Gary Garrett, focusing upon Exodus 15:27, shows the symbolism of the twelve springs of water and the seventy palm trees, deriving two significant lessons as we count toward Pentecost: When God calls us and gives us His Spirit, He 1.) gives us the opportunity to grow and 2.) to see God. Bullinger suggests that the number 70 signifies both lifespan and perfect world order. The heart and soul of God's government is self-government enabled by God's Holy Spirit. God is self-governing and expects all whom He has called to follow suit. Psalm 92:12-15 compares the righteous to a palm tree breaking forth in buds after six-years. Once we are baptized and receive an God's Holy Spirit, it takes time before fruit actually appears. As the palm tree grows from the inside out, the spiritual life of God's called-out one grows from the heart and mind in which God's Spirit dwells. God plants the palm tree in the stone floor of the temple, anticipating the living stones which represent God's saints, who have learned to be upright like the Father and the Son. The second lesson suggested by Exodus 15:27 consists of the image of the twelve wells, termed Ayan, or eye, symbolizing a kind of sixth sense through which we are equipped to see spiritual things with the power of God's Holy Spirit.
Ted Bowling, reflecting that God admonishes His People to become peacemakers, marvels that most of the world's leaders are clueless as to what constitutes peacemaking. The prevailing wisdom is that one must impose peace upon others by force—sometimes translated as peace through strength. Six shooters, bombers, and guided missiles have been misnamed "peacemakers." An example of a genuine peacemaker was the Patriarch Isaac, often identified as a type of Christ. When King Abimelech ordered him and his family to move, Isaac trusted God to find his family another home. After painstakingly digging wells at three separate locations, only to find local interlopers forcing them out, Isaac patiently yielded, trusting the Lord to find him better provisions. When King Abimelech had the chutzpah to ask Isaac to sign a non-aggression pact to protect himself from 'Isaac's wrath', the meek patriarch prepared a banquet for these dubious allies. In all his actions, Isaac exemplified going way beyond what is required to be a peacemaker. As God's called-out ones, we are admonished to emulate Jesus Christ and forefather Isaac's example.
Richard Ritenbaugh, comparing the vitriol exhibited between supporters of the current two presidential candidates, makes the case that the acrimony between John Adams and Thomas Jefferson in 1800 was far worse, leading to a bitter estrangement between two of America's Founding Fathers—an estrangement that lasted for ten long, bitter years. After being encouraged by another Founding Father, Benjamin Rush, the two estranged statesmen reluctantly began corresponding with each other, ultimately dying close friends on the same day, July 4, 1826. Jesus Christ placed a high priority on reconciliation, warning us that before we engage God at the altar, we had better make peace with our brother. Jesus also warned us that name-calling, belittling, slander, and undermining reputation is equivalent to murder-a capital offense making one subject to the fires of Gehenna. A dispute over anything should not be allowed to simmer until it leads to a seething grudge or a litigious minefield. In a legal dispute, reconciliation or conciliation may require a great deal of submission and downright groveling, but the outcome is generally better than what a judge would mete out. Likewise, a dispute in the body of Christ is best worked out between the two offended parties, rather than bringing it before the ministry or congregation, a tactic which makes for a great deal of unpleasantness. The Bible gives us three sterling examples of reconciliation among Abraham's offspring, including Isaac's reconciliation with Abimelech, Jacob's reconciliation with Esau, and Joseph's reconciliation with his brothers. The apostle John assures us we cannot claim to love God if we hate our brother, and, if we hate our brother, we are a murderer.
Richard Ritenbaugh focuses upon an inspiring incident in the 1992 Barcelona Olympics, in which a runner, Derek Redmond, who had previously dropped out of competition because of an injured Achilles tendon, had another setback, a pulled hamstring, causing him to suddenly fall to the ground after having been in a commanding lead. Writhing in pain, with dogged determination, he managed, with some help from his devoted father, to finish the race. His inspiring example provides a spiritual analogy to all of God's called-out ones who must continually battle external obstacles (as well as the inner obstacles of carnal human nature), erecting a formidable barrier of resistance. The elite athlete, not always the one with the superior skills, nevertheless is the one with the gritty persistence to fight on regardless of the obstacles, wanting nothing to do with mediocrity. Persistence is the key attribute, having the attending synonyms endurance, steadfastness, or staying the course. Jesus counseled the value of this trait in the examples of the persistent neighbor asking for a loaf of bread in the middle of the night and the importunate widow who wore out the judge. Isaac provided a wonderful example of this tenacity, as he trusted God, repeatedly moving away from quarrelsome situations, trusting God to provide. Isaac, as a type of Christ, prefigured Jesus' returning to God the Father for sustenance and strength. Similarly, we are to return to the well of God's Spirit if we are to move forward. To develop Godly persistence, we should (1) have a clearly defined goal we desire with all our heart, (2) have a clearly established plan we can work on immediately, (3) make an irrevocable decision to reject all negative suggestions, and (4) accept encouragement and help from those on the same path.
Which leadership style do you follow: Andy Griffith's or Barney Fife's? Using experiences from his own life, David Maas explains that the desire to be in control and to win takes a toll on both one's relationships and one's health.
John Ritenbaugh examines the life and accomplishments of perhaps the most under-appreciated patriarch in scripture. Having lived longer than any of the other noted patriarchs, Isaac's longevity provides a clue about God's favor toward him. The etymology of his given name ("laughter") suggests his optimistic happy disposition, someone not afflicted by fear and doubt. As Abraham serves as a type of God the Father, Isaac serves as a type of Christ. In contrast to sons of great, overshadowing men (who often turn out to be disappointments) Isaac did not bring disgrace to his father's name, but actually brought honor and respect to his father. In the middle of a famine, Isaac also trusted and feared God in the face of apparent dwindling prosperity, in the face of intense peer pressure, refusing to go to the world for his needs. Isaac's source of strength was his fear, respect, and submission to both his physical and Spiritual Father. Isaac was gentle and peace-seeking, avoiding conflict and quarrel (even when his own power and strength exceeded that of his adversaries), resembling the temperament of Jesus Christ.
John Ritenbaugh, observing that Abraham did not live out his days in the land of promise, insists that it is not where one is, but the relationship with God that is more important. Abraham's offspring had to realize that they could not receive God's favor on Abraham's coattails, as in the largely superstitious behavior of erecting shrines and making pilgrimages to Beersheba, Gilgal, and Bethel. Based on his long friendship with God, Abraham could systematically calculate the reliability of God's promises even in the lack of visual evidence. Having sterling faith, he knew that God would never "play dirty" and consequently remained unswerving in his commitment to God.
John Ritenbaugh focuses upon the typology suggested by Abraham's concealing from Abimelech his true relationship with Sarah. The incident symbolizes Abraham's temptation to compromise his spiritual principles to acquire worldly knowledge (typified by the uncircumcised Philistines). If we hold fast to principles, though it may seem initially uncomfortable and fearful, we will eventually receive respect and even admiration. If we compromise, we will ultimately receive scorn and rebuke from unprincipled people. We also learn from Abraham how to evaluate circumstances as we pray. Isaac's example teaches the positive fruits of living by faith and obedience to God. Ishmael and his descendants (as described by a "wild ass" metaphor) illustrate that persecution is often an intra-family affair, symbolizing our perennial conflict between flesh and spirit.
In this study, John Ritenbaugh teaches us that Abraham's iron clad faith was developed incrementally as a result of calculating or "adding it all up," matching the promises of God (perceiving His overall intent) with the current situation, realizing from his ongoing relationship with God, that it was impossible for Him to lie. We learn from Abraham's experience to trust God even when we have incomplete data. We learn from Abraham's experience, that when we attempt to take the expedient way out (embracing a carnal or worldly solution), we will run into grave difficulties- forcing us back to the fundamentals of faith. As descendents of Abraham, we must learn to trust God, forming an on-going relationship with Him, realizing that God's ways and the world's ways do not mix.
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