BEMA Episode Link: 208: Midrash — Iscah, Sarai, and Birth Orders
Episode Length: 39:35
Published Date: Thu, 25 Feb 2021 01:00:00 -0800
Session 6
About this episode:

Marty Solomon and Brent Billings take a deeper dive into one of the topics they hear about from listeners the most—midrash—and answer the most commonly asked question from the entire run of the podcast: What is going on with the genealogy of Abraham?

Discussion Video for BEMA 208

BEMA 8: Buried in a Genealogy

BEMA FAQ: Midrash — Marty Solomon, YouTube

Jewish Women’s Archive

BEMA 173: Jude — False Teachers

Transcript for BEMA 208

Notes

*Note: The following notes are handwritten by me, Adam, and I reserve the right to be wrong.

BEMA Episode 208: Midrash - Iscah, Sarai, and Birth Orders - Study Notes

Title & Source Summary

Episode: 208 - Midrash: Iscah, Sarai, and Birth Orders Hosts: Marty Solomon and Brent Billings Focus: Genesis 11, the genealogy of Terah, and the identity of Iscah/Sarai

This episode addresses the most frequently asked question in BEMA’s entire podcast run: how the Midrashic tradition that identifies Iscah and Sarai as the same person can be reconciled with the biblical chronology that seems to make Haran only 8-10 years old when his daughter was born. The discussion explores the concept of birth order in Genesis, the nature of Midrash as commentary, and how to properly engage with multiple rabbinic traditions. The hosts examine why Abraham appearing first in the genealogical listing does not necessarily mean he was the firstborn son, and how this fits into a broader pattern throughout Genesis where God consistently chooses non-firstborn sons to carry His covenant forward.

Key Takeaways

  • The most common question BEMA receives concerns the apparent age problem with Haran being Iscah’s father if Iscah is Sarai and Abraham is the firstborn
  • Two Midrashic traditions exist: one less popular tradition suggests Haran miraculously fathered Iscah at age eight; the more popular tradition indicates Abraham was not actually the firstborn
  • The order in which sons are listed in genealogies does not always reflect birth order, as seen with Noah’s sons (Shem, Ham, Japheth) where the listing order differs from actual birth order
  • A consistent motif throughout Genesis shows God choosing non-firstborn sons: Shem over his older brother, Abraham over Haran, Isaac over Ishmael, Jacob over Esau, and Joseph over his ten older brothers
  • Midrash is not a single unified commentary but rather multiple streams of tradition from ordained rabbis engaging in systematic, peer-reviewed conversation over millennia
  • The Mishnah (early second century CE) represents the first canonized collection of rabbinic commentary, though many traditions within it predate Jesus
  • Midrash should not be read primarily for literal historical details but rather to understand what theological or spiritual truths the rabbis were trying to communicate
  • The purpose of asking “why” when encountering Midrash helps us understand the deeper meaning rather than focusing solely on historical accuracy
  • Both traditions about Abraham’s birth order can be considered authoritative Midrash, showing that Jewish interpretive tradition allows for multiple valid perspectives
  • The non-firstborn motif teaches that God’s invitation is open to anyone willing to partner with Him, regardless of social position or perceived qualification

Main Concepts & Theories

The Birth Order Problem

The chronological challenge arises from Genesis 11:26-29, which lists Terah’s sons as “Abraham, Nahor, and Haran” and then identifies Haran as the father of Iscah. If Episode 8’s teaching that Iscah and Sarai are the same person is correct, and if Abraham is the firstborn, then when Abraham was born (Terah was 70), Haran would need to be born shortly after. Since Sarai is 10 years younger than Abraham (Genesis 17:17), and she is Haran’s daughter, this would make Haran only 8-10 years old when she was born. This creates an obvious biological impossibility unless understood miraculously.

The resolution lies in recognizing that the order of names in genealogical lists often reflects importance rather than chronological birth order. This is explicitly demonstrated in the genealogy of Noah, where his sons are listed as “Shem, Ham, and Japheth” but the Table of Nations and other textual clues indicate this was not their birth order.

The Non-Firstborn Motif in Genesis

A consistent literary and theological pattern runs throughout Genesis:

  • Shem - Not Noah’s firstborn but becomes the ancestor of Abraham’s line
  • Abraham - Not Terah’s firstborn (Haran was) but becomes the father of Israel
  • Isaac - Not Abraham’s firstborn (Ishmael was) but receives the covenant
  • Jacob - Not Isaac’s firstborn (Esau was) but inherits the blessing
  • Joseph - Not Jacob’s firstborn (Reuben was) but saves the family and receives the double portion through Ephraim and Manasseh

This pattern demonstrates a theological principle: God’s calling and election are not based on human hierarchies, social position, or birth order. The covenant invitation is available to anyone willing to answer God’s call and partner with Him in His redemptive mission. This would have been countercultural in ancient Near Eastern society where primogeniture (firstborn inheritance rights) was the dominant social structure.

Understanding Midrash as Commentary

Midrash functions as elevated, authoritative commentary developed over centuries of rabbinic discussion. Several key characteristics define it:

Not Scripture, But Best Commentary - While not inspired in the same way as Torah, Midrash represents thousands of years of systematic, peer-reviewed conversation by scholars who had the text memorized and devoted their entire lives to its study. As Marty notes, if he had to choose a commentary, the collective wisdom of millennia of Jewish scholarship would be far superior to any individual modern commentary.

Multiple Valid Traditions - Unlike a single authoritative interpretation, Midrash preserves multiple traditions that may even contradict each other. The existence of different interpretive streams allows for diverse perspectives while maintaining accountability to the text and community. As Brent observes, this mirrors how many Christians use the Bible itself, finding support for various positions.

Rooted in the Text - Every Midrashic interpretation must be grounded in some element of the biblical text. Rabbis are not inventing new ideas from thin air but rather drawing out implications, filling gaps, and making connections based on careful textual observation. The tradition requires using what is old to create something new, weaving ancient threads into contemporary tapestry.

Dates and Relevance - Not all Midrash is equally useful for understanding the world of Jesus and the New Testament. While the Mishnah was not compiled until the early second century CE, many traditions within it predate Jesus by decades or even centuries. Even when we cannot prove a specific tradition existed in Jesus’s time, the Mishnah reveals what the Jewish conversation was doing in that era, representing the intellectual and spiritual atmosphere in which early Christianity emerged.

The Concept of Semikhah (Rabbinic Authority)

The Hebrew term “semikhah” refers to the authority to speak into rabbinic commentary and tradition. In ancient Judaism, this was the authorization to interpret and apply Torah. After the destruction of the Second Temple in 70 CE, semikhah became the formal ordination process for rabbis. This system of authorized interpretation ensures that not every random theory becomes part of the Midrash, but only those insights from recognized, trained scholars who have devoted their lives to Torah study.

This helps explain why Marty consistently refuses to be called “Rabbi” with a capital R, distinguishing between informal terms of honor and the formal role of an ordained Jewish rabbi who has undergone years of intensive study and received semikhah.

How to Engage with Midrash

The key question when encountering Midrash is not “Is this historically accurate?” but rather “Why is the Midrash trying to show me this?” Midrash is not primarily concerned with literal history but with theological truth, moral instruction, and spiritual insight.

When encountering the tradition that Haran was eight years old when Iscah was born, we should ask: What is this tradition trying to emphasize? Possibly:

  • The miraculous nature of God’s chosen family
  • That nothing is impossible with God
  • That Iscah/Sarai’s origins are special

When encountering the tradition that Abraham was not the firstborn, we should ask: What is this tradition trying to emphasize?

  • The non-firstborn motif throughout Genesis
  • That God’s calling transcends social hierarchies
  • That anyone can answer God’s invitation regardless of their position

As Maimonides famously stated: “Any man who believes everything in the Midrash is a fool. Any man who believes nothing in the Midrash is a heretic.” The truth lies somewhere in the middle - engaging critically while remaining respectful of the wisdom preserved in tradition.

The Interconnected Nature of Midrashic Traditions

Like a fantasy novel’s “lore” or backstory, different Midrashic traditions weave together to create coherent narratives that account for multiple textual details. For example, the tradition about Haran dying in Nimrod’s furnace (referenced in Session 3) connects with the tradition about Iscah being Sarai - if Sarai needed to witness her father’s death in the furnace, this would shape her development as one of the seven prophetesses in Hebrew Scripture.

This interconnected quality demonstrates that Midrash is not random speculation but careful literary construction, where rabbis ensure that their interpretations fit with the broader tapestry of tradition while remaining grounded in the text.

Examples & Applications

The Jewish Women’s Archive

The resource jwa.org (Jewish Women’s Archive) provides accessible summaries of Midrashic traditions about female biblical characters. Rather than requiring readers to wade through extensive rabbinic texts in Hebrew and Aramaic, it offers synthesized articles explaining various traditions: “Some traditions say this, while others say that.” This demonstrates how multiple valid interpretive streams can coexist within Jewish tradition.

Church History and Church Tradition Parallel

Marty draws a helpful parallel to Christian tradition: just as we distinguish between documented church history (like Eusebius’s historical writings) and church tradition (like competing claims about where various apostles are buried), Judaism distinguishes between different levels and types of Midrash. Not all traditions carry equal weight, but multiple traditions can coexist as valid ways of engaging the text.

The Transfiguration Midrash

Referenced from Session 3, there exists a Midrash predating Jesus by approximately 80 years that provides context for understanding the Transfiguration narrative. This demonstrates that Second Temple period Midrash (traditions circulating before they were written down in the Mishnah) can legitimately inform our reading of the New Testament by showing us what ideas and stories were “in the air” during Jesus’s ministry.

Noah’s Sons and the Table of Nations

Genesis lists Noah’s sons as “Shem, Ham, and Japheth” but the Table of Nations in Genesis 10 presents them in a different order, signaling to careful readers that the initial listing reflects importance rather than birth order. This biblical precedent establishes that the same phenomenon could be occurring with Terah’s sons, making it exegetically sound to question whether Abraham was actually the firstborn despite being listed first.

The Furnace of Nimrod

The ancient Midrash about Abraham surviving Nimrod’s furnace while Haran died in it creates backstory that explains multiple elements: why Genesis says Haran “died in the presence of his father Terah” (Genesis 11:28), what formative events shaped Sarai if she witnessed her father’s martyrdom, and how Abraham’s faith was tested before his call to leave Ur. This shows how Midrash fills narrative gaps while remaining textually grounded.

Marty as Learner-Teacher

Marty’s admission that he didn’t initially catch the chronological problem with Haran’s age models intellectual humility and the reality that all teachers are also students. His comment “I’m constantly in learning mode as well. I’m constantly learning new things. I’m constantly evolving” demonstrates that expertise doesn’t mean omniscience. This echoes the rabbinic model where even the greatest scholars continued studying and sometimes reversed previous positions when presented with compelling arguments.

Potential Areas for Further Exploration

Comprehensive Study of the Genesis Non-Firstborn Motif
  • Detailed analysis of each non-firstborn chosen in Genesis (Shem, Abraham, Isaac, Jacob, Joseph, Ephraim)
  • How this motif challenges ancient Near Eastern primogeniture customs
  • Theological implications for understanding election and calling
  • Connections to New Testament themes of the “last shall be first”
  • How this motif relates to Israel as God’s “firstborn son” among nations
Sarai/Iscah as Prophetess
  • The significance of Sarai being identified as one of seven prophetesses in Torah
  • How her potential witness of Haran’s martyrdom might have shaped her prophetic role
  • The name change from Sarai to Sarah and its Midrashic interpretations
  • Comparison with other female prophets in Hebrew Scripture
  • Gender dynamics in prophecy and leadership in biblical tradition
The Development of Written Midrash
  • The oral-to-written transition in rabbinic tradition
  • The compilation of the Mishnah in the early second century CE
  • The expansion to the Talmud (Gemara added to Mishnah)
  • Various Midrashic collections: Genesis Rabbah, Exodus Rabbah, etc.
  • The relationship between Palestinian and Babylonian traditions
  • How the destruction of the Second Temple in 70 CE affected Jewish interpretive tradition
Semikhah and Rabbinic Authority
  • The historical development of rabbinic ordination
  • How authority was transmitted from teacher to student
  • The role of recognized academies and schools
  • Contemporary forms of rabbinic ordination in different Jewish movements
  • The concept of the “chain of tradition” from Moses to the present
Using Midrash Responsibly in Christian Contexts
  • Criteria for determining which Midrash is relevant to New Testament interpretation
  • The importance of dating traditions to Second Temple period when possible
  • How to avoid proof-texting with Midrash (cherry-picking traditions that support predetermined conclusions)
  • Balancing respect for Jewish tradition with Christian theological commitments
  • The difference between using Midrash as background context versus treating it as authoritative
Competing Traditions Within Midrash
  • How rabbis navigated disagreements between recognized authorities
  • The concept of “these and these are the words of the living God” (both positions can be valid)
  • Patriarchal versus liberating traditions about women in Midrash
  • How different Jewish movements (Orthodox, Conservative, Reform) relate to Midrash today
  • The role of majority and minority opinions in halakha (Jewish law) versus aggadah (narrative)
The “Lore” of Biblical Backstory
  • How Midrash creates coherent narrative universes similar to modern fantasy world-building
  • The importance of making diverse traditions fit together
  • Examples of extensive Midrashic backstories for biblical characters
  • The role of imagination within boundaries of text and tradition
  • Parallels to the “world Bible” concept in modern storytelling
Resources for Midrash Study
  • Detailed exploration of the Jewish Women’s Archive (jwa.org)
  • Sefaria.org as a digital library of Jewish texts
  • Printed English translations of major Midrashic works
  • Academic versus devotional approaches to Midrash
  • Building a personal library for ongoing Midrash engagement
The Hermeneutical Question: History vs. Theology
  • Ancient versus modern concerns about historical accuracy
  • How ancient readers approached biblical narrative differently than contemporary readers
  • The purpose of Scripture in ancient Jewish understanding
  • Theological truth versus reportorial fact
  • How to honor both historical-critical methods and traditional interpretation
Evangelical Engagement with Jewish Sources
  • The history of Christian use (and misuse) of rabbinic literature
  • Supersessionism and its impact on Christian-Jewish dialogue
  • How to learn from Jewish tradition without appropriating Jewish identity
  • The relationship between the “Old Testament” and Tanakh
  • Resources for understanding Judaism on its own terms rather than merely as background to Christianity

Comprehension Questions

  1. What are the two main Midrashic traditions explaining how Haran could be Iscah’s father, and which tradition does Marty prefer? Why does he prefer this interpretation?

    The two traditions are: (1) the less popular tradition suggesting Haran miraculously fathered Iscah at age eight, and (2) the more popular tradition indicating that Abraham was not actually Terah’s firstborn, meaning Haran was older and could naturally be Iscah’s father. Marty prefers the second tradition because it fits the non-firstborn motif that appears consistently throughout Genesis, where God repeatedly chooses non-firstborn sons (Shem, Abraham, Isaac, Jacob, Joseph) to carry His covenant forward. This pattern teaches that God’s invitation is open to anyone willing to partner with Him, regardless of their social position or birth order.

  2. How does the genealogy of Noah’s sons provide a precedent for questioning whether Abraham was Terah’s firstborn, and what does this teach us about reading biblical genealogies?

    Noah’s sons are listed as “Shem, Ham, and Japheth” in the narrative, but the Table of Nations and other textual details indicate this was not their actual birth order. This biblical example demonstrates that genealogical listings often reflect importance, prominence, or the author’s narrative purpose rather than strict chronological birth order. This precedent means readers should be attentive to whether a list is chronological or thematic. When we see Terah’s sons listed as “Abraham, Nahor, and Haran,” we should consider that this might reflect Abraham’s importance to the narrative rather than his birth order, especially given that Haran is already married with children while Abraham is not.

  3. Explain the concept of semikhah and why it matters for understanding the authority of different Midrashic traditions. Why does Marty refuse to be called “Rabbi” with a capital R?

    Semikhah is the Hebrew term for the authority to speak into rabbinic commentary and tradition, which became the formal ordination process for Jewish rabbis after the Second Temple’s destruction in 70 CE. It ensures that Midrash represents the insights of recognized, trained scholars who devoted their lives to Torah study, not random speculation. Marty refuses to be called “Rabbi” with a capital R because that title belongs to those who have undergone years of intensive Jewish education and received formal ordination. He lacks these credentials and believes using the title would be disrespectful to those who have earned it. While he accepts informal terms of honor (like his students calling him “Rabz”), he draws a clear distinction between that and claiming the formal authority of an ordained Jewish rabbi.

  4. What does Maimonides mean by saying “Any man who believes everything in the Midrash is a fool, and any man who believes nothing in the Midrash is a heretic”? How does this quote guide proper engagement with Midrashic traditions?

    Maimonides is describing the balanced middle ground between two extremes. To believe everything in the Midrash literally would be foolish because Midrash often contains fantastical elements, contradictory traditions, and teachings that clearly aren’t meant to be taken as straightforward history. However, to dismiss the Midrash entirely would be heretical because it contains profound wisdom, preserves authentic tradition, and represents millennia of careful engagement with Scripture by devoted scholars. Proper engagement requires critical discernment, asking what each tradition is trying to teach us rather than merely whether it is historically accurate. We should neither accept all Midrash uncritically nor reject it dismissively, but rather engage it thoughtfully, learning from its insights while maintaining our own theological commitments.

  5. According to Marty, what is the primary question we should ask when encountering a Midrashic tradition, and how does this question shift our focus from historical accuracy to theological meaning?

    The primary question is “Why?” - specifically, “Why is the Midrash trying to show me this?” or “What is this tradition trying to teach?” Rather than asking “Did this literally happen historically?” we should ask “What theological truth, moral insight, or spiritual principle is being communicated?” This shift recognizes that Midrash’s primary purpose is not historical reporting but theological reflection and spiritual formation. For example, asking why the Midrash emphasizes the non-firstborn motif leads us to understand God’s open invitation to all people regardless of social status, which is far more valuable than simply knowing Abraham’s birth order. This approach honors Midrash as wisdom literature designed to shape how we understand God, ourselves, and our calling rather than merely as an ancient history textbook.

Summary

This episode tackles BEMA’s most frequently asked question regarding the apparent chronological impossibility of Haran being Iscah’s father if Iscah and Sarai are the same person and Abraham is the firstborn. The resolution involves recognizing that genealogical lists often reflect importance rather than birth order, as demonstrated by Noah’s sons. The more popular Midrashic tradition holds that Abraham was not Terah’s firstborn, which both solves the age problem and fits the consistent Genesis pattern of God choosing non-firstborn sons to carry His covenant.

Beyond this specific question, the episode provides crucial guidance on understanding Midrash itself. Midrash is not a single unified commentary but multiple streams of rabbinic tradition developed over millennia by scholars with semikhah (rabbinic authority). While not inspired Scripture, Midrash represents the best available commentary because of its systematic, peer-reviewed nature spanning generations. Different traditions can coexist as valid interpretations, much like competing church traditions in Christianity.

The key to proper engagement with Midrash is asking “why” rather than merely “what happened.” Midrash is less concerned with literal historical reporting than with theological truth and spiritual formation. As Maimonides taught, believing everything in Midrash is foolish, but believing nothing is heretical. The middle path involves critical engagement that respects the wisdom preserved in tradition while maintaining our own theological commitments.

The non-firstborn motif throughout Genesis teaches that God’s invitation transcends human hierarchies. Whether you are first or last, prominent or obscure, the covenant call is open to anyone willing to partner with God in His redemptive mission. This countercultural message would have challenged ancient Near Eastern assumptions about primogeniture and social status, just as it challenges our modern assumptions about who is qualified to serve God.

Marty’s intellectual humility in admitting he hadn’t initially considered the chronological problem models the reality that all teachers are also students. The best teaching happens when we embrace our limitations, continue learning, and invite others into the discovery process. His refusal of the title “Rabbi” demonstrates respect for genuine expertise while maintaining his role as a passionate student sharing what he learns.

Ultimately, this episode equips listeners not just with an answer to a specific question, but with tools for engaging Jewish interpretive tradition thoughtfully and respectfully. By understanding how Midrash works, why it exists, and what questions to ask of it, we can access centuries of wisdom that enriches our reading of Scripture without abandoning our own theological convictions or appropriating Jewish identity. The interconnected nature of Midrashic traditions, like the lore of a well-crafted fantasy world, reveals the care and intentionality with which generations of scholars have sought to understand God’s word and live faithfully in response to it.

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