Are You Being Carried To Completion To Enter The Promise, Or Are You Being Deceived To Believe You Can Buy Your Own Luck?

How do all of these references of the wells and springs in the land of promise relate to the new birth of just one individual through Jesus Christ (John 3:1-10; 4:13-14)?

What does it mean to be made (to see) the kingdom but not able (to enter) the kingdom (Gen.16:5, 7, 14; 21:19; 24:62-63)? Can you be “spiritually” (conceived) yet not truly “born” of God (John 3:3-7)?

Therefore, what is the spiritual significance of “the well of seven” (Beersheba) in the land of Canaan (Gen.26:15, 18, 20-23, 25)? Is it referring to “seven wells” of completion and perfection, or is it referring to the seven lambs used as a sacrifice that bears witness to (the oath of peace) made between Abimelech and Abraham but ratified again by Isaac (Gen.26:30)? Or can it be referring to both the completion of the wells and the seven lambs? We are not told the total number of wells dug by Abraham in addition to the wells dug by Isaac; therefore, it is more likely referring to the oath of peace and the lambs (Gen.21:29), but why “over” a series of wells in the land?

Again, how does this call the Philistines a witness of the kingdom that God is clearly sowing as (life) in the land through the faith of Abraham’s seed of promise according to regeneration, seeing and observing all the works that his seed has done (Gal.6:6-10; Gen.26:25-31)?

Why would the Philistines want to “stop up” life from being produced in the land if they were not enemies of eternal life (Gen.26:15)?

Therefore, how will they be made to abide in the land of promise when we understand the association of Gen.26:30 in recognition of Gen.26:29? But, also, why must they be made to confess that it is not in their power to say “You are now blessed of the LORD” as though they are the Lord’s rightful representatives?

Therefore, who does the Spirit testify as the host of this covenant of peace in the confession of this “seeing” the kingdom of God (Gen.26:28)? What is the purpose of the feast except to have fellowship around this confession and recognition, but fellowship not in the power of the flesh since the Spirit of God is blessing Abraham’s seed, nor the fellowship of “flesh and blood” in the spirit of the Philistines (Matt.16:17; 1Cor.15:50), since Isaac makes it clear to correct any misgivings or misunderstandings (Gal.1:16)?

And now what must they “both” do to “enter” it lest they be known as “stillborn” (Jn.3:36; 5:38; 6:56; 8:31, 35; 12:46; 15:4-10)? Therefore, how does this correlate to Hagar being cast out as the bondwoman being made “to see” but not able (to enter) (Gen.21:9-14, 19 /emphasis: v.19; Gen.18:11-15)?

Also, how does this speak to God’s care for Ishmael even though he is not the appointed seed (Gen.21:18), in that God heard Abraham’s intercession on his behalf (Gen.21:20), but not on behalf of the seed of Ishmael’s children (Gen.21:21), because, unlike Ishmael, they did not seek to “abide” under the promised seed? Why does God say He heard “the lad” directly to Hagar, but nothing of hearing her? God doesn’t hear Hagar’s intercession but hears “the lad” through Abraham’s (Gen.17:18-20)? Therefore, how does give us insight into why Abraham remarried a wife giving honor to her with the name Keturah (sacrificial incense)?

(the Syrian) literally, “the exalted”

Surely, this is a play on words in preparation for what Jacob will suffer at the hands of "the self-exalted" one (Gen.25:20). We know that this portion is a play on words because of how Bethuel is introduced in the fullest sense of the term that defines the region of Padan Aram (exalted field) but is repeated again specifically for Laban. Therefore, this identifies the pride of land and the transition of God's representation to Abraham and Laban's (sister) because of the pride that grew in that representation through knowledge. Therefore, the "luck" of that region is about to run out through Jacob's presence and judgment of the land (Gen.31:47).

When you trust in health, wealth, and cleanliness as your prosperity and acceptance with God, suffering would seem strange (Gen.25:22). Therefore, in our youth and spiritual ignorance, we often ask this question (Rom.9:20). But it leads Rebekah to ask it in the right spirit here after seeing how Yahweh answered Isaac’s request (Gen.25:21). “Why does God listen and hear Isaac but not me?” Therefore, she approaches this question with a great deal of humility by inquiring of the Lord.

This helps me answer my personal question of why not much is said about the life of Isaac. Most, if not all, of his life is hidden in Yahweh; therefore, this narrative is more about Rebekah’s journey (and transition) from serving the household idols that she was taught to fear in Padan Aram than it is about God blessing Isaac as the representative head of the next generation of the promise to Abraham’s household of faith in Yahweh (Gen.31:18-21, 24, 30, 34).

Next, this is a true blessing from Almighty God in comparison to Laban’s so-called blessing as he views her as a strategic interest to building another Tower of Babel for his house (Gen.24:50, 60 /emphasis: v.50). Doesn’t that sound like a “familiar” spirit to who Laban thought Isaac’s God was (Gen.31:29)? He knew she would be back to unite the tribes through marriage, but he still saw himself as the head of representation of that patriarchy through Adam. Therefore, “the LORD said to her” carries much more weight of authority than “they said to her” by Laban’s representation “Our sister” who no longer blesses nor curses by the Spirit of the Lord, for he doesn’t even speak the language of the fruit of the Spirit (Gen.24:60; 31:44-48; Matt.12:34-35).

Again, this applies to Abraham’s calling (Gen.22:17; 24:60), and to the blessing with which Yahweh blesses and supersedes the curses of men (Gen.25:23; 31:41-42). Abraham was not sent out of the land of his fathers to make men slaves to sin (that is, to men) and continue in the generational curse of God’s wrath upon all men (Rom.2:1-16 /emphasis: v.8; 1Cor.7:23). He was sent to obey the greater witness of God’s glory to save from wrath and hell (1Jn.3:16-23 /emphasis: v.20). Therefore, Abraham was sent by Yahweh to reverse the curse that Noah established (Gen.9:25; 31:30, Rom.2:22-24). Now this spirit is not to undermine the spirit and witness that served Noah, but to exalt God as the God of gods and Lord of lords (Jn.10:35; Dan.11:36; Ps.136:2), that all men who bear God’s witness, “The Fear of Isaac,” must serve Him in spirit and truth under the authority of God’s own eternal Word. Therefore, the spirit of Abraham is sent to correct the fruit of pride born in those who didn’t understand Noah’s witness to the truth before him.

(mild man) literally, *blameless

Why is God “drawing” the seed of Isaac into the region of Abimelech by famine?

He who sows to his flesh will . . . !

But he who sows to the Spirit will . . . !

Therefore what do these wells represent as they foreshadow Christ’s spiritual flesh and blood (Jn.4:13-14; 6:53-57, 62-65)?

Do the Philistines have the power to bless?

Better yet, do they have power to bless (in the name of the Lord)?

Do they have the right to invent and redefine the God-who-is? (Yahweh)

Therefore, what right or by what wisdom do they have the authority to say, “You are now blessed of the LORD?”

Wasn’t Isaac blessed before the Philistines became witnesses to the truth?

While they should be “rebuked” for confessing and recognizing this fact, they should be rebuked for the motivation hidden beneath this confession and witness of the fact.

The key word behind their motivation and the spirit of their witness is “now.” Now you are blessed because “we” see it and confess it.

How deceitfully wicked is a heart like that which doesn’t know the heart of Yahweh, “The God-who-is from everlasting to everlasting?”

Yorumlar

Quote of the Month

The Glory of Christ
Christ's Glory as God's Representative

We must not rest satisfied with only an idea of this truth or a bare assent to the doctrine. Its power must stir our hearts. What is the true blessedness of the saints in heaven? Is it not to behold and see the glory of God in delight? And do we expect, doe we desire the same state of blessedness? If so, then know that it is our present view of the glory of Christ which we have by faith that prepares us for that eternal blessedness. These things may be of little use to some who are babes in knowledge and understanding or who are unspiritual, lazy, and unable to retain these divine mysteries (1Cor.3:1-2; Heb.5:12-14). But that is why Paul declared this wisdom of God in a mystery to them that were perfect, that is, who were more advanced in spiritual knowledge who had had their 'senses exercised to discern both good and evil (Heb.5:14). It is to those who are experienced in the meditation of invisible things, who delight in the more retired paths of faith and love, that they are precious. We believe in God only in and through Christ. This is the life of our souls. God himself, whose nature is infinitely perfect, is the highest object of our faith. But we cannot come directly to God by faith. We must come by the way and by the helps he has appointed for us. This is the way by which he has revealed his infinite perfections to us, which is Jesus Christ who said, 'I am the way.' By our faith in Christ we come to put our faith in God himself (Jn.14:1). And we cannot do this in any other way but by beholding the glory of God in Christ, as we have seen (Jn.1:14).