VaYechi
Genesis
47:28 -50:26
In the name of Yahushua
Our Messiyah,
I pray for the Spirit of
Understanding
The Spirit of Knowledge and
The Spirit of Wisdom
As I read through this
Parasha
The
Torah portion of Vayechi, which means “and
he lived,” underscore the point that Jacob did not merely pass seventeen
years of his life in Egypt. It was the most joyous time. In Egypt, Jacob would
see all is children and grandchildren lived together in harmony. This is true
living.
At that
aspect of Jacob life, he was consider an highly develop soul, he was connect to
the Light of the CREATOR, even while he was on his way to Laban. Jacob struggles
to reach perfection was made more difficult by the sins od Adam, Eating of the
tree of the Knowledge of Good and Evil.
Jacob in
his zeal to achieve spiritual holdness, he listened to his mother, as Adam
listen to his Eve. Jacob had the right idea, however he went about it the wrong
way.
Jacob’s
struggle, like ours, is to complete his correction. It was made far more
difficult by following the flesh, his mother, and deceaved his brother for the
birthright. Often is our ignorance, we do not understand why certain things
occur. I am trying so hard, I am doing so much spiritual work, how could this
be wrong.
For an
hundred and thirty years Jacob’s life was marked by a series of sadness.
However, once he moved to Egypt, once he had completes the correction of his
ego, Jacob could let go of the heaviness that he carried all these years.
Now that
he had completed the process of bringing his ego into the submission of the
Holy Spirit, he could truly lived. Each of us come into life with a Tikkun, a correction we must all
experience, the removal of the thorn bush and stong area of our live, so that
our lives may be a lush meadow, where sorrow gives way to exuberance and joy,
just as it did for Jacob.
This
Parasha is unique in that there are no division between it and the preceding
Parashah, in-contras to the general rule that a story begins on a new line.
This parashah is the exception, it continue in the same train of deliberation.
Gen 47:28 And Yaʽaqoḇ lived in the land of Mitsrayim
Gen 47:29 And
the time for Yisra’ĕl to die drew near, and he called his son Yosĕph and said
to him, “Now if I have found favor in your eyes, please put your hand under my
thigh, and show kindness and truth to me. Please do not bury me in Mitsrayim, - Feeling that his death was near,
Jacob sent for Joseph, the only one of his son who held both spiritual and
physical power. He ask Joseph to swear that he would take his body back to the
Land when he died. Jacob knew that they would sojourned in Egypt
Gen 47:30 but I
shall lie with my fathers, and you shall take me up out of Mitsrayim and bury
me in their burial place.” And he said, “I do as you have said.” – The
loyalty of Jacob to the greater cause, the establishing of the nation of
Yisrael, that he would not even allowed his body to find a final resting place
in Egypt “Mitsrayim.”
Gen 47:31 And he said, “Swear to me.” And he swore to
him, and Yisra’ĕl bowed himself on the head of the bed.
– When Jacob (Yisrael) bowed down before
Joseph, it was not an improper act, it was a sign that the father recognize the
level of authority his son had achieved as viceroy of Egypt
Chapter 48
Gen 48:1 And after these
events it came to be that it was said to Yosĕph, “See, your father is sick.”
And he took with him his two sons, Menashsheh and Ephrayim. – I do believe that this illness was a
spiritual desire to be in another far greater place than were he was. I have
said this before and I will say it again, when one show restlessness in a place
or with a person it is time to go. After Joseph returned from Goshem, Jacob
became ill, restless in the spirit. When Joseph was informed, he brought his
two sons so that Jacob would bless them, Joseph did not brought a doctor. Men who are spiritually mature know the
spiritual well being of others around them. The blessing included a major
change in the composition of the the Hebrew people, in that Jacob elevated Manasseh
and Ephrain to the status of his own sons. In effect adopting them as his own;
therefore, transferring to Joseph a double portion of the inheritance; removing
the firstborn status from Reubin to Joseph.
Gen 48:2 And
Yaʽaqoḇ was told, “See, your son Yosĕph is coming to you.” And Yisra’ĕl
strengthened himself and sat up on the bed. – Even on his dying bed Jacob made an
effort to greet his son in a manner of respect. It is always incumbent on every
believer to put our best foot forward in every given situation. I might have
one foot in the Kingdom but I must still function on this physical plane.
Gen 48:3 And
Yaʽaqoḇ said to Yosĕph, “Ěl SHADDAI appeared to me at Luz in the land of Kenaʽan
and blessed me, - In this verse Jcob explained to Joseph that the all
Suffichent “God” YAHVEH EL SHADDAI appeared to him and gave Kanaan as the Land of Yisrael Constantine
Gen 48:4 and
said to me, ‘See, I am making you bear fruit and shall increase you and make of
you an assembly of peoples, and give this land to your seed after you as an
everlasting possession.’ – Jacob explains to Joseph why he made the decision to add
Manasseh and Ephraim to the list of tribes; when he had returned to the Land
from his twenty year tenure with Laban he already had 11 sons. At that time EL
YAHVEH bless him, saying that a nation would come from him, meaning that he
would have more children, since each tribe is considered a nation in its own
right.
Gen 48:5 “And
now, your two sons, Ephrayim and Menashsheh, who were born to you in the land
of Mitsrayim before I came to you in Mitsrayim, are mine. – as Re’uḇĕn and
Shimʽon, they are mine. – Jacob explains to Joseph that both Ephrayim and Manassheh
would be elevated to a higher position from grandsons to sons. Because of the
small size of Joseph two sons, each tribe got the same size of inheritance, in
the tribe of Ephrayim and Menashsheh, the individual would receive a larger
portion than those who are in a larger tribe.
Gen 48:6 “Your
offspring whom you shall bring forth after them are yours, and let them be
called by the name of their brothers in their inheritance. - There is no recorder in history to
suggest that Joseph ever having any other children after the two boys. So why
then did Jacob make the statement if Joseph should have anyother children?
Gen 48:7 “And I, when I came from Paddan, Raḥĕl died beside me in
the land of Kenaʽan
Gen 48:8 And Yisra’ĕl saw Yosĕph’s sons, and said, “Who are these?” – Is it possible that these two boy who were not born in Yisrael or
even spent any ime in Yisrael, were too Egyptian in their dress that they could
not be recognize, even by Jacob. Ciuld this be an indicator that these two boy
represent the adoption of the people who would be brought into the Kingdom by
faith in Messiyah.
Gen 48:9 And Yosĕph said
to his father, “They are my sons, whom Elohim has given me in this place.” And
he said, “Please bring them to me, and let me bless them.”
– Notice, what Joseph
says about his sons, they are from YAHVEH Himself. Another principle worth
noticing is that Joseph brought his sons to his father to be blessed.
Grandfathers bless your grandchildren!
Gen 48:10 And
the eyes of Yisra’ĕl were dim with age, and he was unable to see. And he drew
them near him, and he kissed them and embraced them. - Another Torah principle Grandfathers
kiss your grandchildren. When ever I go to my sons home, the first thing I do
is to kiss my grandchildren. My second grandson paid me a great compliment the
other day. He was ask who do you love? He said first I love EL YAHVEH, then
Grandpa, then Daddy, them Mommy. My son said to me later, if it was anyone else
he would have been upset; He said, dad I understand why you are always kissing
my boys. I was so trilled.
Gen 48:11 And
Yisra’ĕl said to Yosĕph, “I had not thought to see your face. But see, Elohim
has also shown me your seed!” - The gratitude of a loving father to his favorite son,” I had not thought to see your face. But
see, EL YAHVEH has also shown me your seed” A man is not truly bless until
he sees his children children.
Gen 48:12 So Yosĕph took them from between his knees,
and he bowed down with his face to the earth. -
Gen 48:13 And
Yosĕph took them both, Ephrayim with his right hand toward Yisra’ĕl’s left hand,
and Menashsheh with his left hand toward Yisra’ĕl’s right hand, and brought
them near him. – Traditionally, one blesses another by laying his right hand
on their head. The right hand represents spiritual primacy and is the preferred
one for the proformance of mittzvos. Consequently, if both sons were to be
blessed simultaneously, Jacob’s right rand would be on the head of Manasseh,
the firstborn, and his left hand on Ephraim’s. Therefore, Joseph positioned
Ephraim on his right side, facing Jacob’s left.
Gen 48:14 And
Yisra’ĕl stretched out his right hand and laid it on Ephrayim’s head, who was
the younger, and his left hand on Menashsheh’s head, consciously directing his
hands, for Menashsheh was the first-born. – Jacob crossed his hand, extending his right hand diagonally
toward Ephrain, who was on his left side.
Jacob
was being led by the Holy Spirit (Ruach HaKodesh) to proform this feat, by
crossing his hand instead of extending them straight ahead, Jacob was actually
affirming both boys with a blessing reserve for first born. The one standing on
the righ got the first born blessing, while the one standing on the left, had
the right hand extended to him, also giving him the firstborn blessing as well.
Gen 48:15 And he
blessed Yosĕph, and said, “The Elohim before whom my fathers Aḇraham and
Yitsḥaq walked, the Elohim who has fed me all my life long to this day, - The
Elohim whom my forefathers walked, who Abraham and Isaac served, the Unchanging
Elohim, He is the One whom I put my trust, in His Name I will extend this
blessing.
Gen 48:16 The
Messenger who has redeemed me from all evil – bless the youths! And let my name
be called upon them, and the name of my fathers Aḇraham and Yitsḥaq. And let
them increase to a multitude in the midst of the earth.”
– This is the essence
of the prayer, That EL YAHVEH may assign His emissary, the Angel whom You
always dispatch to redeem him from all evil, send that same angel to bless his
grandsons.
Jacob’s
prayer were certainly not address to the angel, for angel have no power to act
except as an agent of the Holy One. This angel who redeem is indicative of
Jacob’s faith. By him Divine Providence is present externally, always near to
man, always merciful.
May the
name of these two boys be declared among the name of the Abraham, and Isaac, may
they be so righteous that the name of His father be bless. And may they
proliferate abundantly like fish, which are multiply, and which are not
affected by the evil eye, because fishes developed away from the prying eyes of
the world.
Gen 48:17 And
when Yosĕph saw that his father laid his right hand on the head of Ephrayim, it
was evil in his eyes; and he took hold of his father’s hand to remove it from
the head of Ephrayim to the head of Menashsheh. – Joseph thought that because his father
who was almost blind had made a mistake, he tried to correct his father. The
term evil, mean that it was not protocol for Jacob to do so. It is always human
nature to correct other when we do not understand spiritual matters.
Gen 48:18 And
Yosĕph said to his father, “Not so, my father, for this one is the first-born,
put your right hand on his head.” – Even though Jacob might have been limited in his ability
to see clearly, he was not so in the spirit. He was fully aware of what he was
doing, therefore he notioned to Joseph in the next verse.
Gen 48:19 But
his father refused and said, “I know, my son, I know. He also becomes a people,
and he also is great. And yet, his younger brother is greater than he, and his
seed is to become the completeness of the nations.” – We see a repeat of the incident with
Jacob and Esau, when the blessing was to be given; Isaac had a problem
decerning between both boys. Is it possible that Jacob prayed that when the
time arrives he would not cercumb to the same problem that plague his father
Isaac? After all, the sins of the father does pass down to the third and forth
generation.
Gen
48:20 And he blessed them on that day, saying, “In
you Yisra’ĕl shall bless, saying, ‘Elohim make you as Ephrayim and as
Menashsheh!’ ” Thus he put Ephrayim before Menashsheh.
– Could it be that the
expression on that day, was referring to a present continuous tense, meaning
that whenever in the future when we bless our sons and grand sons; this prayer
should be repeated. This also means that this is a prayer for Yisrael, not
Gentile; therefore if one does not consider themselves Yisrael this prayer does
not apply.
Gen 48:21 And Yisra’ĕl said to Yosĕph, “See, I am
dying, but Elohim shall be with you and bring you back to the land of your
fathers. – Having
blessed his grandson, Jacob turn to Joseph; he was about to past the mantle on
to the leader of the next generation, reminding him of the purpose of EL YAHVEH.
It is always incumbent on all leaders to pass on the septer of leadership with
a blessing and repeate the promise; something that is lacking in todays
Christian church.
Gen 48:22 “And
I, I have given to you one portion above your brothers, which I took from the
hand of the Amorite with my sword and with my bow.”
- As the newely appointed leader of the
Children of Yisrael in exile, he was also given a double portion, as symbolic
of the first born status. My question is! Were there only four people present
at this award ceremony? Or were there others there also?
Chapter 49
Blessing
formulates an important part in the Book of Genesis and Torah on a whole. From the
time of Adam mature believers were given the ability and capability to name or
bless whomever they want.
The
righteous can confer a blessing is a Divine privilege, for he is endow with the
metaphysical force that make the blessing efficacious. At this moment in the
history of the Children of Yisrael, Jacob’s progeny were embarking on the
historic task of constituting an independent nation. Before he died, Jacob whishes
to confer upon his sons the Divine blessing and prophecy needed to succeed in
this world.
Jacob
was about to prophecy a blessing according to the gifts and calling of each
tribe. So that they would be directed towards the path for which EL YAHVEH had
created them, for the blessing was essential for the uniquetness of each tribe
mission.
In a
sense Jacob was like Adam at the beginning of time, giving name to all living
creatures. As the one closest to EL YAHVEH and with an all-encompassing vision,
Adam understood what each animal’s role was in the grand scheme of the
Universe, and name them accordingly. Jacob too, as the zenith of the
Patriarchal era, had his ability, and he assigned his sons to their respective
missions accordingly.
Gen 49:1 And Yaʽaqoḇ(Jocob) called his sons and said,
“Gather together, so that I declare to you what is to befall you in the last
days: - The names and the blessing given to each tribe was a
description of each individual tribe personality, the path each tribe should follow
on the road to maturity.
Gen 49:2 “Gather
together and hear, you sons of Yaʽaqoḇ, and listen to Yisra’ĕl your father.
- Jacob rebuked his
oldest son. The method used here is a general rule for those who wish to
admonish others in a constructed way. They must weigh carefull their words,
lest their sincere comments do more harm than good.
Gen 49:3 “Re’uḇĕn,
you are my first-born, my power and the beginning of my strength, the
excellency of exaltation and the excellency of power.
– Yisrael begins by recounting
that, as the firstborn, Reuben should have been entitled to the priesthood of
the family. Having kingship or power, but instead these priviledge went to Levi
and Judah. He had forfeited them, because. Next verse.
Gen 49:4 “Boiling
like water, you do not excel, because you went up to your father’s bed, then
you defiled it – he went up to my couch. – Like water, you lost your right to
national leadership because of your impetuosity with which you rushed to vent
your anger. This incident with Bilhah when he had sex with his father wife. It
is hasty recklessness like that of a fast flowing water, which rush ahead and
cause damage without any thought to the consequence of the action.
It is
this natures of your, that keep you from the most covetous position in the
family. Because of this nature, the
birth-right has been given to Judah and Levi. The tragedy of of Reuben is
informative. Like most of us, we do not mean to sin; to the contrary, he
thought he was acting virtuously in defending his mother honor. Reuben repented
sincerely, and was held up to a model of sincere repented sincerity, but this
did not save him from loosing his status as first born. As believers we must
always think through our decision and reckon their consequence.
After
having explain why Reuben forfeited the prerogatives of the birthright, Jacob
then explained why Simeon and Levi, the next two sons, were also unworthy to
succeed Reuben as first born. Yisrael group Simeon and Levi together,
describing them as comrades, because as he explained in poetic terms, they
joined together in conspiracy and violence. They perpetrated the violence
against Shechem and they instigated the sale of Joseph.
Gen 49:5 “Shimʽon
and I are brothers, their weapons are implements of violence. – Simeon
and Levi’s preoccupation with the weaponry of violence is a trate they have
stolen from Esau. He, not Jacob, was the brother who lived by the sword. Jacob
sword is prayed as seen in Genesis 48:22.
Gen 49:6 “Let
my being not enter their council, let my esteem not be united to their
assembly; because they slew a man in their displeasure, and they lamed an ox in
pleasure. – Not only did they kill all the men of Shechem, they
destroyed its cattle.
Gen
49:7
“Cursed be their displeasure for it is fierce, and their wrath for it is cruel!
I divide them in Yaʽaqob(Jacob)̱ and scatter them in Yisra’ĕl. – One principle here was that Yisrael
did not accuse his son’s he address their actions. Rage (the inclination) is
the fury that cause them to lash out when they lost their temper, but warth is
the ability to sustane it.
Gen 49:8 “You,
Yehuḏah(Judah), your brothers praise you; your hand is on the neck of your
enemies; your father’s children bow down before you.
– Judah Judah
Gen 49:9 “Yehuḏah
is a lion’s cub; from the prey you have gone up, my son! He bowed down, he
crouched like a lion. And like a lion, who does rouse him? – In the future Judah
Gen 49:10 “The
scepter shall not turn aside from Yehuḏah, nor a Lawgiver from between his
feet, until Shiloh comes, and to Him is the
obedience of peoples. – The privalage of providing Yisrael Royalty will never
past from the lineage of Judah
This
word will means that the rulership will continue as it is untill King Messiyah
comes. At that time all the nations will assemble to acknowledge his greatness
and pay homage to Him.
Though
Jacob could not reveal the “End” to his sons, he did provide them with a glimpse
of the Messianic era. Judah
This
passage continues hyperbolically with more illustrations of the productivity of
Judah
Gen 49:11 “Binding
his donkey to the vine, and his donkey’s colt to the choice vine, he washed his
garments in wine, and his robes in the blood of grapes. -
Gen 49:12 “His
eyes are darker than wine, and his teeth whiter than milk. –
Gen 49:13 “Zeḇulun dwells at the seashore, he is for a haven for
ships, and his border is unto Tsiḏon. – Having given a glimpse of the
Messianic era and of Judah
Although
the simile of strong of strongboned donkey and the reference to a land seem to
allude to agricultural pursuits, a view indeed expressed by many, Issachar’s
spiritual role as a bearer of the yoke of Torah and one who help cultivate the
spiritual treasure of the people.
Gen 49:14 “Yissasḵar
is a strong donkey lying down between two burdens, - He rests between the
boundaries. - The Torah is what they toil day and night in their
studies without formal rest, but they like a donkey are spiritual tranquil.
Gen 49:15 and he
saw that a resting place was good, and that the land was pleasant, and he
inclined his shoulder to bear a burden, and became a subject to slave labour. – This verse , too can be taken
literally as a reference to the agricultural prosperity, or as a symbolic
allusion to the tranquility and pleasantness of the hard but rewarding task of
Torah study. The Torah will always make those who study it an indentured
laborer. Servant to the people!
Dan,
after concluding his blessing on Leah’s six sons, Yisrael went on to the oldest
son of Bilhah. Jacob alluded prophetically to Dan’s descendant Samson who
single-handedly fought and defeated the Philistines and in his time brought
unity to Yisrael.
Gen 49:16 “Dan
rightly rules his people as one of the tribes of Yisra’ĕl. – An expression of the spirit of the Judge
Samson, and all future leader from that Tribe.
Gen 49:17 “Dan
is a serpent by the way, an adder by the path, that bites the horse’s heels so
that its rider falls backward. - Like a serpent leaving it’s lair to attack travelers and then
settling back into its hiding place, Samson waged a personal guerrilla-like war
against the philistines, catching them by surprise and going into hiding before
they could counterattack.
Gen 49:18 “I
have waited for your deliverance, O יהוה - This verse is
exemplified by Samson’s prayerful declaration that his salvation and hope were
all from EL YAHVEH, not from any prowess of his own. Even his phenomenal
strength was not his own; it was a gift from EL YAHVEH for the service of
Yisrael.
Gen 49:19 “Gaḏ, a raiding band raids him, but he
raids its heel. – Jacob went from Bilhah’s older son to Zilpah’s
Although the Gadites’s territory was on the east of Jordon, they nobly crossed
the Jordon to assist their brother in conquering the land. They fought the
Canaanites valiantly and did not return home until the land was won. Yisrael
prophesied that after the conquest, Gad will return safely by the same road
which they had initially travele, and not one of there troops would be missing.
Gen 49:20 “Bread from Ashĕr is rich, and he gives delicacies of a
sovereign. – Asher land will be rich in olive groves that it will
flow with oil like a fountain. His rich produce will be worthy of royal tables
and will be sought after by Kings.
Having blessed Zilpah’s sons, Yisrael now turn to
Bilhah’s youngest son, and thus concluded the sons of the mainservants.
Gen 49:21 “Naphtali is a deer let loose, he gives words of
elegance. – The simile the Deer loose is a simile that carries a connotation of
swiftness, for which three proof: The territory of Naphtali cave of Machpelah
Yisrael now turned to the sons of Rachel, who were born
last and who were his comfort after the loss of his beloved wife. He began with
ecstatic praise of Joseph, whose talent and purity survived hatred and
temptation.
Gen 49:22 “Yosĕph is an offshoot of a fruit-bearing tree, an offshoot of a
fruit-bearing tree by a fountain, his branches run over a wall. – Joseph was a prolific vine or tree growing luxuriantly
by a spring, whose boughs or vines surge upwards over the surrounding walls.
This alludes to a personality type, one who overcomes every obstacle that
present itself before him.
Gen 49:23 “And the archers have bitterly grieved him, shot at him and hated him. – Joseph rose to fame despite the problems he
had to overcome at his brother’s hands. The mouths of people are like arrows;
purveyors of malicious slander and gossip dealt bitterly with Joseph, but, by
the grace of EL YAHVEH, we can rise to prominence despite them.
The reason why Judah not Joseph became the leader of the
nations; noble though he was, Joseph provoked jealousy in people, while Judah Judah
Gen 49:24 “But his bow remained in strength, and the arms of his hands were made
strong by the hands of the Mighty One of Yaʽaqoḇ – from there is the Shepherd,
the Stone of Yisra’ĕl – Bow alludes to power. Someone who will
withstand the attacks and hatred of his foes, Joseph’s power as regent of Egypt
Gen 49:25 from the Ěl of your father who helps you, and by the Almighty(SHADDAI) who
blesses you with blessings of the Heavens above, blessings of the deep that
lies beneath, blessings of the breasts and of the womb. – When Joseph was
tempted by Potiphar’s wife, his heart remained with EL YAHVEH and he overcame
his desire. The Name SHADDAI, often translated as All-Sufficient, refers to EL
YAHVEH as the One Who sets the proper limits of all things, good or bad. In the
contex of this verse, when Joseph needs EL YAHVEH help to maintain his
spiritual integrity, and in the future when Yisrael cries out to Him as Joseph
did in his time of his greatest spiritual struggle, EL YAHVEH provides
sufficient blessings for the people as He did for Joseph.
The blessings, EL YAHVEH will bring blessing even from
the sub-terranean springs, so that the Joseph’s mentality lands will be fertile
even in times of scarce rainfall.
Thy womb will be bless so that women will carry to term
and give birth to healthy babies and the bosom will provide enough milk to
nourish them.
Gen 49:26 “The blessings of your father have excelled the blessings of my ancestors,
up to the limit of the everlasting hills. They are on the head of Yosĕph, and
on the crown of the head of him who was separated from his brothers. – The Benjamin’s mentality is likening unto a wolf:
mighty, fearless warriors, as depicted in the affair of the concubine at
gibeah, Judges chapter 19-20.
King Saul a Benjamite who in his short reign, defeated
the Moab , Edom , and the Philistia .
The morning star that rose as Yisrael’s champion during the early years of
Yisrael’s history, when the nation begain to florish.
Gen 49:27 “Binyamin is a wolf that tears, in the morning he eats prey, and at night
he divides the spoil.” - In the evening of the decline of Yisrael when
the people were inexile to Babylonia and Persia
Gen 49:28 All these are the twelve tribes of Yisra’ĕl, and this is what their father
spoke to them. And he blessed them, he blessed each one according to his own
blessing. – The Torah reiterates the point made in Genesis 35:22
that there are twelve tribes, even though the tribe of Joseph had been divided
into two tribes.
The Connotation is not that the twelve full-fledged
tribes are only those mentions in Yisrael blessing, in which Manasseh and
Ephraim are not counted separately. Rather, there were always twelve tribes; if
Levi was reckoned as one of them, Manasseh and Ephraim were combined and listed
as the tribe of Joseph.
If Levi was omitted, Manasseh and Ephraim were reconed as
two tribes. Accordingly, on the breastplate of the Kohem Gadol and in the
blessing that would be pronounced at Mount
Gadol and in the blessing that would
be pronounced at Mount Grizim and Mount
Ebal
In the division of the Land and in the encampment in the
wilderness, Manasseh and Ephraim were counted as separate tribe. Jacob gave
each Tribe according to his appropriate blessing according to there character.
This unique blessing were destined for each tribe, future events would played
out the blessing accordingly. So it is today our disposition in certain
displays our personality type.
Gen 49:29 And he commanded them, and said to them, “I am to be gathered to my
people, bury me with my fathers in the cave that is in the field of Ephron the
Ḥittite, - Jacob’s final
request. Although Joseph had already sworn to bury his father in the cave a
Machpelah, Jacob now imposed this duty upon the rest of the brothers as
well.
Gen 49:30 in the cave that is in the field of Maḵpĕlah, which is before Mamrĕ in the
land of Kenaʽan
Gen 49:31 There they buried Aḇraham and Sarah
his wife, there they buried Yitsḥaq and Riḇqah his wife, and there I buried
Lĕ’ah – .
Gen 49:32 The field purchased, and the cave
which is in it, from the sons of Ḥĕth.” –
Gen 49:33 And when Yaʽaqoḇ ended commanding his
sons, he drew his feet up into the bed and breathed his last, and was gathered
to his people. - Like all believers
we will live as long as we needed to fulfill our purpose here on earth. There
is no wasted moments in EL YAHVEH Eyes, it is a human trait to waste time and
waste our lives. The more materially lustful a person life is, the less he can
bear to part from this life. Conversely, the more spiritually his life is on
earth, the less he is encumbered by his animal and instincts. Jacob had so
perfected himself that leaving this life means no more to him than removing a
coat means to us.
Jacob spirit just simply discarded his earthly raiment,
his biddy, for a higher plain of existence.
Chapter
50
When a
righteous person past from among us, the earth loses some of its value;
Spiritual lavender that is; for where he dwells he sanctify the surrounding by
his very presence.
Gen 50:1 And Yosĕph fell on his father’s face, and
wept over him, and kissed him. – Although the other brothers were surely
as aggrieved as Joseph, only he was mentioned because he was the co-star of
this story. It was also prophesy that Joseph would place his hand on his
fathers eyes, which he obviously did.
Gen 50:2 And Yosĕph commanded his servants the physicians to embalm
his father. So the physicians embalmed Yisra’ĕl. - Joseph command his servants to embalming
Jacob for the long journey back to the land, and the Cave. Torah required that
a body be permitted to decompose naturally, as quickly as possible and without
impediment. The soul rises to EL YAHVEH, but its physical habit, which had been
taken from the earth, returns to its source, as EL YAHVEH told Adam, for you
are dust, and to dust shall you return.
Joseph
had Jacob’s body embalmed was surely not in compliance with the pagan rite of Egypt
Gen 50:3 And forty days were completed for him, for so are
completed the days of embalming. And the Mitsrites wept for him seventy days. -
Gen 50:4 And
when the days of weeping for him were past, Yosĕph spoke to the household of
Pharaoh, saying, “If, now, I have found favor in your eyes, please speak in the
hearing of Pharaoh, saying, - As the ruler of the land Joseph could not just leave the
country for an extended period of time without his absence been felt.
Gen 50:5 ‘My
father made me swear, saying, “See, I am dying, bury me in my grave which I dug
for myself in the land
of Kenaʽan Egypt
Gen 50:6 And Pharaoh said, “Go up and bury your
father, as he made you swear.” - Pharaoh’s implication was clear: had Joseph not sworn to do so,
he would not have been permitted to go.
Gen 50:7 And Yosĕph went up
to bury his father. And with him went up all the servants of Pharaoh, the
elders of his house, and all the elders of the land of Mitsrayim,
- Although all the
brothers went, Joseph was the one who was singled out to be mentioned. This is
always the case for maturity. Joseph was accompanied by some of the leading men
of Egypt
Gen 50:8 and all the house of Yosĕph, and his brothers, and his
father’s house. Only their little ones, and their flocks, and their herds they
left in the land
of Goshen Egypt
Gen 50:9 And
there went up with him both chariots and horsemen, and it was a very great
company. - Is
it possible that the chariots and horsemen were to ensure the return of the
people to Egypt
Gen 50:10 And
they came to the threshing-floor of Ataḏ, which is beyond the Yardĕn, and they
lamented there with a great and very heavy lamentation. And he observed seven
days of mourning for his father.
Gen 50:11 And
when the inhabitants of the land, the Kenaʽanites, saw the mourning at the
threshing-floor of Ataḏ, they said, “This is a grievous mourning for the
Mitsrites.” That is why its name was called Aḇĕl Mitsrayim, which is beyond
the Yardĕn. –
Gen 50:12 And
his sons did to him as he had commanded them, -
Gen 50:13 for
his sons brought him to the land
of Kenaʽan
Gen 50:14 And
after he had buried his father, Yosĕph returned to Mitsrayim, he and his
brothers and all who went up with him to bury his father. –
Gen 50:15 And when Yosĕph’s brothers saw that their father was dead,
they said, “What if Yosĕph hates us, and pays us back all the evil which we did
to him?” –
Those that are not mature as Joseph was will always be fearful of those who
they had wronged previously. Such is the fruit of guilt. What if? Is a very
frightening question! What if every believer would place the same emphasis on
the Torah? What if I do not keep all the Commandments of Torah? The Fear of YAHVEH
is the beginning of Wisdom.
Gen 50:16
And they sent word to Yosĕph, saying, “Before your father died he commanded,
saying, - A immature believer will always alter
the commandment to fit there theology. Such alteration such as Jesus came to do
away with the commandments, so we do not have to do them.
Gen 50:17 ‘This is what you are to say to Yosĕph, “I beg you, please
forgive the transgression of your brothers and their sin, for they did evil to
you.” ’ And now, please forgive the transgression of the servants of the Elohim
of your father.” And Yosĕph wept when they spoke to him. – The first term implies an intentional, very serious sin,
while the second one implies an unintentional sin. What the brothers did was
both, because it was intentional. But notice how they used the name of Elohim
to justify there position. A mature believer would never used Elohim name to
justify there position. They would swear by His Name, but never justify
themselves by it.
Joseph
wept because his brother was not mature enough to see his heart. They could not
see the trees for the forest.
Gen 50:18 And his brothers also went and fell down before his face,
and they said, “See, we are your servants.” -
Like immature children they bow down before the wrong person, when they should
be prostrating themselves before EL YAHVEH.
Gen 50:19 And
Yosĕph said to them, “Do not fear, for am I in the place of Elohim? – do
not fear for I am one with EL YAHVEH, I could not harm you if I wanted to. I do
nothing except what EL YAHVEH commanded me to.
Gen 50:20 “And you, you intended evil against me, but Elohim
intended it for good, in order to do it as it is this day, to keep a great many
people alive. – You are nothing more than EL YAHVEH agent to test me. EL
YAHVEH uses your action to bring me to maturity.
Gen 50:21 “And now, do not fear, I provide for you and your little
ones.” So he comforted them and spoke kindly to them. - Now go and do not fear you or your
little ones. Mature believer will never take revenge on those who have done
them evil. To the mature believer those who contribute to their spiritual
development are only stepping stone to a better future.
Gen 50:22 And Yosĕph dwelt in Mitsrayim, he and his
father’s household. And Yosĕph lived one hundred and ten years.
Gen 50:23 And Yosĕph saw Ephrayim’s children to the
third generation. The children of Maḵir, son of Menashsheh, were also brought
up on Yosĕph’s knees. – Mature believers
will usually live to see three generation of offspring as Joseph and Jacob did.
Gen 50:24 And Yosĕph said to his brothers, “I am dying, but Elohim
shall certainly visit you and bring you out of this land to the land of which
He swore to Aḇraham, to Yitsḥaq, and to Yaʽaqoḇ.”
- Joseph was obviously
younger than his brother, that seems to imply that they out lived him. Was EL
YAHVEH giving them more time (Grace) to come to maturity?
Gen 50:25 And Yosĕph made the children of Yisra’ĕl
swear, saying, “Elohim shall certainly visit you, and you shall bring up my
bones from here.” - All mature believer will always remind their brothers to
remember EL YAHVEH, and when you are ready to leave, when all is accomplish, do
not forget my bones in Egypt
Gen 50:26 And Yosĕph died, being one hundred and ten
years old. And they embalmed him, and he was placed in a coffin in Mitsrayim.
Haftarah
I Kings 2:1-12
In this chapter we
have David setting and Solomon at the same time rising.
I. The conclusion of
David’s reign with his life.
1.
The charge he
gives to Solomon upon his death-bed, in general, to serve YAHVEH verse 1-4,
2.
in particular,
concerning Joab, Barzillai, and Shimei verse 5-9.
3.
His death and
burial, and the years of his reign verse 10, 11.
II. The beginning of
Solomon’s reign verse 12.
I Kings 2:1 Now the days of David drew nigh that he should
die; and he charged Solomon his son, saying, - David, that great and good
man, is dying man, and a dead man, verse 10. It is well in the other life after
this, for death stains all the glory of this, and lays it in the dust. We have
here,
I. The charge and
instructions which David, when he was dying, gave to Solomon, his son and
declared successor. He feels himself declining, and is not backward to own it,
nor afraid to hear or speak of dying:
I Kings
2:2 I
go the way of all the earth: be thou strong therefore, and shew thyself a man; - I
go the way of all the earth, verse
2. Heb. I am walking in it. Death is a way; not only a period of this
life, but a passage to a better life. It is the way of all the earth, of
all mankind who dwell on earth, and are themselves earth, and therefore must
return to their earth. Even the sons and heirs of heaven must go the way of
all the earth, they must needs die; but they walk with pleasure in this
way, through the valley of the shadow of death, Ps. 23:4. Prophets, and
even kings, must go this way to brighter light and honor than prophecy or
sovereignty. David is going this way, and therefore gives Solomon directions
what to do.
I Kings
2:3
And keep the charge of YAHVEH thy EL, to walk in his ways, to keep
HIS statutes, and HIS commandments, and his judgments, and HIS testimonies, as
it is written in the Torah of Moses, that thou mayest prosper in all that thou
doest, and whithersoever thou turnest thyself:
- He charges him, in general, to
keep YAH’s commandments and to make conscience of his duty. He prescribes to
him,
A good rule to act
by, the divine will: "Govern thyself by that.’’ David’s charge to him is
to keep the charge of YAHVEH his EL. The authority of a dying
father is much, but nothing to that of a living EL. There are great trusts
which we are charged with by EL YAHVEH to us that we should keep them
carefully, as those that must give account; and excellent statutes, which we
must be ruled by, let us also keep them. The written word is our rule. Solomon
must himself do as was written in the law given to Moses.
A good spirit to act
with: Be strong and show thyself a man, though in years but a child.
Those that would keep the charge of YAHVEH their EL must put on resolution.
Good reasons for all
this. This would effectually conduce, to the prosperity of his kingdom. It is
the way to prosper in all thou doest, and to succeed with honor and
satisfaction in every undertaking.
To the perpetuity of
it: That YAHVEH may continue and so confirm HIS word which he spoke
concerning me. Those that rightly value the treasure of the promise, that
sacred depositum, cannot but be solicitous to preserve the entail of it,
and very desirous that those who come after them may do nothing to cut it off.
Let each, in his own age, successively, keep YAH’s charge, and then HE will be
sure to continue HIS word. We never let fall the promise till we let fall the
precept
I Kings 2:4 That YAHVEH may continue HIS word which HE
spake concerning me, saying, If thy children take heed to their way, to walk
before me in truth with all their heart and with all their soul, there shall
not fail thee (said he) a man on the throne of Yisrael. - YAHVEH had promised David that the Messiyah
should come from his loins, and that promise was absolute: but the promise that
there should not fail him a man on the throne of Yisrael was
conditional, if his seed behave themselves as they should.
If Solomon, in his
day, fulfill the condition, he does his part towards the perpetuating of the
promise. The condition is that he walks before YAHVEH in all his institutions,
in sincerity, with zeal and resolution; and, in order hereunto, that he take
heed to his way. In order to our constancy in religion, nothing is more
necessary than caution and circumspection.
I Kings 2:5 Moreover thou
knowest also what Joab the son of Zeruiah did to me, and what he did to the two
captains of the hosts of Yisrael, unto Abner the son of Ner, and unto Amasa the
son of Jether, whom he slew, and shed the blood of war in peace, and put the
blood of war upon his girdle that was about his loins, and in his shoes that
were on his feet. - He gives him directions concerning some particular
persons, what to do with them, that he might make up his deficiencies in
justice to some and kindness to others. Concerning Joab, David was now
conscious to himself that he had not done well to spare him, when he had made
himself once again obnoxious to the law, but the murder of Abner first and
afterwards of Amasa, both of them great men, captains of the hosts of
Yisrael. He slew them treacherously (shed the blood of war in peace),
and injuriously to David: Thou knowest what he did to me therein.
I Kings 2:6 Do therefore
according to thy wisdom, and let not his hoar head go down to the grave in
peace. - The murder of a subject is a wrong to the prince, it
is a loss to him, and is against the peace of our sovereign lord the king.
These murders were particularly against David, reflecting upon his reputation,
he being, at that time, in treaty with the victims, and hazarded his interest,
which they were very capable of serving. Magistrates are the avengers of the
blood of those they have the charge of. It aggravated Joab’s crime that he was
neither ashamed of the sin nor afraid of the punishment, but daringly wore the
girdle and shoes that were stained with innocent blood, in defiance of the
justice both of YAHVEH and the king.
David refers him to Solomon’s
wisdom, with an intimation that he left him to his justice. Say not, "He
has a hoary head; it is a pity it should be cut off, for it will shortly fall
of itself.’’ No, let it not go down to the grave in peace. Though he has
been long reprieved, he shall be reckoned with at last; time does not wear out
the guilt of any sin, particularly that of murder.
I Kings 2:7 But shew kindness unto the sons of Barzillai the
Gileadite, and let them be of those that eat at thy table: for so they came to
me when I fled because of Absalom thy brother. - Concerning Barzillai’s
family, to whom he orders him to be kind for Barzillai’s sake, who, we may
suppose, by this time, was dead. When David, upon his death-bed, was
remembering the injuries that had been done, he could not forget the kindnesses
that had been shown, but leaves it as a charge upon his son to return them. The
kindnesses we have received from our friends must not be buried either in their
graves or ours, but our children must return them to theirs. Therefore,
perhaps, Solomon fetched that rule (Prov. 27:10), Thy own friend, and thy
father’s friend, forsake not. Paul prays for the house of Onesiphorus, who
had often refreshed him.
I Kings 2:8 And, behold, thou hast with thee Shimei the son of Gera,
a Benjamite of Bahurim, which cursed me with a grievous curse in the day when I
went to Mahanaim: but he came down to meet me at Jordan, and I sware to him by YAHVEH,
saying, I will not put thee to death with the sword. – Concerning Shimei.
[1.] His crime is
remembered: He cursed me with a grievous curse; the more grievous
because he insulted him when he was in misery and poured vinegar into his
wounds. The Jews say that one thing which made this a grievous curse was that,
besides all that is mentioned (2 Sa. 16), Shimei upbraided him with his descent
from Ruth the Moabitess.
[2.] His pardon is
not forgotten. David owned he had sworn to him that he would not himself put
him to death, because he seasonably submitted, and cried I have sinned,
and he was not willing, especially at that juncture, to use the sword of public
justice for the avenging of wrongs done to himself.
I Kings 2:9 Now therefore hold him not guiltless:
for thou art a wise man, and knowest what thou oughtest to do unto him; but his
hoar head bring thou down to the grave with blood. – His case, as it now stands, is left with
Solomon, as one that knew what was fit to be done and would do as he found
occasion. David intimates to him that his pardon was not designed to be
perpetual, but only a reprieve for David’s life:
"Hold him
not guiltless; do not think him any
true friend to thee or thy government, nor fit to be trusted. He has no less
malice than he had then, though he has more sense to conceal it. He is still a
debtor to the public justice for what he did then; and, though I promised him
that I would not put him to death, I never promised that my successor should
not.
His turbulent spirit
will soon give thee an occasion, which thou should not fail to take, for the
bringing of his hoary head to the grave with blood.’’ This proceeded not
from personal revenge, but a prudent zeal for the honor of the government and
the covenant YAHVEH had made with his family, the contempt of which ought not
to go unpunished. Even a hoary head, if a guilty and forfeited head, ought not
to be any man’s protection from justice. The sinner, being a hundred years
old, shall be accursed, Isa. 65:20.
I Kings 2:10 So David slept
with his fathers, and was buried in the city of David David
I Kings 2:11 And the days that David reigned over Yisrael were forty
years: seven years reigned he in Hebron , and
thirty and three years reigned he in Yerushalayim. -
Josephus says that, besides the usual magnificence with which his son Solomon
buried him, he put into his sepulchre a great deal of money; and that 1300
years after (so he reckons) it was opened by Hircanus the high priest, in the
time of Antiochus, and 3000 talents were taken out for the public service. The
years of his reign are here computed to be forty years; the odd six months
which he reigned above seven years in Hebron
I Kings 2:12 Then sat Solomon upon the throne of David his
father; and his kingdom was established greatly. - Here is, Solomon’s accession to the throne. He came to it much more
easily and peaceably than David did, and much sooner saw his government
established. It is happy for a kingdom when the end of one good reign is the
beginning of another, as it was here.
His just and necessary
removal of Adonijah his rival, in order to the establishment of his throne.
Adonijah had made some bold pretensions to the crown, but was soon obliged to
let them fail and throw himself upon Solomon’s mercy, who dismissed him upon
his good behaviour, and, had he been easy, he might have been safe. But here we
have him betraying himself into the hands of Solomon’s justice, and falling by
it, the righteous YAHVEH leaving him to himself, that he might be punished for
his former treason and that Solomon’s throne might be established. Many a man
have ruin themselves, because they know not when they are well off, or well
done to; and sinners, by presuming on YAH’s patience, treasure up wrath to
themselves. Now observe,
Brit Chadasha
I Peter 2:11-17
I Peter 2:11 Dearly beloved, I beseech you as strangers
and pilgrims, abstain from fleshly lusts, which war against the soul; - He warns
them to beware of fleshly lusts. Even the best of men, the chosen
generation, the people of YAHVEH, need an exhortation to abstain from the
worst sins, which the apostle here proceeds most earnestly and affectionately
to warn them against. Knowing the difficulty, and yet the importance of the
duty, he uses his utmost interest in them: Dearly beloved, I beseech you.
Lust is the desire
for that which one is not suppose to have. The duty of humanity is to abstain
from, and to suppress, the first inclination or rise of fleshly lusts. Many of
them proceed from the corruption of nature, and in their exercise depend upon
the body, gratifying some sensual appetite or inordinate inclination of the
flesh. These believers ought to avoid, considering,
1. The respect and
love they have with YAHVEH and good friends.
2. Their condition
in the world: They are strangers and pilgrims, and should not impede
their passage by giving into the negative force of wickedness and lusts.
3. The mischief and
danger these sins do: "They war against the soul; and therefore
your souls ought to war against them.’’
(1.) The grand
mischief that sin does to man is this, it wars against the development of
the soul; it destroys the moral liberty of the soul; it weakens and
debilitates the soul by impairing its faculties; it robs the soul of its
comfort and peace; it debases and destroys the dignity of the soul, hinders its
present prosperity, and plunges it into everlasting misery.
(2.) Of all sorts of
sin, none are more injurious to the soul than selfish fleshly lusts.
Carnal appetites in itself is not harmfull, it is the intent behind it. If we
desire food for the body to gain strength to do ABBA YAHVEH Will, this is in
its self good. However, lewdness, and sensuality, are most odious to YAHVEH, and
destructive to man’s soul. It is a sore judgment to be given up to them.
I Peter 2:12 Having your
conversation honest among the Gentiles: that, whereas they speak against you as
evildoers, they may by your good works, which they shall behold, glorify YAHVEH
in the day of visitation. – He exhorts them further to adorn their
profession by an honest conversation. Their conversation in every turn, every
instance, and every action of their lives, ought to be honest; that is, good,
lovely, decent, amiable, and without blame: and that because they lived among
the Gentiles, people of another religion, and who were inveterate enemies to
them, who did already slander them and constantly spoke evil of them as of
evil-doers.
"A clean, just,
good conversation may not only stop their mouths, but may possibly be a means
to bring them to glorify YAHVEH, and turn to you, when they shall see you excel
all others in good works. They now call you evil-doers; vindicate yourselves by
good works, this is the way to convince them. There is a day of visitation
coming, where YAHVEH may call them by HIS word and HIS grace to repentance; and
then they will glorify YAHVEH, and applaud you, for your excellent
conversation, Lu. 1:68. When the gospel shall come among them, and take effect,
a good conversation will encourage them in their conversion, but an evil one
will obstruct it.’’
1. A Believer should
be attended with an honest conversation, Phil. 4:8.
2. It is the common
lot of the best believer to be evil spoken of by wicked men.
3. Those that are
under YAH’s gracious visitation immediately change their opinion of good
people, glorifying YAHVEH and commending those whom before they railed at as
evil-doers.
I Peter 2:13 Submit yourselves to every ordinance of man for YAHVEH’s sake:
whether it be to the king, as supreme;
- The general rule of a Yisraelite
is this, he or she must be honest, which it cannot be if there be not a
conscientious discharge of all relative duties. The apostle here particularly
treats of these distinctly.
I. The case of
subjects. Messianic believer were not only reputed innovators in religion, but
disturbers of the state; it was highly necessary, therefore, that the apostle
should settle the rules and measures of obedience to the civil magistrate,
which he does here, where,
1. The duty required
is submission, which comprises loyalty and reverence to their persons,
obedience to their just laws and commands, and subjection to legal penalties.
2. The persons or
objects to whom this submission is due are described,
(1.) More generally: Every ordinance of
man. Magistracy is certainly of divine right; but the particular form of
government, the power of the magistrate, and the persons who are to execute
this power, are of human institution, and are governed by the laws and
constitutions of each particular country; and this is a general rule, binding
in all nations, let the established form of be what it will.
(2.) Particularly: To
the king, as supreme, first in dignity and most eminent in degree; the king
is a legal person, not a tyrant: or unto governors, deputies,
proconsuls, rulers of provinces, who are sent by him, that is,
commissioned by him to govern.
3. The reasons to
enforce this duty are, For the YAH’s sake, who had ordained magistracy
for the good of mankind, who has required obedience and submission (Rom. 13),
and whose honor is concerned in the dutiful behavior of subjects to their
sovereigns.
I Peter 2:14 Or unto governors,
as unto them that are sent by him for the punishment of evildoers, and for the
praise of them that do well. – From the end and use of the magistrate’s office,
which are, to punish evil-doers, and to praise and encourage all those that do
well. They were appointed for the good of societies; and, where this end is not
pursued, the fault is not in their institution but their practice.
[1.] True religion
is the best support of civil government; it requires submission for the YAHVEH’s
sake, and for conscience’ sake.
[2.] All the
punishments, and all the magistrates in the world, cannot hinder but there will
be evil-doers in it.
[3.] The best way
the magistrate can take to discharge his own duty, and to amend the world, is
to punish well and reward well.
I Peter 2:15 For so is the will
of YAHVEH, that with well doing ye may put to silence the ignorance of foolish
men: - Another reason why
believers should submit to the evil magistrate is because it is the will of YAHVEH,
and consequently their duty; and because it is the way to put to silence the
malicious slanders of ignorant and foolish men. Learn,
[1.] The will of YAHVEH
is, to a good man, the strongest reason for any duty.
[2.] Obedience to
magistrates is a considerable branch of a Messianic duty: So is the will of YAHVEH.
[3.] A Messianic
believer must endeavour, in all relations, to behave himself so as to put to
silence the unreasonable reproaches of the most ignorant and foolish men.
[4.] Those who speak
against religion and religious people are ignorant and foolish.
I Peter 2:16 As free, and not using
your liberty for a cloke of maliciousness, but as the servants of YAHVEH. – He
reminds them of the spiritual liberty. The Jews, from Deu. 17:15, concluded
that they were bound to obey no sovereign but one taken from their own
brethren; and the converted Jews thought they were free from subjection by
their relation to Messiyah.
To prevent their
mistakes, the apostle tells the Messianic Believer that they were free, but
from what? Not from duty or obedience to YAH’s law, as some have preach, by
saying that JESUS nail it to the cross. This is a false teaching, here in this
verse we see the Apostle saying that we are even subjected to the civil
magistrate. They were free spiritually from the bondage of sin and Satan, and
the ceremonial law; but they must not make their liberty a cloak or covering
for any wickedness, or for the neglect of any duty towards YAHVEH or towards
their superiors, but must still remember they were the servants of YAHVEH.
[1.] All the
servants of Messiah are free men (Jn. 8:36); they are free from Satans’
dominion, and the curse of the law that was place on the outside of the Ark of
the covernant, which is found in Deut 28:15-68.
[2.] The servants of
Messiah Yahushua ought to be very careful not to abuse their spiritual liberty;
they must not make it a cover or cloak for any wickedness against YAHVEH or
disobedience to superiors.
I Peter 2:17 Honor all men.
Love the brotherhood. Fear YAHVEH. Honor the king.- The apostle concludes his discourse concerning the duty of subjects
with four admirable precepts:
(1.) Honor all
men. A due respect is to be given to all men; the poor are not to be
despised (Prov. 17:5); the wicked must be honored, not for their wickedness,
but for the fact they too was made in the image of the Creator. Abraham, Jacob,
Samuel, the prophets, and the apostles, never scrupled to give due honor to bad
men.
(2.) Love the
brotherhood. All Messianic believers are a fraternity, united to Messiyah
the head, alike disposed and qualified, nearly related in the same interest,
having communion one with another, and going to the same home; they should
therefore love one another with an especial affection.
(3.) Fear YAHVEH
with the highest reverence, duty, and submission; if this be wanting, none of
the other three duties can be performed as they ought.
(4.) Honor the
king with that highest honor that is peculiarly due to him above other men.
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