the same people.  However, it seems that Esau had to have married at least four women, for Hittites (plural) account for at least two of the women, Mahalath was from Ishmael, and one woman was said to be a Hivite.  That is at least four, and, if Esau can marry four women, then five is not such a stretch!

[I just ran into another problem.  Basemath is said to be a daughter of Elon the Hittite in Genesis 26:34.  However, in Genesis 36, she is said to be a daughter of  Ishmael.  Any thoughts?  Are there two Basemaths?]

The New Testament book of Hebrews (12:16 NIV) warns, "See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son."  I imagine that he might be considered sexually immoral because he had so many wives, although, in a society where it seemed acceptable for a man to have several wives, I don't know why he would be especially singled out for this.  Perhaps it is because the book of  Hebrews is written from the godly perspective of  'one wife for one man', which is the original design for marriage.  Genesis 2:24 (NIV) says:  "...a man will leave his father and mother and be united to his wife, and they will become one flesh."  If a man had five wives, what happens to the 'one flesh' aspect?  Alternatively, Esau could have been promiscuous in other ways, I suppose, with women who were not his wives at all.  At any rate, these verses about Esau and his wives contrast starkly with the godly way that his father Isaac had handled the events of the earlier part of the 26th chapter of Genesis.

Genesis 26:32-33 The Well With Two Names

Right after Isaac makes the peace treaty with Abimelech (Genesis 26:26-31), his servants come to him with the news that they have dug and found an additional source of water.  Isaac names the well 'Shibah'.  This word can mean 'oath' or 'seven'.  Since Isaac has recently made an oath with Abimelech, this seems like a reasonable name to commemorate that treaty.  What is the significance of the 'seven' part, though?

Remember back in Genesis 21:22-34, where Abraham had made a similar treaty with a man named Abimelech (who was either the same man or his descendant)?  At that time, Abraham had set apart seven ewe lambs as a gift to Abimelech.  The lambs would also be a living verification of the fact that Abraham had dug the well there at Beersheba.  Because an oath was taken and seven lambs were given, the name reflected both aspects of this exchange.

Now, years later, Isaac and Abimelech make a similar treaty at the same place.  Whether this was more a renewal of the oath that had been taken with their forefathers than an entirely new agreement is uncertain.  If this Abimelech is the same one who had made an oath with Abraham, we might wonder why he would have to do so again, since showing kindness to descendants was often a part of these types of treaties.  However, if this Abimelech was a descendant of a former one, than it is reasonable that the new generation would have to make (or at least, reconfirm) their own arrangements.  Whether they dug a new well or simply unstopped the one which Abraham's servants had dug long ago, Isaac uses the same pun on 'oath' and 'seven' to name this source of water.

Note:  Beersheba was eventually regarded as the southernmost extent of Israelite territory, hence the expression "from Dan to Beersheba".

Genesis 26:26-31 Isaac accepts Abimelech's friend request

Abimelech, along with Ahuzzath (his personal advisor) and Phicol (the commander of his forces) soon come to Isaac from Gerar. (v. 26)  Isaac is understandably surprised, since Abimelech was the one who had asked him to move away from them.  Getting right to the point,  "Isaac asked them, 'Why have you come to me, since you were hostile to me and sent me away?' (Genesis 26:27 NIV)

Their answer was also rather straight to the point:  "We saw clearly that the Lord was with you; so we said, 'There ought to be a sworn agreement between us' -- between us and you.  Let us make a treaty with you that you will do us no harm, just as we did not molest you but always treated you well and sent you away in peace.  And now you are blessed  by the Lord." (Genesis 26:28-29 NIV)

This turn of events must have been very surprising to Isaac.  He probably had been concerned about future problems with Abimelech after the king had asked him to leave.  See 26:4, where God even says to Isaac that he should not be fearful, because God was going to be with him.  I don't think God would have been reassuring Isaac if there was no cause to do so!  Now this same king was asking to make a friendship treaty with him.

It is remarkable that Abimelech very clearly sees that Isaac's success is due to his relationship with God.  He is anxious to be friendly with this man who seems to have God for an ally.  Abimelech certainly must have seen Isaac's growing wealth -- in fact this was the reason that Abimelech asked him to move some distance away. (26:16)  His own people probably were not experiencing this same level of fruitfulness with their crops and flocks.  Perhaps Abimelech hoped that some of this success would be with him and his people if they were considered friends with Isaac and his God.

Also, I believe that the way which Isaac had handled the disputes with Abimelech's herdsmen must have impressed the king as well.  Certainly it would be well to have such a peaceful and reasonable neighbor.

Isaac wisely does not pursue the fact that Abimelech's assessment of his own treatment of Isaac and his household is not quite the same as his own observations:  'You were hostile to me and sent me away' is not exactly equivalent to 'we always treated you well and sent you away in peace.'  However, Abimelech seems sincere and it is true that he had given orders to his people that they should not bother Isaac or his wife.  So Isaac agrees to make a treaty with Abimelech.  Isaac makes a feast for the men and they swore an oath to each other.  Then Isaac sent Abimelech and his men on their way in peace.

Max plays well with others, at least in his dreams

I have been spending a lot of time sleeping lately, cuddled in whatever cozy blanket I can find.  Winter is coming and I am thinking about hibernating.  However, the more I think about it, the less I want to do it.  Who would guard the house...and the food?  Oh, and of course, I need to guard my people, too.  So I just semi-hibernate, sleeping for hours during the day, then waking to eat and play with my people.  They love to play ball with me.  I kinda like it, too.  I need a good chase now and then to burn off my energy. 

I also need to go outside to take care of business, and to keep those pesky groundhogs from taking over the backyard.  As it is, I need to chase them away every night, because they come out after dark.  Sometimes I smell them on the other side of the fence, in a kind of no-man's-land between properties where they have a den.  They like to tease me by coming into my backyard, then scampering under the fence back to safe territory.  I cannot fit under the fence.  Sometimes I stay very still, until they come creeping into my land.  Then I chase them up the tree in my yard because they cannot make it back to home base.  I bark and try to climb the tree, too.  I cannot climb very well.  They laugh at me while they scamper over the tree branches back to their side.  I think about building a flying machine in order to fly over the fence to get them.

I just want to play with the little scampering things.  They are like large balls with legs.  I would even play with a skunk.  Skunks are like large striped balls with legs and a nose-piercing scent.  Mom does not like that idea very much.  She says that I should not play with skunks any more.  I can't help it if they come into my yard sometimes.  Maybe these are friendly skunks.  Sometimes I bark at them when they are outside the fence on the other side of the yard.  Mom comes out then, waving her arms and making ear-piercing sounds at me.  I think Mom wants to play with the skunks, too.  She brings me into the house for a while.  How can we play with the skunks if they don't come inside, too?  I lie on my blanket and dream of chasing many furry and striped balls around the backyard.  In my dreams I climb trees and play with everyone.   

Genesis 26:23-25 What's in a Name?

Next, Isaac goes up to Beersheba.  Abraham had lived there, and had even sworn a treaty with Abimelech there (Genesis 21:22-32).  Abraham had planted a tree at Beersheba to commemorate the treaty.  Whether that Abimelech is the same one that Isaac is now dealing with is something I am uncertain about, for some commentators believe it is his son or grandson because of the length of time involved -- over 60 years.

"That night the Lord appeared to him and said, 'I am the God of your father Abraham.  Do not be afraid, for I am with you; I will bless you and will increase the number of your descendants for the sake of my servant Abraham.'  Isaac built an altar there and called upon the name of the Lord." (Genesis 26:2-25 NIV)  I wonder if the way this text is written ('called upon the name of the Lord') -- as opposed to just 'prayed' -- is so that we get the clear picture that Isaac is relying upon the character of God.  A person's name was much more than just a handle to call them by.  It was a kind of summary of who they were.  So, to me, this seems to be saying that Isaac was entrusting himself to God's character (His wisdom, faithfulness, power, etc.).  Isaac pitches his tent there and his servants dig a well.  They must have been pretty tired of digging wells by that time.  This is at least the fourth one they dug, not to mention the ones from Abraham's era which they had unstopped!

It is interesting to me that the Lord says that He will increase Isaac's descendants for Abraham's sake.  I know that God is keeping the promises which He made to Abraham.  Even though Abraham has died by this time, the Lord continues to keep His Word to His servant.

Genesis 26:12-22 Isaac Flourishes and Neighbors Fume

These verses indicate that the blessing of God was indeed upon Isaac.  He sows crops and the returns are a hundredfold.  Scripture is careful to note that this fruitfulness was "because the Lord blessed him." (Genesis 26:12 NIV)  Isaac continues to grow rich, and then even wealthy, much to the dismay of his neighbors, who evidently are not experiencing the same gains. (V.13)  Not only his crops, but also his animals were flourishing, until "He had so many flocks and herds and servants that the Philistines envied him.  So all the wells that his father's servants had dug in the time of his father Abraham, the Philistines stopped up, filling them with earth." (Genesis 26:14-15 NIV)

King Abimelech soon takes action, and requests that Isaac leave the area.  "Move away from us; you have become too powerful for us." (v.16)  Years later, the Pharaoh of Egypt will voice a similar complaint about the rapidly multiplying Israelites in his land.

Isaac complies with the king's request.  He moves to the Valley of Gerar and settles there, reopening the wells which were dug during his father Abraham's time.  These wells had been stopped up after Abraham died.  Isaac gave these wells the same names which his father Abraham had called them. (v.17-18)

While they were there in the Valley of Gerar, Isaac's servants discovered a well of fresh water.  However, this soon became a point of contention to the herdsmen of Gerar, who claimed the water as their own.  Isaac named the well Esek (dispute), and moved on to dig another well.  When the local herdsmen quarreled over that well, Isaac named it Sitnah (quarrel) and moved on to another location. (v. 19-22)  Finally, the last well Isaac's men dug was far enough away that no one quarreled over it.  Isaac named this well Rehoboth (room) saying, "...'Now the Lord has given us room and we will flourish in the land.' " (Genesis 26:22 NIV)

Isaac handled this potentially dangerous situation with great patience.  He must have wondered if they were ever going to be allowed to live in peace.  I wonder if the Lord allowed these disputes to arise so that Isaac and his household would not be living too close to their neighbors, who were not worshiping the Lord.  Not that God did not care about these people, but He was still developing His people, and if they had lived in too close a proximity to the Philistines, there was always the danger that they might just be assimilated before they were ever a people.  The text does not say that this was the reason behind these events, but it is a possibility that this was the reason for their ongoing trials.

Genesis 26:7-11 Bloopers Replay

God had asked Jacob to remain in Gerar for a while.  When the men of Gerar saw Rebekah, they asked Isaac about the woman with him.  Isaac told them that Rebekah was his sister, for he was afraid that one of the men would kill him in order to obtain this beautiful woman for himself. (v.7)

Like his father Abraham before him (Genesis 12:10-20 and 20:1-18), Isaac still needed to learn that the God of the covenant could protect and bless him wherever he went.  Whether he had been told the story of how a similar incident had occurred with his parents, or whether this was just his own fearful response to the situation, Isaac, too, tried to take upon himself the task of keeping himself safe.  Abraham had been deceptive, claiming that his wife Sarah was only his sister.  However, his claim was a half-truth:  Sarah was indeed his half-sister.  In Isaac's case, the pretense was a total lie, and was, of course, eventually uncovered:

"When Isaac had been there a long time, Abimelech king of the Philistines looked down from a window and saw Isaac caressing his wife Rebekah.  So Abimelech summoned Isaac and said, 'She is really your wife!  Why did you say, "She is my sister"?'

Genesis 26:8-9 NIV

At least now Isaac answers in a truthful manner:  "Isaac answered him, 'Because I thought I might lose my life on account of her.'  Then Abimelech said, 'What is this you have done to us?  One of the men might well have slept with your wife, and you would have brought guilt upon us.' " (Genesis 26:10 NIV)  It is interesting to see that this Philistine king had such a concern for God's standards, or at least a concern that he might be held responsible in some way.  It is also curious that the king believed that one man's sin could bring guilt upon the land as a whole.  Perhaps it is the fact that, as Romans 1:18-20 in the New Testament indicates, all people, (even nonbelievers) have an innate sense of what is right and wrong and are held responsible for their actions.  As Proverbs 14:34 states: 

"Righteousness exalts a nation,

but sin is a disgrace to any people."

Even Philistines.

Did you notice that Isaac had been there 'a long time' (v.8) before his deception was uncovered?  This reminds me of Numbers 32:23, where part of the verse says, "...you may be sure that your sin will find you out."  We may fool people regarding our sin for a while, but God knows all about it all along.  One way or the other, everything will come to light.

"So Abimelech gave orders to all the people:  'Anyone who molests this man or his wife shall surely be put to death.' " (Genesis 26:11 NIV)  Talk about concise and to the point!  Needless to say, it is only by God's favor upon Isaac and his household that Abimelech treats him favorably and does not punish him in some way for his deception. 

Genesis 26:1-6 What Esau Gave Up

During a famine in the land, Isaac headed toward Egypt, which, because of the waters of the Nile, had a dependable supply of food.  At first, he came to Gerar, which was halfway between Beersheba and Gaza.  Abimelech was king there.  Another Abimelech was king when Abraham had gone there years before.  Perhaps this was that Abimelech's son or grandson.  At any rate, God told Isaac to stay in Gerar for a while rather than proceed to Egypt. (v.1-2)

"Stay in this land for a while, and I will be with you and bless you.

For to you and your descendants I will give all these lands and will confirm the oath I swore to your father Abraham.  I will make your descendants as numerous as the stars in the sky and will give them all these lands, and through your offspring all nations on earth will be blessed, because Abraham obeyed me and kept my requirements, my commands, my decrees and my laws.

So Isaac stayed in Gerar."    (Genesis 26:3-6 NIV)

God makes it clear that Isaac is heir of the covenant which He had made with Abraham.  God promises to be with Isaac and bless him, to give him numerous descendants and to give him the land.  All nations would be blessed through this covenant.  Abraham's obedience to God is highlighted here, as a reminder that Isaac also needed to continue in obedience.

Since chapter 25:19-34 has already told us of how the birthright was transferred to Jacob from Esau, why does Genesis 26 now go a generation back and remind us of how Isaac (before Jacob) was the heir of this covenant? 

1. These verses are probably included here so that we understand just what this covenant inheritance was all about. 
2. They also remind us of the immense riches that Esau was so casually spurning when he despised his birthright.

Genesis 25:27-34 Favorite Sons

"The boys grew up, and Esau became a skillful hunter, a man of the open country, while Jacob was a quiet man, staying among the tents.  Isaac, who had a taste for wild game, loved Esau, but Rebekah loved Jacob."  (Genesis 25:27-28 NIV)  Both Isaac and Rebekah showed favoritism toward one of their sons.  Considering Isaac's desire for wild game, it is easy to see why Esau would be his favorite.  Since Jacob liked to remain among the tents, he would naturally spend more time near Rebekah than his brother, who was a  man who enjoyed the open country.  The sad part is that both parents seemed somewhat self-serving in their show of favoritism:  Isaac would get his wild game, and Rebekah would get the company of her son.  Neither parent seemed to realize this fact:  by favoring one, they were leaving the other to think that he was less loved than his brother.  I am sure that Isaac and Rebekah loved both of their sons to some extent, but I am also sure that their favoritism was crystal clear to both sons.

One day Jacob was cooking when Esau returned from the open country.  "He said to Jacob, 'Quick, let me have some of that red stew!  I'm famished!'  (That is why he was also called Edom.)"  (Genesis 25:30 NIV)  Jacob insisted that Esau sell him his birthright before he would give Esau any stew.  'Look, I am about to die,' Esau said.  'What good is the birthright to me?' (v.32 NIV)  Jacob made Esau swear to him first, lest Esau eat and then change his mind about the birthright later.  So Esau did just that.  In a verse that is almost frightening in its ordinariness, the text says:   "Then Jacob gave Esau some bread and some lentil stew.  He ate and drank, and then got up and left.  So Esau despised his birthright." (Genesis 25:34 NIV)

We may think Jacob is extremely rude and self-serving to require Esau to do this when he was so hungry.  It certainly was not a loving, brotherly thing to do.  However, we do get the sense that this birthright was very much desired by Jacob, and very important to him, while Esau seems to have no concept of what he has just done.  I am sure that Isaac must have taught both boys about the covenant which God had made with their grandfather Abraham, and of the promises which were contained in it.  Yet Esau does not seem to be able to see any real value in this covenant.  He can not see that far ahead, beyond his immediate needs.  Even after he eats, he does not show any trace of regret for his hasty decision.  Some may think that Esau was starving and absolutely needed to eat, but it is doubtful that Jacob's stew was the only food available in the entire household.  I suspect that Esau was not starving in a literal sense, but just overcome by his desire for immediate satisfaction.  It probably seemed like it would take too long to prepare something himself.  This is probably why the text says that Esau 'despised' his birthright.  Compared to the spiritual and physical riches which that birthright conveyed, trading it for some stew was an insult to the God of the covenant.

Genesis 25:19-26 Twins, Nations, Conflict!

Abraham's son Isaac or rather, Isaac's sons, are the subject of the next section.  Now that the other sons of Abraham have been accounted for, the story turns to Isaac, the heir of the covenant.  Isaac was forty years old when he married Rebekah, the daughter of Bethuel and sister of Laban. (v. 20)  His wife Rebekah, like his mother Sarah, was barren.  Isaac prayed for his wife, and the Lord answered his prayer:  Rebekah became pregnant. (v.21)

That all sounds so simple, doesn't it?  However, as we investigate further, we see that it took 20 years (!) for God to answer that prayer.  Isaac is 60 years old when his twin sons are born. (Genesis 25:26)  The text does not make a big deal about this fact, but I think it is interesting.  Just because God doesn't answer a prayer right away doesn't mean He won't ever answer it.  Perhaps, as in this case, it is just a matter of His timing that delays the answer.

Rebekah was surprised to notice that "The babies jostled each other within her, and she said, 'Why is this happening to me?'  So she went to inquire of the Lord." (Genesis 25:22 NIV)  It seems to me that a certain amount of 'jostling' is to be expected when one is pregnant, and, even though Rebekah is a first-time mother, it must have been quite a lot of jostling for her to have to inquire of the Lord about it.  In those days they did not have the technology we have now; there were no ultrasound pictures of the baby.  She probably did not realize that she was having twins until God told her about it:

"Two nations are in your womb,

and two peoples from within you will be separated;

one people will be stronger than the other,

and the older will serve the younger."

Genesis 25:23 NIV 

Already, before the babies are even born, we know that there will be some type of struggle between the two brothers.  We also know that two nations will come from the two boys.  In a strange reversal, the older one will serve the younger.  Twins, nations, conflict!  Rebekah's head must have been spinning from all this news.

Sure enough, "When the time came for her to give birth, there were twin boys in her womb.  The first to come out was red, and his whole body was like a hairy garment; so they named him Esau.  After this, his brother came out, with his hand grasping Esau's heel; so he was named Jacob.  Isaac was sixty years old when Rebekah gave birth to them."  (Genesis 25:24-26 NIV)

Genesis 25:12-18 Ishmael's Sons

Ishmael and his sons are the subject of this next section of Scripture.  Sarah's Egyptian maidservant Hagar had borne this son to Abraham. (v.12) A listing of Ishmael's sons follows, and, as God had promised Hagar way back before Ishmael had even been born (Genesis 16:10), this son would have numerous descendants.  Later, God reaffirmed (and expanded upon) this promise to Abraham in Genesis 17:20  "And as for Ishmael, I have heard you:  I will surely bless him; I will make him fruitful and will greatly increase his numbers.  He will be the father of twelve rulers, and I will make him into a great nation.

Now, in Genesis 25:13-16, these sons are listed in the order of their birth:  Nebaioth, Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadad, Tema, Jetur, Naphish and Kedemah.  They are also spoken of as twelve tribal rulers of their settlements and camps.

Ishmael lived for 137 years.  His descendants settled from Havilah to Shur, "near the border of Egypt as you go toward Asshur." (Genesis 25:17-18)  Unfortunately, the text also states, "And they lived in hostility toward all their brothers." (Genesis 25:18 NIV)  A text note in my Bible states that the words "lived in hostility" can also mean "lived to the east of" their brothers.  So, which is it?  Abraham did send his sons off to the land of the east (Genesis 25:6), so they did indeed live to the east of Isaac.  However, before that, when the angel of the Lord spoke to Hagar, he said, "He will be a wild donkey of a man; his hand will be against everyone and everyone's hand will be against him, and he will live in hostility toward all his brothers" (Genesis 16:12 NIV)  In that last verse also, "live in hostility" can mean "lived to the east of" as well.  I suspect that it is one of those cases where it is a word pun and can mean both things simultaneously.  The first part of Genesis 16:12 lets us know that conflict is going to be present between the brothers -- "His hand will be against everyone and everyone's hand will be against him,..." -- regardless of whether we translate the latter words as 'to the east' or 'in hostility towards'.  As I said above, the two meanings are probably simultaneous.  This could also be pointing out the fact that the brothers have a choice, to live to the east or to live in hostility.  Isn't that an interesting thought, especially in the light of current events?

Genesis 25:5-11 Abraham's last days

Abraham left everything he owned to Isaac.  While he was still living, he gave gifts to the sons of his concubines and sent them towards the east, and away from Isaac.  Although this may seem a bit cold, it is actually quite practical:  God had designated Isaac as heir of the land of Canaan, and the other sons could not be given any portions of that place, even if Abraham had wanted to do so.  These sons were sent to seek their fortunes in other places.  Thus, Abraham's actions were actually in their best interests.  If they had remained near Isaac and conflict arose, as it almost certainly would, these sons would be fighting a battle which they could not win, since they could not prevail against God's plans.  How much better, then, for all involved, to send them to make a life elsewhere, where they might have a chance of success and happiness?  I am sure that Abraham sent these sons away with gifts of livestock and other valuables in order to begin their new lives. (v. 5-6)

"Altogether, Abraham lived a hundred and seventy-five years.  The Abraham breathed his last and died at a good old age, an old man and full of years; and he was gathered to his people."  (Genesis 25:7-8 NIV)  These verses, with their repetition of the fact of Abraham's longevity ("died at a good old age","an old man", "full of years") speak of the fullness and contentment of a life lived in obedience to God.  They also note the fulfillment of the promise which God had made to Abraham in Genesis 15:15 (NIV):  "You, however, will go to your fathers in peace and be buried at a good old age."

Speaking of living in peace, it appears that Isaac and Ishmael were at least cordial enough to be able to unite for the burial of their father.  "His sons Isaac and Ishmael buried him in the cave of Machpelah near Mamre, in the field of Ephron son of Zohar the Hittite, the field Abraham had bought from the Hittites.  There Abraham was buried with his wife Sarah." (Genesis 25:9-10 NIV)  The solemnity of a death in the family can often put an end, at least temporarily, to conflicts between siblings.  That Ishmael would participate also says something of his own character.  Even though his current position was not what he may have wished, he continued to perform the duties of a son.

Notice in the verses above, that Isaac is listed first.  As the one with the birthright and the heir of the covenant promises, Isaac is listed first.  After Abraham's death, the text says that God blessed his son Isaac, who was living near Beer Lahai Roi at that time. (v.11)  However, God did not forget about Ishmael, either.  In the following post we will take a look at how God kept his promises regarding Ishmael as well.

Genesis 25: 1-4 Keturah

Genesis 25 begins by telling us that Abraham took another wife, whose name was Keturah.  The text can also mean that Abraham 'had taken' (i.e., some time in the past) another wife.  Some believe this is more plausible, because Abraham would be about 140 years old by now, but I disagree.  These are my reasons:  1) If God can give Abraham a son at the age of 100, it is no big deal for Him to give Abraham more sons later.  Perhaps more readily grasped is my second reason:   2) Can you picture Sarah tolerating another wife, after the hassle with Hagar? -- or Abraham even considering trying to have another wife around while Sarah is alive? ;)  Me neither.

At any rate, Abraham had another wife named Keturah at some point.  I Chronicles 1:32-33 calls Keturah Abraham's 'concubine'.  Secondary wives were not uncommon in the ancient Near East, and even godly men seem to have had this practice -- which is something I have never really heard a satisfactory answer for, as the original intent of God seems to be for a monogamous, one-man, one-woman relationship. (Genesis 2:22-25)  I suppose we could say that every individual, even godly ones, have their failings.  If this is so, it is curious that there is no overt chastening of these individuals.  However, while reading other examples of concubines and secondary wives in the Bible, I have noticed that each time that this occurs, it is not in a favorable context  (see arrogant  Lamech in Genesis 4:19-24) or else the resulting chaos, hostility or problems speak quite well for themselves against the practice! (See Hannah v. Peninnah  in I Samuel 1:1-8).

Keturah bore Abraham six sons:  Zimran, Jokshan, Medan, Midian (see 'hostility' above), Ishbak and Shuah.  Jokshan had Sheba and Dedan.  Dedan had the Asshurites, the Letushites and the Leumites as his descendants.  Midian had Ephah, Epher, Hanoch, Abida and Eldaah.  We will run into some of these individuals and peoples as the biblical account continues.  Some are familiar, and others may end up being the ancestors of other individuals who figure prominently in certain accounts.  From what I've seen, when the Bible tells us about specific people or nations, there is usually some further reason.   It will be interesting to see what comes of these sons of Keturah.

(Genesis 24:62-66) Meet Your Wife

Isaac was living in the Negev, the desert which is south of Beersheba.  He was out meditating in the fields one evening when he noticed a caravan approaching.  (v.62-63)  Perhaps he was thinking about the wife who was soon to be coming into his life, or praying for God's hand to guide that matter.  At that moment, Rebekah also looked up and saw a man beginning to approach the travelers.  She dismounted "...and asked the servant, 'Who is that man in the field coming to meet us?'  'He is my master,' the servant answered. So she took her veil and covered herself." (Genesis 24:65 NIV)

I wonder what thoughts were going through Rebekah's mind at that moment.  She certainly had been through a lot already.  She had left her family and her homeland and had traveled for some time with the group of servants and her nurse and several maids (Genesis 24:59,61).  She was probably excited at the idea of meeting her future husband, yet also probably a bit apprehensive.  What would the man look like?  Was he kind?  These and a thousand other thoughts probably raced through her mind.  Perhaps she adjusted her veil in order to try to catch a glimpse of the man's face as he approached.

The servant told Isaac all that had happened on their journey. (v.66)  The text next informs us that "Isaac brought her into the tent of his mother Sarah, and he married Rebekah.  So she became his wife and he loved her; and Isaac was comforted after his mother's death." (Genesis 24:67 NIV)  Now I am pretty sure that Isaac didn't just meet the girl and usher her into his mother's tent.  The account is just condensing matters a bit.  Considering Abraham's wealth, I think that they probably had quite a marriage feast first.  However, it would be logical to assume that Rebekah would take Sarah's tent as her own as she began her new life with Isaac.

It is good to see that Isaac loved Rebekah and that she was a comfort to him as well.   

Genesis 24:28- 61 Meeting Rebekah's Family

Rebekah runs ahead and informs her family about the visitors from Abraham's household.  Laban, her brother, hurries out to meet the man, who is waiting by the spring.(v.28-29)  Verse 30 gives further details:  "As soon as he had seen the nose ring and the bracelets on his sister's arms, and had heard Rebekah tell what the man said to her, he went out to the man and found him standing by the camels near the spring." (Genesis 24:30 NIV)  In that culture, Laban would be both responsible for Rebekah's safety and also quite involved in the choice of her husband, so he would be very interested to meet this representative of his relatives, especially since Abraham's household seemed to be wealthy.  "Come, you who are blessed by the Lord," he said.  "Why are you standing out here?  I have prepared the house and a place for the camels." (Genesis 24:31 NIV)

The servant went with Laban to the house.  Camels were unloaded and given straw and fodder to eat, while the servant and the other men who had accompanied him -- [you didn't think he would be traveling alone with ten camels loaded with valuables, do you?] -- were given water to wash their feet.  Although food was set before him, the servant refused to eat until he had completed his master's assignment and disclosed his master's intentions. (v. 32-33)

Bethuel and Laban are listening intently as the servant reveals his mission.  In Genesis 24:34-48, the servant does a great job of recounting the entire conversation he had with Abraham and the events of the present day.  (Also, this repetition helps cement these details in our own memory.)  The servant concludes, "Now if you will show kindness and faithfulness to my master, tell me; and if not, tell me, so I may know which way to turn." (Genesis 24:49 NIV)

"Laban and Bethuel answered, 'This is from the Lord; we can say nothing to you one way or the other.  Here is Rebekah; take her and go, and let her become the wife of your master's son, as the Lord has directed." (Genesis 24:50-51 NIV)  Abraham's servant bows, then begins to unpack the gold and silver jewelry, clothing and other costly gifts which Abraham had provided for Rebekah and her family.  Then the servant and his companions ate and drank and spent the night there. (v.52-54)

The next morning, the servant insists on returning to his master in order to fully complete his task.  At first the family balks a bit, wishing them to remain for about ten days or so before they depart, but the servant is firm about the matter.  They decide to ask Rebekah her opinion, and she is willing to leave immediately.  "So they sent their sister Rebekah on her way, along with her nurse and Abraham's servant and his men.  And they blessed Rebekah and said to her,

'Our sister, may you increase

to thousands upon thousands;

may your offspring possess the gates of their enemies.'

Then Rebekah and her maids got ready and mounted their camels and went back with the man.  So the servant took Rebekah and left." (Genesis 24:59-61 NIV)

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10 Reasons to Be Thankful on Thanksgiving

Now that the family has left for dinner at Grandma's house, I can finally do my Thanksgiving List:

TEN REASONS FOR MAX TO BE THANKFUL ON THANKSGIVING

1. I have a warm, dry home to live in.
2. My people buy me food and, if I am really good, a toy or two to play with.
3. The toys they buy me are generally non-toxic (which is great because I like to eat mine).
4. My people were very busy getting ready before they left, yet they still thoughtfully left all sorts of interesting things around for me to play with:  tissues, socks, crumbs, things on the counter.  It's like Christmas came early.  I eat a sock to celebrate.
5. They also forgot to make the bed, so I can easily get under the covers as well as hog both pillows for myself for as long as I like.  (I do kinda miss the part where Mom comes in and chases me off, though.  When she waves her arms and makes shrieking noises, I know that this is one of her favorite games, too.)
6. Dad is off from work for Thanksgiving, so I might get to do manly stuff with him before they leave for Grandma's, like helping to fix his motorcycles.  OK, so I myself don't really do the fixing part, but I run around and make sure that the perimeter is secure so that he can work undisturbed.  I carefully mark each area so that the groundhogs know that this is our space right now.  (Why does Dad watch me when I stand too long near his motorcycles?  He does not shriek or wave his arms, but I know that look.  It means that I had better not mark his motorcycles, which is all right, because those pesky, short groundhogs don't ride them anyway.)
7. When Dad and I come inside, Mom doesn't mind very much if we track a bit of dirt into the kitchen with us.  (However, dirt on the rug is another matter entirely.  Talk about shrieking!)
8. The whole couch, complete with the cozy blanket and a bunch of pillows, is all mine, all day, until my people return.  I accidentally make a tiny mark on the leather while practicing flying leaps and also perhaps to see if anyone will notice later.  I insert earplugs, because I know they will notice.  I do not make a large mark, because I want to keep living here.
9. Nobody breaks into the house while I am here alone.  I do not hide upstairs.  I am merely enjoying the boy's comfortable bed and making sure that I have the height advantage in case someone does come in. I consider the ethical dilemma of whether I would attack an intruder who brought me a gift of a steak.  Or a piece of rawbone...or, for that matter, a tissue.  I do like to eat tissues.   I can not decide, so I take a nap.
10. My people are home and they have leftovers!  I briefly consider the ethical dilemma of whether I would save my people or the leftovers if an intruder arrives at that moment.  I decide I can do both.  I am, after all, the Labrapithound.

 
 So, Happy Thanksgiving! -- xxx Max  

Note:  Other pets are welcome to drop me a line about things which they are thankful for.  Well, I need to go now.  I must lie on the couch and look adorable as my people come in the door.  I also need to cover up the tiny mark I made.  Even though I have had a great time, I try to look slightly resentful at being left alone all day.  After all, I want some turkey.