2. While residing with Laban he “works” for the hand of Rachel (29:20), but as turnabout is fair play, what he did to his father years previous now comes upon him when Laban deceives Jacob and gives him a woman he does not love, Leah (29:21-30). So Laban “dupes” him into working another seven years for the hand of Rachel (29:27-30; cf. 31:41). The Lord took notice that Leah was not loved as Rachel was, so from the womb of Leah came four sons (Rueben, Simeon, Levi, and Judah).

3. Application: I can’t help but to have sympathy for Leah. She felt she was unloved, and can you imagine what this was like (I can’t). The names of each of her sons represent her heartache. I have never experienced the lack of love in a family, something that many even today experience. I have learned by observation, however, that it shapes the mind much differently and makes one insecure and protective of self. However this applied to Leah, I think Coffman has a worthy point of consideration: “Without doubt, Leah was the stronger and more suitable wife for Jacob; and that must be allowed as the reason God permitted the deception and greed of Laban to succeed, thus making Leah the principle wife of the patriarchal family” (p. 370). I find it interesting that when Jacob died, he was buried near to Leah (49:31).

2. In any event, Jacob was heading toward Haran and having come to a certain place calls it a night (28:11). That evening he is met by the Lord (28:12-13), and the Lord tells him, as he told Isaac and Abraham, that he will be blessed (28:14-15). So impressed was Jacob by what he experienced, that he declares he must have be in the presence of God in the particular location (28:16-17). He makes a commitment to the Lord that if the Lord will be with him, he will stay with the Lord (28:18-22).

3. Jews consider this place to be Mount Moriah (Chumash, p. 145).

4. It has been a mystery concerning the significance of the “ladder.” Gill thinks it refers to the providence of God, Coffman thinks it represents a “type” of the Lord Jesus, Murphy (Barnes) thinks it refers to a “medium of communication,” and Keil & Delitzsch thinks it refers to the “real and uninterrupted fellowship” between God and man. Probably, Adam Clarke has it right when he said, “A multitude of fanciful things have been spoken of Jacob’s vision of the ladder, and its signification. It might have several designs, as God chooses to accomplish the greatest number of ends by the fewest and simplest means possible” (E-sword).

5. Application: Some years ago Huey Lewis sang the popular song “Jacob’s Ladder” (written by Bruce Hornsby). The song was about a man not quite interested in salvation as proffered to him; he was plenty satisfied with trying to do the best he could, and get through each day. It was a song with a catchy title, but the only idea given within the song as to what Jacob’s ladder was to represent is this: “Step by step, one by one, higher and higher; Step by step, rung by rung climbing Jacob’s ladder.” Whatever it is that Jacob’s ladder represents, it is good for us to take each day one step at a time. We don’t want to do this as Huey Lewis sang about it, but we do want to do this as the Lord commands: “If you love me you will keep my commands.”

2. Isaac calls for his son Esau to prepare for the occasion of the firstborn’s blessing. Esau does, but as he anticipates the occasion he is supplanted by his brother Jacob. What is unseemly about the ordeal is that Jacob agrees with his mother (Rebecca) to deceive Isaac, though Jacob was apprehensive about it. Though Jacob had his reservations about the scenario he agrees and then sets forth to lie to his father at least three times. First, he presents himself to his father as Esau (27:19). Second, he attributed to the Lord that which he presented to his father (27:20). Third, though Isaac had his doubts, Jacob again lies to him by identifying himself as one whom he was not (27:24). When Esau finally arrives, one can only imagine the serious trepidation, horror, and anguish that came over both Isaac and Esau (27:30-38). Isaac had nothing to give Esau in the way of a blessing, though Esau appeals with great fervor (27:34-38; cf. Hebrews 11:20; 12:17).

3. The “blessing” (prophecy) Esau received has been interpreted variously (27:39-40). The NET reads, “Indeed, your home will be away from the richness of the earth, and away from the dew of the sky above (also ESV, NIV). However, the KJV, NKJV, LXX (Brenton), ASV, and Young’s reads, “Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above” (some slight variations, but essentially the same). Jewish theologians actually interpret what Isaac said to Esau as a “reserved blessing” (Chumash, p. 139). Considering what the New Testament says, I think we have what the Lord wants us to understand, Esau received nothing from Isaac. Esau then plans to punish his brother, but when Rebecca hears she has Isaac send her son to his mother’s family in the land from where Abraham came (27:41-46; 28:10; 29:1).

4. Application: What did Jacob know of the Lord? Only that which his father and grandfather would have told him. Up to this point he received nothing from the Lord in the way of a direct revelation. Perhaps this can have something to do with Jacob’s demeanor in the scenario between him and Esau, although I am not apt to accept such a theory. Whether it does or not, what Jacob did can’t be justified. However, the Lord can take any situation man puts himself into and turn it out for His own purposes. He did not need Jacob and his mother to do what they did in order to accomplish His purpose, but the Lord used the circumstance just the same. Whatever we say of Jacob, what can we say of Esau? When Esau gave up his birthright, did he realize just what he gave up? It is not likely, and if he did, the fact that he cared for it not any more than a “mess of pottage” illustrates a good deal. Why is it that so many Christians seem weak and lethargic about what is important? Perhaps it has something to do with their desire for a “mess of pottage”!

2. While in the land of the philistines, Isaac prospers, and both the king as well as those in his court take note of how the Lord has blessed him, thus they feared Isaac (26:16, 28). Isaac is in the land of his father Abraham, but as Isaac seeks to “plant”, he is resisted by the people of the land (26:17-22); finally he able to plant himself and when he does, there is an oath of protection/security set forth between him and the king (26:26-33).

3. Application: Hardships, like the one Isaac was experiencing, are never really able to be explained by the words of those who have experienced it. There was a famine in the land and Isaac had much that he needed to take account; he not only had his family and their needs, but the livestock and those tending to the livestock had needs also. He prepares to go south and, evidently, gave thought to going into Egypt. The Lord prevented him and Isaac obeys. In the land of Canaan he stays and endures what others have to endure. What kind of man did this make Isaac into? It is unstated, but at the very least we can say the following: Isaac listened to the Lord and the man he became was one who was strengthened in the Lord. We may not always know what the best thing do is, but we can put our trust in the Lord, make the best decision we can, and then move on. In the end, with our trust in the Lord, we can be comforted it will work out.

Abraham lived to the age of 175 years, and from his loins many children were produced. Two of the more notable ones are Ishmael and Isaac. Ishmael lived to the age of 137 years (he would have been about 89 years old when Abraham died), and his lineage is given in the Holy Record. The next section of this chapter gives us Isaac lineage (genealogy). However, the contrast in material between him and his father (Abraham) is stark.

In the remainder of the chapter the emphasis is placed on the birth of Isaac’s two sons and on Isaac’s eldest “despising” his birth right. For 20 years Isaac and Rebekah lived without children; when Isaac was 60 years of age, he and Rebekah appealed to the Lord for children; when she became pregnant, because her pregnancy was hard, she appealed to the Lord through His prophet (Abraham?) for guidance. Having received the Lord answer, the next section (25:29-34) illustrates the prophecy’s fulfillment.

The contrast between the two personalities of Esau and Jacob is worthy of notice. Esau seemed to be an erratic man, one not given to perseverance (for at least some things), while Jacob had a personality that is much more persevering. If Esau wanted something he was willing to give up something else; if Jacob wanted something he was willing to bargain to gain it. In the story, the greater sin belonged to Esau. What was the blessing of the “birthright”? To Jewish theologians, it was the Torah (first five books of the Old Testament): “God’s blessing to Abraham specified that only one of Isaac’s children would be heir to the mission of Israel, meaning that the Torah would go to Jacob or Esau, but not to both” (Chumash, p. 127). The ISBE (E-sword) gives an idea of the significance of that which Esau despised. “The birthright of the firstborn consisted in the first place of a double portion of what his father had to leave. This probably means that he had a double share of such property as could be divided….The firstborn became head of the family and Thus succeeded to the charge of the family property, becoming responsible for the maintenance of the younger sons, the widow or widows, and the unmarried daughters. He also, as head, succeeded to a considerable amount of authority over the other members. Further, he generally received the blessing, which placed him in close and favored covenant-relationship with Yahweh. According to the accounts which have come down to us, all these gifts and privileges could be diverted from the firstborn son.”

Take note of the remark about a close relationship with the Lord; if that is so, food was more important to Esau than the Lord. He despised more than he knew…or, perhaps, he actually knew what he gave up and did it anyway.

Application: When Esau was born, it was not his choice to come out of the womb either first or second. However, since he came out as the firstborn, certain things were expected of him (no doubt he was taught by his parents). These expectations, however, were rejected (at least in part) by Esau, and when he desired to gain them back, it was impossible. Be sure, then, that when we give something up (I am not talking about the sacred, though it could apply), we know what it is that we are doing. We could be giving up more than we wish.

2. His servant (Eliezer, who is not mentioned by name in this chapter) willingly goes but asked about an alternative to his proposed mission if the young woman chooses to not come back. This is granted, but in this granting, the Lord’s prophet (Abraham) reassures him that the Lord will see to its completion (25:7-8). Abraham’s servant goes and just as Abraham said it would unfold, it did (25:7, 50). But, the details of its unfolding are interesting.

3. Abraham’s servant trusted his master, but there is some indication in his prayer to the Lord that he was a bit uncertain. If he was, that uncertainty was removed and to her family he went, seeking her hand for his master’s servant Isaac. “The story told with unobtrusive artistry, give living form to the charge, ‘In all thy ways acknowledge him, and he shall direct thy paths’ (Pr. 3:6)” (Kidner, p. 146).

4. Application: Some events in life present themselves with uncertainty. When this occurs, how shall we approach it? James gives us an admonition in James 4:13-17. This is more, however, than just the use of a phrase; it is an attitude of heart. Abraham’s servant seems to be a good illustration of this.

Isaac would be about 37 years of age at the death of his mother, and it was but three years later that he was married to Rebekah (25:20).

With Sarah’s passing the chapter focuses on Abraham’s desire to purchase and bury his wife. The Holy Spirit gave us much from Abraham in this effort; surly there is a substantive reason for it. It is likely that the important reason is found in verses 17 and 18. Abraham purchased a portion of the land that the Lord gave to him in possession. To this point, Abraham was a sojourner, now he is a landowner.

Application: That Sarah was a great woman few would dispute; the Jews, however, elevate her to the status of the Catholic’s Mary. With respect to Sarah they say, “At a hundred years she was as sinless as a twenty-year-old, for until the age of twenty a person does not suffer heavenly punishment” (Chumash, p. 107). There is much to be said about a virtuous woman, but this which is said about Sarah is contrary to the nature of humanity. When we consider people worth emulating, let us understand that there are failures in their lives just as there are in our own. Moreover, taking a balanced approach we can still see virtue because of the Lord’s grace and mercy.

2. When Abraham received the call from the Lord he dutifully obeyed. Perhaps the word “dutifully” is not the correct word; no doubt the better word is “faithfully.” Faithfully he, Isaac, and two servants traveled to the destination the Lord determined (reflect on 12:1 in relation to 22:2). Once having arrived the two servants stay behind with the assurance from Abraham that both will return (22:5). How Abraham determined this only the Scriptures can say (Hebrews 11:17-19), but with his devotion to the Lord they went.

3. Isaac was perplexed by the lack of a sacrificial animal, but Abraham was not (22:7-8). Abraham, at this time, was about 125 years of age (Josephus mentions that Isaac was 25 years old, Antiquities, 1.13.2; though the Chumash says he was 37 years of age). The age of Abraham and the age/strength of Isaac brought no real comparison. Abraham was the Lord’s prophet, but Isaac could have resisted his father’s desire. What does this say about Isaac?

4. As Abraham was about to proceed with the final thrust, the Lord stops him and says, “Now I know…” A perplexing remark to say the least when one thinks about the fact of who said it. Did He not know previously? “The statement ….. should not be taken to mean that God does not know all things. Rather, this is an anthropomorphic statement (in which one speaks of God as if he were human). The whole context shows that the purpose of this entire ordeal was not to secure information for God but to probe the depths of Abraham’s faith (Willis, pp. 293-294). To Jewish theologians this capped Abraham’s last test (of the ten he endured). That it was a test is to be sure; that this test speaks volumes is doubly sure.

5. Application: I have often used the words of Paul in Romans 4:18ff to point out the kind of faith men and women are to have if they would be pleasing to God. As you note that passage you will further note that it pertains to Abraham’s heir before he was born! What would Paul have said about the example of Abraham in this chapter? I do not know what he would have said, but perhaps these words would have been something like what he would have said: “It was one thing to start out resolutely for the Promised Land, but it was a very different thing to maintain confidence in the promise when all appeared lost. The fact is that short of unswerving faith, the biblical process could not have survived the many trials that lay ahead” (C.C Crawford, p. 207). It was this kind of faith that motivated not only Abraham, but also Samuel, Hosea, David, Josiah, and many more. What kind of faith do we have?

2. For a period of about nine months (cf. 20:18; cf. 18:10), women were barren in the land where Abraham resided. Though women were barren, Sarah was pregnant. As the Lord had promised both Abraham and Sarah a year previous, the Lord had also given the promise to both of them many years previous; now with much joy, a son is born to them (21:1-7).

3. For a period of about three years there was “harmony” in the Abrahamic house, but that “harmony” soon disappeared when Sarah saw Ishmael “mocking” (NKJV) Isaac. “Interpreters have generally concluded that the boy was either (1) mocking Isaac (cf. NASB, NIV, NLT) or (2) merely playing with Isaac as if on equal footing (cf. NAB, NRSV). In either case Sarah saw it as a threat” (NET, translator note, E-sword). With Sarah feeling threatened, and the Lord sanctioning the remedy to Sarah’s feeling, Abraham sent out Hagar and Ishmael with the necessary provisions. However, those necessary provisions fell short of the actual need. Just as both Hagar and Ishmael were despairing of life, the Lord again intervenes and Hagar is able to see a well of water, a life spring of energy (21:8-21).

4. This is now the second occasion where the king of Gerar is unaware of a problem associated with Abraham. This, time, however, rather that Abraham being on the receiving end of a rebuke, he extends it to the king. The peaceful Abraham had not been reciprocated by the locals in the area. When the king was confronted with that, he pleads ignorance. “When Abimelech claims that he had no knowledge of this seizure, Abraham proposes that they make a covenant, testifying to the fact that Abraham had dug this well” (Willis, p. 285).

5. Application: rather than focus on a personal application, I think it is worth notice that, to this point, we have God’s scheme of redemption unfolding before our eyes. In the beginning there was a promise to Adam and Eve, but that promise to the first couple was, seemingly, destroyed in the world-wide flood. However, Adam’s descendant, Noah, was through whom the promise was to come. Through Noah came Shem (two sons of Noah excluded), and from Shem came Abraham (Nahor and Haran excluded). In the next chapter we see it narrowed further (Ishmael being excluded).