Commentaries and Podcasts

On Genesis, Part 50: Joseph, The First Prophet

As we have already seen in Genesis chapter 39 where we had discussed Joseph in Egypt, Sex, Lies and Prison, after an unspecified time as the steward of his master’s house in Egypt, Joseph was put in prison among the prisoners of the pharaoh, on account of his alleged attempt to violate the wife of Potiphar. Evidently Potiphar, an officer in the court of the pharaoh, had apparently had the authority to commit prisoners into the prison of the king. However Yahweh had blessed Joseph, and he became a steward of the prison, a sort of trustee, which is an inmate who is given certain responsibilities within a prison. Even today this is a popular phenomenon in modern jails and prisons, and it is often a significant aspect of their daily operations.

It is very likely that during this time, Joseph still had in mind the dreams which he had communicated to his brethren some years before. As it is recorded in Genesis chapter 37, “6 And he said unto them, Hear, I pray you, this dream which I have dreamed: 7 For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.” Then he told them again, “9… Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me”, and his brothers despised him for those dreams, precipitating the events by which he had become a slave in Egypt.

On Genesis, Part 49: Joseph in Egypt, Sex, Lies and Prison

Thus far in these chapters describing the lives of the sons of Jacob, we have observed a notable contrast which is illustrated in the accounts of the circumstances of Joseph and Judah, of which certain aspects continue to be illustrated both here in Genesis and in the words of the later prophets. Here we have seen that in Joseph are Figures of the Messiah, as many aspects of the life of Joseph are certainly types for the ministry Christ Himself. Joseph was cast into a pit and left for dead by his brethren, but he was taken out of it and as a result he had become a temporal savior of his people. But Judah, who was present when Joseph was thrown into the pit, had made choices in his own life which had both been a cause of and had served as a type for the circumstances of the later Kingdom of Judah as well as the Judaea of the time of Christ. Where Judah had sexual relations with the Daughters of Diverse Gods he had sired legitimate sons in Pharez and Zarah, but he had also had illegitimate descendants through Shelah, the only surviving son which he had with the Canaanite woman. Then, quite ironically, Judah did not intend to have children with Tamar, as he thought that he was only sleeping with some random whore, and there are probably further analogies which may have been made with that circumstance. Later in the writings of Moses, the sin of Judah would become apparent in the law, and then in instructions to the children of Israel invading the land of Canaan.

However Judah remained responsible for his remaining Canaanite son, so the descendants of Shelah remained with Judah, subsequently they were listed in the accounts of the families of Israel in the Book of Numbers, and their dwelling places in and around the territory of Judah are described in 1 Chronicles chapter 4. In that chapter, in a context which is perhaps 250 years later, it was described that many of them had dwelt in Chozeba, which is ostensibly the same place as Chezib, the place where Judah’s Canaanite sons had been born. Both towns were in the same area, and each of the names had been translated from similar forms of the same word, which means falsehood. That is a fitting place for them, since having been Canaanites they would indeed be sons of falsehood.

On Genesis, Part 48: Daughters of Diverse Gods

In Genesis chapter 37 Moses had described the plight of Joseph, as he was despised by his brothers and left in a pit to die, but he had instead been taken by Midianites and sold as a slave to the Ishmaelites and then to the Egyptians. However since his brothers did not know with certainty what had happened to him, they created a tale whereby Jacob was convinced that he was dead. Joseph went to Egypt at age seventeen, as the text of that chapter informs us, and Jacob will find him in Egypt when he is about forty years old, as later chapters in Genesis also inform us. But now, here in Genesis chapter 38, Moses will give us an account of the early life and children of Judah, and this account is written in such a way that by it we may know that Judah had illegitimate children, whereby he had sinned to the same degree as Esau, his uncle, had sinned. However in the circumstances which followed, Judah was treated more mercifully than Esau, and his errors resulted in his also having had legitimate children, which he did not plan on having, so that he would have a name in Israel. In the end, Judah had two wives, and each of them were daughters of diverse gods.

But once again we must state that these events are not described in a perfectly chronological order, in spite of the fact that Moses had presented them in an ordered sequence. This is a methodical approach whereby he did not have to jump back and forth from subject to subject. At the point when Joseph is seventeen years old, Judah could have been no older than twenty-five or perhaps twenty-six. He was the fourth son of Leah, whom Jacob had married after he had been in Haran for seven years. So we may assume that unless Leah gave birth to twins, something of which we are not informed, then Judah, her fourth son, was born some time around Jacob’s eleventh or twelfth year in Haran, whereas Joseph was born towards the end of the twenty years during which Jacob would be in Haran. So it is safe to conclude that Judah is about eight or nine years older than Joseph, and if we are a year or so off in either direction, the difference is immaterial so long as we bear in mind the possibility.

On Genesis, Part 47: Figures of the Messiah

In our last presentation of this commentary, Vessels of Destruction, we had discussed Genesis chapter 36, where there was a break in the narrative of the life of Jacob so that Moses could conclude his account of Jacob’s early years. So following the death Isaac he had then described the progeny of his brother Esau. Where Moses had listed the descendants of Esau, in addition to his Hittite wives it was also apparent that at least one family of the Horites were intermingled into his genealogy, and both Esau and his son Eliphaz were described as having taken wives from of that family. Then, comparing the earlier mention of Esau’s first wives in Genesis chapters 26 and 28, it is evident that over the course of time the situations with his wives had changed, and the offspring which are described in Genesis chapter 36 are from wives other than those, so the concise and incomplete account beckons questions for which there will probably never be answers.

But from the beginning, it is evident that the Edomites were mixed with two different branches of the Canaanites, both the Hittites and the Horites. However even this seems to be contradicted much later in Scripture, in Deuteronomy chapter 25 where we read that “12 The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the LORD gave unto them.” This is repeated again, in part, a little further on in that same chapter. So while it seems to contradict the fact that Esau and his sons had intermarried with the Horites, the circumstances are not mutually exclusive. The Edomites evidently had displaced the Horites, since there is no apparent record of a specifically Horite or Hurrian presence having been prevalent in Mount Seir in later times. But at the same time they took their women as wives to the extent where one family of the Horites had been incorporated into Edom, and since so many Horite men are reckoned along with the genealogy of Esau, it is certainly plausible that they also had taken of the daughters of Esau.

On Genesis, Part 46: Vessels of Destruction

The literary style which Moses had employed in Genesis serves a specific purpose, as it relates a family history from Adam through Noah and his sons, which contains just enough information so that the children of Israel may know from where they had come, so that they may recognize those nations to whom they were related, and so that they may be warned concerning those to whom they were not related, or at least, not fully related. Then, after a space of at least thirteen hundred years concerning which there are only a few vague statements, it continues with an account of the family of one man, Abraham, and over a period of two generations the focus is narrowed to Jacob, whom, at this point in Genesis chapter 35, has now been renamed as Israel, or “he who prevails with God”.

Interwoven in accompaniment with this outline of history are descriptions of primordial events which are presented in a manner that the society of the children of Israel may use them as foundational documents. Writing Genesis, Moses must have already expected the children of Israel to utilize these accounts as the primary elements of their education, a sort of constitution, so that they may form a Godly worldview which is tailored according to a pattern which is presented in the Word of Yahweh their God, who had led them out of Egypt, and govern themselves in a manner which He had deemed appropriate. But Genesis itself is actually only a preamble to that constitution, since the later books of Moses which contain the law along with the early history of Israel as a developing nation are all predicated upon the Genesis account, and they had all been instrumental in the function of Israel as a society, containing the formative document of the nation in Exodus as well as the laws by which they were expected to be governed.

On Genesis, Part 45: Hope and Despair

One important lesson which we should all find in the story of Jacob Israel is that in spite of his having had the hope of the promises of Yahweh God, he still had to live with the despair of being in this world. So after he had returned to Canaan from Haran, his daughter was raped by his enemies, at least several of his sons had disappointed him in various ways, even having violated his marriage bed, and among other things, as we shall also encounter here in Genesis chapter 35, his most beloved wife had died giving birth to his last child. If Jacob had suffered these things, having inherited the promises of Abraham and having had the direct blessings of his God, and yet he persisted in obedience to God, then Christians should know beforehand that they shall also suffer these things, and that they must also persist in the faith which Jacob had exhibited. No Christian apart from Christ Himself is better than Jacob, a man who was described by Moses as having been perfect or complete, even if in the King James Version the word is mistranslated as “plain” in Genesis chapter 25 (25:27).

For this same reason, Paul of Tarsus had written in Romans chapter 8, speaking of the creation of God found in the children of Adam, “16 That same Spirit bears witness with our Spirit, that we are children of Yahweh. 17 And if children, then heirs: heirs indeed of Yahweh, and joint heirs of Christ; if indeed we suffer together, that also we will be honored together. 18 Therefore I consider that the happenstances of the present time are not of value, looking to the future honor to be revealed to us. 19 Indeed in earnest anticipation the creation awaits the revelation of the sons of Yahweh. 20 To transientness the creation was subjected not willingly, but on account of He who subjected it in expectation 21 that also the creation itself shall be liberated from the bondage of decay into the freedom of the honor of the children of Yahweh. 22 For we know that the whole creation laments together and travails together until then.” Christ Himself expressed this same sentiment in His Revelation, in chapter 21 where John had described his vision of the descent of the City of God and we read: “3 And I heard a great voice from out of the throne, saying: ‘Behold! The tabernacle of Yahweh is with men, and He shall dwell with them, and they shall be His people, and Yahweh Himself shall be with them, 4 and He shall wipe every tear from their eyes, and death shall not be hereafter, nor grief, nor crying, nor toil, it shall be no longer: the former things have departed!’”

On Genesis, Part 44: Wrath, Subsided, Subdued and Imprudent

Since his departure from Haran and the house of Laban his father-in law, at this point in our Genesis account Jacob has faced two of the three trials which he would have even before he had reached Canaan. First, he was accosted by Laban himself, on account of the missing idols which Rachel had taken from her father. Then, he was compelled to wrestle with a strange man in the middle of the night, who with all certainty was an angel of Yahweh God, but whom Jacob had imagined to have been God Himself. Of these trials, Jacob apparently had no warnings. But he stood up to Laban and his injustices, and Laban could only answer by compelling Jacob to make a covenant with him. Then he stood up to the angel, and he even compelled the angel to bless him, which he did. Now Jacob will have to face his brother Esau, and already he has had much fear and trepidation. It was on account of Esau that twenty years earlier he had fled to Haran, as Esau had threatened to take his life. So his own parents had sent him away, warning Jacob, and now Jacob must remember the threat. In spite of the fact that Jacob was magnified greatly during his time in Haran, initially he went there on account of the wrath of Esau.

Following the meeting with Laban, two encounters with angels which Jacob had along the way since he had left Mount Gilead must have served to help prepare him for his encounter with Esau. The first was when he had seen a double encampment of angels, whereafter having heard that Esau was going to meet him with four hundred men, with trepidation Jacob had split his own party into two camps in preparation for that meeting. The second was after he had wrestled with the angel, and he had imagined that he had seen the face of God. So now, when Jacob meets with Esau, he imagines that same thing of his brother, and he expresses it, even having treated Esau as if he were God. At a much later time, Christ Himself had taught that men should treat one another in the same manner in which they would treat him, for example in the parable of the sheep and the goats.

On Genesis, Part 43: Trial and Trepidation

Before we commence on the next portion of our Genesis commentary, we should have a short digression to illustrate some of the challenges involved in writing a commentary. Discussing Genesis as it is found in the King James Version, it is certainly tedious to explain in detail every reading which differs from other versions, or even from the Septuagint alone. So minor differences in the text of Genesis chapter 31, such as in verses 13 and 24, had been purposely neglected when we discussed that chapter at length. This has probably been the case with many places in Genesis. So while there are others we shall discuss presently, here I will begin with brief examples of these two verses. In verse 13 where Jacob had given his wives the account of how he had gained such a great number of cattle from their father, Yahweh is recorded as having assured him that if he left to return to Beersheba, that “I will be with thee.” Those words are wanting in the Masoretic Text, but the assurance is given in other promises which Yahweh had made to Jacob. In verse 24 where Yahweh had warned Laban not to harm Jacob in a dream, He is recorded as having said to him “Take heed to thyself that thou speak not at any time to Jacob evil things.” In the Masoretic text it is “either good or evil” in that warning. These differences are immaterial in the greater context of the account.

Furthermore, the patterns of the cattle which Jacob had bred are sometimes interpreted differently, or even rather strangely in the Septuagint. For example, where there is a Hebrew word translated as ringstraked in the King James Version, in Brenton’s translation of the Septuagint in verse 35 of Genesis chapter 30 it is white, but it is apparently streaked in verse 39, and speckled in verse 40. Then in chapter 31 it is white again in verse 8, striped in verse 10 and speckled in verse 12. This does not reflect upon Brenton, as there are different Greek words in those places, which were evidently different interpretations of the meaning of the Hebrew word, unless the original manuscripts employed were themselves different – something at which we would not be startled. But since it does not change our interpretation of the meaning of the account, it is not worth the effort which it would require to map out every Hebrew and corresponding Greek word in order to explain in detail every little difference between the ancient texts.

On Genesis, Part 42: A World Without Trust

Once Jacob had married both Leah and Rachel, and had twelve children born to him in Haran, he had wanted to leave there, but his father-in-law Laban had begged him to stay. So as the account goes in the later half of Genesis chapter 30, after Laban had admitted to Jacob that he himself had profitted greatly on account of his presence he had then asked him to remain. Upon answering him Jacob only agreed to remain under the condition that he could keep to himself certain of the cattle as payment in exchange for his labor. So Laban agreed, and perhaps he was only eager to accept the offer because Jacob’s demand for payment in the speckled, spotted, grisled and striped cattle of the flock must have seemed as if it would be even more profitable to him than to Jacob. However unbeknownst to Laban, Jacob had a dream, where the God of Bethel, the God of his fathers, had appeared to him, and while it is not stated explicitly, in that dream he must have been shown how to increase the ratio of such cattle exponentially among the kids of the flock, a claim which is established by Jacob’s subsequent actions.

Presenting that account, we had long digressions in order to present information from studies in a field called epigenetics. There, we sought to demonstrate how certain substances in the wood which Jacob had placed into the watering-troughs of the cattle could indeed cause certain genes which are otherwise latent to express themselves in the kids of the flock, and that is how Jacob’s dream was fulfilled. Not only would the cattle drink the water in which the wood had been soaked, but they would very likely eat of the bark and of the wood itself, as sheep and goats frequently do eat trees. This may seem like magic, and in earlier ages, before the advent of genetic science, it must have seemed that way, but now there is a simple and natural explanation which stands as a proof that the provenance of our Scriptures certainly is found in Yahweh our God. While it is certain that Jacob did not understand epigenetics, he did know to strip some of the bark from young saplings and place them in the watering troughs, and the knowledge of the operations of nature which is found in God had caused the desired effect.

On Genesis, Part 41: Mutual Exploitation

As we have seen in Genesis chapter 29 and the marriage agreement between Jacob and Laban for his daughter Rachel, Laban had exploited Jacob by burdening him with seven years of labor in exchange for her hand, which was a condition to which Jacob had rather eagerly agreed. That alone seems to have been excessive, since ninety years earlier, Laban’s father Bethuel had required nothing from the servant of Abraham in exchange for giving him Rebekah as a wife for Isaac. There in Genesis chapter 24, where the servant had asked for Rebekah and had given Bethuel and Laban an account of his experiences and the visions which he had, we read in part: “50 Then Laban and Bethuel answered and said, The thing proceedeth from the Lord: we cannot speak unto thee bad or good. 51 Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife, as the Lord hath spoken.” Then as we read in the subsequent verses, the servant had given gifts to Rebekah’s mother and brother, this same Laban who had burdened Jacob here, but he had evidently given nothing to Bethuel, Rebekah’s father, and apparently Bethuel required nothing of him.

So even after laying a comparatively excessive burden on Jacob, Laban went even further and had exploited him by burdening him far beyond the seven years to which he had agreed. First, he deceived Jacob by having him marry Leah rather than Rachel, and by that action he then compelled him further, to work seven additional years for Rachel, whom Jacob had evidently already professed to have loved. This we read in Genesis chapter 29: “20 And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her.” So Jacob, who could not deny his love, actually had worked fourteen years for Laban’s daughter Rachel, and none for Leah, whom he obtained by Laban’s choice and not by his own. In contrast, Isaac did not have to lift a finger to marry Rebekah, who only cost Abraham the journey of some servants and a few choice gifts. While we may never know whether or not that was his reason, Isaac had apparently sent Jacob to Haran empty-handed, as he is not recorded as having had any gifts for a prospective bride and her family.

On Genesis, Part 40: The First Stones

When Abraham had received his promises from God, and the accompanying unconditional covenants, Yahweh God had committed the world of his time to the eventual dominance and ultimate possession of Abraham’s seed. But not all of Abraham’s seed would share the same fate. Ishmael, the oldest son, would become a considerable nation, but he would be entirely pushed out of the inheritance in favor of Isaac. Later, the six sons which Abraham had with Keturah would be pushed out in a similar manner. Then of the sons of Isaac, Esau and Jacob, the one would despise his inheritance and ultimately lose it to his brother, although he declared that he would seek revenge against him, by which he may have even imagined that he could have it back.

Esau was a worldly man who sought to carve out his own destiny apart from his father and his God. But the other son, Jacob, had committed himself into the hands of his father and his God, and apparently it was for that reason that he had never taken any initiative to plan for his own future. Jacob was the obedient son who worked for his father’s estate, rather than worrying about his own, and who waited patiently for any reward that may come, rather than seeking his own profit or adventure. For his patience, he was rewarded, and he was told that if he fulfilled his father’s wishes then it would be he alone who would inherit the blessings and promises of Abraham. This was all within the plan of God from the beginning, as Yahweh had spoken to Rebekah his mother. Then, in Jacob’s vision of the ladder which is recorded in Genesis chapter 28 where he was on his journey to Padanaram, Yahweh God Himself had confirmed those words of Isaac. Perhaps it is symbolic, that Jacob laid his head on stones to sleep, and in his dream he saw a vision of his own descendants ascending to and descending from heaven. Those descendants had already been destined to be the stones in the Kingdom of God.

On Genesis, Part 39: In the Hands of Yahweh

In Genesis chapter 25, there is a description of a pregnant Rebekah suffering from the struggle of the baby in her womb, where Yahweh God had answered and told her that there were two nations in her womb, representing two distinct peoples, and that the elder would be subordinate to the younger. Much later, in Malachi chapter 1, Yahweh announced that He had loved Jacob, and hated Esau. But from the time they were born, Yahweh had no exchanges with Esau, while Esau evidently had never sought God. Apparently, Yahweh permitted nothing which would cause him harm, but gave him every opportunity which Jacob also had been afforded, and he only harmed himself by his own choices. So it is fully evident that Yahweh’s words to Rebekah were prophetic, but He did not express His hatred for Esau until long after Esau himself had exhibited the behavior and the attitudes for which he was hated, in the words of the prophet Malachi.

In the closing verses of that same chapter, there was an event recorded where Esau had sold his birthright to Jacob for a measly bowl of soup. That act was a vivid demonstration of the fact that Esau had despised his birthright rather than having cherished it, since in a time of discomfort, he was willing to give it away in exchange for so little. Esau, having hungered, had no thought nor care for the God who could feed him. Then in Genesis chapter 27 we had seen the rejection of Esau, and the reasons for his rejection were stated explicitly on two occasions. The first of those is in the description of Esau’s wives by Moses where at the end of chapter 26 he wrote “34 And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite: 35 Which were a grief of mind unto Isaac and to Rebekah.” So if Esau lost his birthright, it is a direct result of this grief which he had caused his parents, as he had taken wives of the people from whom Abraham had admonished his own servant not to procure a wife for Isaac, for which he had even bound that servant to an oath.

On Genesis, Part 38: The Rejection of Esau

Then Isaac had twin sons, Jacob and Esau, but neither would both of these sons share in the inheritance of their father, so the number of heirs was ultimately narrowed to one of them, and out of his eight sons and many more grandsons, only Jacob would inherit the blessings of Abraham. Like Sarah before her, Rebekah, the mother of Jacob and Esau, had also conceived with a promise, where she was told, as it is recorded in Genesis chapter 25, that “23 … Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.” There it is fully evident that Jacob and Esau would have very different destinies, even though they were both in the loins of their father when he was dedicated on the altar to Yahweh. So they both belonged to God, as Paul wrote of them much later, in Romans chapter 9, and asked “21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?” From there, he proceeded to explain that from one lump there had been created vessels of destruction, but from the other there had been created vessels of mercy, and these are Esau and Jacob and their respective descendants.

But the path to dishonor and destruction was made by Esau himself. His father Isaac was unmarried until he was forty years old, and had taken a wife only as soon as he had learned that his own father Abraham had procured a wife for him. Then Isaac had evidently remained content with that one wife for his entire life. His brother Jacob would remain unmarried, as we shall see here in this chapter and subsequent chapters of Genesis, until his father Isaac had sent him to Haran with instructions to take a wife from the house of his mother’s kindred. Many people seem to assume without studying, that Jacob was a young man when this happened, but in truth, he was seventy years old, which we shall discuss later. Then once Jacob arrived in Haran, when Rebekah’s brother Laban had laid upon Jacob a heavy burden in exchange for a wife, Jacob complied, choosing obedience to his parents rather than rebelling and returning to Palestine.

On Genesis, Part 37: The Incontinence of Men

In our last discussion in Genesis, The Children of the Flesh, we hope to have fully elucidated the meaning of the words of Paul of Tarsus where he wrote in Romans chapter 9, as it is in the Christogenea New Testament, and he said: “8 That is to say, the children of the flesh, these are not children of Yahweh, but the children of the promise are counted as offspring.” Saying that, Paul then went on to describe the promise to Sarah, and then to Rebekah, whereby he illustrated the fact that only Jacob was ultimately the heir of Abraham, and out of all of the children of Abraham, the promises of God are given only to Jacob’s descendants. This was also the same illustration which he made in a different manner in Galatians chapter 3, an epistle which he actually wrote about two years prior to his having written Romans. Now from this point on in Genesis, Ishmael and the sons of Keturah are removed from the picture, and all future history, Biblical and otherwise, would revolve around the descendants of Jacob and Esau, as Jacob had merited the birthright which his older brother had despised, although after he lost it, Esau had hated his brother and wanted it back.

So the Edomites became predominant in Judaea in the centuries leading up to the ministry of Christ, and even today the descendants of Esau still think that they can have back the inheritance, in a rather indirect manner. But they never shall attain it, since they are all bastards, and the works of men are vanity in the eyes of God. But this dynamic nevertheless drives world events to this very day, as the Edomite Jews have forever been plotting to dominate and destroy Christians so that they may have the world to themselves, and this observation is true in spite of the fact that both parties are generally oblivious to this truth. In Romans chapter 9, where Paul had continued his discussion of the issue concerning the seed of Abraham, he compared Jacob and Esau, and described the descendants of Jacob as vessels of mercy, but the descendants of Esau as vessels of destruction. Doing all of this, in Paul’s epistles he was not innovating, but rather he was instructing Christians as to how the will of Yahweh God which was expressed in Genesis affects the Christian world, as the Word of God has not and does not change. To this day, the children of Esau and Ishmael and the others are still excluded from the promises of God, and they always shall be excluded, along with any other races who were not of Abraham or even of Adam in the first place.

On Genesis, Part 36: The Children of the Flesh

In Genesis chapter 24 we observed A Proper Marriage and the lengths to which Abraham had gone in order to assure a fitting wife for his son Isaac. But here we must also note the lengths to which Yahweh God had gone in order to demonstrate, both for Abraham himself and as an example to Christians, that Abraham should also have had children born from his own proper wife, from a woman of his own kindred, an heir who was fitting to receive the inheritance and the promises of God. So in spite of the birth of Ishmael by a bondwoman, who was also apparently a descendant of Adam, Isaac was the son of the promise, and in Isaac would Abraham’s seed be called, as Paul of Tarsus had later explained, in Romans chapter 9 and in Galatians chapter 3.

But Abraham, with all of his noble spirit, was also only a man with his own fleshly desires, urges, and needs. So in accordance with those, there was not only the child who was born to him which was of the Spirit, which is, the son born in accordance with the promises of Yahweh God, but also children of the flesh, born after the desires of man. When the promises were made to Abraham it was clear that he would have an heir, but not heirs, and that was the express will of Yahweh found in Genesis chapter 15 where Abraham had tried to appoint a replacement heir, having thus far had no son of his own, and we read: “3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. 4 And, behold, the word of the Lord came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.” Abraham could not substitute his servant for an heir from his own bowels, and therefore neither can anyone else make any such substitution.