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Isaac And His Woeful Burdens

(Genesis 25:1–21)

Introduction:

In writing about Isaac, Warren Wiersbe said that…

Isaac was the son of a famous father (Abraham) and the father of a famous son (Jacob), and for those reasons he is sometimes considered a lightweight among the patriarchs. Compared to the exploits of Abraham and Jacob, Isaac’s life does seem conventional and commonplace. Although he lived longer than either Abraham or Jacob, only six chapters are devoted to Isaac’s life in the Genesis record, and only one verse in Hebrews 11 (v. 9).

Isaac was a quiet, meditative man (Genesis 24:63), who would rather pack up and leave than confront his enemies. During his long life, he didn’t travel far from home. … If there had been an ancient Middle East equivalent to our contemporary “jet set,” Isaac wouldn’t have joined it.

However, there are more Isaacs in this world than there are Abrahams or Jacobs; and these people make important contributions to society and to the church, even if they don’t see their names in lights or even in the church bulletin. … Isaac wasn’t a failure; he was just different. After all, the people in each generation have to find themselves and be themselves and not spend their lives slavishly trying to imitate their ancestors. “Men are born equal,” wrote psychiatrist Erich Fromm in Escape from Freedom, “but they are also born different.” Discovering our uniqueness and using it to the glory of God is the challenge that makes life what it is. Why be a cheap imitation when you can be a valuable original?

Isaac represents the ordinary man in whose life God sometimes manifests Himself in extraordinary ways. As a representation of the ordinary man, Isaac’s life reveals not only the blessings of the Lord but also the burdens of life.

For the past month, I’ve been preaching a series of Sunday morning sermons on the life of Isaac. We began by looking at Genesis 21 as well as several other passages in Genesis to highlight and discover several aspects of “Isaac And His Wonderful Birth.” I tried to point out how the experiences in Abraham’s life leading up to, surrounding, and following the birth of Isaac relate to our own spiritual experience.

Then, I preached a message from Genesis chapter 22 about “Isaac And His Wide Brush-strokes.” When you talk about a painter using wide brush-strokes, you are referring to the practice of covering a lot of area on the canvas with the paintbrush. Figuratively, the expression of using a wide brush-stroke means to describe something in a very encompassing way. And that’s what Isaac does in Genesis chapter 22. In just a brief passage, Isaac paints a picture for us of (1) A Sinner Who Was Condemned; (2) A Saint Who Was Confounded; and (3) A Savior Who Was Crucified.

I also preached about an event in Isaac’s life in which he is only mentioned indirectly. The death of Isaac’s mother Sarah is recorded in Genesis chapter 23, but Isaac is not mentioned a single time in this chapter. It is not until Isaac takes Rebekah as his wife three years later that we are told in Genesis 24:67 that “Isaac was comforted after his mother’s death.” I believe that in some ways, the record of Sarah’s death reveals the situation of “Isaac And His Worst Bereavement.”

Last week, I tried to preach a message from Genesis chapter 24 on “Isaac And His Willing Bride.” At the end of Genesis chapter 24, Rebekah’s willingness to become Isaac’s bride is shown in a very clear way…

(Genesis 24:55-58) And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go. {56} And he said unto them, Hinder me not, seeing the LORD hath prospered my way; send me away that I may go to my master. {57} And they said, We will call the damsel, and inquire at her mouth. {58} And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go.

Today, it’s on my heart to preach a message from Genesis 25 about “Isaac And His Woeful Burdens.” Again, as a representation of the ordinary man, Isaac’s life reveals some of the burdens that we encounter. For instance…

I. There Was Possibly A Burden Associated With The Brethren In This Passage

(Genesis 25:1–6)

A. We Find Interesting Insight Here – Being In The Father’s Family May Involve Strife

(Genesis 25:1-2) Then again Abraham took a wife, and her name was Keturah. {2} And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.

Albert Barnes said…

It has been … noticed that Keturah is called a concubine (vs. 6). … His loneliness on the death of Sarah may have prompted him to seek a companion of his old age. And if this step was delayed until Isaac was married, and therefore separated from him, an additional motive would impel him in the same direction. He was not bound to raise this wife to the full rights of a proper wife, even though Sarah were dead. And six sons might be born to him twenty-five years before his death. And if Hagar and Ishmael were dismissed when he was about fifteen years old, so might Keturah when her youngest was twenty or twenty-five.

The meanings of the names of these six sons born to Abraham and Keturah are suggestive of a rebellious and contentious character.

The Strong’s concordance says that Zimran means “musical,” and other sources say that the name means a “vine-dresser” or “celebrated.” But the International Standard Bible Encyclopedia says that the name means “wild sheep” or “wild goat.”

Jokshan – Hebrew 3370. Yoqshan, yok-shawn; from H3369; insidious (sinister, dangerous); Jokshan, an Arabian patriarch:--Jokshan.

Medan – Hebrew 4091. Medan, med-awn'; the same as H4090 (meaning discord or strife); Medan, a son of Abraham:--Medan. Other resources say the name means “judgment” or “contention.”

Midian – Hebrew 4080. Midyan, mid-yawn'; the same as H4079 (meaning brawling or contention); Midjan, a son of Abraham; also his country and (collect.) his descend.:--Midian, Midianite.

Ishbak – Hebrew 3435. Yishbaq, yish-bawk'; from an unused root corresp. to H7662(to quit); he will leave; Jishbak, a son of Abraham:--Ishbak.

Shuah – Hebrew 7744. Shuwach, shoo'-akh; from H7743 (to sink down or humiliate); dell; Shuach, a son of Abraham:--Shuah.

These sons seem to have also become nations and people groups that would continue for years to represent conflict and opposition for the children of Isaac and the children of Israel. As Matthew Henry said…

These sons of the concubines were sent into the country that lay east from Canaan, and their posterity were called the children of the east, famous for their numbers, Judges 6:33. Their great increase was the fruit of the promise made to Abraham, that God would multiply his seed.

(There are also seven grandchildren and three great-grandchildren of Keturah that are mentioned in verses 3 and 4.)

These names make me mindful of the opposition that we often face as a child of the Heavenly Father.

B. We Find Isaac’s Inheritance Here – Being In The Father’s Family May Involve Substance

(Genesis 25:5-6) And Abraham gave all that he had unto Isaac. {6} But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.

Matthew Henry mentioned…

The disposition which Abraham made of his estate, v. 5, 6. After the birth of these sons, he set his house in order, with prudence and justice. 1. He made Isaac his heir, as he was bound to do, in justice to Sarah his first and principal wife, and to Rebekah who married Isaac upon the assurance of it, ch. 24:36. In this all, which he settled upon Isaac, are perhaps included the promise of the land of Canaan, and the entail of the covenant. Or, God having already made him the heir of the promise, Abraham therefore made him heir of his estate. Our affection and gifts should attend God’s. 2. He gave portions to the rest of his children, both to Ishmael, though at first he was sent empty away, and to his sons by Keturah. It was justice to provide for them; parents that do not imitate him in this are worse than infidels. It was prudence to settle them in places distant from Isaac, that they might not pretend to divide the inheritance with him, nor be in any way a care or expense to him. Observe, He did this while he yet lived, lest it should not be done, or not so well done, afterwards.

Adam Clarke said that Isaac’s inheritance from Abraham involved…

[Gave all that he had unto Isaac.] His principal flocks, and especially his right to the land of Canaan, including a confirmation to him and his posterity of whatever was contained in the promises of God.

This inheritance reminds us of the inheritance and the manifold blessings that our Father has given to us.

C. We Find Intentional Isolation Here – Being In The Father’s Family May Involve Solitude

(Genesis 25:6) But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.

In verse 18, it says that Ishmael “died in the presence of all his brethren.” Could it be that he maintained ties with the sons of Keturah and that they enjoyed a camaraderie that Isaac was excluded from?

The Jamieson, Fausset, and Brown Commentary says that…

Some of these sons of Keturah became founders of semi-nomad tribes east and south of Moab; but most of them were insignificant and obscure, or were incorporated by marriage and other bonds of association with the older colonists in the north of the Arabian peninsula, particularly Ishmaelites.

Adam Clarke wrote…

[And sent them away from Isaac his son, while he yet lived] Lest after his death they should dispute a settlement in the Land of Promise with Isaac, therefore he very prudently sent them to procure settlements during his lifetime, that they might be under no temptation to dispute the settlement with Isaac in Canaan. From this circumstance arose that law which has prevailed in almost all countries, of giving the estates to the oldest son by a lawful wife, for though concubines, or wives of the second rank, were perfectly legitimate in those ancient times, yet their children did not inherit, except in case of the failure of legal issue, and with the consent of the lawful wife, and it is very properly observed by Calmet, that it was in consequence of the consent of Leah and Rachel that the children of their slaves by Jacob had a common and equal lot with the rest. By a law of Solon all natural children were excluded from the paternal inheritance, but their fathers were permitted to give them any sum not beyond a thousand drachma by way of a gift.

[Eastward, unto the east country.] Arabia Desert, which was eastward of Beer-sheba where Abraham lived.

In following the path that the Father has laid out for us, we will often experience loneliness and isolation from others. The life of obedience and service will frequently be a life of solitude and confinement in the secret place of the most High. In following God, you may have to pull away from others.

II. There Was Probably A Burden Associated With The Burial In This Passage

(Genesis 25:7–11)

A. Notice Isaac’s Father’s Remembrance That Is Mentioned

(Genesis 25:7-8) And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years. {8} Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.

Alexander Maclaren wrote that…

“Full of years” is not a mere synonym for longevity. The expression is by no means a usual one. It is applied to Isaac at the close of his calm, contemplative life, to David at the end of his stormy and adventurous career, to the high priest Jehoiada, and to the patriarch Job. We shall understand its meaning better if, instead of “full of years,” we read “satisfied with years.” The words point to a calm close, with all desires granted, with hot wishes stilled, and a willingness to let life go, because all which it could give had been attained. (We see) The tranquil close of life.

(1) It is possible, at the close of life, to feel that it has satisfied our wishes. Abraham had had a richly varied life. It had brought him all he wished. Satisfied, yet not sickened, keenly appreciating all the good and pleasantness of life, and yet quite willing to let it go, Abraham died.

(2) It is possible at the end of life to feel that it is complete, because the days have accomplished for us the highest purpose of life.

(3) It is possible, at the end of life, to be willing to go as satisfied.

(From The Biblical Illustrator)

It must have been a comfort to Isaac that Abraham had a full and satisfying life, and that he was a man of faith.

Matthew Henry said…

He was full of years, or full of life (as it might be supplied), including all the conveniences and comforts of life. He did not live till the world was weary of him, but till he was weary of the world; he had had enough of it, and desired no more. … A good man, though he should not die old, dies full of days, satisfied with living here, and longing to live in a better place. He was gathered to his people. His body was gathered to the congregation of the dead, and his soul to the congregation of the blessed. Note, Death gathers us to our people. Those that are our people while we live, whether the people of God or the children of this world, are the people to whom death will gather us.

B. Notice Isaac’s Funeral Reunion That Is Mentioned

(Genesis 25:9-10) And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre; {10} The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.

Isaac is reunited after all these years with his mocking brother and his mother’s body.

Matthew Henry said…

Here is nothing recorded of the pomp or ceremony of his funeral; only we are told, 1. Who buried him: His sons Isaac and Ishmael. It was the last office of respect they had to pay to their good father. Some distance there had formerly been between Isaac and Ishmael; but it seems either that Abraham had himself brought them together while he lived, or at least that his death reconciled them. 2. Where they buried him: in his own burying-place, which he had purchased, and in which he had buried Sarah. Note, Those that in life have been very dear to each other may not only innocently, but laudably, desire to be buried together, that in their deaths they may not be divided, and in token of their hopes of rising together.

The Jamieson, Fausset, and Brown Commentary says…

Death often puts an end to strife; reconciles those who have been alienated; and brings rival relations, as in this instance, to mingle tears over a father’s grave. … Some family incidents indicate that friendly conversation was maintained between the patriarchal family and Ishmael (Genesis 28:9). Besides, as Abraham must have sunk through a gradual decay of nature, his death must have been an event long anticipated by his relatives; and what, therefore, so likely as that Ishmael had arrived at Hebron some time previous to his venerable father’s decease. The funeral must have been a great solemnity. Isaac the peaceful pastoral chief, with his “trained servants,” and Ishmael, “the wild donkey man,” with his band of armed followers, would make a most interesting and imposing scene.

C. Notice Isaac’s Further Record That Is Mentioned

(Genesis 25:11) And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahairoi.

blessed – Hebrew 1288. barak, baw-rak'; a prim. root; to kneel; by impl. to bless God (as an act of adoration), and (vice-versa) man (as a benefit); also (by euphemism) to curse (God or the king, as treason):-- X abundantly, X altogether, X at all, blaspheme, bless, congratulate, curse, X greatly, X indeed, kneel (down), praise, salute, X still, thank.

The word indicates that God gave Isaac the benefits and blessings that Abraham had previously enjoyed.

the well Lahairoi – Hebrew 883. Be'er la-Chay Ro'iy, be-ayr' lakh-ah'ee ro-ee'; from H875 and H2416 (with pref.) and H7203; well of a living (One) my Seer; Beer-Lachai-Roi, a place in the Desert:--Beer-lahai-roi.

Dad may have died, but God still lives and He’s watching out for Isaac.

Mark Guy Pearse said…

After the death of Abraham, God blessed Isaac. What a contrast meets us as we turn to him. The longest lived of the patriarchs, yet what a little space he fills. Abraham has many chapters -- so has Jacob, but Isaac has scarcely a single chapter to himself, this is the lesson of his life. We talk of most men because of their importance. I want to talk of Isaac because of his unimportance. His are the annals of a quiet life. God is the God of Abraham. Yes, we do not wonder at that -- Abraham the hero, the warrior, the father and founder of great nations -- the man of such gifts and such achievements. But God is the God of Isaac, too -- the God of the quiet uneventful life. The heavenly Father hath room in His heart for all His children. He, who maketh us to differ, loves us in all the separateness of our character. (From The Biblical Illustrator)