Genesis 25:12-18

(4) The Line of Ishmael (Genesis 25:12-18).

12 Now these are the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham: 13 and these are the names of the sons of Ishmael, by their names, according to their generations: the first-born of Ishmael, Nebaioth; and Kedar, and Adbeel, and Mibsam, 15 and Mishma, and Dumah, and Massa, 15 Hadad, and Tema, Jetur, Naphish, and Kedemah: 16 these are the sons of Ishmael, and these are their names, by their villages, and by their encampments; twelve princes according to their nations. 17 And these are the years of the life of Ishmael, a hundred and thirty and seven years: and he gave up the ghost and died, and was gathered unto his people. 18 And they dwelt from Havilah unto Shur that is before Egypt, as thou goest toward Assyria: he abode over against all his brethren.

The usual procedure of the inspired historian is repeated here: the future of Abraham's eldest son is traced briefly before proceeding with the primary themethe Messianic Lineas continued in the line of the Child of Promise. The one name in this line which may be of significance is Nebaioth, Genesis 25:13. Nabajoth was the progenitor of the Nabathaeans, who, about four centuries before the Christian era, drove the Edomites out of Petra, and constructed most of those rock tombs and temples whose splendor astonish the modern traveler (SIBG, 253). The Nabataeans held possession of Arabia Petraea, with Petra as their capital, and subsequently extended toward the south and northeast, probably as far as Babylon; so that the name was afterward transferred to all the tribes to the east of the Jordan, and in the Nabataean writings became a common name for Chaldeans (ancient Babylonians), Syrians, Canaanites, and others (BCOTP, 265). (Cf. Genesis 28:9; Genesis 36:3; Isaiah 60:7).

Genesis 25:16. Note encampments: that is, premises hedged around, then a village without a wall in contrast with a walled town, Leviticus 25:31. Twelve princes, according to their nations. (Note in connection also the twelve tribes of Israel). The Ishmaelites (various Arabian tribes, the Bedouins in particular) trace their beginnings to these twelve princes. It is interesting to note that these peoples are the foremost protagonists of Mohammedanism (even as the twelve princes of Israel and their posterity are the protagonists of Judiaism).

Ishmael died at the age of 137, and his descendants dwelt in Havilah, the area on the borders of Arabia Petraea and Felix, as far as Shur, to the east of Egypt, in the direction of Assyria (Genesis 10:29, Genesis 16:7), from which they extended their nomadic excursions into the northeast to the land of the Euphrates: i.e., dwelling from the Euphrates to the Red Sea (Josephus, Ant. I. 12, 4). Thus Ishmael abode (settled) over against all his brethren (cf. Genesis 16:12, also Judges 7:12).

(For archaeological studies, look up material under Mari, Nuzi, Ugarit, Amarna, Larsa, Alalakh, Boghazkoi, Ur, Babylon, the Moabite Stone, the Code of Hammurabi, etc. See The Biblical World: A Dictionary of Archaeology, edited by Pfeiffer, Baker Book House, Grand Rapids, Michigan.)

REVIEW QUESTIONS ON PART THIRTY-FIVE

1.

Summarize the various provisions which Abraham, in his last years, made for his numerous progenies.

2.

How explain the fact that Sarah is the only woman whose death and burial are related in Scripture.

3.

Where was Sarah buried? What other Bible personages are buried there?

4.

Summarize Abraham's negotiation proceedings for the acquirement of a burial place. Why did he seek this in Canaan?

5.

Who were the Hittites?

6.

How much did Abraham pay for the field and cave of Machpelah?

7.

What does the name (Machpelah) mean? What does the meaning suggest?

8.

In what details did Abraham's negotiations for Machpelah follow Middle Assyrian and Hittite law?

9.

Where is this cave supposed to be today?

10.

Why did Abraham in his last years make provisions for a wife for Isaac?

11.

Whom did he commission to procure this prospective bride?

12.

Where did he send this person, and why did he send him to that area?

13.

What oath did Abraham exact from this person whom he commissioned?

14.

What was the bodily form of oath which the patriarch required?

15.

With what do Jewish commentators correlate this oath?

16.

What is the critical (anthropological) explanation of the import of this oath?

17.

What evidence do we have that both Abraham and his steward relied on Divine Providence to direct them?

18.

What seems to have been the status of religious faith and practice among Abraham's relatives in Mesopotamia?

19.

Is it possible to verify the notion that the kind of oath taken by the steward had reference to generative powers?

20.

How does Leupold explain the far-reaching significance of this oath?

21.

What was the steward's fear especially about the possible failure of his mission?

22.

What did Abraham promise in case those fears should prove to have a real foundation?

23.

For what divine token of identification of the prospective bride did the steward pray?

24.

Whom did the steward meet at the well? What was her ancestry?

25.

What three characteristics does Murphy hold to have been those which this prospective bride should manifest?

26.

In what ways did the maiden at the well manifest these characteristics?

27.

For what did the steward praise God?

28.

Who was Laban? What light did this incident throw on Laban's character?

29.

How account for the fact that Laban conducted these negotiations?

30.

Do we have intimations that Rebekah's father might have been deceased? What are these intimations?

31.

What were the details by which the negotiations were concluded?

32.

What decision did Rebekah herself make? Does not her action in this respect prove that she had a mind of her own?

33.

Explain what a sistership document was under Hurrian law.

34.

In what ways did these negotiations for Rebekah as the prospective bride parallel the chief characteristics of the sistership document?

35.

What is the significance of Rebekah's apparently unexpected meeting with Isaac on the return to Beer-sheba?

36.

Where did the meeting take place? What was Isaac doing at the time?

37.

What is the chronological problem involved in chapter 25, Genesis 25:1-4?

38.

On what ground do we give Keturah the status of a concubine?

39.

What disposition with respect to his property did Abraham make for the sons of his concubines?

40.

What disposition of his property did Abraham make for Isaac and why?

41.

Where was Abraham buried? What significance is there in the fact that both Ishmael and Isaac participated in their father's burial?

42.

Which of the sons of Keturah figured later in Old Testament history?

43.

What territory did the Ishmaelites occupy? How did their subsequent history fulfil the oracle of Genesis 16:12?

44.

Who were the Nabataeans? What and where was Petra?

45.

Who are the Bedouins in relation to the descendants of Ishmael?

46.

What was an Ishmaelite encampment? How old was Ishmael when he died?

47.

What present-day religion glorifies, so to speak, the twelve princes of Ishmael as the ancestors of the people by whom it is espoused?

48.

What religion looks back to the twelve princes of Israel as its original source?

49.

List the analogies that occur between the life of Isaac and the life of Christ.

50.

List the various steps in Abraham's pilgrimage of faith.

51.

What Scriptural evidence have we that Abraham believed in the future life?

52.

What does the Bible tell us about Abraham's last days?

53.

Does Abraham's pilgrimage justify the notion that he had succumbed to idolatry while living in Ur of the Chaldees? Explain your answer.

FOR MEDITATION AND SERMONIZING

Analogies: Isaac and Christ

Genesis 22:1-14, Hebrews 11:8-19

Trace briefly the early life of Abraham and Sarah; their journey into Canaan, brief sojourn in Egypt, the separation from Lot. Abraham's communion with God relative to the fate of Sodom and Gomorrah, the blessing of Melchizedek, and the material prosperity of the patriarch. In honor of his fidelity to the will of God, the name of Abraham has gone down in all ages as father of the faithful (Romans 4:16-22, Galatians 3:6-7, Hebrews 11:8-10, James 2:20-24).

In the midst of Abraham's prosperity, however, there was one heartache. Both Abraham and Sarah were growing old, and no child had blessed their household. There was no outward indication of the fulfilment of God's promise, and Sarah had passed the age of child-bearing (Genesis 17:1-4; Genesis 18:11-14). But

God moves in mysterious ways
His wonders to perform

and a child is promised to the faithful twain. In time, Isaac is born, Hebrews 11:11. In many respects Isaac was a type of Christ.

1. Isaac was a child of promise, Genesis 17:1-8; Genesis 17:19, Hebrews 11:8-10; Hebrews 11:17-19.

1. Jesus was The Child of promise. Genesis 3:15; Genesis 22:18, Isaiah 7:14; Isaiah 11:1-2; Isaiah 9:6-7, Micah 5:2, Matthew 1:18-23. Luke 1:26-33. Joh. 1:15-18; John 1:29.

2. Isaac was the only begotten son of Abraham and Sarah. Genesis 17:19; Genesis 22:16, Hebrews 11:17.

2. Jesus is the only begotten Son of God. John 3:16, Psalms 2:7, Acts 13:33, John 1:14.

3. The offering of Isaac upon Moriah, Genesis 22:1-14. A case where the positive law of God superseded moral law. Picture the sentiments and emotions of the patriarch in this trial of faith. God proved Abraham. He named the place Jehovah-jireh, the Lord will provide.

3. The offering of Jesus upon Calvary, John 3:16. Hebrews 9:27-28. This was in obedience to the eternal purpose of God. 1 Peter 1:18-20. Thus the Lord has provided sufficient atonement for sin, and a way of reconciliation between man and his heavenly Father. Romans 3:22-26, Colossians 1:18-23.

4. Isaac carried wood for the offering of himself. Genesis 22:6.

4. Jesus bore His own Cross. John 19:16-18.

5. Isaac asked, Where is the lamb for a burnt-offering? Genesis 22:7.

5. This suggests the prayer of Jesus in Gethsemane. Matthew 26:39. We would not consider this an antitype however.

6. Isaac was three days in coming to his figurative resurrection. Genesis 22:4. Hebrews 11:17-19.

6. Jesus was three days in coming to His literal resurrection. Mark 16:1-8. 1 Corinthians 15:1-4.

7. Abraham sent his servant, Eliezer, Genesis 15:2; Genesis 24:1-9, into a far country to find a bride for Isaac, from among his kindred.

7. After the resurrection and glorification of the Son, the Father sent the Holy Spirit into the world to find a Bride for Jesus. John 7:39; John 14:16-17; John 16:7, Luke 24:46-49, Acts 1:8; Acts 2:1-4. Through the Holy Spirit, God is today visiting the Gentiles to take out of them a people unto His name, Acts 11:18; Acts 15:14.

8. The servant said: Hinder me not, that he might hasten to present Rebekah to Isaac. Genesis 24:55-56.

8. The Holy Spirit is today striving with the world, and pleading with cold-hearted professors of religion that He may hasten the presentation of the Bride to the Bridegroom. Matthew 22:2-10, Acts 7:51-53. Romans 8:1.

9. Rebekah said, I will go, Genesis 24:58.

9. So the Bride of the Redeemer should be yearning to meet the Bridegroom, Matthew 25:6. God has prepared the feast. Blessed are they that will be ready for the coming of our Lord, and will meet Him in the air, and partake of the marriage feast of the Lamb.

1 Thessalonians 4:16-17, Revelation 19:7-9. There is not a single exhortation in the New Testament to prepare for death, but ever to meet the Bridegroom at His second coming. John 14:1-3, 2 Peter 3:8-12.

We return to the scene on Mount Moriah, in conclusion, to recall that self-sacrifice is the supreme test of faith, and that implicit obedience is the only testimony of it. In either respect, Abraham was not found wanting. But when we come to the climax of the story on Mount Moriah, where a voice from Heaven says, Abraham, lay not thine hand upon the lad, the type is lost. There was no voice like that on Calvary, no heavenly edict to cry, Spare thy Son. He gave Him freely for us all, the innocent for the guilty, the Just for the unjust. All of this was done that you might head and accept the precious invitation,

Come to Calvary's holy mountain,

Sinners, ruined by the fall;

Here a pure and healing fountain,

Flows to you, to me, to all,

In a full, perpetual tide,

Opened when our Saviour died.