09/29/24 Let Us Arise and Go Up to Bethel

**Sermon Study 30

**Date:** September 29, 2024

**Title:** "Let Us Arise and Go Up to Bethel"

**Text:** Genesis 35:9-15

**[Genesis 35:9-15]**

9 God appeared to Jacob again when he returned from Paddan Aram, and He blessed him.

10 God said to him, "Your name is Jacob, but you will no longer be called Jacob; your name will be Israel." So He named him Israel.

11 And God said to him, "I am God Almighty; be fruitful and multiply. A nation and a company of nations will come from you, and kings will descend from your body.

12 The land I gave to Abraham and Isaac I will give to you, and I will give this land to your descendants after you."

13 Then God went up from him at the place where He had spoken with him.

14 Jacob set up a pillar at the place where God had spoken with him, a stone pillar, and he poured out a drink offering on it; he also poured oil on it.

15 Jacob called the place where God had spoken with him Bethel.

### The Ages of the Old Testament Figures

One of the remarkable things we’ve noticed while studying the history of Genesis over the past few weeks is that these people, though they lived thousands of years ago, in many ways aren’t so different from us.

We live in an age of space shuttles, the internet, A.I., and self-driving cars, while they had no means of communication and traveled mostly by foot. Yet the differences between them and us aren’t as significant as we might think.

This fact challenges evolutionists, as it suggests that humanity has not undergone substantial changes over thousands of years. Despite the rise and fall of many civilizations, the moral and ethical foundations of these people remain very similar to our own. This is largely due to the Bible, which has become the most important moral guide throughout human history.

Even today, thousands of years later, the stories of these biblical figures are still the most widely read and shared across the globe, with the same scriptures being proclaimed today as they were then.

However, one key difference we’ve discovered while looking into the lives of these people is that they lived much longer than we do. When viewed through the lens of our modern age, many of the events in Genesis seem hard to comprehend.

For example, when Pharaoh wanted to take Sarah as his wife, she was in her late 60s. Later, when Abimelech desired her, Sarah was almost 90 years old. Of course, it’s also quite shocking to think that Sarah gave birth to Isaac at such an advanced age.

It’s almost unimaginable.

And when we calculate Jacob’s age when he fled after receiving Isaac’s blessing, the results are just as astonishing. We typically think of Jacob as a young man during that time, as we picture him meeting Rachel, falling in love at first sight, and getting married after seven years of labor. But when you add up the years in the Genesis narrative, Jacob was actually in his mid-70s when he fled to Haran to escape from Esau.

For many people, this is a shocking reversal of the image they had in their minds.

Theologians explain that because the lifespan during that time was nearly double what it is today, it’s more accurate to think of their ages as roughly half of what we calculate by today’s standards.

This would mean that when Pharaoh found Sarah attractive, she was about 30 in today’s terms, and Abimelech desired a Sarah who was in her mid-40s.

Likewise, Jacob would have been in his late 30s when he left home, according to our standards. And when Jacob wrestled with the angel on his way back to his homeland, although he was nearly 100 in biblical terms, it’s easier to understand him as being in his late 40s by today’s standards.

This makes the story much easier to relate to.

### A World Corrupted by Sin

Geneticist and former Cornell professor, Dr. Sanford, in his book *"Genetic Entropy and the Mystery of the Genome,"* warns that humanity's genome is deteriorating due to accumulating genetic mutations, and that this weakening will eventually render human reproduction impossible.

In Genesis, after sin entered the world, we see that the first humans lived over 900 years, but after the global flood and subsequent environmental changes, the human lifespan drastically decreased. Noah’s son, Shem, lived to be 600, his son lived about 400 years, and Abraham’s father Terah lived to be 205. Abraham himself lived 175 years. These are remarkably specific numbers recorded in ancient texts, showing a clear trend of declining lifespans over generations.

The Bible attributes this shortening of life to the fall of creation due to sin. As we take a closer look at Genesis, it’s clear that even the great patriarchs of faith were marked by weakness and sin.

Despite their weaknesses, God still helped them, but He required a minimum level of faith. Yet God did not want them to stay at the minimum; He wanted them to rise beyond it. At times, we even see God’s joy when they exceeded expectations.

This was true when Abraham was willing to sacrifice Isaac in obedience, and when Jacob, despite being injured, held onto the angel all night, refusing to let go until he was blessed. This moment finally earned Jacob the name “Israel.”

### Back to Being Jacob

Jacob’s transformation into Israel is undoubtedly one of the most significant moments in the Old Testament, defining his life. But unfortunately, Jacob didn’t always live up to his new name.

When we look closely at Genesis 33, we see that Esau, by God’s grace, had no anger toward Jacob. Yet Jacob continued to act cautiously. He repeatedly referred to Esau as "my lord," and in one instance even said, "Seeing your face is like seeing the face of God," an excessive and insincere flattery.

To make matters worse, Jacob wasn’t being truthful. Esau invited him to come to his home in Seir, and Jacob agreed, saying they would follow shortly. However, Jacob had no intention of keeping that promise. Instead, he settled in Succoth, deliberately avoiding Esau.

In Succoth, Jacob and his family lived peacefully for about ten years before moving to Shechem. Although Jacob had promised to return to Bethel, where he had encountered God in his dream, he curiously chose to settle in Shechem instead.

Though no specific reason is given for this decision, one thing is certain: Shechem was the largest city Jacob would have encountered on the way to Bethel. It’s likely that Jacob was drawn to the city’s strategic advantages and chose to settle there instead of continuing on to Bethel.

**[Genesis 33:18-20]**

18 Jacob arrived safely at the city of Shechem in Canaan, having come from Paddan Aram, and camped within sight of the city.

19 For a hundred pieces of silver, he bought from the sons of Hamor, the father of Shechem, the plot of ground where he pitched his tent.

20 There he set up an altar and called it El Elohe Israel.

Verse 18 says that Jacob arrived safely—“in peace”—at the city of Shechem. In ancient times, cities with walls and gates were considered safe havens. This indicates that Jacob’s family, after living for so long in Succoth, no longer felt secure there and sought out the safety of a walled city.

There, Jacob built an altar and called it “El Elohe Israel,” meaning “God, the God of Israel.” This scene is familiar, as Abraham and Isaac also built altars and called on the name of the Lord when they returned to the Lord.

However, this time, there is no response from God.

This silence from God foreshadows the tragedy that is about to occur.

The name “El Elohe Israel” is incredibly grandiose, even somewhat excessive. When translated literally, it means “The God of the God of Israel.” Since the word “Israel” already includes the name of God, Jacob seems to be using overly embellished language.

When religion begins to decline, the crosses grow larger and the symbols more ornate.

Jacob’s family settled in Shechem, bought land, and prospered. But soon after, tragedy struck. Jacob’s teenage daughter, Dinah, went out to visit the women of the city and was raped by Shechem, the son of Hamor, the local chieftain.

Shechem, however, became infatuated with Dinah and asked his father Hamor to request her hand in marriage from Jacob. Hamor approached Jacob, offering to pay a generous bride price. But Jacob, strangely, remained silent until his sons returned home.

When Jacob’s sons, particularly Simeon and Levi (Dinah’s full brothers), heard what had happened, they were filled with rage. Dinah was still staying in Shechem’s household, and her brothers began to plan a scheme for revenge.

They told Shechem and Hamor that they would only agree to the marriage if all the men in Shechem were circumcised. Shechem, eager to marry Dinah, persuaded all the men of the city to undergo circumcision.

On the third day, when the men were in the most pain, Simeon and Levi attacked and killed every male in the city, including Hamor and Shechem. They then took Dinah from Shechem’s house and returned home. Their brothers joined in, looting the city and taking its women, children, and livestock as spoils.

This violent and shocking story, which took place 4,000 years ago, is so dramatic that it could easily be adapted into a modern film and still be a hit.

Jacob, after this violent incident, finally found out what had happened. Upon hearing the news, he rebuked Simeon and Levi harshly.

**[Genesis 34:30-31]**

30 Then Jacob said to Simeon and Levi, "You have brought trouble on me by making me obnoxious to the Canaanites and Perizzites, the people living in this land. We are few in number, and if they join forces against me and attack me, I and my household will be destroyed."

31 But they replied, "Should he have treated our sister like a prostitute?"

Jacob's reaction shows that the reason he had remained silent when he first heard about Dinah's assault was because he was afraid. He feared for his life and his family’s survival in the foreign land.

Some might argue that Simeon and Levi appear to be heroes here—rescuing their sister and exacting revenge. But what they did wasn’t God’s will. Simeon and Levi’s plan of revenge wasn’t a matter of righteous anger. It was a mix of cunning deception and brutal violence, reflecting not just their father Jacob's tendencies but also the cruelty of the pagan peoples around them.

Though it might seem like Simeon and Levi acted justly, their actions led to a lifetime of consequences for them both.

Yet the root cause of all this tragedy, beginning with Dinah’s assault, can be traced back to Jacob’s decision to settle in Shechem rather than fulfill his vow to return to Bethel. Jacob had settled in a place that seemed good to him rather than where God had called him to go.

### The Call to Bethel

Finally, amidst his fear and distress, God spoke again to Jacob.

**[Genesis 35:1]**

1 Then God said to Jacob, "Arise, go up to Bethel and dwell there. Make an altar there to God, who appeared to you when you fled from your brother Esau."

God recalled His earlier encounter with Jacob, as if it had only happened yesterday. He told Jacob to go to Bethel, where they had first met, and to build an altar to honor Him there. God reminded Jacob of the time when he had fled from Esau and made a vow to return to Bethel.

At long last, after enduring so much heartache, Jacob began to resolve the long-neglected issues in his life. We can now see why Jacob had not gone up to Bethel earlier—why he had delayed fulfilling his vow. Jacob's family had become entangled in the worldly ways around them, so much so that they were not ready to dwell in God’s presence. Their clothing and their appearance symbolized the internal state of their hearts; they had grown distant from God and resisted living intimately with Him.

What does "Bethel" mean? It means "house of God."

Jacob wanted the benefits of God’s protection and provision, but he was not ready to live in close fellowship with God. He offered sacrifices and worshipped, but he kept God at a comfortable distance, treating Him like a distant deity to be called upon only when needed.

This attitude is what grieved the heart of God. To believe in God but to keep Him at arm’s length, treating Him like any other god, and only seeking Him in times of crisis, is to misunderstand the relationship God desires with us.

**[Genesis 35:9-15]**

9 God appeared to Jacob again when he returned from Paddan Aram, and He blessed him.

10 God said to him, "Your name is Jacob, but you will no longer be called Jacob; your name will be Israel." So He named him Israel.

11 And God said to him, "I am God Almighty; be fruitful and multiply. A nation and a community of nations will come from you, and kings will be among your descendants.

12 The land I gave to Abraham and Isaac I will give to you, and I will give this land to your descendants after you."

13 Then God went up from him at the place where He had spoken with him.

14 Jacob set up a pillar at the place where God had spoken with him, a stone pillar, and he poured out a drink offering on it; he also poured oil on it.

15 Jacob called the place where God had spoken with him Bethel.

Do you see the heart of God here? Like a father rejoicing over the return of a prodigal son, God embraced Jacob with joy, blessed him, and reaffirmed His covenant with him. Even though Jacob had taken detours and delayed his return, God welcomed him back, saying, "Well done for coming back."

Interestingly, though, God says that Jacob had come from Paddan Aram, when in fact, Jacob had come from Shechem. This is also mentioned when Jacob moved from Succoth to Shechem. The Bible consistently frames Jacob’s journey as though he had come from Paddan Aram, even though he had been in Shechem and Succoth before arriving at Bethel.

This isn’t a coincidence. God was showing Jacob that Succoth and Shechem had not been part of His divine plan for him. They were the result of Jacob’s own choices, decisions based on self-interest, rather than God’s direction.

**[Genesis 33:17]**

17 Jacob, however, went to Succoth, where he built a place for himself and made shelters for his livestock. That is why the place is called Succoth.

While God didn’t stop Jacob from going to Succoth or Shechem, neither did He meet with Jacob there. God neither visibly guided Jacob nor prevented him from settling in those places. Jacob had interpreted this silence as God’s permission to go wherever he wished, leading him to rationalize that God had approved his choices.

Do we not sometimes do the same? How many people remain in that vague middle ground, living in a "Succoth" or "Shechem" of their own making? There are many who live their entire lives this way—holding on to the memory of past blessings, while believing that as long as God doesn’t explicitly stop them, they’re on the right path.

Like Jacob, we sometimes offer empty sacrifices, living in false peace, but avoiding the true encounter with God.

**Let us listen to Jacob’s call today:**

"Let us arise and go up to Bethel! To the God who answered me in my distress and has been with me wherever I have gone." Let us return to the house of God!

Not to the places that merely seem good in our eyes or paths that offer superficial comfort, but to the place where God has called us, even if the way seems steep or challenging.

This is where God declared to Jacob, "You shall no longer be called Jacob, but Israel."

The name "Israel" appears about 2,600 times in the Bible—both in the Old and New Testaments. God spoke tenderly to Jacob: "Jacob, you who I created; Israel, you whom I formed—do not fear, for I have redeemed you; I have called you by name; you are Mine."

This is a deeply moving testimony of how dearly God loved Jacob. And it is a reminder of why we, as Christians, must become spiritual Israel—those who possess and are possessed by the Holy Spirit.

### The Trials that Come Upon Israel

However, it may seem puzzling. As we’ve seen from Jacob’s life, it wasn’t always filled with blessings. In fact, Jacob faced many hardships.

In the final years of his life, Jacob moved to Egypt, and when he met Pharaoh, he said:

**[Genesis 47:9]**

9 And Jacob said to Pharaoh, "The years of my pilgrimage are one hundred and thirty. My years have been few and difficult, and they do not equal the years of the pilgrimage of my ancestors."

Jacob had come to realize that the true Promised Land, the place of ultimate peace, could only be found in the Kingdom of God. Until we reach that eternal home, we remain pilgrims, travelers, and strangers in this world.

This coming Wednesday, we will begin reading a book in our study group titled *"Suffering is Never for Nothing"* by Elisabeth Elliot. From the title alone, it may seem like it’s a book meant only for those who are going through great suffering.

But I believe that every Christian needs to grapple with this topic as part of their spiritual growth. The book helps us understand the true basis of hope for those who live as Israel, in a world full of "why?" questions.

Think about it: Is there any fear or anxiety greater than the desire to escape from all suffering and misfortune in life?

True peace, joy, and blessing come from a deep understanding of the meaning of this life.

Thus, the exact opposite of what we might expect begins to happen. If we see this world as the final destination—the land of promise where all blessings should be fulfilled—we will constantly find new sources of anxiety and fear. We will live our entire lives in an endless cycle of worry.

However, if we live in this world like travelers or pilgrims, we will find more peace, joy, and freedom. Even kings of this world, who seem to have everything, will eventually bow their heads and seek blessings from those who live as pilgrims, those who live for God's purpose.

**[Genesis 47:10]**

10 Then Jacob blessed Pharaoh and went out from his presence.

God’s promise to Abraham wasn’t just, "You and your descendants will be blessed." No, the greater promise was, "You will be a blessing."

When our lives align with God’s purpose, when we live not as wanderers wasting time in vague places like Shechem, but as pilgrims traveling towards our true home, then all things work together for good. Fear and anxiety will begin to disappear.

People who make God's house, Bethel, their home—those who live in the presence of God—will be spared many meaningless hardships.

Yet, there are certain trials meant to renew us, reminding us that we are temporary residents in this world. These trials keep us uncomfortable so that we don’t forget our true purpose as missionaries and travelers in this life. Such trials are like the refining process of metal, purifying us into gold. We must welcome this process with trust in our Master, who is perfecting us through these challenges.

No one can be sure that they will never face suffering again and, as a result, live in total peace and freedom.

Only those who trust in the Lord can love Him even in the midst of difficulties. Only they can truly praise the Lord and look forward to the genuine light of God’s presence, which will shine brightly in their lives.

### We Are Now at Bethel

You are now in Bethel. If our hearts reside in the house of God, if we dwell with Him in intimacy, then God’s heart will be with us. He will speak to us as well:

"I have called you by name. You are Mine."

Let’s pray.

09/22/2024 Study Guide

Acts 29 - Study Guide: The Blessing of Holding on to God and Overcoming

Quiz

Instructions: Answer the following questions in 2-3 sentences each.

1. What is the significance of Esau's name in the context of the biblical narrative?

2. How does the passage compare and contrast the characters of Jacob and Esau?

3. Describe the circumstances surrounding Jacob receiving his father's blessing.

4. Why does the passage argue that Jacob's deception of Isaac was not inherently wrong?

5. How does Laban, Jacob's uncle, deceive Jacob?

6. What is the significance of Jacob's dream at Bethel?

7. How does Jacob's approach to facing Esau change after he leaves Laban?

8. Explain the significance of Jacob wrestling with the angel and the name change to "Israel."

9. What is the main point the sermon is trying to convey about the difference between "Jacob" and "Israel" in a spiritual sense?

Answer Key

1. Esau's name, derived from the Hebrew word for "to do" or "to complete," reflects his seemingly "complete" or mature appearance at birth, contrasting him with Jacob, who was born grasping Esau's heel.

2. Jacob is portrayed as cunning and persistent, willing to go to great lengths to obtain what he desires, while Esau is depicted as strong and impulsive but lacking foresight and spiritual understanding.

3. Jacob, disguised as Esau at his mother's urging, deceives his aging and blind father, Isaac, into giving him the blessing intended for the firstborn son.

4. The passage argues that Jacob's actions, though involving deception, were part of God's plan to fulfill His promise that the younger son would be greater. It cites examples like the Hebrew midwives and Rahab, where deception served a higher purpose aligned with God's will.

5. Laban tricks Jacob into working seven extra years for Rachel's hand in marriage after already working seven years, highlighting the deceitful nature of Laban and the difficult lessons Jacob learns about himself.

6. Jacob's dream at Bethel, where he sees angels ascending and descending a ladder to heaven and receives God's promise of land and descendants, signifies a turning point in his life, where he encounters God's presence and makes a covenant with Him.

7. Initially reliant on his own schemes, Jacob, after leaving Laban, turns to prayer and seeks God's protection and guidance when facing Esau, demonstrating a shift from self-reliance to dependence on God.

8. Jacob wrestling with the angel represents his struggle to surrender to God's will fully. The name change to "Israel," meaning "he strives with God," signifies his transformation from someone who relied on his cunning to someone who perseveres in seeking and wrestling with God.

9. The sermon emphasizes that moving from "Jacob" to "Israel" represents a spiritual transformation from relying on one's own strength and cunning to fully embracing dependence on God, clinging to His promises, and ultimately being transformed by His grace.

Essay Questions

1. Analyze the character of Jacob throughout the biblical narrative. How do his experiences, particularly his encounters with God and his relationships with others, shape him? Do you think his actions were justified?

2. Explore the theme of deception in the story of Jacob. How does the text portray deception? Is it always wrong? How do Jacob's acts of deception contribute to the larger narrative of God's plan?

3. Examine the significance of names and name changes in the story of Jacob. How do names reflect identity and destiny? What is the significance of Jacob's name change to Israel in light of his spiritual journey?

4. Compare and contrast the ways in which Abraham, Isaac, and Jacob experience and respond to God's call and promises. What do their stories teach us about faith, obedience, and the nature of God?

5. Discuss the significance of the sermon's emphasis on becoming "Israel" rather than remaining "Jacob." What does this transformation entail in a contemporary context? How can individuals and communities strive to embody the qualities of "Israel" in their relationship with God and others?

Glossary of Key Terms

TermDefinitionEsauThe elder twin brother of Jacob, known for his physical strength and skill as a hunter.JacobThe younger twin brother of Esau, known for his cunning and persistence. He later becomes known as "Israel."IsaacThe son of Abraham and Sarah, husband of Rebekah, and father of Jacob and Esau.RebekahThe wife of Isaac and mother of Jacob and Esau.LabanThe brother of Rebekah and father of Leah and Rachel. He deceives Jacob into working for him for 14 years to marry Rachel.LeahThe older daughter of Laban, given to Jacob as his first wife in a deceitful act.RachelThe younger daughter of Laban, loved by Jacob, and his second wife after working for Laban for seven years.BethelThe place where Jacob has a dream of a ladder to heaven and receives God's promise. It means "house of God."JabbokThe river where Jacob wrestles with God's angel.IsraelThe new name given to Jacob after wrestling with God's angel. It means "he strives with God."Lord's SupperA Christian sacrament also known as Communion, commemorating the Last Supper of Jesus Christ with his disciples.CovenantA solemn agreement between God and his people, involving mutual promises and obligations.FirstbornThe first son born to a couple, often holding a privileged position in inheritance and succession.BlessingA divine favor, often bestowed on individuals or families, signifying God's grace and protection.

9/22/2024 The Blessing of Holding on to God and Overcoming

The Blessing of Holding on to God and Overcoming

I’ve been meditating on Isaac since last week, and it struck me that the generation we are living in here in America resembles Isaac’s generation.

On this continent, where the Pilgrims risked their lives to find a new promised land, they walked the pioneering path, much like Abraham. After many wars and historical challenges, by God’s blessing, an unprecedented new nation was born.

And we, the next generation, have been enjoying the prosperity of this nation, which has become the strongest in nearly every aspect — militarily, technologically, and economically.

Yet, this prosperity no longer moves us deeply. When autumn comes, the cool breeze, the abundance of water, the clean air, and the blue sky are all taken for granted.

Even among Christians who verbally acknowledge these rare conditions and prosperity as blessings from God, in reality, there is little deep gratitude for such abundance or for these long, peaceful days.

When we experience small inconveniences, the irritation and complaints that rise up so quickly reveal how long we’ve lived with countless blessings as our baseline, feeling no emotion.

No matter how intact it seems, if salt loses its flavor, it is thrown away. And even if the most delicious meals are prepared for us every day, if we no longer enjoy them or feel any excitement, it becomes a misfortune and a curse.

In this abundance, we have everything, yet we become spiritual blind men who can’t truly enjoy anything.

So if God blesses us, it will not be with a more stable and prosperous life that brings no deeper emotion. He will lead us beyond Isaac’s blessings to the blessings of Jacob, who held tightly to the Lord and lived depending on Him.

Today, we will encounter the God of Jacob — the God who completes an era of history through Jacob, following Abraham and Isaac.

This translation preserves the original message and tone of your reflection on Isaac, American prosperity, and the spiritual insights you drew from these observations.

As we saw last time, Jacob was born in the land of Canaan as a twin with Esau.

Esau’s name seems to be derived from the Hebrew verb ‘עָשָׂה’ (’asah), which means “to do,” “to complete,” or “to make.” Therefore, Esau’s name can be interpreted as describing his appearance at birth as “already complete” or “mature.”

In contrast, Jacob’s defining characteristic was that he was born holding onto this perfect child. Thus, he was named Jacob, meaning “one who grabs the heel” or “one who holds with his hand.”

Several hundred years later, in the book of Deuteronomy, it is written that in Jewish law, the eldest son would inherit twice as much as the other children. At that time, however, we can see from the fact that Abraham gave almost all of his inheritance to Isaac that, not only in Abraham’s family but also in the local culture, the eldest son was expected to inherit nearly everything.

In such a culture, Jacob, who was born as a twin, must have felt very unfair. Though he was born almost at the same time, he had to follow Esau as his elder brother for life and was destined to receive very little inheritance.

However, the Bible says that their mother, Rebekah, loved Jacob more than Esau. This may have been due to a greater maternal affection for Jacob, who was always trailing behind, but it is also possible that Rebekah remembered the words God had spoken when she prayed in the midst of great pain during her pregnancy. God had clearly said, “Two nations are in your womb, and the older will serve the younger.”

To Jacob, who always felt discouraged by being constantly compared to the physically strong and confident Esau, their mother Rebekah would have reminded him of God’s promise: “It’s not Esau, Jacob. You will be the one to succeed your father Isaac. In the end, Esau will serve you.”

However, looking at the reality, there seemed to be no possibility of this happening. So, the Bible shows that Jacob was always looking for an opportunity to take Esau’s birthright. Eventually, through his plan, Jacob secured Esau’s oath and took the birthright.

Yet, when the day came for Esau to receive his birthright, he disregarded that oath, and Isaac, who particularly loved the strong Esau, ignored the agreement between his sons and intended to give Esau the birthright and blessing.

Though his eyesight was nearly gone and he sensed that his time was short, Isaac intended to have a blessing ceremony that should have involved the entire family with only Esau present, intending to finish it privately between the two of them. This shows that Isaac was not unaware that what he was doing might be against God’s will, not merely opposing his wife Rebekah.

At that moment, Rebekah overheard the conversation between Isaac and Esau.

[Genesis 27:6-13]

God blessed the midwives who risked their lives and lied to the king in order to save the children.

[Genesis 27:18-19]

18 Jacob went to his father and said, “My father.” And Isaac said, “Yes, my son. Who are you?”

19 Jacob said to his father, “I am Esau, your firstborn. I have done as you told me. Please sit up and eat some of my game, so that you may give me your blessing.”

In this scene, Isaac could not see, but he recognized that the voice was not Esau’s. Suspecting that it was Jacob, he asked, “Who are you?” and called him closer to confirm.

[Genesis 27:22-24]

22 Jacob went close to his father Isaac, who touched him and said, “The voice is the voice of Jacob, but the hands are the hands of Esau.”

23 He did not recognize him, for his hands were hairy like those of his brother Esau; so he blessed him.

24 “Are you really my son Esau?” he asked. Jacob replied, “I am.”

Isaac shows an astonishing level of naivety. Even though Jacob was in disguise, he could not tell apart two sons who were very different from each other.

[Genesis 27:27-29]

27 So Jacob went to him and kissed him. When Isaac caught the smell of his clothes, he blessed him and said, “Ah, the smell of my son is like the smell of a field that the Lord has blessed.

28 May God give you heaven’s dew and earth’s richness—an abundance of grain and new wine.

29 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.”

Isaac poured out a tremendous blessing upon Jacob. But he did so thinking that Jacob was Esau.

Immediately after this, Esau, unaware of what had happened, brought the game he had hunted and cried out in anger. He asked his father if there was any blessing left for him. Isaac replied that there was nothing left, and he spoke words that were almost like a curse.

[Genesis 27:41]

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.”

Esau was so consumed with rage that Jacob’s survival was in danger if they met.

However, we must make one thing clear. No matter how Isaac was deceived into blessing Jacob, could God Himself be deceived?

It was God’s original plan for Jacob to receive the blessing through Isaac, and that is why it was fulfilled.

In fact, Isaac also knew that he should bless Jacob, but his heart was more inclined toward Esau.

In this situation, Rebekah prevented Isaac from committing the sin of going against God’s will.

Additionally, Rebekah overheard the conversation between Isaac and Esau about the blessing ceremony. Even though Isaac was blind, the fact that he couldn’t tell the difference between their voices and was fooled by the goat hair disguise—these things all show that God’s hand was involved in the whole process.

This leads us to an important question: Does this mean Jacob was innocent despite the schemes and lies he told when Isaac asked multiple times if he was truly Esau?

The Ten Commandments clearly prohibit lying, but the Bible also records exceptions to this.

[Exodus 1:15-20]

15 The king of Egypt said to the Hebrew midwives, whose names were Shiphrah and Puah,

16 “When you are helping the Hebrew women during childbirth on the delivery stool, if you see that the baby is a boy, kill him; but if it is a girl, let her live.”

17 The midwives, however, feared God and did not do what the king of Egypt had told them to do; they let the boys live.

18 Then the king of Egypt summoned the midwives and asked them, “Why have you done this? Why have you let the boys live?”

19 The midwives answered Pharaoh, “Hebrew women are not like Egyptian women; they are vigorous and give birth before the midwives arrive.”

20 So God was kind to the midwives and the people increased and became even more numerous.

God blessed the midwives who lied to the king in order to save the children, risking their own lives in the process.

[James 2:25]

This scene is reminiscent of when Joshua sent spies to Jericho, and Rahab, the prostitute, lied to the soldiers, telling them the spies had already left in another direction when, in fact, she had hidden them. Because of this action, the Bible says that Rahab was considered righteous before God.

God extended grace to those who lied, and in Rahab’s case, it even says she was declared righteous.

This suggests that in certain situations, where someone is clearly opposing God’s will, a lie may be permitted in order to fulfill His purpose. However, most lies that are told to protect one’s pride or personal gain do not fall into this category.

And, it is certainly not the case that Rebekah and Jacob’s method was entirely right. We can see this when Jacob leaves his home and heads to Haran, where his uncle Laban, from his mother Rebekah’s hometown, lived. There is a saying, “There is always someone smarter than the clever one,” and Laban was exactly that kind of person.

If Jacob was cunning, then Laban was a full-fledged swindler and thief.

Laban had two daughters, the elder Leah and the younger Rachel. When Jacob arrived in Haran and saw Rachel leading the flock, he immediately fell in love with her. So, he proposed to Laban that he would work for seven years in exchange for marrying Rachel. After seven years, they held the wedding, and according to custom, the bride’s face was veiled, and the groom would spend the first night in a state of heavy intoxication.

The next morning, something like a scene out of a movie happened. What occurred? When Jacob woke up, he realized that the woman beside him was not Rachel, but Leah. While Leah’s situation was unfortunate, how shocked must Jacob have been?

Jacob, who had deceived his father, never expected to be deceived like this after working for seven years for this marriage. Furious, Jacob confronted Laban, who had anticipated this situation and, without shame, said:

[Genesis 29:26-27]

Laban was truly a master of schemes. Without any apology, he forced Jacob to work another seven years. So, Jacob ended up working a total of 14 years, and because he couldn’t accumulate any wealth during that time, he worked another six years, spending a total of 20 years with his deceitful uncle. Through this time, Jacob painfully learned how the life of deception he had once lived, constantly tricking others for personal gain, actually brought misery to those around him and was a shameful way to live.

God, through these blessings and experiences, taught Jacob many lessons, leading him toward a transformed life.

The name “Jacob” means “to grasp firmly.” Even while he was at home, he clung to his mother’s words that, though he was weak and small, he was destined to become the firstborn. Throughout his life, Jacob, true to his name, always held onto something. Though he received Isaac’s blessing, he ended up with nothing and had to flee from Esau to Haran, living as a fugitive. He found himself sleeping with a stone as his pillow, only to encounter God in a dream.

[Genesis 28:12-15]

Jacob must have felt amazing. After a miserable night, it was surely a morning filled with hope. What did Jacob do? He held on tightly!

[Genesis 28:20-22]

This scene is reminiscent of when Isaac, who had always worshiped the God of his father, built an altar and called on the name of the Lord at Beersheba.

But Jacob did more than just call on God; he clung to Him and made a covenant with God. Not only was He the God of Abraham and the God of his father, but Jacob said, “If You bless me and protect me, You will become my God as well, and I will worship You and give a tithe of everything You provide.” Jacob seized this opportunity to enter into a covenant with God and didn’t let it slip away.

As time passed, Jacob grew weary of Laban’s continual deception. Then God appeared to Jacob again in a dream, instructing him to leave Laban and return to his father’s household. Now, 20 years later, Jacob was preparing to return home with his wives and children.

And yet, we see Jacob once again devising clever strategies.

At first, Jacob sent messengers ahead to meet his brother Esau, instructing them to say, “I seek to find favor in my lord’s eyes and will present oxen, donkeys, flocks, and servants as gifts.” But when the messengers returned, they told Jacob that Esau was already on his way to meet him with 400 men.

Upon hearing this, Jacob was seized with great fear and distress. He divided the people and animals into two groups, thinking that if Esau attacked the first group, the second group could escape.

However, Jacob was no longer a man who relied solely on his own strategies.

He began to pray.

[Genesis 32:9]

He prayed, reminding God that he was following the Lord’s will, and pleaded for protection and grace as promised. Jacob held onto God’s promise in his prayer.

After that, he carefully prepared gifts for Esau, sending them ahead in three separate groups, each at a distance, accompanied by a message of blessing. After sending the gifts, and finally his family, Jacob remained alone at the Jabbok River crossing.

[Genesis 32:24-27]

This scene surpasses the covenantal relationship between God and Jacob.

Jacob held on to God’s angel with all his strength and did not let go until daybreak. Even after his hip was dislocated, he refused to release his grip.

He said, “I won’t let go unless You bless me! Until You promise to protect us when I meet Esau, I won’t release You!”

[Genesis 32:28]

It’s not that Jacob had the strength to defeat God. However, considering that God only gives us trials we can bear, it seems that God met Jacob at a level where he could succeed if he fought with all his heart and strength.

Thus, Jacob, who had once relied on his mother’s wisdom and his own cunning, became one who held onto God. He now had a new name, “Israel,” meaning “one who wrestled with God and won,” or “one who obtained God.”

After that tumultuous night, when the morning finally came, Jacob met Esau. But instead of the confrontation he expected, Esau ran to Jacob, weeping and embracing him, saying that he didn’t need any gifts.

If some of you have accepted Jesus but still live your life solving problems using your own wisdom and strategies, you are living as Jacob. But the Lord desires for us to become Israel. We must become Israel.

Jacob’s long-standing hope was to avoid Esau. He wished never to face him. But the Lord made Jacob meet Esau, and even with a weakened body, limping as he walked toward Esau.

It was a scene Jacob could never have imagined, nor could Esau. Yet, because Jacob had held onto and relied on God fully, entering into a new dimension of faith, he became Israel. This was a miracle and blessing brought about by God.

Through Abraham, we saw the courage to embark on the journey of faith and the absolute direction that faith must take. We also learned that true love for all things in this world only comes when we honor and love God above all. Though Abraham faltered in fear, he became the father of faith through God’s continued guidance, showing that we, too, can attain such faith.

Through Isaac, we saw the limitations of mechanical obedience, even amidst great blessings. True blessing and eternal benefit come from walking the path of faith and obedience that begins with a personal trust in God’s will, which is always right. Only those who love God can experience true joy and freedom beyond material blessings.

Through Jacob, we see the type of person who pleases God. It is the one who does not let go of the opportunities God gives, the one who holds onto God’s promises, and ultimately the one who holds onto God Himself to obtain grace! This person is given a completely new name, becoming the one who obtains God—Israel.

Only when we become Israel do all the promises made to Israel in the Bible become promises for us.

Those who believe in and receive Jesus Christ as their Lord and Savior—the true Abraham, Isaac, and Israel—have already been planted with the seeds of all these blessings.

Because we belong to Jesus Christ, we are Christians.

[Revelation 21:7]

The overcomer… Israel did not defeat God, but rather overcame the self that wanted to give up on God. He overcame the self that sought only blessings while keeping God at a distance, treating Him in the third person. By touching and holding onto God, he became the true Israel, a person whom God would hold onto for the rest of his life.

Are you still Jacob? Or have you become Israel?

Let us pray.

09/15/2024 Study Guide

1. Summary

   I. Introduction: From Abraham to Isaac (Summary)

   This section transitions from the previous sermon on Abraham, highlighting how God identifies Himself not only as the God of Abraham, but also as the God of Isaac. It prompts the listener to consider who Isaac was and what his life reveals about God.

   II. Isaac: A Life of Inherited Blessing (Summary)

   This section contrasts the life of Isaac with Abraham, emphasizing how Isaac lived a life of privilege and inherited blessing. Unlike Abraham, who journeyed extensively and faced numerous trials, Isaac remained in Canaan and enjoyed material prosperity.

   III. Isaac: A Supporting Character in His Own Story (Summary)

   This section examines Isaac's limited role in the biblical narrative. It points out that even in key events like his marriage and the blessing of his sons, Isaac appears passive, with others playing more active roles. This begs the question: why is Isaac's story significant?

   IV. Eliezer: A Model of Faith and Respect (Summary)

   This section shifts focus to Eliezer, Abraham’s servant, who is portrayed as a model of faith and respect. It analyzes Eliezer’s prayer for guidance in finding a wife for Isaac, highlighting his specific requests and unwavering belief in God's provision. Eliezer's example is presented as a model for the Church today.

   V. The Joy of Missionaries in Israel (Summary)

   This section shares an anecdote about a missionary in Israel who witnesses the transformative power of the Gospel in the lives of people from resistant backgrounds. The story emphasizes the joy and fulfillment found in sharing the Gospel and living a life transformed by Christ.

   VI. Isaac’s Sons: Jacob and Esau (Summary)

   This section delves into the well-known story of Isaac's sons, Jacob and Esau, and the conflict surrounding the birthright. It highlights how God’s prophecy of the younger son’s dominance plays out through their contrasting personalities and choices.

   VII. Isaac's Blindness: Physical and Spiritual (Summary)

   This section analyzes Isaac’s decision to bless Esau despite God’s clear favor on Jacob. It connects Isaac’s physical blindness with a spiritual blindness that hinders his ability to discern God’s will. This blindness is interpreted as both a consequence of Isaac’s misplaced affections and a form of divine protection.

   VIII. The Unfulfilled Potential of Isaac (Summary)

   This section explores the paradox of Isaac’s life: despite experiencing abundant blessings, he seems to miss out on the fullness of a personal relationship with God. It suggests that Isaac's obedience, while commendable, lacked the depth of faith and intimacy that characterized Abraham’s relationship with God.

   IX. Beyond Mechanical Obedience: Embracing Intimacy with God (Summary)

   This section challenges listeners to move beyond a superficial understanding of obedience and cultivate a deeper, more intimate relationship with God. It uses the parable of the prodigal son to illustrate the difference between begrudging obedience and the joyful freedom found in the Father's love.

   X. Conclusion: From Isaac to Our God (Summary)

   The sermon concludes by urging listeners to embrace their identity as beloved children of God, free to approach Him with honesty and vulnerability. It encourages them to move beyond simply acknowledging God as the God of Abraham and Isaac to experiencing Him as their own personal God. The sermon ends with a call to prayer and reflection.

2. Quiz

Instructions: Answer the following questions in 2-3 sentences based on the provided sermon excerpt.

1. How does Isaac's life differ significantly from Abraham's, and what does this difference highlight about Isaac's position in God's plan?

2. Describe the role of Eliezer in the life of Isaac. What key character trait does Eliezer exemplify, and how does this trait manifest in his actions?

3. According to the sermon, what causes the Palestinian Muslim students and the North Korean official to weep during their encounters with missionaries?

4. Explain the significance of Rebekah receiving the prophecy about her sons instead of Isaac.

5. How does the sale of Esau's birthright foreshadow the eventual fulfillment of the prophecy regarding Jacob and Esau?

6. What reason does the sermon give for Isaac's preference for Esau over Jacob?

7. What is the significance of Isaac's blindness in the context of Jacob receiving the blessing? How do biblical commentators interpret this event?

8. What turning point in Isaac's spiritual life is marked by him building his own altar?

9. According to the sermon, what is the "missing element" in Isaac's relationship with God, despite his blessings and obedience?

10. What message does the sermon offer to those who, like Isaac, may be living in "mechanical obedience" to God?

Essay Questions

1. Analyze the character of Isaac as presented in the sermon. What are his strengths and weaknesses? How does his life compare and contrast with his father, Abraham?

2. Discuss the significance of Eliezer's prayer in Genesis 24. What does it reveal about his faith and his relationship with God? How can his prayer serve as a model for believers today?

3. Explore the sermon's comparison of Isaac to the older son in the parable of the prodigal son (Luke 15:11-32). What parallels can be drawn between their stories, and what lessons can be learned from both?

4. The sermon argues that Isaac's blessings did not necessarily translate to true joy and fulfillment. Discuss the relationship between material blessings, spiritual blessings, and genuine happiness in the life of a believer.

5. How does the sermon encourage its listeners to move beyond a "mechanical obedience" to a deeper, more personal relationship with God? What practical steps does it suggest for cultivating this kind of intimacy with God?

Glossary of Key Terms

• Rhema: A Greek word often used in Christian theology to describe a spoken word from God that carries specific, timely application and revelation.

• Patriarch: A male ancestor heading a family or tribe. In the Bible, Abraham, Isaac, and Jacob are considered the patriarchs of the Israelites.

• Birthright: The special privileges or inheritance traditionally given to the firstborn son in a family.

• Prophecy: A message that is claimed to have been communicated by a divine being, often concerning future events or God's will.

• Covenant: A binding agreement or promise between two parties, often involving God and his people.

• Blessing: God's favor and protection, often resulting in prosperity, health, and spiritual well-being.

• Obedience: Compliance with God's commands and will.

• Mechanical Obedience: A form of obedience that is done out of duty or fear, lacking genuine love and heartfelt devotion.

• Second-Generation Believer: Individuals whose parents converted to Christianity, and thus they grew up in a Christian household.

Answer Key

1. Isaac lived a more settled life, primarily in Canaan, unlike Abraham's nomadic journeys. This stability highlights that Isaac was born into a position of established covenant blessing, inheriting the promises made to Abraham.

2. Eliezer, Abraham's servant, is entrusted with finding a wife for Isaac. He displays remarkable faith and obedience, evidenced by his detailed prayer for guidance and his reliance on God for direction and success in his mission.

3. The tears of the Muslim students and the North Korean official stem from a yearning for the genuine joy and purpose that the missionaries embody, which stems from their relationship with Jesus.

4. Rebekah receiving the prophecy emphasizes her role in God's plan and foreshadows her active involvement in ensuring the fulfillment of that prophecy, even if it means going against societal norms.

5. Esau's willingness to trade his birthright for a bowl of stew reveals his lack of appreciation for spiritual things and foreshadows his eventual loss of the greater blessing, aligning with the prophecy of the younger serving the older.

6. The sermon suggests that Isaac, being naturally compliant and non-confrontational, saw in Esau a reflection of the rebellious and independent spirit he himself lacked, perhaps finding a vicarious sense of freedom in his son's personality.

7. Isaac's blindness, understood by commentators as a consequence of spiritual blindness, prevents him from mistakenly bestowing the primary blessing upon Esau. It ensures that God's will, despite the deception involved, is carried out.

8. Isaac building his own altar, distinct from his father's, represents a step towards a more personal faith and a direct connection with God, signifying spiritual independence and growth.

9. Despite his obedience and the abundance of blessings, Isaac seems to lack a close, intimate relationship with God, relating to Him more formally and through the lens of his father's faith.

10. The sermon urges listeners to go beyond mere rule-keeping and instead cultivate an honest, heartfelt relationship with God, characterized by open communication, vulnerability, and the confident acceptance of His love and forgiveness.

09/15/2024 The God of Isaac, My God

Title: The God of Isaac, My God

Date: September 15, 2024

Scripture: Acts 7:6-8

Last week, we delved into the faith of Abraham—the forefather of faith and the first name God proudly mentioned when He said, "I am the God of Abraham." We explored the stories of his lifelong faith and personal growth, as well as the various tests and growing pains he had to endure along the way.

However, when God calls Himself the God of Abraham, there's a name that immediately follows: the God of Isaac. So, who was Isaac?

First of all, Isaac was a second-generation believer, born into the new family of faith that officially began with Abraham.

This means that God was destined to give many blessings to Isaac not for his own sake but to bless Abraham. Because Isaac's well-being was Abraham's greatest joy and desire.

In other words, Isaac was already spiritually born with a "golden spoon." He was born destined to receive blessings.

Therefore, even if Isaac did not passionately pursue God on his own or exhibit tremendous faith—as long as he did not greatly oppose or abandon God, and didn't cause major problems—a guaranteed life of blessing awaited him.

Abraham's life was very spectacular. He moved multiple times, participated in wars, pioneered new lands, made covenants with God, and witnessed cities being annihilated before his eyes due to God's severe judgment. God's amazing works continued unceasingly in his life.

Abraham moved from Ur to Haran, from Haran to Canaan, from Canaan to Egypt, and then back to Canaan. Even excluding migrations within Canaan, if we calculate only the major moves, he traveled about 2,400 kilometers.

Then, how much did Isaac travel? His longest journey was about 40 kilometers. Born in the land of Canaan, he never left it his entire life.

This difference implies many things about Isaac's life.

Even when we consider the amount of space devoted in the Bible, the lives of Abraham, the father, and Jacob, the son, are recorded in very long narratives, whereas the record of Isaac is quite brief.

Moreover, if you look closely at those records, it's not Isaac but the people related to him who play more significant roles. Isaac appears almost like a supporting character.

The first words of Isaac recorded in the Bible were when he asked his father Abraham, at the end of a long silence on Mount Moriah—which we looked at last week—"Where is the lamb for the burnt offering?" at that moment.

Even in that event, the focus wasn't on Isaac but on the process of testing Abraham, and afterward, the faith of those related to Isaac is emphasized more than Isaac himself.

Even in the process of finding his wife Rebekah, Isaac wasn't a significant figure at all.

Everything was accomplished through the conversations between Abraham and his servant Eliezer, and the actions and decisions of Eliezer and Rebekah.

At that time, Abraham commanded Eliezer:

**[Genesis 24:4]** 

Finally, in Genesis 24, where the scene unfolds of Rebekah becoming Isaac's wife, it's not Isaac but Abraham's servant—though only referred to as "the servant" here, Jewish rabbis identify him as Eliezer—whose obedience and pure faith shine brightly.

Let's look at Eliezer's prayer:

**[Genesis 24:12-14]**

Looking at his prayer, we see that while he humbly seeks the God of his master Abraham, he prays very specifically. He prays that when he is standing by the well and asks a young woman for a drink, if she responds in this way, he will know that she is the one chosen for Isaac.

He is offering such a specific prayer.

We can see that he has the wisdom to find a suitable bride, and at the same time, he possesses a pure, childlike faith that believes God will hear and guide him through specific prayers.

Moreover, his prayer is not offered in doubt, wondering whether he will receive such an answer or trying it for the first time with uncertainty. Rather, his prayer is offered with confident faith that God will surely grant it.

In the latter part of Genesis 24, the scene where Eliezer meets Rebekah's family in Haran is recorded in detail.

**[Genesis 24:48-49]**

Even though Rebekah's family in Haran did not yet have complete faith in God, they were impressed by the sincere and firm faith of Abraham's servant Eliezer in God, and by his respectful and humble demeanor toward people.

**[Genesis 24:50]**

Rebekah's brother Laban and her father Bethuel told Eliezer, "Since you have confirmed that this is God's will, we cannot say anything to you one way or the other." Even though they had just met him that day, they showed complete trust in Eliezer.

And in their presence, Eliezer reacts as follows:

**[Genesis 24:52]**

After accomplishing his important mission, he astonishingly thinks of God first rather than the people around him. This is truly giving glory to God.

Originally, Eliezer was the one whom Abraham had designated to inherit in place of a son when he had none.

**[Genesis 15:2]**

Eliezer, whose name means "God helps," was intimately close to God, and his faith manifested in treating people with honor and respect.

This is the image that we, the church sent into the world, should show to the world.

When the world sees us, they see Eliezer—the "help of God."

Last week, I had the opportunity to meet via Zoom with Pastor Go Dong-hoon, whom our church supports and whom many of you have met before. He is currently ministering in Israel. Although he had previously visited us and shared his testimony, speaking with him while he is actually in Israel—a place that appears in the news daily—felt surreal. Listening to the daily happenings there challenged me greatly.

God has led him to some of the toughest places: China, North Korea, and now Israel. Yet, we could feel how much he serves with love and joy.

He shared various stories, but he mentioned that the moments he was most grateful for in North Korea were when the Public Security Bureau officers who were following him to monitor his activities asked, "How on earth can you live like that?" Similarly, in Israel, Muslim Palestinian students asked him the same question.

At such times, he would explain how selfish and greedy he used to be—how he immigrated to the United States seeking success and wealth—and how Jesus changed him. He would share that Jesus came, died, and resurrected for sinners like us, and that because His Spirit has come upon us, we can live this way.

When he tells them that he has realized it is more joyful to live for others than for himself, that living the life God desires allows us to experience God's joy, and that only then do we find true happiness and freedom, the expressionless North Korean officers and the Muslim Palestinian students begin to shed tears, saying they too want to live that way.

Seeing the tears flowing from the officers and sharing tears with the Muslim students, the missionaries realize that a new life has been born. He said they live for that joy.

Currently, they are visiting impoverished areas in the Palestinian West Bank, where the situation is so dire that there's hardly any running water. By supplying flour and other necessities weekly, they are meeting Muslims who are gradually opening their hearts to the missionaries. Now, they even pray together in the name of Jesus.

When Christians become Eliezer—**"God's help"**—to someone, like our missionaries have, and when we are faithful to God, value all people highly, and are polite and humble, the church will be able to fulfill its mission of being **"God's light that fully illuminates the world."**

Following that event, the most famous scene involving Isaac in the Bible is when his son Jacob deceives him to receive the blessing of the firstborn.

Even in this scene, Isaac does not appear as the main character.

First, looking at the background, although not to the extent of Abraham, Isaac and Rebekah also did not have children for a long time.

**[Genesis 25:21-23]**

Throughout Isaac's life, there were continuous instances where he pleaded with God, and God answered his prayers. However, after becoming pregnant, when the twins struggled within her womb and she prayed, the words of God in verse 23—"Two nations are in your womb; one people will be stronger than the other, and the older will serve the younger"—were spoken to Rebekah.

It's astonishing that these prophecies—that the twins would become two nations and that the older would serve the younger, words given to Isaac's family by God—were given not to Isaac but to Rebekah.

There aren't many records about the growth process of these two sons, but a few incidents clearly show their dispositions.

When Esau returned from hunting, Jacob was cooking stew. Esau said he was famished and asked for some. Then Jacob, as if he had been waiting, laid a trap by tempting him, saying, "Sell me your birthright first!"

Jacob, being a twin, had always thought it unfair that Esau, born just a few minutes earlier, would receive the blessing and most of the inheritance. So, although it was somewhat underhanded, Jacob wanted to seize the birthright and blessing whenever the opportunity arose.

**[Genesis 25:32-34]**

Later, when Esau was 40 years old, he ignored God's will and, despite his parents' opposition, took two Hittite women, daughters of the Canaanites, as his wives.

These two incidents show, albeit briefly but definitively, that Esau did not value family order or God's will but lived relying on his own physical strength.

Therefore, it was inevitable that the older would serve the younger. For Rebekah, this became increasingly clear. There was God's prophecy, the birthright had already been transferred to Jacob through an oath, and Esau had even brought foreign women into the family despite his parents' opposition.

However, Isaac, who had witnessed all these situations, strangely still intended to give the birthright to Esau. In contrast to Rebekah, who tried to follow God's will even if it meant breaking common sense and tradition, Isaac appeared stubborn.

Eventually, Rebekah and Jacob conspired to deceive the blind Isaac. Jacob pretended to be Esau, and ultimately received all the blessings of the firstborn from Isaac.

When Isaac realized this, there's a scene where he trembles violently—a moment of intense emotional turmoil in the records about Isaac.

But why did Isaac favor Esau? Was it just because he loved the steaks Esau prepared from his hunting?

Esau was a hairy, very masculine, and free-spirited person. He did whatever he wanted. Wasn't he the exact opposite? Not only was he quite different from Jacob, but he was also extremely the opposite of Isaac.

Isaac was someone who had almost never defied authority in his entire life. He was obedient even to his father's unbelievable request to bind him and offer him as a sacrifice.

He was someone who never resisted, always yielded, avoided conflicts, and gave up what was his. Isaac was thus synonymous with obedience, and because of that, he enjoyed greater blessings than Abraham.

What does it mean that such an Isaac had a deep attachment to Esau, who was the exact opposite of himself?

The fact that Isaac, who lived his whole life obediently and compliantly, greatly loved Esau, who did not obey or conform to anything, suggests that Isaac's obedience was not always done with joy, trust in God, and love.

Didn't Isaac, at the age of 40, accept the wife his father chose for him without any regard for his own opinion and get married?

But Esau, at the same age of 40 but in stark contrast, ignored his parents' opinions and took two foreign women he desired as his wives.

Watching his son, who was the extreme opposite of himself, Isaac was experiencing vicarious satisfaction.

**[Genesis 27:1-2]**

At first glance, this scene makes it seem as though Isaac is about to die soon after giving his blessing, as if it's his final will.

However, in reality, he lived for almost another 50 years.

In his commentary on Genesis, **Calvin** says:

*"He was led by a blind love for his eldest son, preferring him over the other, and thus opposed the revelation of God. His stubborn attachment to his son was a kind of blindness, which acted as a greater obstacle than the external dimness of his eyes."*

Not only Christian commentators like **Matthew Henry** and **Albert Barnes**, but also Jewish rabbis and traditional Jewish literature, view Isaac's early physical blindness as a result of his spiritual blindness.

**Why did God cause his eyes to become blind?**

If Isaac's eyes had not grown dim, he would have ended up blessing Esau instead of Jacob, whom God had chosen, thereby committing an irreversible sin.

Therefore, the fact that Isaac, who was already spiritually blind and unable to discern God's will, lost his physical sight was an inevitable event for God's will to be fulfilled.

In a way, God protected Isaac through this.

When we think about Isaac's old age, God shares with us a sense of compassion.

Throughout his life, Isaac obeyed God's will, and even in situations that seemed unjust, he chose concession and compliance over conflict. **How many blessings came upon Isaac's life because of this?**

Whenever he dug a well, water sprang forth; when he sowed seeds, he reaped a hundredfold harvest.

In the early stages of his faith journey, he practiced a form of prosperity-oriented faith, seeking blessings from his father's God. But eventually, God, who was pleased that Isaac shared blessings even with the neighbors who troubled him, appeared to Isaac and directly blessed him.

**[Genesis 26:23-25]**

This was the moment when Isaac entered into a faith where he built **his own altar**—not his father's—and called on the name of the Lord from the altar he had constructed.

But before long, he reverted to his former ways.

**[Genesis 27:33-35]**

In this scene, observing Isaac's reaction, we see both his anger over Jacob deceiving him to steal the blessing and his acceptance that it cannot be undone—displaying the typical Isaac who conforms to circumstances.

This ultimately reveals the kind of life Isaac led. Although he felt intense anger that made his body tremble, he eventually surveyed the situation and, as always, submitted to God's will.

Isaac's life was one filled with more blessings than anyone else, and overall, it was a life that was praised. However, there are not insignificant regrets.

We, who have the Spirit of Jesus Christ—the perfect seed, the perfect Isaac—when we look at Isaac in that fullness, we notice a regret: he almost always kept God at a third-person distance, rarely approaching Him for a one-on-one encounter.

Isaac, whose name means "he laughs" or "laughter," signifying one who brings joy to God! Yet he kept God at a distance, honoring Him only as the God of his father Abraham.

He couldn't express his own desires, fearing they might differ from God's will. He didn't directly inquire of God. Instead, he always tried to discern God's will through circumstances and third parties, living compliantly while sometimes hiding his dissatisfaction in fear.

God gave him so much, but ultimately, he lived a life that didn't fully enjoy what was given.

It reminds me of the elder son in the story Jesus told. Hearing the sounds of the grand feast his father held joyfully for his younger brother who had returned home, he refused to enter the house and stood at a distance, trembling with anger.

At that moment, the father came out to find this son and said to him:

*"My son,"* he said, *"you are always with me, and everything I have is yours."*

If there are those among us who are like Isaac, they need to hear the voice of this Father.

Not living in mechanical obedience, cautiously making only the correct choices to avoid displeasing the Father, but rather, opening our hearts entirely to our Heavenly Father, whose embrace is unimaginably vast, facing Him warmly, and living a life of love.

When we feel hurt or angry, rather than conforming while watching for cues, we should ask the Lord, sometimes even crying out, sincerely and openly bringing all our sinful thoughts into the light without any veil and confessing them.

To the Lord who already knows everything... To the Lord who has been waiting for us, lay down that heavy burden and confess.

When the cross is placed on one side of the scale, bring everything before the light of truth that there is no sin heavier than that.

At last, you will meet **my God**, not just the God of my father, the God of Abraham, but the God of Isaac.