The All-Seeing God - Pastor Tom Loghry
In Genesis 16, we see Abram losing patience with the promise of God, taking matters into his own hands to make things happen. These efforts create more strife in his household. We also see God’s continued faithfulness to all parties involved.
Transcript:
Genesis chapter 16 verses 11 through 13. The angel of the Lord also said to Hagar, you are now pregnant and you will give birth to a son. You shall name him Ishmael, for the Lord has heard your misery. He will be a wild donkey of a man. His hand will be against everyone and everyone's hand against him. And he will live in hostility toward all his brothers. She gave this name to the Lord who spoke to her. You are the God who sees me, for she said, I have now seen the one who sees me.
It is possible for you to want a good thing in a bad way. Take friendship, for instance. Friendship is a good thing that all people should desire. And there are many good ways to form friendships. There are also many bad ways as well. We are all familiar with the pressure of trying to fit in. And truth be told, it's not always bad. Sometimes we should be like the people around us if they're good people. But usually our parents warned us about trying to fit in, and we warn our own kids about it for a good reason. Because trying to fit in can often mean friendship at all costs. If my classmates will mock teachers, I will mock teachers. If my peers start shoplifting, I will start shoplifting. If my co-workers tell dirty jokes, I will tell dirty jokes. All in the pursuit of making friends. Friendship is good, but making friends in this way is bad. The good we seek is often obscured and disordered by the ways that we pursue it.
God has given Abram good promises. He's promised him countless descendants, a homeland, and worldwide blessings through Abram and his offspring. Now, in making those promises, God wasn't saying that Abram wasn't to do anything. They just had to sit back and relax. No, Abram and his family had to leave Haran and leave everything that they knew behind them to go to the land of Canaan and live the life of a nomad. God has promised Abram offspring. This requires action on the part of Abram and Sarai as husband and wife. God had not promised them a virgin birth, as in the case of Mary. But what do you do when you seek the good God has promised and it never seems to materialize? This is the situation of Abram and Sarai. The details of Genesis 16 reveals that it has been about ten years since Abram received God's promises. So we're taking a bit of a leap in time from chapter 15 to chapter 16, give or take 10 years. 10 years of persevering, waiting, hoping, and being left disappointed when Sarai is not pregnant. Anyone who has struggled to have kids knows the gnawing desperation this continued disappointment creates. Abraham and Sarai want something good that God has promised. They're left wondering how they can get it. Now modern problems have modern solutions, and ancient problems have ancient solutions. And in chapter 16, we see Abraham and Sarai resort to an ancient solution to get the child that they desire. So we'll be looking at Genesis 16 starting in verse 1. It's going to be on the screen. You can also turn in your Bibles there as well. Moses tells us, now Sarai, Abram's wife, had born him no children, but she had an Egyptian slave named Hagar. So she said to Abram, the Lord has kept me from having children. Go sleep with my slave. Perhaps I can build a family through her. Abram agreed to what Sarai said. So after Abram had been living in Canaan 10 years, Sarai his wife took her Egyptian slave Hagar and gave her to her husband to be his wife. He slept with Hagar, and she conceived. When she knew she was pregnant, she began to despise her mistress. Now it's not completely novel to us the fact that Sarai is having difficulty in getting pregnant because if you recall back in Genesis 11 it was mentioned that she was barren, that she was having trouble giving Abram any children and she's quite old by this point. She's probably about 76. But in giving this promise to Abram that he would have many children, many offspring, become a great nation, it seemed implicit, it seemed kind of assumed that Sarai would be part of that because Sarai is his wife. And yet, it's not happening. And we find Sarai here in verse 2 blaming God for that.
She says, the Lord has kept me from having children. And this frustration on her part with not having a child, if it's seeming like God's saying no to me having a child, leads her to start thinking and spinning a plan of her own design. It comes to her mind that maybe she could give her slave Hagar to Abram, and he could have a child through her. But notice here too, this isn't any sort of thing where it's just purely altruistic for the benefit of Abram or for the benefit of Hagar. She says, through her. So Sarah's perspective here is that I'm gonna use Hagar so that I can have a child through her. Kind of a messed up situation. Her thinking that she could just use her slave in that sort of way. But when we go back to ancient times we find that this was in fact a common practice, is messed up. as it was and is. There's records from Asia Minor where a slave was used to bring forth a child for a couple and the rule was basically she bears the child and you immediately sell the slave. So the slave has nothing to do with the child, just gone. This was a practice in Egypt as well. And of course Abram and Sarah spent time in Egypt. Maybe they saw this practice going on there. Now everything about this, of course to us, is this seems obviously morally troublesome. And we can kind of judge Abraham and Sarai here, saying, how could you possibly think to do something like this? We have to take a look in the mirror as a society, because we do just as morally troublesome things of our own today. Although they're a little bit more antiseptic, I guess, in the approach that we take.
As a society, we have people who willfully separate children from their biological fathers and mothers through donorship. I'm not going to get into the details of that, but you know what I'm talking about, through donorship. They have the same thing going on through surrogacy. We see the parallels. There's that same human impulse, as in the time of Abraham and Sarai, just being played out in more technologically advanced ways in our own day. And what it is a willful contravention of the divine design. It's a move that is completely self-interested, because it's not acting in the best interests of the child. Because what's in the best interest of the child is, in ideal circumstances, is that they can be with their father and mother. On the other hand, we see in our society we do the practice of adoption, that is something done in the interest of the child because the child can no longer remain with their biological father and mother. Totally different outlook than willfully just right up front deciding we're going to separate them. You could have a whole ethical sermon on that. That's not the real point of what's going on here, but just the general point is this, is that desperation can drive us to do unethical things. And we are not morally justified, even in pursuing something as good as conceiving and bearing a child to just do whatever we want. We can't pursue conception at any and all cost. I do want to say, because maybe this is the case for some of us here, maybe it's the case for those in your life, you know, people that have taken up these options. God loves you. God loves those people. God loves the children that were conceived in those sorts of ways. God is going to love the child that's conceived through Hagar. So we're not saying anything about that in terms of they're not outside of God's love. But that doesn't change the moral truth in the situation.
What we see here with Abram and Sarai is that they're trying to pursue a good thing but by their own wisdom. And what they're exchanging is that they're exchanging the divine order for a human order. And at bottom, that's really what evil and sin is. Evil and sin is a departure from God's order and design. Sometimes we think like evil or sin is a thing, but evil or sin is not a thing, because if it was a thing, then that would have meant that God created it. Evil is the absence of good. It's a departure from the good. C.S. Lewis said, just as darkness is not a thing, it's just the absence of light, so is sin just the absence of good. So that's what's going on here. Abram and Sarai, they know how things should play out, especially based on God's promise that Sarai should bear a child. But instead of waiting and trusting, they've decided to do their own thing. They've decided to pursue their own wisdom, which goes right back to the garden when Adam and Eve are taking up the knowledge of the tree of good and evil. So. Hagar is made Abram's wife. That's notable. They didn't just say, OK, have Hagar sleep with Abram. She's actually made his wife, which does elevate her status in the household from the position of slave. So now she's a wife of Abram. And so this just raises another moral quandary for us, as you have Abram, this great man of faith, married to multiple women. Talking about polygamy here. So does that mean then that polygamy is A-OK? No.
When you read the scriptures, it's really important that you differentiate between the Bible describing something and the Bible prescribing something. The Bible describes all kinds of evil things that happen. And in describing them, God isn't necessarily saying do those things. God's not saying do those things. And in the case of polygamy, what we see God doing is he tolerates this practice, but wherever we see it crop up in the biblical narrative, things are basically going sideways. It's not a good situation. It's a lousy time for everybody. It creates trouble for the husband, it creates trouble for the wives, and we see that happening right here in this passage because it says in verse four, that Hagar begins to despise Sarai. And this is something that we see similar happen in 1 Samuel 1, 6 through 7. The mother of Samuel, before she had given birth to him, was childless like Sarai. And one of her husband's other wives was despising her and making fun of her because she couldn't have a kid. It creates all kinds of problems. Hagar is despising Sarai and looking down on her, which you can imagine for Sarai really stings because this is a woman that was formerly your slave, basically your handmaiden, and now she's kind of looking down like, oh look, like you couldn't give Abram a child, but I have. All kinds of drama. And as you might imagine, this makes Sarai big mad, like really upset. And she strikes back in verse 5. It says, then Sarai said to Abram, you are responsible for the wrong I am suffering. I put my slave in your arms, and now that she knows she is pregnant, she despises me. May the Lord judge between you and me. Your slave is in your hands, Abram said. Do with her whatever you think best. Then Sarai mistreated Hagar, so she fled from her. So obviously not, I feel confident saying none of us have been in this situation. But the dynamics between husband and wife are kind of familiar. It seems kind of odd that Sarai is blaming Abram here because she was the one that kind of came up with the idea and said, hey, you should take Hagar and make her your wife. So you're kind of like, really? You're blaming Abram for this? But it's imaginable. We can imagine this playing out between husband and wife, where the wife gets upset. And you can imagine Sarai kind of thinking here, well, yeah, I gave her to you, but you should have said no, or something like that. And honestly though, there is some responsibility on Abram's part where he should have said no.
And this goes back to the garden. Who took the fruit first? Trivia quiz. Who took the fruit first? Yes. Eve is the correct answer. The woman took the fruit first. And then she gave it to her husband. And the husband, Adam, took it and ate it. And he shouldn't have. And he should have told Eve, don't do that. And that's what Abram should have done here. He shouldn't have taken Hagar. He should have told Sarai, no, don't do that. But he did. And so, when Sarai says, let the Lord judge between you and me. Abram has reason to believe that things aren't going to necessarily turn out well for him, especially when you remember that when they went to Egypt, he basically threw her under the bus and said, oh, yeah, she's my sister. Here you go, Pharaoh, and gave Sarai to Pharaoh. When she says, let the Lord judge between you and me, she's basically saying, God will have vengeance for the way that you've treated me. And we see this kind of language used in 1 Samuel 24 between David and Saul, where David refuses to lay a hand on Saul. But he says, let the Lord judge between you and me, because Saul was pursuing David and trying to kill him. Now, we see Abram here make a very typical kind of like husband move here in order to escape his wife's wrath. He says, do with her whatever you think best. Just do whatever you want. Just trying to make you happy. Do whatever you think is best. But of course, in doing this, he's throwing Hagar under the bus because she has become one of his wives. And so he's neglecting her. And again, this is just showing us all the problems with polygamy, because if you're trying to be faithful to one wife, you're being unfaithful to another, and it's just a huge mess. The result is that Sarai says, all right, and she begins to mistreat Hagar badly. Now, we don't know what that means, but it must have been pretty bad, bad enough that Hagar decided she was going to hit the road while pregnant. Now, if you were in this situation, where would you naturally want to run to? Anyone have an idea? Where would you want to go to? Home? Yeah. Yeah, you'd want to go home. You'd want to go back to mom and dad, basically. And that's what Hagar does.
Remember, Hagar is Egyptian, and so she naturally starts running back to Egypt. Verses seven through nine tell us, the angel of the Lord found Hagar near a spring in the desert. It was a spring that is beside the road to Shur, which leads towards Egypt. And he said, Hagar, slave of Sarai. Where have you come from and where are you going? I'm running away from my mistress, Sarai, she answered. Then the angel of the Lord told her, go back to your mistress and submit to her. So Hagar has hit the road. She's running away from Abram's household. She's going back to Egypt. And again, I've showed you this before. There's a desert between the land of Canaan and Egypt. a formidable wilderness. So this is just very broad and general. You see the wilderness, for sure. So we can just estimate that she's going from here, and she's going that way. Now, a couple of things to know about the land that lays between her and Egypt. We're talking about probably like 250 to 300 miles. So that would be like me telling you, hey, you're going to get up and go walk to Philadelphia. Oh, and by the way, between here and Philadelphia, there's a desert. Oh, and also you're pregnant. It doesn't seem like much of a plan that you're going to walk to Philadelphia through a desert while pregnant. And we hear elsewhere just how bad it was. In Exodus 15:22, when Moses is leading Israel out from the Red Sea, it says that he went into the desert of Shur. This is Exodus 15:22. He says, for three days they traveled in the desert without finding water. So not a great situation if you're a pregnant woman trying to get back home. And this, so when we have these details in place, it just makes it all the more notable when the angel of the Lord appears to stop her, stop her from going. We can see this alone as a merciful intervention because, I don't know about you, but I just don't see that going well for her. So God mercifully intervenes. And in this encounter, God is really dignifying Hagar. She's a slave. But this angel appears to her, not to Abram and Sarai. And this angel of the Lord asked her, where are you coming from, where are you going to? And Sarai says, I mean, Hagar says, I'm trying to run away from Sarai. And the angel tells her. Go back to your mistress and submit to her. All right, well, that's kind of a tough message to receive. I mean, apart from being spared the desert, that seemed like a pretty rotten deal to be told go back to the place where this woman was mistreating you. Why would she want to do that? Well, the angel has more to say.
We go to verse 10. And the angel added, I will increase your descendants so much that they will be too numerous to count. The angel of the Lord also said to her, you are now pregnant and you'll give birth to a son. You shall name him Ishmael, for the Lord has heard of your misery. He will be a wild donkey of a man. His hand will be against everyone and everyone's hand against him. And he will live in hostility toward all his brothers. She gave this name to the Lord who spoke to her. You are the God who sees me. For she said, I have now seen the one who sees me. That is why the well was called Beer Lahai Roi. It is still there between Kadesh and Bered. Hagar bore Abram a son, and Abram gave the name Ishmael to the son she had born. Abram was 86 years old when Hagar bore him Ishmael. Something really interesting here. We've already noted how Abram has received promises from God. And now here we see Hagar receiving promises from God. There are some similarities, but there's also some important differences in these promises. It's not just a mere copy and paste. We don't see Hagar being promised land or worldwide blessings. So this isn't part of the same promise that's given to Abram. It's its own thing. but it's no less significant. Because what God is promising her is that she's gonna have a safe pregnancy, just for starters. And that couldn't be assumed. I mean, you can't assume that today. You certainly couldn't assume that in ancient times. Childbirth is a dangerous venture. Besides this, she says the angel tells her that you're going to have a son. Again, another thing they couldn't have known back then. They didn't have the ultrasound and all that. And that was, of course, very important to that society. And it would have been personally important for Hagar, because you think, well, she is going to be going back to Abram's household, so at least for the moment, we'll see later that she's not gonna stay with Abram, but for the moment, she's gonna be with Abram, but it is important to have a son who can take care of you. She's gonna have a son. And beyond all that, we see that this son is going to have countless descendants. and that he's gonna be quite the character. Says that he's gonna be a wild donkey of a man.
Now, for us, that's kind of like a weird way to describe someone, a wild donkey of a man. But part of what you need to understand is that in the Near East, they don't have horses, really, at least at this time. It wasn't the common sort of thing that you'd find in the desert. I was wrong, they do have horses, but it's just. You wouldn't have found the horses just roaming around wild and free. And that's what the angel of the Lord is trying to communicate to Hagar here, is that your son is going to be wild and free. Now why might that be important to Hagar? Because she's a slave. She's a slave. And she's being told to go back to the house where she was a slave. What God is telling her is that your son's gonna be wild and free. And so if the image of a wild donkey isn't all that inspiring to you, you can kind of put it in American terms and say your son's gonna be a wild stallion. Kind of like a cowboy type. And no one's gonna tell him what to do. That's certainly encouraging to Hagar. And so the name of the child is to be Ishmael. And the name Ishmael means God will hear. It's a name that reflects the fact that Hagar has cried out and God has heard her. In turn, Hagar gives a name to God. It says in verse 13, she gave this name to the Lord who spoke to her. You are the God who sees me. For she said, I have now seen the one who sees me. Now, that phrase, you are the God who sees me, can be captured in a much more concise word, Hebrew word, El roi. You are the God who sees me. And that's why the well that's near there is named Beer Lahai Roi. You can kind of hear it in the name. What Hagar is. picking out here is that God actually cares for her. He's not so big, he's not so transcendent, that he doesn't see Hagar the slave. He sees. He cares. And this is a good reminder for us, because I don't know about you, but especially when you see the news and you just look at some of the big, important people in our society, you can feel kind of small. You can feel kind of inconsequential as a person. you can kind of feel like, I mean, does God really care what's going on in my small little life? Well he does. He does care what's going on in your life. You too can say of God, you are the God who sees me.
Now what's notable here though, and it's easy for us to miss this, is that Hagar says, I have now seen the one who sees me. That kind of makes you, when you really pay attention, this is, OK, let's back up here. She's saying that she has seen God. Not only that God has seen her, she has seen God. Now, how does that work? Because all that we've known up to this point is that an angel of the Lord has come to her. When seeing this angel of the Lord, she says that she has seen God. Something that's important for us to understand when we see that word angel is that it doesn't necessarily refer to a particular type of being. The word angel refers to a role. In the Greek, it's angelos. In Hebrew, it's malak. And what it means is messenger. So the messenger of God. So as a messenger, that's a function. There's lots of different types of beings who could be messengers. Now usually, it's not God. But. as we see elsewhere, it does appear that God himself takes on that role as messenger. We see elsewhere that it doesn't appear that the angel of the Lord is in fact God himself. We see this in Exodus 3, when God appears in the burning bush. We all know that story. God appears in the burning bush. But right at the very beginning it throws in the angel of the Lord. It's so easy to miss it. Exodus 3 verses 2 through 6. There the angel of the Lord appeared to him in the flames of fire from within a bush. Moses saw that though the bush was on fire, it did not burn up. So Moses thought, I will go over and see this strange sight, why the bush does not burn up. When the Lord saw that he had gone over to look, God called to him from within the bush. Moses said, here I am. Do not come any closer, God said. So see how you have the angel of the Lord in the bush, and now it's God speaking. Take off your sandals for the place where you're standing is holy ground. Then he said, this angel of the Lord within the bush, father, the God of Abraham, the God of Isaac, and the God of Jacob. And at this Moses hid his face because he was afraid to look at God. So we have that one instance there. Remember that Moses wrote Exodus. Moses also wrote Genesis. So it would make sense that he's working off the same ideas here. In Exodus 23, 20 through 21. God says, See, I am sending an angel ahead of you, to guard you along the way and to bring you to the place I have prepared. Pay attention to him and listen to what he says. Do not rebel against him. He will not forgive your rebellion, since my name is in him. My name is in him. How mysterious. This doesn't seem like your run-of-the-mill angel. This brings us to the last passage I'll look at. It's kind of fun detective work to see how this is eventually fleshed out. We turn to Judges. In Judges 13, the wife of Manoah is told that she's going to bring forth his son, Samson. She receives this message from the angel of God, the angel of the Lord. In verse 6 it says, Then the woman went to her husband and told him, A man of God came to me. He looked like an angel of God, very awesome. I didn't ask him where he came from, and he didn't tell me his name. And it goes on and says that Manoah prayed that this man of God would come again so that they could understand how to bring up the boy who was to be born. And God answered them. And this angel of God came back to the woman while she was in the field, but Manoah wasn't there. And so she goes out to get her husband, says, he's here, the man who appeared to me the other day. So again, at this point, it just seems like a man, a messenger from God. And then in verse 15, he says, Minoah said to the angel of the Lord, we would like you to stay until we prepare a young goat for you. The angel of the Lord replied, even though you detain me, I will not eat any of your food, but if you prepare a burnt offering, offer it to the Lord. All right, so keep that in mind. This guy said, don't feed me, just give an offering to God. Manoah didn't realize that it was the angel of the Lord. And then everything comes together in verses 17 through 22. It says, then Manoah inquired of the angel of the Lord, what is your name so that we may honor you when your word comes true? Now remember about this other angel that was talked about in Exodus, about how God's name was gonna be in him. So Manoah asked, what's your name? This angel replies, why do you ask my name? is beyond understanding. Well, that's not normal. Then Manoah took a young goat, together with the grain offering, and sacrificed it on a rock to the Lord. And the Lord did an amazing thing, while Manoah and his wife watched. As the flame blazed up from the altar toward heaven, the angel of the Lord ascended in the flame. Seeing this, Manoah and his wife fell with their faces to the ground. When the angel of the Lord did not show himself again to Manoah and his wife, Manoah realized that it was the angel of the Lord. We are doomed to die, he said to his wife. We have seen God. Now the reason why they come to that conclusion is, I mean all the details, mysterious name that he won't tell me, and when they give this offering he goes up in the flame, an offering that's given to God. And so they come to the conclusion, we've had an encounter with God and we're going to die because we've seen God. Now they don't die, that's always a concern of, you know, it's a sinful people encountering a holy God that we would die in encountering him.
This was a concern of Jacob when he encountered God. At least he had it in mind in Genesis 32:30 when he named a certain place Peniel, which means facing God, saying it was because I saw God face to face and yet my life was spared. Now all this only makes sense if we understand that God is triune in nature. While God is one in being, there is one God, we affirm that, we don't believe in many gods, there is one God, but he's three in person. Father, Son, and Holy Spirit. And throughout the Old Testament we see breadcrumbs laid out that helps us understand that this is in fact true. But all the pieces don't come together until the incarnation of the Son, Jesus Christ. We see it revealed in the gospels. And we see Jesus acting in this way of the angel of the Lord in the Gospel of John, in John 12 verses 49 through 50. Something really important to remember about the Gospel of John. A lot of people want to dismiss it. They think, oh, this is just a Gospel that's kind of written later, and it's really making up the fact that Jesus is divine. It's right out of the gate. The Apostle John is saying, in the beginning was the Word, the Word is referring to Jesus, and the Word was with God, and the Word was God. So the Apostle John makes no apologies. He believes that Jesus is the Son of God, that he's fully divine. And yet, hear how John records what Jesus has to say here about his own role in the divine relationship. John 12 verses 49 through 50. For I did not speak, this is Jesus speaking, for I did not speak on my own, but the Father who sent me commanded me to say all that I have spoken. I know that his command leads to eternal life. So whatever I say is just what the Father has told me to say. Jesus is playing the role of a messenger. Now it's more than that, he's obviously doing more than that in his incarnation. But that's a big part of it as well. And in these previous instances in the Old Testament, the son is not taking on human flesh. It's not the incarnation. He's appearing to people. The incarnation is its own special event happening. But the word retains that role as the messenger, the son. So it's only because of this encounter, this promise that Hagar understands who God is and she understands that He sees her and has a plan for her. It's only because of all this happening that she's willing to return. Otherwise, she wouldn't have returned because of the mistreatment. So she goes back and she bears Abram, his son, Ishmael.
And we don't have any commentary here on how Abram and Sarai received her back, but I guess we could say at least they received her back. And hopefully they treat her better after that point, although we'll see conflicts later on. There's something in Hagar's story that resonates with our own story as Christians. In this world, we suffer mistreatment. Because of that mistreatment, it's tempting for us to flee, to run away like Hagar. And we can do this. Some Christians do this when we close ourselves off from the world, seeking the safety of our own enclave. But this is not aligned with the teaching of Christ. Here, in Jesus' prayer to the Father in John 17, He says, my prayer is not that you take them out of the world, but that you protect them from the evil one. As you sent me into the world, I have sent them into the world. Jesus stops us from running away. He says, go back. But like Hagar, he sends us back with promises. We might be slaves in this world, but we will be royalty in the kingdom to come. As the apostle Peter says in 2 Peter 3.13, we are looking forward to a new heaven and a new earth where righteousness dwells. We can take comfort and courage in the current moment because our God is Elroy. He is the God who sees you. He is the God who sees me. We are not overlooked. We are not forgotten. We will suffer now, but God has a plan. As Paul says in Romans 8.28, we know that in all things God works for the good of those who love him, who have been called according to his purpose. We must trust God's plan. We must trust God's goodness. We must not let our desire for what is good lead us to abandon God's ways for our own schemes. That only leads to the chaos that developed in Abram and Sarah's home. It will produce chaos in our own homes if we pursue our own way rather than trusting God's way. Let us pray and ask that God would help us to trust him.
Dear Father. Thank you that you are the God who sees us. Thank you, God, that you love us, that you do not overlook us, though we're small, though we're not important in the eyes of the world. Thank you that you care for all the small details of our lives. Father, our prayer is that we would trust you, that we would trust. in your promises. Unlike Abram and Sarai, we wouldn't create our own schemes to try to get what is good on our own terms. But rather, Father, we would wait on you. That we would wait on your timing. And that, Father, even if the good that we desire is on the other side of Christ's return, help us to wait until then rather than coming up with our own plans, Father. We ask this in the name of Jesus Christ, our Lord.
Hey there, Pastor Tom here. I hope you enjoyed this sermon I offered to Rockland Community Church. Rockland Community Church is located at 212 Rockland Road in North Scituate, Rhode Island, just around the bend from Scituate Public High School. We invite you to join us this Sunday as we continue our sermon series looking at the Bible's account of Abraham. It's our joy to welcome you into our community.
Intro/Outro Song
Title: River Meditation
Artist: Jason Shaw
Source:http://freemusicarchive.org/music/Jason_Shaw/Audionautix_Acoustic/RIVER_MEDITATION___________2-58
License:(CC BY 3.0 US)