Numbers 10:29-36, The Legacy of Jethro (3)

As we have noted, the relationship of the Druze to modern-day Israel is similar to that of Jethro’s descendants and Israel in the OT.  Let’s look at passages that show how this Gentile nation that blessed Israel was blessed in return.

·       Judges 1:16: Now the children of the Kenite, Moses’ father-in-law, went up from the City of Palms with the children of Judah into the Wilderness of Judah, which lies in the South near Arad.  We learn that they did travel with Israel, entering the land at Jericho (City of Palms), and then settling in the tribal area of Judah, in the Negev/South near Arad.  See the first map to find their location (Arad is west of the lower end of the Dead Sea.)  We also learn, they are the “Kenites.” 

·       Gen. 15:19-20: The Kenites were around in Abraham’s time, hundreds of years before the time of Jethro.  Thus, Jethro’s “people” were more than just him and his clan.  That is the case today with the Druze.  There are around 125,000 Druze in Israel, but over a million total with the Druze communities of Syria, Lebanon and Jordan.  This passage, where God is speaking to Abraham, gives the land of the Kenites to Abraham as part of the “Promised Land.”  In other words, they were apparently living in Canaan at the time.  Think about this.  It means they were part of Canaan, people whom God would dispossess because of their immorality.  Yet, the list of ten people groups here in Genesis includes the Kenites; but the standard list of seven nations to be dispossessed did not include the Kenites (e.g. Deut. 7:1).  So, they were dispossessed, no longer a separate nation; but God cared for them because of their relationship with the chosen nation.  I hope this is making sense.  God gave the land to Israel, taking it from wicked nations.  But not all in the land were wicked.  In the case of the Kenites God showed His mercy.  Their blessing was bound up in Israel’s blessing.

·       Num. 10:29-32: Here is where Moses invites Jethro to go with Israel as they move on from Mt. Sinai.  The key phrase is, whatever good the LORD will do to us, the same we will do to you. 

·       Num. 24:21: In the prophecies of Balaam the Kenites are mentioned.  Remember that the Midianites wanted Balaam to curse Israel, but God wouldn’t permit him to do so.  This happened shortly before they crossed the Jordan into the land.  Balaam did curse Amalek (v20).  But as for the Kenites, he blessed them.  Firm is your dwelling place, and your nest is set in the rock.  It’s interesting that the history of the Druze is living in communities high up in the mountains, for security purposes.  As we noted, today in Israel their prime areas are in the Golan Heights and atop Mt. Carmel.  It fits the blessing Balaam was permitted by God to pronounce on the Kenites.

·       Judges 4:11,17; 5:24: In the time of the Judges (the story of Deborah and Barak, Judges 4-5) Hobab, a son of Jethro, relocated to the area around what later became Beit Shean.  Hobab’s wife, Jael, is the one who gave Sisera (leader of the army of Hazor who dominated Israel at the time) milk to drink, and then drove a stake through his head while he was fast asleep.  The Kenites would have been considered “neutral” in that conflict, and yet they stood with Israel.  Use the second map on this post to see this area.

·       1 Sam. 15:6: This is fascinating, given what Balaam prophesied in Num. 24:21.  Here, King Saul was told by God to annihilate the Amalekites.  But first he said to the Kenites, Go, depart, get down from among the Amalekites, lest I destroy you with them.  For you showed kindness to all the children of Israel when they came up out of Egypt.

·       1 Sam. 30:28: David, when he was hiding from Saul, was in Ziklag in the Philistine area around Gath.  While he was away from the city, the Amalekites (no, Saul did not annihilate them) had raided the city, burned it and taken all the people and spoil.  David caught up with them and retrieved all that was taken and more.  When he returned, he sent spoil to a lot of people, including the Kenites.  It shows their blessed position with David.

What a great story and illustration of God’s faithfulness.  He pronounced a blessing on those who bless Israel.  It was seen in the Kenites.  Today, it is seen in the Druze.  And perhaps in other nations.  Perhaps in the USA.  But for how long?

(FYI maps used in these posts are from Bible Atlas, Zane Ridling, Editor. Downloaded free from www.holybooks.com.)

Exodus 18:1-12, The Legacy of Jethro (2)

The Druze hold Jethro in high esteem, as a revered prophet.  Every year they hold a feast in the area of Hattim, near Tiberias and Mt. Arbel, at the tomb of Jethro.  Their religion, while somewhat mysterious (only “religious” Druze are allowed to study the doctrine) is monotheistic, related to Islam (although they are rejected and persecuted by Muslims), and includes belief in reincarnation.  It is not Christian, but they do have a belief in a coming Messianic type of individual. 

Let’s work through some of the OT passages on Jethro and his descendants.  There are questions we can consider (more than just the issue of his “names” we considered in the previous post).

·       Exodus 2:16-22:  Reuel (so called in connection with his daughters, 2:18)/Jethro (so called in connection with Moses, 3:1) was the priest of Midian (2:16), had seven daughters, and was a man of hospitality (2:20).  It is interesting that the Druze are considered to be very hospitable people. 

o   Midian was a son of Abraham by his wife Keturah, and Midian had several sons (Ge n. 25:1-6).  Abraham’s chief heir was Isaac, but to the sons through Keturah he gave gifts, and then he sent them away to the east (v6).  When Moses fled to Midian (Ex. 2:15) it was in the area of Horeb, the mountain of God (i.e. Mt. Sinai, Ex. 3:1).  Midian is generally considered to be an area of northwestern Arabia, along the east side of the Gulf of Aqaba (the Red Sea; see the map).  So the first thing we see about Jethro is that he was not of the people of Israel.

 o   Priest of Midian.  In my view I don’t know that we can say much about the nature of the Midianite religion.  Again, Midian was a descendant of Abraham.  We know that Abraham led his household, including his servants, in the truth.  It would seem likely he trained his later family in the truths of God’s choice of him and his descendants through Isaac.  Thus, could the religion of Midian, at this point, have some elements of the truth?  Yes.  Did Jethro seem to have some knowledge of the God of Abraham?  It seems quite likely.  Remember also how Abraham worshiped under the ministry of the priest of Salem, Melchizedek.

o   There are certainly several positives about Jethro after his conference with Moses, hearing the works of God.  His confession in Ex. 18:11 indicates his knowledge of many gods, including YAHWEH whom he comes to recognize as the Most High God, which is the name of God in the OT that was used by and in the context of the non-Israelite nations.  Again, Melchizedek was priest of God Most High (Gen. 14:18).

o   Jethro also accurately understood what was going on in Egypt, when God honored Himself over and against the gods of Egypt.  And then, as a priest, he blessed YAHWEH and offered sacrifices to YAHWEH.  It is interesting that the record specifies that Aaron, along with the elders of Israel, ate the sacrificial meal connected with Jethro’s offering.  It helps us to remember that all this happened before Aaron’s consecration,

Thus, we can say that if the Druze are descendants of Jethro, they had a good beginning.  And if they just honor Jethro, that’s a good thing, because they will be led to the true God.  But it is rather doubtful that their religion, as little as we might know of the specifics, is the product of Jethro. 

Exodus 2:15-25, The “Legacy” of Jethro (1)

As we make the move from Genesis to Exodus I want to take a little time to introduce you to the father-in-law of Moses.  We meet him in Ex. 2:16 as the priest of Midian, whose name was Reuel (2:18) or Jethro (3:1) or Hobab (Judges 4:11).  Perhaps the first thing to do is to figure out his name.  Reuel means “friend of God,” and may be an alternate name relating to his priesthood.  The name Hobab likely refers to his son (Num. 10:29), and in Judges it just means the Kenites are the descendents of Jethro through Hobab.  Thus, Jethro!

The significant events/passages about Jethro are …

ü Ex. 2:11-25: Jethro, the priest of Midian, gives Moses his daughter becoming Moses’ father-in-law.  After meeting God at the burning bush Moses seeks and gets Jethro’s permission to return to Egypt (4:18).

ü Ex. 18: Jethro brings Zipporah, Moses’ wife, and the two sons to Moses when they arrive at Mt. Sinai.  Moses and Jethro converse, with Moses telling Jethro about all God had done to deliver Israel from Egypt.  Jethro responds by offering a sacrifice to the Lord, and proclaiming YAHWEH to be greater than all the gods.  Jethro advises Moses to establish a judicial system to ease his burden of being the sole judge for the nation.  Moses encourages Jethro to join them on their journey (Num. 10:29-32), an offer apparently accepted (it doesn’t specifically say he joined them; but the descendants of Jethro are later found to be living in the land; e.g. Judges 4:11).

I want to look at some specific passages relating to Jethro and his descendants.  To me, it shows one way God fulfilled His promise to Abraham, saying I will bless those who bless you, and I will curse him who curses you; and in you all the families of the earth shall be blessed (Gen. 12:3). 

Today, in Israel, there is an ethnic minority called the Druze, who claim to be the descendants of Jethro.  They have settled in two primary areas: in the Golan Heights and on Mt. Carmel.  For the most part, they are citizens of Israel (those in the Golan have a special designation and maintain a close connection with their Druze brethren in Syria and Lebanon.)  They are required to serve in the Israeli military, and, in fact, hold many high positions both in the military and government of Israel, including the Knesset, Israel’s parliament.  Since 1948 they have fought and died with Israel in every one of their wars.  They are the police charged with keeping the peace on the Temple Mount, since their background and culture make them less provocative to the Muslims. 

They have staked their future on a “covenant of blood” with Israel, which stems back to Jethro whom they believe to be their progenitor.  More on this is upcoming.

Genesis 45:1-15, Thoughts from Genesis (10)

·       Gen. 45:1: I’m a guy.  But I admit, most times that I come to this part of the story, my eyes begin to get a little moist.  What an amazing moment, so full of emotion.  What a conversation they had (v15).

·       Gen. 45:21-24: This is the problem with the world’s wisdom that is based on honoring men.  Pharoah sent them away with ten donkeys of stuff that would just have to turn around and be brought back to Egypt. J

·       Gen. 46:20: We said earlier this story is about Joseph AND Judah.  So, this is interesting, that the mothers involved are 1) the daughter of an Egyptian priest, an idolatrous priest; and 2) the daughter-in-law of Judah, whom he thought was a road-side prostitute (Gen. 38).  The latter is in the Messianic line and acknowledged in Mt. 1:3. O love of God, how rich and pure!  How measureless and strong! It shall forevermore endure— The saints’ and angels’ song.

·       Gen. 47:1-6: This is a perfect illustration of praying to our Father in Jesus’ name.

·       Gen. 47:7: Jacob, prophet of God, blessed Pharoah, used by God and kind to Israel, but still an idolator, possibly considering himself to be “god.” 

·       47:13-26: I believe today we might call this, “never let a crisis go to waste.”  When Joseph is finished, the government pretty much owns everything and everyone.  And the tax rate was only 20%.  But, on the other hand. the people were happy.  Notice what Pharoah did with the people he now “owned”: he moved them all into cities.  Rural life was gone.  Easier to control and keep your eye on.  The same is true today.

·       Gen. 48:21: It appears like Jacob expected or assumed they would return in Joseph’s or his son's lifetimes.  However, it is most likely that Jacob knew of the prophecy of 400 years (Gen. 15:13) and that he might have realized this was that event.  I think this because of the way people in that day hung on every word when God revealed Himself and His plan to men. 

·       Gen. 48:22: Jacob is referring to Shechem, which became part of the tribe of Ephraim, and was a major center in the “mountains of Ephraim” as well as the first capitol of the Northern Kingdom of the divided nation.  Jacob, through his sons Simeon and Levi, had judged the city after the rape of Dinah.

·       Gen. 49: Jacob is a prophet of God.  These “last days” predictions raise a few questions, but are quite impactful given the Messianic prophecy (v8-12) and the prophecy concerning Joseph (v22-26). 

·       Gen. 50:15: What does it take to receive forgiveness?  It can be very difficult, even today when we are talking God’s forgiveness through Christ’s work. 

Genesis 43:1-14, Thoughts from Genesis (9)

·       Gen. 42:9: Joseph remembered the dreams.  This is such a key factor in this story.  The dreams are God’s revelation to Joseph, but also to the entire family.

·       Gen. 42:21: “We are truly guilty concerning our brother.”  Guilty is the Hebrew asham, to be guilty, faulty, obliged to offer a guilt-offering (as in Ezra 10:19, where this term is used).

·       Gen. 42:22: “His blood is not required of us.”  Hebrew darash, a reckoning.  The first use of this is in Gen. 9:5, in God’s revelation to Noah that murderers will have to die for killing someone.  So Reuben is correct, in so far as he and the rest assume Joseph is dead by now, because of their actions.

o   Reuben is the oldest son.  But his mother was Leah; and Jacob’s favorites are the sons from Rachel (Joseph and Benjamin).  Reuben is always trying to do things to please his father.  When they were going to kill Joseph, he pleaded with them to throw him in the pit instead, so he could return and save him (37:18-30).  When trying to convince his father to let them return to Egypt with Benjamin, he tells Jacob he can kill his two sons, Jacob’s grandsons, if they don’t return safely with Benjamin (42:37).  As if that would satisfy Jacob!  Judah’s approach to his father is just to take personal responsibility for Benjamin (43:9).  The “Reuben” kind of person, whose first thought in a time of trouble is to shift the blame on others, makes a poor leader.  He is all about fleshly solutions.  In the end, he will not get the privileges of the first-born; these will be split between Joseph and Judah (Gen. 49).

·       Gen. 43:14: The delay in returning is because Jacob is more concerned about Benjamin than Simeon, who is in prison in Egypt.  But in the end, his willingness to entrust one son to Judah resulted in his getting three sons in return: Benjamin, Simeon and Joseph.

·       Gen. 43:32: Egyptians were easily offended, in my view.  It was an abomination to eat with a Hebrew or to acknowledge shepherds (46:34).  In Israel, abomination is reserved for idolatry and various heinous acts.

·       Gen. 44:1-17: Why is Joseph doing all of this?  We would say he is a type of Christ who does this for us.  But some think he is arrogant in putting the brothers through all this.  Actually, it is an act of love and grace to bring his brothers to the place of dealing with the sin they had pushed underneath their conscious thoughts for so many years.  They have all acknowledged their sin; and Judah has done for Benjamin what no one would do for Joseph. 

·       Gen. 44:33: To use the language of Hebrews 7:5, Christ is in the “loins of Judah.”  What is Judah doing here?  He is pleading with his brother that he might be the vicarious provision.  In other words, he is a type of Christ.

Genesis 37:1-11, Thoughts from Genesis (8)

·       Gen. 34:2: This is what princes can do: use their authority to oppress people.

·       Gen. 34:19: Interesting, that Shechem, who raped Dinah, was the most honorable person in the royal house.

·       Gen. 34:30: Again, Jacob ruled by fear.  But God said … I will give you all the land you can see, north, east, south, west.  Jacob needs to return to Bethel (35:1).

·       Gen. 35:1: Bethel is significant for Jacob.  See 2 posts on this (June 25-26, 21).  Bethel is south of Shechem by about twenty miles.

·       Gen. 36:6-8: Esau had a possession.  He didn’t have to wait, like Jacob, who did not have actual possession of the land when he died.  (Although, by faith, Jacob had the substance of what he hoped for, Heb. 11:1).  On the other hand, Esau would lose his possession, although it seems Edom has a presence in the Millennium, but, as predicted (Gen. 27:39-40), Edom will be under the dominion of Jacob.  God’s promise to Jacob is unconditional.

·       Gen. 36:35: Husham is king of Edom (a descendant of Terah-Abraham-Isaac, 25:27-28).  He fights Midian (a descendant of Terah-Abraham by Keturah, 25:1-2).  They fight in the field of Moab (a descendant of Terah-Haran-Lot by one of his daughters, 19:36-38).  Just an example of life in those days.

·       Gen. 37:1; 47:9: Hebrews says the Patriarchs saw themselves as pilgrims and strangers in the land.  This is where that comes from.

·       Gen. 37:11: The brothers envied Joseph.  But Jacob, while doubtful, took the dreams as possibilities.  At least by this time we can say that Jacob is aware of God’s work, and that he cannot rule out God’s plan being at work in Joseph.

·       Gen. 37:13-14: From the day Jacob first met Rachel (29:1-8) we know Jacob to be good and very particular with sheep. 

·       Gen. 37:28: The brothers will play a significant role in the fulfillment of the dreams.  So do Ishmaelites/Midianites and Egyptians.  God is in control.  Fully!

·       Gen. 38: It’s important that this part of Genesis is a story about Judah as well as Joseph.  For both, one major lesson is, “all things in God’s time.”

·       Gen. 38:26: See the studies on “justification” in the OT, taken from this verse.  (July 12-16, 2021).

·       Gen. 39: This chapter is a wonderful one for young men to read and reread and to commit to memory.  We need God’s grace, by the Holy Spirit, to live righteous lives.  This chapter shows us what righteousness is in the work setting.

Psalm 21

 In Psalm 20 the king is prayed for; in Psalm 21 God is praised because He has granted the king’s desires.  It is hard not to see the Messiah in these Psalms as He is the King of kings, God’s Anointed, the greatest Son of David who will rule on David’s throne.  But it is not solely Messianic.  This is the prayer and praise that should be part of every king of Israel.  One can imagine these Psalms as part of the regular worship of God’s people as they pray for their king.  And by application it speaks to the believer today as will be readily apparent.

The meat of this song recites the blessings of God upon the king (v3-12).  In the words of v2 these are “his heart’s desire … the request of his lips.”  In v3-6 the king has been blessed with goodness, long life, honor and majesty.  In v8-12 there is confidence that the king will destroy all his enemies. 

In the middle of that passage (v7) is the reason for the king’s success: he trusts in the LORD and His mercy.  Think about this!  This is the king we are talking about, the one who can marshal an army from any able-bodied man in the nation.  He has access to all the national treasuries.  He has great resources.  But the key to his success is “mercy” from God.  This is checed, the deep love and kindness of God.  The king is not dependent on his own resources, no matter how great they are considered to be.  He depends on God!   He is a man of faith in God.

This is the point of the Psalm.  The stage is set in v1-2 where the “joy” of the king is bound up “in Your strength, O LORD; and in Your salvation.”  The two references to “joy” are different Hebrew words but together emphasize the deep, heart satisfaction and exaltation of the king.  It is bound up in what God Himself gives and does not withhold (v2).  That is the reason why, when you come to the end of the Psalm the exaltation is not of the king but of the LORD (v13). 

Give this serious consideration today.  Like the king, you may be a very capable person, recipient of many compliments on your accomplishments.  But trust determines the object of worship and praise.  Do I depend on myself?  If so I will thrive on the praise of men!  I will never cry for mercy.  My joy will be bound up in my strength.  And when I fail I will need to blame others lest I lose the satisfaction of self-actualization.  In the end, experience proves and common sense predicts that I will be disappointed.  I will come to the end of myself. 

May we be as the king who trusts in the LORD, who humbly depends on His mercy!  Live life so God is exalted.  He will meet you with His good blessings.

Genesis 32:6-21, Thoughts from Genesis (7)

·       Gen. 30:8:   Hebrew has (at least) 2 words for “wrestle.”  The one here is used of the struggle between Leah and Rachel, the struggle to be a blessing to Jacob by having sons.  The other is in Ger. 32:24-25, used of the struggle between Jacob and God, a struggle where God prevailed (Hosea 12:4) and gave Jacob the name “Israel.”  There is some question of the meaning of “Israel.”  The Brown-Driver-Briggs Lexicon gives the meaning “God prevails.”  Gesenius defines it as “contender” or “soldier of God.”  Both agree with the context of the name’s origin, that of Jacob’s wrestling with God.  You can see that both definitions have a certain similarity, relating the name to contending and prevailing.  My thought is that the name and the story say something about the Nation: they regularly contend with God and God always prevails.

·       Gen. 30:13: The meaning of names in the OT is always good to note.  What a great name this is: Asher/blessing.

·       Gen. 30:17: The context speaks of this competition between the women.  But the fact is: God is the One who is providing!  Note that, unlike the custom of the day, God does not count the two children of Leah’s handmaid, Zilpah, with Leah’s total.  As in the case of Sarah and Hagar, God recognizes each mother.

·       Gen. 30:27,30: Jacob is such a bargainer.  He sees a weakness in Laban and jumps on it.  Except that, all of this is God’s doing.  In v43 it may sound like Jacob’s scheming is working; but again, the point is that God promised to provide for Jacob at Bethel (28:15), and He is keeping His word.

·       Gen. 31:24,29: Again, God speaks to someone in a dream, a “someone” who is not part of the family of Messiah.  Here it is “Laban, the Syrian.”  Earlier it was Abimelech, king of Gerar (20:3).  Later, it will be the baker and butler of Pharaoh in Egypt (40:5), and then Pharaoh himself (41:1).

·       Gen. 31:36ff: You can speak with authority when you know God has your back.

·       Gen. 32:7: This is the issue of faith for Jacob.  He needed to remember God’s promise at Bethel (to provide for him and bring him home safely) and the fact that God was the One who commanded him to return home now.  But Jacob still struggles with simple faith.  The temptation to trust himself was strong.  Jacob makes a plan (dividing up the livestock and family); then he prays; but then he goes back to making a plan again.  32:20: “I will appease him.”

·       Gen. 33:5: Jacob says these are the children God “graciously” gave him.  He is correct.  This is the Hebrew term for “grace” (channan) meaning favor, pity.  Jacob knows he did not deserve God’s blessing.

·       Gen. 33:8: Jacob calls Esau “lord” (Heb. adown; also used of God).  He is saying, “I respect you Esau.”  In 33:10 he speaks of finding “favor” in Esau’s sight.  This is similar to the term for “grace” in v5; he is saying that seeing Esau is like seeing God. 

·       Gen. 33:9-14: Jacob lies to Esau.  What’s he supposed to say?  “No. We’ll stay in the land that I got from Dad when I tricked him and got your blessing.”  We mention all these things that Jacob said, and how he approached Esau, to show his fleshly attempt to prevail in the situation.  What he fails to recognize is that God has already solved the situation; He has caused Esau to get over his anger.  Jacob is fighting a battle God has already won.  Does that sound familiar, brother and sister in Christ?

·       Gen. 33:20: El Elohe Israel!  Jacob still needs to grow; but in giving this name to God, identifying Him as the God of Jacob/Israel, it shows He is seeing that God is truly working in the situation and keeping His word.

·       33:17,30; 33:17: Succoth.  1) This is Jacob’s first home upon returning from Padan Aram.  It is east of Shechem, in the Jordan Valley.  2) Jud. 8:13-16: They refused to help Gideon as he chased the Midianites; so Gideon punished their leaders with whips of briars.  3) 1 Kings 7:46: It was in Succoth that Solomon made materials for the temple.  It’s interesting that today, in that area, there are vendors of clay pots and yard ornaments.  They are still making things of value.

Genesis 26:17-33, Thoughts from Genesis (6)

·       Gen. 26:22: Rehoboth: For the LORD has made room for us, and we shall be fruitful in the land.  Hebrews reminds us that the Patriarchs were given a promise, but they died not seeing its fulfillment.  They knew they were “pilgrims and strangers in the land.”  Abraham died, owning a cave he purchased for burial, and he had planted a tree at Beersheba.  But when Isaac showed up at Beersheba the locals had closed up the wells and he had to dig them again.  Then he had issues with the locals (the Philistines), until the well he named Rehoboth.  He saw the LORD’s hand in this, that He had made room for him and his family.  But Isaac was still a stranger.  He did not possess the land. 

·       Gen. 26:25: So, note: there are two things Isaac needs to have in order to live in this place.  He needs a well, for water.  AND he needs an altar so he can thank the LORD and glorify Him as God. 

·       Gen. 27:41: Esau hated Jacob.  Some would say Esau had a right to be angry.  But that is not a well-thought-out conclusion.  Here’s what we know: Jacob is in the list of the faithful (Heb. 11:21) and Esau is a picture of the unrepentant (Heb. 12:16-17).  God knows the heart, and their hearts will be seen in their lives.

·       Gen. 28:5,10; 29:1: Jacob fled to Padan Aram (also Haran, 27:43), the land of the east.  Check the map (from BibleStudy.org web page).  Babylon and Canaan are east/west of each other; but to get from one to the other requires a much longer trip so as to stay away from the hot, dangerous desert. 

·       Gen. 28:10-27: Bethel is where God promised the land to Abraham, after he split with Lot.  God told Abraham to look all four directions (Gen. 13:14-15).  He tells Jacob to do the same (v14).  The first time we visited Bethel we came to a road sign pointing to Ramallah left and Bethel right.  I thought to myself, “Wow, I’ve heard about Ramallah in the news.  This could be dangerous territory.”  We were not allowed to take our car into Ramallah, of course.  So, we turned right, and then we saw the sign below.

The site at Bethel is not developed in the sense of being a national park or something like that.  There is a museum, but it has never been open when we were there.  But you can go up the stairs onto the roof of the building where you get the four-directional view.  Other things to see and remember here are a hut (commemorating Jacob’s night of laying his head on a rock), an ancient oak tree (commemorating Rebekah’s maid Deborah who died and was buried under the oak, 35:8), and the sight where Jeroboam build the altar to the golden calf for the northern kingdom to worship (1 Kings 11:25-33).  I love to visit here.

One last comment on Bethel.  Bethel is in the West Bank.  Thus, to many, it is a “settlement” or “occupied/stolen land.”  I remember, not long after our first visit there, that Israeli Prime Minister Netanyahu had a meeting with US Sec. of State John Kerry.  They were talking about the “two state solution” and Bibi was pointing out to Kerry that any agreement with the Palestinians would have to include Israel’s authority over Bethel.  The point being, of course, that Bibi knew this was a critical location with respect to Israel’s history.

Gen. 24:61-67, Thoughts from Genesis (5)

·       Gen. 24: There are so many wonderful things about this chapter.  Though it is long, it is worth study. 

o   The instructions of Abraham reveal his understanding and submission to the plan of God (v7 shows this clearly).

o    The work of his chief servant shows that Abraham’s faith had permeated the entire household, not just Sarah and Isaac.  Look back at 22:5 and see how Abraham spoke to his servants when taking Isaac to Mount Mariah. 

o   Isaac’s joy in God’s provision demonstrates his submission to God’s plan as well.  Perhaps this same trust in God is the reason for Rebekah’s willingness to leave her family; she undoubtedly saw a deep faith in Abraham’s servant.

o   Some see a picture of the Father (Abraham), Son (Isaac) and Holy Spirit (the servant).  I would say it reminds us of the work of the Godhead in finding a bride (the Church) for the Messiah.  We should remember that marriage is a picture of the relationship of Christ and the Church (Eph. 5); thus, if the marriage picture is a good one it should illustrate what we have in Christ.

o   24:50: Laban is an interesting character.  Here, he acknowledges that God is at work.  Yet, he still has some hesitation the next morning (v55).  He is the one who later would have dealings with Jacob and you will see the same willingness to recognize the word and will of God, even though he would rather do differently (31:29,43).  In the end, Rebekah had the blessing of her family (24:60).

·       Gen. 25:1-6: The story of Abraham’s wife “Keturah” is interesting, first in light of Abraham’s continuing age and his ability to father more children; and second, because these children are the beginnings of other nations, as will be seen throughout the OT.  Abraham truly is, as his name means, the father of a multitude (17:5). 

·       Gen. 25:12-18: The line of Ishmael is included, but not much more because he is not in the line of the Messiah.  I want to share an excerpt from ISBE (International Standard Bible Encyclopedia) about Ishmael’s descendants: “The character of Ishmael and his descendants (Arabian nomads or Bedouins) is very accurately and vividly depicted by the angel of Yahweh: ‘He shall be as a wild ass among men; his hand shall be against every man, and every man’s hand against him’ (Gen. 16:12).  These nomads are, indeed, roaming the wilds of the desert, jealous of their independence, quarrelsome and adventurous.  We may well think of their progenitor as of a proud, undaunted and rugged son of the desert, the very counterpart of the poor boy lying half dead from fatigue and exposure under the shrub in the wilderness of Beersheba.”  Today, in Israel, the Bedouins have been granted citizenship, providing them with education, health care and access to other social benefits.  Israel has, from its beginnings in 1948, sought to “urbanize” these nomadic people.  It is an interesting relationship, as Israeli Bedouins maintain connections with their brothers in Jordan, Syria and Egypt.  For some, they are a security concern.  For us, as we ride around Israel, they add a wonderful component to Israeli life.  Their black-tarped “homes” are seen all over Israel as we drive around, and they are often seen shepherding flocks of sheep along the roadsides.  Here are some pictures.  The two pictures of the flocks are along Hwy. 90 between Jericho and the Galilee.  The pictures of a single dwelling and an "urban" community were taken along Hwy. 1 between Jerusalem and Jericho.  

·       Gen. 25:11: Isaac dwelt at Beer Lahai Roi, so named by Hagar (Gen. 16:14), and meaning “the Well of the One who Lives and Sees Me.”  It is another reminder of God’s love for Hagar and Ishmael.  Perhaps it also says something about Isaac, that he lived in this place and was blessed by God in this place, that had connections to his “brother.”

Genesis 21:1-14, Thoughts from Genesis (4)

·       Gen. 20:3 (and 12:18): In the stories of Abraham calling Sarah his sister, the discussion usually centers around what kind of man Abraham was to do that.  But here’s another thought: both stories show some level of respect for marriage, in Egypt and Gerar. which are idolatrous nations.  I know, kings have their multiple wives, and harems.  But they seemed to know it was immoral to take another man’s wife. 

·       Gen. 21:1-7: The emphasis on Sarah having a child is that God did it.  He visited Sarah and did for Sarah as He had spoken.  There’s not the usual “Abraham knew his wife and she conceived and bore a son.”  It’s true, he did know her (Rom. 4:19).  But the point is that this is an important aspect of God’s plan, a son by Abraham and Sarah.  Isaac is, of course, a great picture of Christ.

·       Gen. 21:8-14: Notice the emphasis on the fact Hagar is a bondwoman, a female slave.  Paul used the contrast of Sarah and Hagar to teach on grace and law (Gal. 4).  He didn’t just grab this out of thin air; in a context where Paul is talking about the spiritual descendants of Abraham, the two women are a perfect illustration.

·       Gen. 22: Chapter after chapter in the story of Abraham is full of great significance in terms of God’s plan (the mystery of God, the exaltation of His Son).  So much from Abraham’s life either sets important matters in motion (Israel) or becomes the foundation of theology (priesthood of Christ, faith, the gospel for all nations, and so much more) that I am hesitant to refer to this chapter as one of the greatest in all the Bible.  But it is!  Abraham, and Moses (the human author of Genesis who speaks of himself in 22:14), and the people of Israel, were able to see God’s involvement in the “seed of the woman” promise of Gen. 3:15.  Moses’ comments make it clear that they understood this whole event to be about the promised Savior. 

·       Gen. 23: Not much to say, except that it’s a good chapter to read when at the Cave of the Patriarchs (Machpelah) near Hebron.  I’m going to include some pictures of the building that sits over the cave, half synagogue and half mosque.  We have been on both sides but the interior photos are from the Jewish side.  You don’t see the actual cave, but there are memorial tombs for Abraham, Isaac, Jacob, Sarah, Rebekah, Leah and, interestingly, the head of Esau.  The story is that when the sons of Jacob brought the body of their father here for burial, Esau was there and tried to prevent them.  One of the sons of Dan, in anger, cut off Esau’s head.  That’s the story.  In order, from the top, left to right, are the building, the memorial tomb of Abraham, the memorial tomb of Sarah, and a view through the open window of the memorial tomb of Jacob.