Strange Negotiations

Gen 21:28-32 28 Then Abraham set seven ewe lambs of the flock by themselves. 29 Abimelech said to Abraham, “What do these seven ewe lambs mean, which you have set by themselves?” 30 He said, “You shall take these seven ewe lambs from my hand so that it may be a witness to me, that I dug this well.” 31 Therefore he called that place Beersheba, because there the two of them took an oath. 32 So they made a covenant at Beersheba; and Abimelech and Phicol, the commander of his army, arose and returned to the land of the Philistines. http://olivetree.com/b/Gen.21.28.NASB

After sending away his first-born and the mother, Abraham has another visitor. The king he deceived earlier, the who seemed to already know God, stops by, but with his battle chief (prince of armies).  He acknowledges that God is with Abraham, and wants a covenant of "honesty" with him.  Considering the previous chapter, and how God seems to back Abraham, even in deceit, I totally get that.

So, Abraham agrees, but then takes the opportunity of the King's visit to bring up something else, a dispute over a well.  Literally, it says Abraham "rebukes" or "corrects" the king standing there with his battle chief. Brave. Stupid, but brave. On the other hand Abraham has 300+ of his household who already took on the kings of the east, so he is probably safe.

The response of the king is denial of any knowledge or participation in the dispute. In fact, he pushes the issue back on Abraham saying that this is the first he's heard of it. Why didn't Abraham bring this to his attention earlier? I wonder if the battle chief knew more of the issue than the king, and if it was his.presence with the king that occasioned the discussion at this time.

Rather than argue the point, Abraham finishes his covenant proceedings with the king by giving him tribute. But he also sets apart 7 lambs by themselves. This is the tribute #2 for another "ad hoc" covenant. When Abimelech asks, Abraham tells him these are the surety that Abraham has dug the well. In essence, if the king takes them, he agrees that the well is Abraham's by right of having dug it.

In a sense Abraham purchases a well he dug himself. Or did he? I suppose since he doesn't move around that much, it makes a certain amount of sense that he would dig a well. He'd have a place to return to if he did leave, like the altars he makes. Either way, he is willing to buy the well in a covenant with the king.

Considering the integrity and character of the king in the last chapter, I tend to believe him about the well. It's the presence of his general that makes wonder if political winds are changing and power is beginning to shift to the army. That happened a lot in those days. So, while the king didn't know about the well, there's a good chance the general did. The covenant, in a sense, puts the power back onto to the king. So Abraham may have just bought security.

Any way it's looked at, Abraham negotiated a well out of the deal. If nothing else, his household and herds are secure. On the edge of a desrt wilderness, that's a big deal. That is where my point of application lies. Am I willing to take the one-down position, swallow my pride, and buy what's already mine? As I read Scripture I see my Master did this very thing to save me and very other human creature. I think it's safe to say that God does call me to live at peace with anyone, and I have to admit that my pride sometimes makes that difficult. Here I see one powerful man willing to negotiate a price to resolve a dispute over something he already has rights to. Am I willing to follow Abraham, and my Master, in this path of minimal resistance? Hmm. I wonder if crow is tasty when eaten with garlic?

Saved By the Well

So Abraham rose early in the morning and took bread and a skin of water and gave them to Hagar, putting them on her shoulder, and gave her the boy, and sent her away. And she departed and wandered about in the wilderness of Beersheba.  When the water in the skin was used up, she left the boy under one of the bushes.  Then she went and sat down opposite him, about a bowshot away, for she said, "Do not let me see the boy die." And she sat opposite him, and lifted up her voice and wept.  God heard the lad crying; and the angel of God called to Hagar from heaven and said to her, "What is the matter with you, Hagar? Do not fear, for God has heard the voice of the lad where he is.  Arise, lift up the lad, and hold him by the hand, for I will make a great nation of him."  Then God opened her eyes and she saw a well of water; and she went and filled the skin with water and gave the lad a drink.  God was with the lad, and he grew; and he lived in the wilderness and became an archer. 21 He lived in the wilderness of Paran, and his mother took a wife for him from the land of Egypt. (Genesis 21:14-21 NASB)

This is one of the saddest most pathetic stories in Scripture.  Hagar leaves the household of Abraham, again.  Only now she hasn't done anything wrong.  God told her to go back and submit, and she did.  Now here she is again, but innocent.  This time her son is with her (he who shall be nameless).  Abraham gives them bread and water and sends them off on a donkey.  Even before the water runs out, the donkey disappears (oh sure they'll take the donkey back!).  But the water does run out.

When the water is gone, Hagar throws the boy under a bush, and goes a distance away because she doesn't want to see her son (the boy) die.  It's gut wrenching, dramatic, you almost weep with her it's so sad.  She cries out in mourning.  Oddly, it seems "the boy" is crying as well, only he's crying out to God; and it works (go figure).  God calls long distance from heaven and in His customary gentle, soothing tone, says, "What's the matter with you!"  I love that.  And before you begin to get all huffy with God, go back and read chapter 16, especially verses 7 through 12. 

God called Hagar on her faith.  She should have had confidence in God, that He would fulfill His promises to her and "the boy".  She had been promised that her son would be the father of a great nation, much like Isaac, only her son would be a "wild donkey man" (okay, so it wasn't all good news).  God had promised Hagar, then Abraham, then Abraham again, and now Hagar again.  But it's not the promise of God for the future that saves them.  It's not such words that she's encouraged to go on and make it some how.  The human spirit was not going to persevere beyond the need for water, not this time.  God provided their need for water, not just promises of a future.

The reality of their need didn't change because God promised a future.  In order to fulfill His promise of a future, God also provided for the present need.  This is where I need to camp out for a while.  There are a lot of promises of God in Scripture, many that can be claimed by modern believers (and many that can't).  I can go on and on about the uncomfortable promises of punishment that apply as well, but that's not where I see the point here.  One prominent promise of God is that followers of the King of Kings will one day stand in His presence before His throne and worship.  That's a promise which requires some present support.

For me to believe and accept that I will one day stand in His presence and worship Him, I have to believe in a lot of other stuff as well.  I also have some needs in the present that have to be met some how.  I have to believe in Jesus, that He existed, exists, and has provided for the restoration and preservation of my relationship with my Maker and Master.  That's not an option, I have to believe that.  I also have to believe that my Master loves me (which is why Jesus accomplished all that stuff).  That's warm and fuzzy, and I like that part.  But I also have to believe that my Master has my back, that He is my protection.  But this is a deceptive belief that requires understanding and acceptance of another belief (it's sort of like a line of dominoes).

I have come to accept that my Master is concerned about my life here and the details of it only to the extent that He can use my life and those details for His kingdom.  When He promises to preserve my life eternally, He understands life to mean my relationship with Him, and in no other way.  That is what I am promised will never end, not my physical existence here.  Here I may find difficulties, pain, sadness, and injustice.  He never promised me that I wouldn't.

But because of this promise of an eternal relationship with Him, I have some present needs He also attends to.  He takes care of a "bully" that threatens to take me out.  Seriously, the adversary and enemy of all humanity can only taunt me through a fence.  Sure it's a chain-link fence and it seems awfully close, but it's also tall, topped with serious razor wire, and guarded by the armies of Heaven.  My part is not to listen to the taunts (which I have difficulty with).  But I live, breathe, and walk through my life behind this impenetrable fence.  My relationship with my Master is a life where I walk about in His presence and only the taunts of my enemy can reach my ears, and only then when I listen for them.

Sure, this world in which I experience my life with my Master is hard, but that life with Him is protected by Him.  I can engage in all things in this world with the confidence that the fence is secure.  He could splash me with gas, toss a match, and still, my life would be safe with my Master (I may be much darker, but my life with my Master would be in tact).  When my Master has my back, the important, eternal things are secure.  The events of this world are merely taunts of a imprisoned defeated enemy.  I just have to turn that male skill of "selective listening" to my advantage and focus on my Master.  Which also means I probably should give up control of the various TV remotes.  Dang, I hate that.

Rejection and Ejection as a Pathway to Righteousness

Now Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking.  Therefore she said to Abraham, "Drive out this maid and her son, for the son of this maid shall not be an heir with my son Isaac."  The matter distressed Abraham greatly because of his son.  But God said to Abraham, "Do not be distressed because of the lad and your maid; whatever Sarah tells you, listen to her, for through Isaac your descendants shall be named.  "And of the son of the maid I will make a nation also, because he is your descendant."  So Abraham rose early in the morning and took bread and a skin of water and gave them to Hagar, putting them on her shoulder, and gave her the boy, and sent her away. And she departed and wandered about in the wilderness of Beersheba. (Genesis 21:9-14 NASB)

This is an account where what's really going on is implied rather than explicit.  First off, for whatever reason, Ishmael is never named but referred to obliquely throughout the chapter.  Second, he wasn't mocking, he was laughing with the boy named for such behavior.  I see clues that there are two other reasons for sending Hagar and Ishmael away.

The first is from what Sarah says to Abraham, "...the son of this maid shall not be an heir with my son Isaac."  It's not that they "play" together, it's that Ishmael threatens Isaac's inheritance, or blessing, from Abraham.  It is more jealousy than physical or emotional protection of Isaac.  But why be jealous?  Hasn't God made it clear that Isaac will be the one through whom the promise and covenant will pass?  Time for the second clue.

The second clue I find in what God says to Abraham.  Abraham doesn't want to send Ishmael away.  He wasn't distressed for Hagar, the word was evil in his eyes because of Ishmael.  It sounds like a natural attachment of a father to a son, but God says something interesting, "...through Isaac your descendants will be named."  That hadn't been brought up, but wouldn't it be strongly inferred from the promise?  God will make Abraham a great nation, and the promise is to pass through the promised son.  Yet, God has to tell Abraham again, more specifically.  It's as if Abraham still holds on to the possibility that Ishmael can carry the blessing of God; or at least his family blessing.

I see two possibilities that could be true at the same time.  I think Sarah is jealous and I think Abraham has given her reason to be.  He seems to still hold on to a primary position for Ishmael in his heart.  It shows up when he is asked by Sarah to send Hagar and Ishmael away.  God finally points it out.  But God appreciates that this view isn't evil in a character sense, but it is evil in a "faith" sense.  It is contrary to the direction laid out by God.  Abraham still hopes for Ishmael.  And God honors the character of Abraham.  He again promises to make Ishmael into a great nation. 

The point I take from this is that my Master knows me better than I know myself.  He sees the places where I'm in denial.  He sees the places I'm completely blind to my weaknesses.  But He also is diligent to correct those faith flaws that aren't necessarily character flaws.  In other words He corrects character that distracts from faith.  It may not have been Abraham's problem, but when my Master reveals character that is contrary to His call, I also discover that the character quality is often about me rather than my Master. 

An example of this is discernment.  Through the study of Scriptures, I can often discern when people and situations deviate from my Master's design.  This isn't all that unique, in fact it's really common.  But when I decide to step in where I'm not invited either by my Master or the person(s) involved, that discernment becomes about me rather than about my relationship with my Master.  Sometimes my Master does invite me, and then it's a faith issue to become involved.  But if I'm not prompted by His Spirit, and the person hasn't asked, then I need to draw from my discernment and pray specifically for the person(s) in that situation.  That's just one example, but it demonstrates the difference between the unrighteous good and the righteous good.  One is about me, that is self-righteousness.  The other is about my Master, and that's true righteousness.

The Timely Arrival of Isaac

Then the LORD took note of Sarah as He had said, and the LORD did for Sarah as He had promised.  So Sarah conceived and bore a son to Abraham in his old age, at the appointed time of which God had spoken to him.  Abraham called the name of his son who was born to him, whom Sarah bore to him, Isaac.  Then Abraham circumcised his son Isaac when he was eight days old, as God had commanded him.  Now Abraham was one hundred years old when his son Isaac was born to him. (Genesis 21:1-5 NASB)

In the land of Gerar, on the edge of the Negev wilderness, "at the appointed time of which God had spoken..." Isaac was born to Abraham and Sarah in their old age.  God honored his promise to Abraham to give him a son through Sarah.  The time was right, and it seems the time was important.

Abraham is 100, so Sarah is about 91.  They have just come through a confrontation with the king of the region where they live, and Abraham didn't come out looking very "righteous" or "faithful".  Sarah almost could be said to be with child by Abimelech rather than Abraham, but God stepped in and made that impossible, and obviously so.

Essentially, in Chapters 19 and 20, the timing God gave to Abraham included this particular regional problem.  God knew that Abraham would need to head south and embarrass himself just prior to Isaac being born.  It's all in the timing.  Had Isaac been born earlier, there would have been no need for the deception of Chapter 20.  Obviously a woman with child is more than a "sister".

I wonder about my Master's timing in my life.  He hasn't promised me innumerable seed, but He has led me to the town I live in, He did so one year ago today, and He has blessed me in this place.  It was a process to understand that this was the place and when exactly was the time.  The "process" I used was to simply not do anything until God said to.  It was somewhat awkward at times, but it was also clear.

I learned a lot about my walk with my Master.  I learned that my ways were inadequate and pointless.  I learned that details I worried about were really His problems, not mine.  I learned to trust and that peace is found in trust.  It was truly strange, wonderfully exciting, yet blessedly peaceful.  I learned that even 4,000 years later, my Master still does His work in His "appointed time."

Genesis 20: Leadership Demonstrated

Now Abimelech had not come near her; and he said, "Lord, will You slay a nation, even though blameless?  Did he not himself say to me, 'She is my sister'? And she herself said, 'He is my brother.' In the integrity of my heart and the innocence of my hands I have done this."  Then God said to him in the dream, "Yes, I know that in the integrity of your heart you have done this, and I also kept you from sinning against Me; therefore I did not let you touch her." (Genesis 20:4-6 NASB)

One of the strange ironies of Scripture is how it provides examples of concepts.  For instance, in this chapter, Abraham says he feared that there was no fear of God in this country, Gerar.  What turns out to be the case is that Abimelech is not only a God-fearer, but an extraordinary leader.  Notice his response to God is on behalf of his nation, not himself.  "Lord, will You slay a nation, even though blameless?"  His appeal is for them and he qualifies them as blameless, or even righteous.

Secondly, he claims "integrity of heart" for himself, and God agrees.  This king, assumed to be pagan, is not only a God-fearer but one with God-confirmed integrity.  Two things found unexpectedly in this small city-state on the edge of the wastes of the Negev.

Already, in the life of Abraham, a priest-king, Melchizedek is found unexpectedly in the city of Salem.  Now a righteous king and people is found in Gerar.  The example of this leader is as tremendous as it is unexpected.

One more example of his leadership is found in verse 8, where he calls the household together to share the dream he just had.  Again, odd, but not as unexpected as their being there in the first place.

But notice something that Gerar shares with Salem in the Hebrew Scriptures.  While in the time of Abraham, these may be examples of righteousness among pagans, by the time of the Exodus and ensuing invasion these examples are no longer righteous.

What I mean to gain from that is the importance the leader has on the righteousness of the people.  While a righteous leader does not guarantee the righteousness of the people, the influence is unmistakable.  This truth is seen throughout the history of Israel and Judah.

So, in my life, my family, and my church, the importance of righteous leadership is just as unmistakable.  While there is again, no guarantee, the influence is unmistakable.  And the need is unmistakable; in my life, my family, and in my church.  I have roles in each, and I have a clear call to lead with integrity of heart.

Genesis 20: Righteousness Found in Canaan?

Now Abimelech had not come near her; and he said, "Lord, will You slay a nation, even though blameless? (Genesis 20:4 NASB)

Two words used in this verse are interesting.  First, is the king's reference to God, Lord.  Unbeknownst to many people, but knownst to some, there are actually two Hebrew words used in the Hebrew Scriptures for a "lord" or "master".  One is "Adonai" which is commonly used to refer to human masters and God.  The other is "Baal" which is not as common, an older idiom, used in the Hebrew Scriptures for a "lord" or "master" and almost exclusively used to refer to the Canaanite god of thunder.  The word this Canaanite king uses when he replies back to God is "Adonai", not "Baal".  Interesting that he knew to do that.

The second word is what is translated here as "blameless".  The word is typically translated as "righteous", but has the connotation of being "just", "justified", or "vindicated" in court settings.  So this Canaanite king replies back to the Master of universe correctly, and refers to his kingdom as "righteous", or "right before God."  A pretty amazing thing to find in this passage.  And yet, in verse 6 God replies in agreement with this king in his assessment of himself (and by inference, his nation). 

Now before I leave this tidbit of detail, I want to also note that in verse 3, God Himself uses the Canaanite word for "lord", "baal" to refer to the relationship of Sarah and Abraham; "she has been married to a baal".  So there was plenty of room for this word to be used in the king's reply, yet he didn't.  So, this isn't necessarily a "writer's ploy" or just an idiom from the writer's day/perspective.  There's good reason to believe that this king and his kingdom were actually followers of Abraham's Master.

This is very similar to my entry a few weeks ago when I was impressed by these "pockets" of righteous people in Canaan during Abraham's sojourn there.  Perhaps this is what God was referring to when He said that the sin of the Amorite is not yet complete.  Perhaps there were at the time, more righteous in Canaan than were found in Sodom and Gomorrah.  It would seem that changed over time.  But there I dealt with religious prejudices I hold and am not necessarily aware of, here I want to look at God's "remnant" often found in strange places.

Abraham assumed that there was no fear of God in that place, and was wrong.  Another prophet later discovered that he was not as alone as he thought he was in the increasingly pagan Northern Kingdom of Israel.  What I derive from this is that I can find people on whom my Master is already working, and I can find them anywhere.  I found a worship leader in a guy who delivered coffee to me at a camp ground this past weekend.  It turned out we had other common interests as well.  Unlooked for, but welcome, brotherhood found in a very tiny mountain town.

But what about in my own neighborhood?  It is possible that I will find pockets of people already in a relationship with my Master.  It may look different than mine (again the prejudice could kick in), but it might still be there.  I found a guy and his wife at the camp ground in the site across from ours who is a Christ-follower, but practices and believes very differently from me.  We both rely on the grace of our Master, Jesus for salvation, but we differ over how we see church and how we view the Scriptures (the Hebrew Scriptures to be specific).  It's possible that he might not be saved, but the odds are good that he is.

So the challenge for me is find that remnant, and join my Master in the work He is already doing.  This is a "Henry Blackaby" "Experiencing God" -ism, actually the basic premise of that study.  This is specifically looking for a "remnant" of followers of my Master, but where they are, He is working.  Joining them instead of trying to re-invent ministry for or in place of them is a much more "kingdom-minded" approach.  So, in my neighborhood/community, where are other followers of my Master being used by our Master, and what can I do to further that work?  Perhaps later I'll look at filling a gap left by the work of others.  Right now, I believe that this is where the work is, among His busy servants and knights.  Tally-Ho!

Genesis 20: Why Here, Why Now?

Now Abraham journeyed from there toward the land of the Negev, and settled between Kadesh and Shur; then he sojourned in Gerar.  Abraham said of Sarah his wife, "She is my sister." So Abimelech king of Gerar sent and took Sarah. (Genesis 20:1-2 NASB)

Abraham said, "Because I thought, surely there is no fear of God in this place, and they will kill me because of my wife.  Besides, she actually is my sister, the daughter of my father, but not the daughter of my mother, and she became my wife; 13 and it came about, when God caused me to wander from my father's house, that I said to her, 'This is the kindness which you will show to me: everywhere we go, say of me, "He is my brother."'" (Genesis 20:11-13 NASB)

This chapter in Genesis seems odd for a lot of reasons, only one of which is that Sarah is now 90.  It may be difficult to imagine a 90-year-old winning a beauty contest in our day, but perhaps, longer lifespans of that age would make it plausible.  She lives long enough after this to raise a son, so perhaps at this point she can win one.  But that's just one oddity.

Another odd piece is the placement.  Either this happens a lot or Sarah really can't win a beauty pageant.  Abraham and Sarah have used this ploy ever since they have been in Canaan.  It makes it seem as if everywhere they go, this is how they introduce themselves, as brother and sister.  This is one of the reasons it's difficult for me to believe that this is a response to fear or lack of faith.  If it is, it one that God seems to permit.

The position of this account is sandwiched between Sarah being revealed as the mother of Isaac and the birth of Isaac.  So, I have wondered whether or not this account really ocurred at some other time in the lives of Abraham and Sarah.  It's placement here creates some tension in the story of Abraham because there is suddenly the danger that Isaac would not be Abraham's son, or at least that it wouldn't look that way.  That Abraham would continue this ploy after the assurance that Sarah would bear Isaac also seems strange.

So, as I examine this passage, I am left with two possibilities that fit the character of both Abraham and God.  Either the passage is in the wrong place but placed here for narrative tension, or Abraham really isn't "scared" at all, rather he is shrewd.  In this account, as in Genesis 12, he is handsomely rewarded.  He comes out on the other end of it with more than he started with.  And God backs him up in this.  It seems oddly out of character for both Abraham and God, regardless of placement.

The character of both God and Abraham are where I find my application.  Abraham is not a "perfect" prophet, or at least not perfect in his assurance that God will protect him without his deception.  God is perfectly willing to protect his weak chosen one.  He has a specific plan and will even support the deception of his prophet to make it happen.  And God is perfectly willing to raise up a chosen people from one with such character.  I see in this relationship room for me to have this sort of walk with my Master.

In Abraham, I see someone who I can measure up to.  I see that God is willing to work with my strange lapses into weakness.  I see that I can't really mess up God's plan, at least not in specifics.  I see that God will choose to work with me regardless of gaps in my character.

So if the key is not "perfectly complete" faith, what is it?  What is the key to such a relationship with the Master of the universe, Creator of all matter?  From this passage the key seems to be the Master.  Even with the king, Abimelech, the key is the Master.  It's not me, my character, or my ability to meet a standard that continues the relationship with my Master, it is my Master who continues the relationship with me. 

The grace of my Master, once having initiated my relationship with Him, now is the mechanism sustaining that relationship.  The love of the One forming stars fashions a link with me that I cannot really control or break.  Perhaps it's the irresistable grace of Calvinists, but I think of it more in terms of an irresistable desire of an irresistable God.  It's not that I want Him or that I have "gotten His attention."  It is that He has regarded me for His own reasons. 

I believe that I responded and that this response of mine is crucial; like the obedience of Abraham in leaving Haran.  But that He has regard for me is not because of something I have done.  Whatever potential He sees in me, He put there in the first place.  It was never a potential "created" or "imagined" by me.  Again, and again, my prayers have to begin with, "You love me, You have my back, and I am at Your service."  For me in my walk with my Master, that is what it is about.