April, 1937
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MAY 16, 1937 THE FORBEARANCE OF ISAAC G enesis 21:1 to 25:18; 26:1-33
2. “A well of springing water” (v. 19). The Hebrew means literally “living water,” that is, a well fed by underground cur rents. The wells of Palestine were of at least three kinds: first, a cisternlike exca vation in a low place where rain water might accumulate from the surface run-off; second, wells sunk in dry stream beds for the purpose of tapping the underground seepage left from occasional torrents, and third, the well which penetrates a natural flowing spring. Such a well discovered in arid regions was immensely valuable. It is little wonder that the Philistine herdsmen fought for its possession (v. 20). 3. "Esek . . . Sitnah . . . Rehoboth” (vs. 20-22). There are some valuable les sons in the meaning of these Hebrew words. The first well, where the herdsmen strove, Isaac called “Esek,” which means conten tion. The second, where the strife con tinued, he called “Sitnah,” meaning enmity. Thus we may learn that contention, if not stopped, becomes enmity. In the face of this peril, the patriarch moved to another territory where he dug a third well in peace, calling it “Rehoboth,” meaning room. I trust that all who study this week’s lesson will not fail to note that Isaac, in all his forbearance, did not stop digging wells. He merely moved to a place in which he could go on with his program without interference from dissenters. To cease from doing what is our duty to do, is not forbearance at all. It is compro mise. It is better to move, as Isaac did, than to compromise. Above all, let us keep on digging wells. Philip Henry often would quote Luther’s story of the two goats that met upon a narrow bridge over a deep water: “They could not go back; they durst not fight. After a short parley, one of them lay down and let the other go over him, and thus no harm was done. The moral,” he would say, “is easy: Be content if thy person be trod upon for peace’s sake. Thy person, I say, not thy conscience.”— Sunday School Teacher. A Man Who Wouldn’t Quarrel G enesis 26:12-25 Memory Verse: “Seek peace, and pursue it” (Psa. 34:14). Approach: Abraham and his wife Sarah had no children. How they longed for a little boy! Often, too, Abraham must have wondered how God’s promises to him would Golden Text Illustration M atthew 5:9
Lesson Text: Genesis 26:12-25. Golden Text: “Blessed are the peace makers: for they shall be called the children of God” (Matt. 5:9). Outline and Exposition I. T he P rosperity of I saac (12-17) B ecause , of famine, Isaac went to Gerar, and there God told him to abide (v. 3). While in Gerar, he told a lie which led him into trouble with Abimelech, king of the Philistines. After this trouble was rectified, the blessing of God came upon Isaac, and his ground brought forth plentifully (v. 12). His pos sessions became a great store (vs. 13, 14). Observing Isaac’s wealth, the Philistines were envious (v. 14). We must note that it was not the Lord’s presence which the Philistines yearned to have, but rather His benefits. Christians need to guard against this attitude. Verse 15 appears to be a parenthesis explaining what is to follow. The outcome of Isaac’s prosperity was a command from Abimelech to leave the country (v. 16). Humanly speaking, there was no necessity for Isaac’s going, but in order to avoid strife, he “departed thence” (v. 17). God wanted Isaac elsewhere, and to accomplish His purpose He used the method of first pouring out material bless ing upon him and then causing Abimelech to request his departure. God knew Isaac would leave rather than strive to maintain his own rights. In Isaac was demonstrated the fact that the Lord’s man does not fight evil with evil; he is a man of peace. Re taliation and resentment of personal injuries are to be put aside. He is, however, firm in his decisions, unwilling to condone op pression and corruption by which others are harmed. II. T he P rovidence for I saac (18-22) After departing from Abimelech, Isaac dug again the wells mentioned in verse 15. After Abraham’s death, the Philistines had filled them with earth. The reopened wells Isaac called by the names given to them by Abraham (v. 18). Then Isaac’s serv ants found another well, one of “springing water,” and the herdmen of Gerar strove for it (vs. 19, 20). Being in their land (and in as much as a well was the sign of possession), this one was eagerly desired by the Philistines. Isaac yielded to their demands and moved farther on. Another well was dug, but for that also the men of Gerar strove (v. 21). Again Isaac yielded. He was moving farther and farther away from the men of Gerar. God was using these peculiar providences to draw Isaac to Himself. Once more Isaac removed and dug an other well (v. 22). For this one the men of Gerar did not strive, and Isaac called its name “Rehoboth,” meaning “broad places,” or “room.” The strife of the enemy had been overcome by the manifestation of goodness and yieldedness on the part of God’s servant. Isaac found it was better to allow God to make room for him than to fight for room for- himself.
III. T he R evelation for I saac (23-25) Isaac removed to Beer-sheba, God’s place for him, and there he received the revelation recorded in these verses. The expression “the same night” (v. 24) sug gests imperativeness and readiness. With Isaac in the right place, God would not wait even until morning before speaking to him. God revealed Himself as the “God of Abraham.” This is the first occurrence of this expression, in the Bible. It suggests that what God does for His people is on account of one with whom He has been well pleased. The Christian receives bless ings “on account” of Another, even the Lord Jesus Christ. God came also with His “Fear not,” giving Isaac confidence; and with, “I am with thee,” giving Isaac assurance. The great promise was given that blessing should come to Isaac and his posterity all for “Abraham’s sake” (v. 24). Isaac then built an altar by which he would commune with God. He engaged in prayer, thus expressing his dependence upon God. He pitched his tent signifying that, while he was a pilgrim like his father Abraham, yet the tent was his home where God would meet him. Finally, he dug an other well, speaking of the continuance of life from God. The outcome of Isaac’s life proved that he gained, rather than lost, through yield ing to what appeared to be the unjust de mands of others. To commit to God every injustice which may be done to one, and to trust Him for deliverance, is the secret of entrance into a large place, a place of communion and rest (cf. Rom. 8:28; 1 Pet. 2:19-25). Points and Problems 1. “The man waxed great, and went for ward . . . and the Philistines envied him” (Gen. 26:13, 14). It was the sudden and great increase in Isaac’s wealth that \ oc casioned much of his trouble with the Philistines as recorded in this chapter. Down through the centuries, it has been the Jew’s amazing ability to pile up wealth, added to the fact of racial prejudice, that has aroused the implacable enmity of those who could not compete with him economic ally. There are many things worse than to be poor in material wealth. The children of the poor man can play in the streets today with no fear of the kidnaper. “Hav ing food and raiment, let us be therewith content.”
c o m e t r u e . How could Abraham be the father of a great nation of p e o p l e when he hadn’t even one son? But he waited and believed, and at last a son Isaac was born to fulfill this promise. Lesson Story: Isaac, like his father, was
BLACKBOARD LESSON
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® a peace-loving man. Many years before, when Lot’s herdsmen and Abraham’s herds men were quarreling over the feeding grounds for the flocks, Abraham had said
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