Seder 19: Psalm 131---Praying in a Childlike Attitude

 Commentator Willem Van Gemeren (REBC) classifies the brief Psalm 131 as "an individual psalm of confidence."  The psalmist (traditionally David) wants to encourage the community by telling about his own experience with God.  He comes before God in an attitude of humility and contentment "like a weaned child with its mother" (verse 2).  

In an essay about Abraham and Sarah (collected in the book Abraham's Journey), Rabbi Joseph Soloveitchik looks at the report of Sarah's death in Genesis 23:1.  Her age was "a hundred years and twenty years and seven years."  Soloveitchik notes that these three groupings of years describe a child, a young adult, and a mature adult.  

He says that we usually think of a person going through these three stages of life consecutively, one stage at a time.  But Sarah and Abraham were in some sense in all three stages simultaneously.  Becoming parents when Sarah was 90 and Abraham 100, they were like younger adults again when Isaac was born and grew up.  

Going one step further, Soloveitchik asserts that every person of faith needs to be the same way.  In the study of God's Word, we advance as we grow in knowledge, sophistication, and wisdom.  Bible study is for mature adults.  

On the other hand, in prayer and acts of faith we need to relate to God with childlike trust and submission.  So we need to be mature and childlike at the same time as we grow in a relationship with God.  Soloveitchik cites Psalm 131:2 in reference to the proper attitude for prayer. 

Seder 19: Genesis 21:9---What Did Ishmael Do?

 When Isaac, the promised son of Abraham and Sarah, reached the age when he was weaned (perhaps age 2 or 3), Abraham "made a great feast" to celebrate (Ge 21:8).  

At that feast, or perhaps later, Sarah saw Ishmael, Isaac's older half-brother, "laughing" (ESV).  Laughter is a recurring element in this part of the book of Genesis, whether laughter of incredulity or joy.  We don't know why Ishmael was laughing, but Sarah had a strong negative reaction.  She became determined that it was time for Ishmael and his mother Hagar to leave.  

What exactly had happened?  From the context, one possibility is that Ishmael was mocking (NIV, CSB,NET, e.g.), scoffing (NKJV), or making fun of Isaac (NLT).  These translations are supported by Paul's interpretation in Galatians 4:29.  Paul says that Ishmael "persecuted" Isaac. 

Readers through the centuries have puzzled over this incident.  For example, the Book of Jubilees (2nd century BC) pictures Abraham at the feast rejoicing over both of his sons (Jubilees 17:1-4).  Jubilees 17:4 begins,  "And Sarah saw Ishmael playing and dancing, and Abraham rejoicing with great joy, and she became jealous of Ishmael..."  In this reading, Sarah may have been upset because of Abraham's love for Ishmael.  

On the other hand, Josephus (c. 100 AD), explained that Sarah "was not willing that Ishmael should be brought up with him [i.e. Isaac], as being too old for him, and able to do him injuries when their father should be dead" (Antiquities 1.215).  

At any rate, God endorsed Sarah's wishes, explaining to Abraham that he would be watching over Hagar and Ishmael.  Abraham complied, though it pained him to do so.  Some listings of the 10 trials of Abraham list the expulsion of Hagar and Ishmael from his camp as one of these trials (see e.g. Jubilees 17:17).

Seder 19 Sermon: A Good Laugh

Sarah's laughter of joy in Gen 21 reminds us of the value of laughter in general.  

On July 25, 2020, Kyle Kettering preached a sermon on this topic.  He reminded us of Prov 17:22, which says that "a joyful  heart is good medicine, but a crushed spirit dries up the bones."  In difficult times we can use some more laughter.   

Kyle noted that God is said to laugh at the rebellious activity of the nations.  He has big shoulders and can handle all of the schemes of men.  

He also pointed to the encouraging words of Jesus in the Sermon on the Plain (Luke 6):  "Blessed are you who weep now, for you shall laugh" (v 21).  God's people can look forward to a time of rejoicing. 

Seder 19: Gen 21---Isaac is Born

When Sarah was 90 and Abraham was 100 their son Isaac was born, just as God had promised. The name Isaac means "he laughs", and with his birth their previous laughter of incredulity (Gen 17:17; 18:12) was transformed into laughter of joy (Gen 21:6-7).  

Abraham had much for which to be thankful when he "called on the name of the Lord, the Everlasting God" at Beersheba (v 33).  God had told him that his family would become a great nation (Gen 12:2), one through whom all nations would be blessed (Gen 12:3).  Isaac's miraculous birth was an important part of this plan of God.  

Abraham would have had lots of questions about how God's plan would unfold, but he was becoming aware of the basic outlines of the Gospel.  

In Jerusalem several months before his death, Jesus said, ''Your father Abraham rejoiced that he would see my day.  He saw it and was glad" (John 8:56).  Abraham had faith in God's promise, including the coming of a Redeemer.  

Those to whom Jesus was talking would not have had a problem with the idea that Abraham looked forward to the Messiah, but they questioned what Jesus was saying about himself, calling the time of the Messiah's coming "my day".  What connection did Jesus have with Abraham? (v 57)

Jesus answered, "Before Abraham was, I am" (v 58).  Jesus was saying that he was the Everlasting God made flesh.  We rejoice with Abraham in seeing the day of the Messiah. 

Seder 19: Ps 106---God's Faithfulness Versus Man's Fickleness

Psalm 105 and Psalm 106 are two major Exodus psalms.  Both rehearse the history of God's mighty deeds on behalf of his people, but they have distinct emphases.  Psalm 105 emphasizes God's faithfulness and sovereignty, while Psalm 106 contrasts God's faithfulness with the fickleness of his people. 

Psalm 106 is a psalm of repentance.  Sins from Israel's history are confessed, including 

• Israel's lust for meat in the wilderness (Num 11);
• the rebellion of Dathan and Abiram (Num 16)
• the golden calf incident (Exod 32);
• the Baal Peor incident (Num 25)
• Moses' sin at Meribah (Num 20)
• Israel's failure to fully conquer Canaan.

The psalm was written at some time after the exile of the house of Judah in 587/586 BC, since it recalls God's mercy to his people in exile and prays for the restoration of the nation (vv 40-47).  

Psalm 106 has several New Testament connections.  Verse 20  ("They exchanged the glory of God for the image of an ox that eats grass") uses language taken up by Paul in Rom 1:23 in discussing the human tendency toward idolatry.  Verse 37 ("They sacrificed their sons and their daughters to the demons") is referred to in 1 Cor 10:20, where Paul affirms that the gods of the nations are demons (see also Deut 32:17).  Also interesting is the statement that the decisive intervention of Phinehas at Baal Peor "counted to him as righteousness" (v 31), another example of faith demonstrated by works---see also James 2:14-26.  

The language of Ps 106 also appears several times in Zechariah's hymn of rejoicing at the birth of John the Baptist in Luke 1:68-79.  Verse 68 uses the language of Ps 106:48, verse 71 refers to Ps 106:10 (LXX), and verse 72 refers to Ps 106:45.  The birth of John the Baptist is example of the love and faithfulness of God extolled in Ps 106.