Barth Library - 'Ishmael' Results

8/14/2019 Barth Library - 'Ishmael' Results

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Abraham's son, and although he is not this for nothing. According to Gen 21:8 v. 8 the purport of this passage from

Genesis is: "They which are the children of the flesh, these are not (as such) the

7. Barth, Karl. 34 The Election of the Community [ Page | Paragraph | SubSect | Section]

to Gen 21:8 v. 8 the purport of this passage from Genesis is: "They which are the children of the flesh, these are not (as

such) the children of God, but the children of the promise are counted for the seed." Both Isaac and Ishmael are "children

of the flesh," begotten by man and born of woman; and in the same way later both the elected and the rejected will be

equally "children of the flesh." But it is not as such that they are prefigurations of the Son of God and Man


the same begetting ( Rom 4:11 v. 11). In relation to Rom 4:7 Rom 4:10 vv. 7-10 we might perhaps ask if Isaac was not after

all chosen because of some merits of his own and Ishmael rejected because of some fault of his own. There was much to

praise in the later nation Israel (and in Jacob too), and much to blame in Ishmael (and in Esau too). But whatever we may

find to praise or blame, the election of the one and the rejection of the other certainly bear no


vv. 7-10 we might perhaps ask if Isaac was not after all chosen because of some merits of his own and Ishmael rejected

because of some fault of his own. There was much to praise in the later nation Israel (and in Jacob too), and much to

blame in Ishmael (and in Esau too). But whatever we may find to praise or blame, the election of the one and therejection of the other certainly bear no relation to it. The issue is the separation of the Church in Israel. And what can that

have to do with what may seem or may actually be praiseworthy or


is continued in this race means that its honour and hope continuingly benefit all its members. Even its rejected members

(just because of the separation which excludes them) are not forsaken, but after, as before, share in the special care and

guidance of the electing God. When Ishmael was menaced by death on the expulsion of Hagar to the wilderness, "God

heard the voice of the lad; and the angel of the Lord called to Hagar out of heaven, and said unto her, What aileth thee,

Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the


the Church. Thus the phenomenon of the refractory Synagogue is no novelty. The Word of God is not proved false by

this phenomenon. But what is God's purpose with the remainder of Israel which is not appointed for the founding and

upbuilding of the Church? What was His purpose with Ishmael? or with Esau whom, according to Chr1 13 v. 13, He

"hated"? What is His purpose to-day with the refractory Synagogue? The answer to this question follows in


standpoint of Scripture that from the first God has at all times proceeded in the way in which He manifestly still does to-

day, so that there can be no doubt about God's constancy. But what if it is in relation to the procedure followed from the

first by this constant God, in relation to Ishmael and Esau, that is, from Scripture itself, that the question of therighteousness of this constant God is raised, and extends from there to the consideration of what God is also obviously

doing in the present? In Rom 9:6 v. 6 f.


God is righteous when He elects Isaac and Jacob and Moses with the very same disregard of all prior considerations, in

the very same free mercy, in which He had already elected Abraham. But the answer has not yet been given to the

question: What is it that God wills and does with Ishmael, with Esau, with all Israel that is not called to the Church?

What is the meaning of: "Esau have I hated" ( Rom 9:13 v. 13)? Does what was said in
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Rom 9:15 Rom 9:16 vv. 15-16 speak of Moses and, retrospectively, of Isaac and Jacob, they form at the same time the

major premise for what is to be said in Rom 9:17 v. 17 f. in relation to Ishmael, Esau and all others rejected within elected

Israel. In relation to them, too, the righteousness of God's conduct is exalted far above all doubt because God's name is: "I

will be he that I am," or, "I will have mercy on whom I have


follow another is a matter for the free decision of Him who is merciful, which might equally well cause a failure in this

sequence. This is the negative side of the truth of Rom 9:15 v. 15. And it is on its negative side that it affects Ishmael,Esau and Pharaoh. But in the first place this has the following positive significance. In the relation of his history to that of

Israel, there is an original act of God's mercy towards Pharaoh also. This is how it is represented by the Old Testament

itself. The context of the words


(not even with that of Moses), that in one way or another it has to be carried out by the person concerned. He stands

fittingly beside Moses because in his own very different way he bears witness to the righteousness of God and indeed to

the righteousness of His mercy. In the same sense, too, Ishmael stands fittingly beside Isaac, Esau beside Jacob, and to-

day the refractory Synagogue beside the Church. "Therefore hath he mercy on whom he will have mercy, and whom he

will he hardeneth" ( Rom 9:18 v. 18). The


beside the Church. "Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth" ( Rom 9:18

v. 18). The saying obviously looks back on the one hand to Isaac, Jacob and Moses, and on the other to Ishmael, Esau and

Pharaoh. Before expounding it in the sense of the classical doctrine of predestination attention should have been paid to

the fact that here the twofold %&'()cannot possibly be regarded


decided with respect to man in Jesus Christ. The tenor of the answer hidden in the counter-question of Rom 9:20 v. 20 is:

"In any case, whether you are a friend of God like Moses or an enemy like Pharaoh, whether your name is Isaac orIshmael, Jacob or Esau, you are the man on account of whose sin and for whose sin Jesus Christ has died on the cross for

the justification of God, and for whose salvation and bliss, and for whose justification, He has been raised from the

dead" (


divine Yes is God's prior justification in relation to it and its own prior justification in relation to God. It is this which

with a factuality that Israel cannot contest makes this question as impossible as that of Rom 9:19 v. 19. Ishmael is called

by Isaac. Esau by Jacob, Pharaoh by Moses-the Synagogue of the present by paul. In view of this call, in view of the

Gospel so clearly addressed to them, can they dare to repeat this question, the challenge of Rom 9:19 v.


"vessels of wrath" only in order that among the "vessels of mercy" every mouth may be stopped that would glory in man

at the expense of God, in order that among them and by them the glory of God alone may be exalted. It is as Isaac has at

his side an Ishmael, Jacob an Esau, Moses a Pharaoh, the Church a Synagogue, that they are the genuine children of the

promise and faith of their father Abraham. Thus the Church founded by the elected apostles, even though there is a

Judas Iscariot among them too, is the unveiled secret of the

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gathered with them and justified by the same faith there is a whole abundance of manifest "vessels of wrath," a horde

from among the Gentiles, from the realm of Moab and Ammon, of Egypt and Assyria-the very realm into which the

whole of that hardened Israel (beginning with Ishmael and ending with the kings and people of Samaria but ultimately

also with the Davidic kings and Jerusalem itself) seems to be thrust out by God's harsh dealing with His elected people.

On the ground of the divine calling, says Rom 9:24


to it, too, and in it to promise a future that will not be the work of God's wrath but of His mercy which applies to Israel

also. This future of the lost people Israel already become present in the calling of the Gentiles justifies the God of Israel

even as the God ofIshmael and Esau, even as the God of Pharaoh. The God who has given this promise precisely to the

rejected among His elected people, and who has fulfilled this promise in the ten times rejected who had never been His

elected people, cannot possibly be accused, but in view of the miracle of His


Rom 9:14 914. "What shall we say then? Is there unrighteousness with God?" was the question asked at that point. And

we are now given what is so obviously the correct answer in view of the enigmatic dual existence of Israel as Isaac and

Ishmael, as Jacob and Esau, as Moses and Pharaoh, as the Church and the Synagogue. This answer follows naturally

from the recognition of the goal of the history of Israel as it was described in Rom 9:22 Rom 9:24 vv. 22-24 by a


willing and running. It has despised and neglected faith, and in so doing it has rejected its promise also, and the order of

life under the promise. It has denied and compromised its own existence as God's chosen people. Looking back from this

point, what are we to say to the history ofIshmael, Esau and Pharaoh? From this point, too, we must see confirmation of

the fact that ( Rom 9:16 916) nothing depends on human willing and running, but everything on God's mercy. In this case

there is no lack of


Himself, under the sign of a unique presupposition, preparation and pre-history of his salvation, proves only that God's

mercy alone can bring and keep together God and man, and thus make man participate in salvation. God's right to deal

with this Israel as He has, in fact, dealt with Ishmael, Esau and Pharaoh cannot be doubted in view of what this Israel

does and leaves undone. But if God's right with regard also to this Israel is to be and is always the right of His mercy, in

view of what this Israel does and leaves undone it cannot be doubted that it is by the right


101, where Paul, repeating his confession of Rom 9:1 Rom 9:5 91-5, declares that his desires and prayers are not turned

away from the Israel which continues the history ofIshmael, Esau and Pharaoh but are directed to it all the more; that

as apostle of the Church he means to be and must be all the more the prophet of Israel, the servant of the God of

Abraham, Isaac and Jacob, concerned for its deliverance. He attests to the unhappy members of the Synagogue that


statements in Rev 22:16 v. 16. From the fact that the patriarchs or the seven thousand are holy it does not follow by any

means that the whole lump without distinction, every branch, Israel as such, is holy. For Isaac is accompanied by

Ishmael, Jacob by Esau, the seven thousand by the '*)!*+ . Even assuming that the adjective "holy" applies to the former,

how can it apply to the latter? But the latter are the persons


Him up to be crucified, even of Judas Iscariot. His distinctive characteristic is not lost even for the Israel which has so

completely failed to recognise it, which has met it with such complete disobedience. The few enlightened are necessarily


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accompanied by the many hardened, Isaac by Ishmael, Jacob by Esau, Moses by Pharaoh and the company of Korah,

David by Saul, Elijah by Ahab, the true by the false prophets, the good kings by those who did evil in the sight of the

Lord-they are all indispensable figures in that annunciation of Jesus and His Church. Therefore in


Now, however, they are no longer in this root. They have been cut off and lie beside it. Now they no longer grow out of

this root. They have only the transient life of a severed branch, and the sure and immediate prospect of withering away.

This is the existence of all those in Israel who, from Ishmael up to the present-day Synagogue, although they were and

are Israelites, have proved unserviceable in relation to what God willed with Israel and finally brought forth from it, so

that in their totality they can only form that dark and monstrous side of Israel's history. This is the


the resurrection of Jesus Christ what Moses and the prophets have always attested to this people is publicly decided-that

to be Israel means to live and grow in union with the root of Israel, to believe. Now this is the very thing which does not

happen in the case of these branches from Ishmael right up to the present-day Synagogue. For this reason and in this

way they are cut off although they are holy branches. On the other hand, this is the very thing which does happen in the

case of Christians from the Gentiles. They believe. For this reason and in this way they are

31. Barth, Karl. 35 The Election of the... [ Page | Paragraph | SubSect | Section]

of mutually intersecting differences. God will establish His eternal covenant with Isaac ( Gen 17:19 Gen. 1719, Gen 17:21

21) and not with Ishmael the first-born. Yet Abraham's prayer for Ishmael is heard, so that he is to live and be blessed

and made fruitful ( Gen 17:18 Gen. 1718, Gen 17:20


establish His eternal covenant with Isaac ( Gen 17:19 Gen. 1719, Gen 17:21 21) and not with Ishmael the first-born. Yet

Abraham's prayer for Ishmael is heard, so that he is to live and be blessed and made fruitful ( Gen 17:18 Gen. 1718, Gen

17:20 20). And although Esau is the older and


by slaying and releasing. It is also too soon to ask who is meant by the creature which suffers the first fate, and who by

that which suffers the second. But if we study the transaction as such in its general nature, we can hardly fail to recall the

Genesis stories of Abel and Cain, Isaac and Ishmael, Jacob and Esau, Leah and Rachel and so on. The ceremonies are

obviously a comment on the history of Israel as a history of the differing choices, and its character as witness is fixed in

the legal instructions which relate to these actions.


the redemptive sacrifical death that wins the reconciliation and opens the way to a new life! Useful only for a life that is

no life at all! That is the sentence which is pronounced upon the second goat, and which is carried out by his

banishment. It is the image of the non-elect as they (Cain, Ishmael. Esau) stand apart from the elect; the embodiment ofman as he is in and of himself, as he is even now without the grace of election; the demonstration of what is the sole

possibility and future of this man. Yet we must observe that the second goat is also "placed before the


Yet we must observe that the second goat is also "placed before the Lord," that the treatment meted out to him and the

tragic record of his unusability also form an integral part of the sign and testimony set up on the Day of Atonement. Cain

is just as indispensable as Abel, and Ishmael as Isaac. For the grace which makes an elect man of the first can be seen

only from the second, because the first, the elect, must see in the second, the non-elect, as in a mirror, that from which he

was taken, and who and what the God is who has delivered him from it. It is only as one


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as a confirmatory sign that the purification of the leper has been achieved and his new life in the congregation has

begun. The former is clearly used for the benefit of the unusable. The recipient of the fruit of election is obviously the

non-elect. How can we fail to see that Cain and Ishmael and Esau are now given yet another right than that which is

remotely visible in Lev 16: Lev. 16? They are witnesses to the resurrection reflected in Lev 14 Lev. 14. The promise


Old Testament, if at all, as a prophecy of Christ even in their striking duality. In other words, we have to recognise JesusChrist not only in the type of Abel but also in the very different type of Cain; not only in the type of Isaac and his

sacrifice but also in the very different type ofIshmael and his expulsion and miraculous protection; not only in the type

of the chosen stock of Leah but also in the very different chosen stock of Rachel; not only in the type of the Israelite nation

but also in the very different type of the excluded and yet not utterly excluded heathen


blurred doublepicture of the elect and the rejected is also brought into focus. The fence is removed which, according to

the Old Testament, seemed to separate the one from the other-Israel from the heathen, accepted from rejected Israel,

Abel from Cain, Isaac from Ishmael. Jacob from Esau, David from Saul, Jerusalem from Samaria. Their connexion, which

is so puzzling in the Old Testament, is now explained as the damnation of all mankind is now revealed in all its

unbounded severity, but in subordination to the almighty loving-kindness of God towards this


This is how it stands with the one Elect, Jesus Christ, who, according to the New Testament witness, sets a frontier to the

Old Testament sphere, and lifts the veil which lay over its witness as such.

1. Jesus Christ is not accompanied by any Cain, Ishmael, Esau or Saul. He does not need any such opponents. God's will

for His elect, the purpose of a man's election, the direction and aim of his life as an elect, are all real and recognisable in

Him without such opponents, and therefore unambiguously. 2. Jesus Christ


is rejected. Where else can we seek and find the rejection which others have merited except in the rejection which has

come on Him and which He has borne for them? This rejection cannot, then, fall on others or be their concern. There is,

therefore, no place outside or alongside Him for Cain, Ishmael, Esau or Saul. 3. Jesus Christ is in His person the reality

and revelation of the reconciliation of the world rejected by God because of its sin. But this means that in His person He

is the utter superiority of the electing will of God over His rejecting will, the absolute


embodies and manifests the unclean feet of all the apostles, that is, what the Church has in common, in its origins, with

obstinate, rejected Israel, and therefore with the world. In Judas-and not only in Judas, hut in all the apostles as children

of Abraham according to the flesh-Ishmael lives on in spite of Isaac, Esau in spite of Jacob, Pharaoh in spite of Moses,

Saul in spite of David. How can it be otherwise? How else can it be true that the Word of God Himself has taken this

flesh of Abraham's children, that the Church in its original apostolic form is chosen


heads and hands are already washed. The apostle Peter, elect and called, is just as much in need of the death of Jesus, of

this perfecting of His love in the slave-service of the Lord's utter and final devotion to His own, as is the apostle Judas,

also elect and called. For the nature ofIshmael and Esau, of Pharaoh and Saul, whose rebellion breaks out in the person

and act of Judas, is no less the nature of Peter than it is of Judas. If Judas fell into the danger of being cut off as an

unfruitful branch of the vine, Peter was inescapably confronted by the same


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the sin of all the apostles made necessary. Although lacking the power of His death, there went with Him this one

apostle, and represented in the person of this one there went all the dead of the old covenant which Israel had

continually broken, those whose death could only be a punishment, Ishmael and Esau and Pharaoh, Saul and Ahithophel

and all their kind. All that the utter darkness of the death of this one apostle can do is to emphasise the light and life of

the death of Jesus. But it can do this. This is the proximity of Judas to Jesus, the resemblance to

44. Barth, Karl. 38 The Command as the Decision... [ Page | Paragraph | SubSect | Section]

Gen 16:9 169 and Gen 21:12 2112, Gen 21:18 18 directions are then given concerning the relationship of Isaac and

Ishmael. In Gen 17:10 1710 we have the ordinance of circumcision. In Gen 17:15 1715 Sarah is told to change her name. In

45. Barth, Karl. 60 The Pride and Fall of Man [ Page | Paragraph | SubSect | Section]

409-10). And for the moment it seemed as though the assembled remnant would maintain themselves as the people of

God in this new obedience of a humility which they had hitherto scorned. But then among this remnant there is a

reaction under the leadership ofIshmael a descendant of David, apparently in co-operation with Baalis, king of the

Ammonites ( Jer 40:14 4014). Gedaliah is assassinated, as are also the majority of the strange group of penitents found at

46. Barth, Karl. 60 The Pride and Fall of Man [ Page | Paragraph | SubSect | Section]

reaction is overthrown with equal violence ( Jer 41:11 Jer 41:15 4111-15). Those responsible, however, do not have the

wisdom and courage to resume the work and way of Gedaliah. They are afraid that what Ishmael has done to the

governor appointed by the Babylonians will be avenged on them. They therefore decide to emigrate to Egypt ( Jer 41:16

Jer 41:18 4116-18). And now Jeremiah is again the centre of the

47. Barth, Karl. 72 The Holy Spirit and the... [ Page | Paragraph | SubSect | Section]

Gen 12:3 Gen. 123). And then in Gen 16:1 Gen. 161f. and Gen 17:23 1723f. it is emphasised that even Ishmael, "a wild

man" whose hand is "against every man, and every man's hand against him," was also the son, and indeed the elder

though not the promised son, of Abraham, and that as such he was to be circumcised and to enjoy special divine

protection. Again, in

48. Barth, Karl. 72 The Holy Spirit and the... [ Page | Paragraph | SubSect | Section]

of the neighbouring and later very hostile peoples of Moab and Ammon from Lot, and therefore from a near relative of

Abraham. And finally in Gen 33: Gen. 33 the dispute between Jacob and his elder brother Esau, who in many ways

resembles Ishmael, ends in a reconciliation, so that in Gen 36 Gen. 36 the race of Edom, later to be another unpleasant

neighbour of Israel, is given a place in the account of the patriarchs. In this prelude to the true history of Israel, in which

the

Results Bibliography

12 God the Holy Spirit. In CD Volume I,1 ( 1-12). [word count]

[View Text] [Bibliographic Details] [Volume Table of Contents]

32 The Problem of a Correct Doctrine of the Election of Grace . In CD Volume II,2 ( 32-39). [word count]


33 The Election of Jesus Christ. In CD Volume II,2 ( 32-39). [word count]


34 The Election of the Community. In CD Volume II,2 ( 32-39). [word count]

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35 The Election of the Individual. In CD Volume II,2 ( 32-39). [word count]


38 The Command as the Decision of God. In CD Volume II,2 ( 32-39). [word count]


60 The Pride and Fall of Man. In CD Volume IV,1 ( 57-63). [word count]


72 The Holy Spirit and the Sending of the Christian Community. In CD Volume IV,3 ( 69-73). [word count]


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Barth Library - 'Ishmael' Results