Vayeitzel

Parasha Vayeitzel

Genesis 28:10 – 32:4 OJB

Please read this prayer

Before reading

In the name of Yahushua

Our Messiyah, (Jesus Christ)

I pray for the Spirit of Understanding

The Spirit pf Knowledge and

 The Spirit of Wisdom

As I read through this Parasha

           

Vayetze, which translates into “and he left,”  is the Torah portion that tells the story of Jacon’s departure from the Holy Land after many years of living there with his parents.

Jacob spent the night at a place known as Beit El “House of God.” It was here that he had his famous ladder experiencing, where Angels were ascending and decending from Heavens.

The spiritual development of Jacob entered into another phase as it rightly should in the lives of all believers. Jacob had left his father’s house on a pilgrimage to Laban’s country, where he would find more than a wife, he would learn things about himself or should I say discovered himself.

It is always through our trials and testing, that we learn or discover who we truly are. It is when we are stretch to our breaking point that we learn our true capacity. Sitting at home will not do it! Venturing into the unknown with the aid of the Holy Spirit is where we will learn who we truly are.

This pilgrimage would span a total of twenty years, in which fourteen years spend working for two wives. He would be living in Haran, among people who were spiritually challenged at best. This corrosive environment was to be the tool that cemented the principle of Torah in his life.  

      

Gen 28:10 And Ya’akov departed from Beer-Sheva, and went toward Charan. - The first action of Jocob, describe that he depart from Beer-Sheva. When a righteous man departs from place it leaves a spiritual void, much like cutting a major limb from a fruit tree. A long as he lies in that city, he contributes to its glory, its splendor, and its beauty; when he departs, its glory, splendor, and beauty diminished.

Gen 28:11 And he reached a certain place, and tarried there, because the shemesh(sun) was set; and he took of the avanim(stone) of that place, and put them for his pillow, and lay down in that place to sleep. – That certain place was Mount Moriah, the site where is Grand fathering Abraham bound his father Isaac on the Altar, the future site of the Temple in Yerushalayim.

The place where a righteous man lay his head is his home, and where is home is, is sanctified. This was to be where Jacob encountered EL YAHVEH. It is also possible that the same stone his grandfather used to build his Altar were the same stone he was to use to build his pillar for the night.

What a refreshing story! Do we as believers use the spiritual achievement of our parents to be our resting place? Do we leave our spiritual Altar for our children to used? Do we leave our wood pile a little higher that we found it. As Jacob quite obviously started his evening prayer as he lay his head down. Is it possible that it was a group of 12 stones that Jacob formed into a pillow?

Gen 28:12 And he had a chalom(dream), and hinei a sullam (ladder, stairway) set up on the ground, and the top of it reached to Shomayim: and hinei the malachim(messenger, angels) of Elohim ascending and descending on it. -  Dream in Scripture are usually vehicle of prophecy; otherwise the Torah which uses words very sparingly, would not cite them. Jacob’s dream at Mt Moriah symbolized the future of the Hebrew people and man’s ability to connect himself to EL YAHVEH master Plan.

The angels, who are EL YAHVEH’s messengers in carrying out His will on earth, are constantly going up and down to receive His Commands and then come back to earth to implement them.

Gen 28:13 And, hinei (behold), YAHVEH stood above it, and said, I am YAHVEH Elohei Avraham thy av (father), and Elohei Yitzchak; ha’aretz whereon thou liest, to thee will I give it, and to thy zera (seed); - Scripture usually uses this word behold to introduce something significant. It’s frequent use in this vision emphasize the great significance, meaning we must take notice. The land upon which you are laying, to you will I give it.

Since the place where Jacob was, were to be the future Capital of the Land of Yisrael, it is the ideal spot for a prophecy such as this. This dream symbolized that as Jacob sanctified the land, the Temple would sanctify the entire land of Yisrael.

Gen 28:14 And thy zera (offspring) shall be as the dust of ha’aretz (the Earth), and thou shalt spread abroad to the west, and to the east, and to the north, and to the south; and in thee and in thy zera shall kol (all) hamishpochot haadamah (the families of the world) be blessed.  –

This verse seems to be a warning to Jacob, if Yisrael should sink to the level of the nations, Yisrael will be no more, they will be scattered across the whole earth. If Yisrael had not forsaken Torah, the nations of the earth would not be give the opportunity it now have, to be apart of Yisrael. The wild grape vine that was graphed in!

Gen 28:15 And, hinei, I am with thee, and will be shomer over thee in all places where thou goest, and will bring thee back into haadamah hazot; for I will not leave thee, until I have done that which I have promised thee. -  EL YAHVEH begins to assured Jacob after the warning on the last verse. Saying I am, I will always be with you, until you have reach maturity. Behold, pay close attention: I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have spoken to you. He who starts a good work in us is faithful to complete. EL YAHVEH was reaffirming His faithfulness to Jacob, as He is doing for us today. I was telling someone the other day that I cannot die anytime soon. He taught that I was arrogant.  I told him that my EL YAHVEH had not finished His work in me; therefore I cannot die until He had finished His work.

Gen 28:16 And Ya’akov awoke out of his sleep, and he said, Surely EL YAHVEH is in this place! And I had no da’as(know) of it. -  When Jacob spirit returned to his body, he realizes that his spirit was in communication with EL YAHVEH. Dreams are nothing more than a spiritual communication with another spirit.

Jacob said in this place he had experienced a prophecy, he had seen into the future without having prepared himself for it, he realized that the place was so holy that it was a magnet for prophecy. It was a good thing that he did not know or else he would have tried to help. When we rest our head on the Solid Rock called Yahushua, we will be in the realm of the prophetic, since He is the giver of the Holy Spirit. The spirit of prophecy is a correcting spirit, given to us to show the way back to Torah, back to the land.

Gen 28:17 And he was afraid, and said, How nora (awesome) is this place! This is none other than the Beis Elohim(house of El), and this is the Sha’ar HaShomayim(gates of Heavens). – This is not an ordinary place, but the Temple of EL YAHVEH. Therefore it was the Gate of Heavens right here on Earth. Today that Temple is El Yahushua, no man come to His father except through Him. John 14:6 Yahushua said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me.

Gen 28:18 And Ya’akov rose up early in the boker, and took haeven (the stone) that he had put for his pillow, and set it up for a matzevah (pillar), and poured shemen(oil) upon the top of it. – Another example of a mature believer, he rises early in the morning to perform service to EL YAHVEH.

It seem like in Vayetze, that once a person decides to do the right thing, to do whatever it takes to connect to the Light of the CREATOR, miracles will occur to help that person do what is necessary. The CREATOR saw that Jacob had awakened spiritually, he had realized his past mistakes and took the necessary steps correct them.

Seeing this, we are awaken by this Torah Portion to an alarming implication. If Jacob had not open his spiritual to see the ladder that were there all along, he would have simply carried on with all his daily spiritual works; he would continued to pray and study all day doing everything correctly. Why are my actions not working? Why do I not feel YOUR assistance? He would never have known that it was because he did not have the Consciousness of the CREATOR while he experience his spiritual journey.

Gen 28:19 And he called the shem (name) of that place Beit-El; but the shem of that ir (city) was called Luz at the first. – He gave a new name to the place. It had been called Luz, an almond-tree; but he will have it henceforward called Beth-el, the house of EL. This gracious appearance of YAHVEH to him put a greater honor upon it, and made it more remarkable, than all the almond-trees that flourished there. This is that Beth-el where, long after, it is said, YAHVEH found Jacob, and there (in what he said to him) HE spoke with us, Hos. 12:4. In process of time, this Beth-el, the house of EL, became Beth-aven, a house of vanity and iniquity, when Jeroboam set up one of his calves there.

Gen 28:20 And Ya’akov vowed a neder (vow), saying, If Elohim will be with me, and will be shomer over me in this derech (way, journey) that I go, and will give me Lechem(bread) to eat, and beged (clothes) to put on, -  Good Hebrew is poor English, and good English is poor Hebrew. When Jacob made that vow, it implies that it was to be repeated by all believers saying that if, we remain in EL YAHVEH, and will guard us on our journey to perfection, and give us the bread and the wine and cloth us in his Glory; meaning that poverty will not cause us to act against our own sense of propriety and EL YAHVEH’s Will.

Gen 28:21 So that I return to bais avi (house of my father) in shalom; then shall YAHVEH be for me Elohim (my EL). – So that I finish my spiritual journey and find spiritual peace, then my Father and I will be Echad (One). This is the position of full maturity.

Gen 28:22 And this even (stone), which I have set for a matzevah (pillar), shall be Beis Elohim: and of all that Thou shalt give me I will surely give the aser (tenth) unto Thee. – When all the sons reach maturity and posses their inheritance, he Jacob like all the other Mature Sons will give a tithe unto EL YAHVEH. Jacob’s tithes included not only a tenth of all earnings, but also his pledge to dedicate a tenth of his children to EL YAHVEH’s service. Giving a tenth in this life time is in preparation of the world to come.

Chapter 29

The life of all believers should be a journey, a journey to perfection. Along that journey awaits certain experiences: the experiences that solidify our strength and develop our weaknesses. Those who are called to walk with us permanently, and those who are called to be temporary accompaniment.

Too often in the believer life those who are called to be temporary associates, we turn them into permanent associates. They are associates that are like leaves they are only for a season; there are friends who are like limbs they are attach to us, but when a strong wind comes and tear them off they are gone. Some are like roots they are with us permanently. Do not turn what is made for a season into a permanent fixture, else we will suffer.

Even though Jacob and Esau were brothers, in order for Jacob to continue his spiritual development, a parting of ways had to happen. The next step in Jacob life was now about to play itself out. We cannot get to the next stage of our development if we continue to keep the old acquaintance. 

Gen 29:1 Then Ya’akov went on his journey, and came into the eretz (Land) of the bnei kedem. Been assured by the prophetic dream, - Jacob with a lifted spirit he continued on his spiritual journey. When we are assured that our success is guarantee, we walk with a certain spiritual boldness, or authority so to speak. Paul says that he leave those experience that are behind and look forward to a new one.

Gen 29:2 And he looked, and hinei (behold) a be’er (well) in the sadeh (field), and, hinei, there were shloshah edrei tzon (flocks of sheep) lying by it; for out of that be’er (well) they watered the edarim (sheep): and a great even (stone) was upon the mouth of the be’er.  – The Torah narrates this incident at length to illustrate how those who trust in EL YAHVEH shall renew their strength; they shall walk and not faint. How then was Jacob able to role away that large stone by himself? Jacob saw a well, a ministry in a field with a flock of sheep laying around it, with a great stone, the stone of unbelief blocking its entrance.

Gen 29:3 And to there were all the edarim (flocks) gathered: and they rolled the even (stone) from the mouth of the be’er, and watered the tzon, and put the even (stone) again upon the mouth of the be’er (well) in its place. – Compare the stone of the believer to the stone of unbeliever. The stone of the believer, Yahushua produces living water, while the stone of religion will stop anyone from getting water without permission.

Gen 29:4 and Ya’akov said unto them, my brethren, where are you from? And they said, Of Charan is we. – By asking where they were from, he discovered where they were going. No where spiritually. Too often we meet believers yet we never ask each other where they are spiritually. When we know where someone is spiritually, we can expect certain actions or certain fruit of the spirit from them.

Gen 29:5 And he said unto them, Know ye Lavan ben Nachor? And they said, We know him. – Therefore they must know Laban and they confirmed it. To often the origin of a Sheppard determine where he is taking the flock. One cannot take the sheep where they have not been spiritually. He will not be able to take the sheep to different plateau of spiritual development.

Gen 29:6 And he said unto them, is the shalom (Peace) with him? And they said, Shalom; and, hinei, Rachel his bat (daughter) cometh with the tzon (flock). – One of the hallmarks of a believer is to ask about the safety of an individual. Kindness being one of the fruit of the Spirit. Realizing that Jacob wanted to know more about Laban’s personal life than they could tell, they pointed out his daughter a sheppardest come their way.

Gen 29:7 And he said, Look, the sun is still high, neither is it time that the flock should be gathered together; water ye the tzon(sheep), and go and feed them. – When he undertook to teach them how to despatch their business, they did not bid him meddle with his own concerns and let them alone; but, though he was a stranger, they gave him the reason of their delay, verse 8. Those that are neighbourly and friendly shall have neighbourly and friendly usage.

Gen 29:8 and they said, We cannot, until all the edarim (flock) be gathered together, and till they roll the even (stone) from the mouth of the be’er; then we water the tzon. - It is not until the rock of offence is removed from the mouth of the well, before the sheep in the unsaved camps can be watered. This rock of offense is the Messiyah! Those who do not believe in Him, He will be a stumbling block to the revelation of the Word. Here we see an example of rabbinic Judiasm at work.

Gen 29:9 And while he yet spoke with them, Rachel came with the tzon (sheep) of her av; for she was a ro’ah (shepherdess).  – Rachel came leading all of Laban’s sheep; which indicates that the flock was small. Indeed, Laban became prosperous only after Jacob began working for him. Rachel must have been a skilled shepherdess to tend single-handedly to even a small flock. When there are no suitable male, a woman will do. Even a qualified woman like Rachel cannot be as successful as a male leader like Jacob.

Gen 29:10 And it came to pass, when Ya’akov saw Rachel bat (daughter) Lavan achi immo, and the tzon of Lavan achi immo, that Ya’akov went near, and rolled the even (stone) from the mouth of the be’er, and watered the tzon of Lavan achi immo.  – In this one verse we see three mention of Laban his mother brother. This seems to imply that all that Jacob did for Laban was because of Rebecca. Jacob understands the spiritual significant of what he saw. It was a woman bring the flock to the well and they had to wait for the rest of shepherdess to help each other remove the religious stone that block the entrance to the well of truth.

The spiritual mature person Jacob was, he rolled away the stone by himself, so that the shepherdess could water their flock, while the lazy Laban was at home.

Gen 29:11 And Ya’akov kissed Rachel, and lifted up his voice, and wept.  -  Jacob wept for he saw Rachel doing a man’s job. It was a sad state of event for the people in Param Haram spiritually. He kisses her for the work that she was doing. It was not a kiss of affection, it was a kiss of gratitude, to say thank you for stepping up to the plate and batting when there was no suitable male around. This was the character of Rachel!

Gen 29:12 And Ya’akov told Rachel that he was the relative of her av (father), and that he was ben Rivkah; and she ran and told her av.  – The fact that Jacob mention that he was her father’s relative, it meant that she can trust him. The essence of every relationship starts with the establishing of trust, not physical desire.

Jacob had come to Haran to find his mate, but to a Patriarch of Yisrael this means more than merely finding the woman or women with whom he would build a family. Jacob was the last of the Patriarchs, the one to whom, as he knew prophetically would be born the twelve tribes, and the one who would begin the process of changing YAHVEH’s people from a family into a nation.

Gen 29:13 and it came to pass, when Lavan heard the news of Ya’akov ben achoto(son of his sister), that he ran to meet him, and embraced him, and kissed him, and brought him to his bais. And he told Lavan all these things.  – Was Laban remembering the incident with Elizer and Rebecca was he thinking about the prize that Eliezer had brought for Rebecca?

Gen 29:14 And Lavan said to him, Surely thou art my etzem (bone) and my basar. And he abode with him the space of a chodesh (month). - Was this true generosity or was it greed? Laban, though none of the best-humoured men, bade him welcome, was satisfied in the account he gave of himself, and of the reason of his coming in such poor circumstances. While we avoid the extreme, on the one hand, of being foolishly credulous, we must take heed of falling into the other extreme, of being uncharitably jealous and suspicious. Laban owned him for his kinsman: Thou art my bone and my flesh. Those are hard-hearted indeed that are unkind to their relations, and that hide themselves from their own flesh, Isa. 58:7.

The fair contract made between Laban and Jacob, during the month that Jacob spent there as a guest. It seems he was not idle, nor did he spend his time in sport and pastime; but like a man of business, though he had no stock of his own, he applied himself to serve his uncle, as he had begun verse 10 when he watered his flock.

Gen 29:15 And Lavan said unto Ya’akov, because thou art my relative, shouldest thou therefore serve me for nothing? Tell me, what shall thy maskoret (wages) be? - Wherever we are, it is good to be employing ourselves in some useful business, which will turn to a good account to ourselves or others. Laban, it seems, was so taken with Jacob’s ingenuity and industry about his flocks that he was desirous he should continue with him, and very fairly reasons thus: "Because thou art my brother, shouldst thou therefore serve me for nought?

No, what reason for that?’’ If Jacob be so respectful to his uncle as to give him his service without demanding any consideration for it, yet Laban will not be so unjust to his nephew as to take advantage either of his necessity or of his good-nature.

Gen 29:16 And Lavan had two banot (daughters): the shem (name) of the elder was Leah, and the Shem of the younger was Rachel. –  One of the miracle or lessons of Vayetze is that of love. The Torah says that when Jacob arrived in Charan, he met Rachel and Kissed her. This is one of those rare times in Torah where we find an unbethrod couple kissing. It is also the onlt time in the Torah where we caught a glimpse of true romantic love. Jacob is willing to come to his uncle farm  and work for seven years thew amount for a bride price.

Gen 29:17 Leah had weak eyes; but Rachel was yafeh and lovely in form.  - This is a nice way of saying that Leah was not much to look at, but Rachel was!

Gen 29:18 And Ya’akov loved Rachel; and said, I will serve thee sheva shanim(seven years) for Rachel thy bat haketannah (younger daughter). – It was the character of Rachel that Laban was attracted to, been voluptuous was just an added benefit. Notice also that Jacob had no money to pay the Bride Price that is why I say that Esau stole it from Jacob while he was on his way to Laban. Leah was not the kind of girl who attracted the eye of the men as Rachel did. She was physically challenged.

Seven years may seems like a terribly long time to wait, but for most of us it was proof that he was not a lazy man. To Jacob and Rachel, the seven years that they could not be together seemed tp fly by in a matter of days, for their love was based on sharing, not selfish motive.

Gen 29:19 And Lavan said, it is better that I give her to thee, than that I should give her to another ish (man); abide with me.  – Even though Laban was not a Torah follower they still practice some of Torah principle. It is the head of the family that decide who marry who. It is the head of the family who had to give the final approval after consulting the young lady. Laban also knew that Jacob was from a rich family! Did that have any effect on his decision to give his daughter to Jacob?

Gen 29:20 And Ya’akov served sheva shanim (seven years) for Rachel; and they seemed unto him but a few yamim (days), because of the ahavah (love) he had for her. -  Only his great love for Rachel that Jacob served seven years. He had no other choice for he did not have the bride price to pay. Seven years is kind a high, but the desire for her was well worth the price. Most men will do anything for a pretty woman, even a believer.

Gen 29:21 And Ya’akov said unto Lavan, Give me my isha (woman), for my yamim (days) are completed, that I may go in unto her.  – After seven years, Laban said nothing; Jacob was forced to approach Laban to remind him of the agreement. Jacob wanted to start his family, he wanted to fulfilled his commission as the father of a great nation.

                                                

Gen 29:22 And Lavan gathered together all the anshei hamakom(men of the place), and made a mishteh (feast). – The second times we see the wedding feast being arrange. Laban did not call the local priest to proceed over the wedding.

                   

Gen 29:23 and it came to pass in the erev (evening), that he took Leah his bat, and brought her to him; and he went in unto her. - This must have been some feast why Jacob did not recognize that it was not Rachel in his bed. Was Leah that obedient to her father that she did not object? Or was it the practice of the day? Did they even speak to each other? If I had work seven years for a woman, I would have least kiss her and say darling finally, and she might have said yes my dear, I am going to make it worth your while!

Gen 29:24 And Lavan gave unto his daughter Leah Zilpah shifchato (her maid) for a shifchah. – In those days every woman had a servant, the servant was most valuable when Leah would be on her monthly cycle the servant girl would do her bidding. This servant girl was not someone who work as a slave, she had as much right as her mistress. She was not someone who just do every thing the master said she must do, she was a person who would do thing that the Mistress was not able to do when she was on her monthly cycle, such as take care of the children and prepare food for the family.

Gen 29:25 And it came to pass, that in the boker (morning), hinei, it was Leah! And he said to Lavan, What is this thou hast done unto me? Did not I serve with thee for Rachel? – So why then hast thou deceived me? All of Laban’s plans, however, could not have succeded had EL YAHVEH not wanted them to, for it is illogical to believe that Jacob could not have detected something amiss until morning. Unless he was drunk! The result of all our action is the consequence of our character; it is the indicator for us to measure ourselves. Or what scripture calls the fruit of the Spirit.

Marriage in those days was celebrated by a feast, no official ceremony, no exchanging of vows, no wedding ring. It was implemented by asking the father for permission to take his daughter, if she agrees; the man paid the Bride Price. If they wanted they may have a Feast where the friends and family gathered together to celebrate the occasion, and finally the consummation of the agreement. Have sex with a virgin was an act of been married. Casual sexual relationship was never done between friends, and then they went home to their respected parent house.

When someone got married the woman carried he sleep blanket that absorbed the blood from her virginity, then it was displayed as a sign of the covenant for all to see.

I believe that it was EL YAHVEH Will for Jacob to take the not so beautiful Leah as wife first. Then Rachel his favorite next. It was also a chance for Jacob to fulfill the commandment that if a man take two wives and love one more than the other, he must treat them both the same. 

Gen 29:26 And Lavan said, it must not be so done in our land, to give the younger before the bechirah (elder). – To give Leah a chance to get married, the oldest had to get married before the youngest. This policy would guarantee that all the girls would find a husband. What if it was Rachel was first, would the not so beautiful Leah find a Husband. Were they not violating Torah requirement not to take a wife from two sisters. Leviticus 18:¹⁸‘Nor shall you take a woman as a rival to h. er sister, to uncover her nakedness while the other is alive.

Gen 29:27 Finish her shvu’a (seven day), and we will give thee this also for the avodah (service, work) which thou shalt do for me yet sheva shanim acherot(another seven years). - Laban promise that as soon as the seven days of Leah’s wedding feast were over, Jacob could take Leah as wife and work another seven years for her. As the sixth days of creation prepare the bride for the seventh day feast, we see a parallel for our spiritual development. If anyone does not keep the Shabbat then one cannot enter the rest or the wedding chamber with the groom.

Jacob’s love for Rachel was similar to the love many of us hope to have for the CREATOR. Such love is describe as yirat haromemut, love based on appreciation. When we appreciate someone, in this case the CREATOR, this appreciation in and of itself awakens more of our love.

The love spiritual people share is based on a desire to share. Their love had nothing to do with what either one could get from the other. The love demonstrate in this Torah portion was an appreciation of what they were both capable of giving. When he saw Rachel, Jacob viewed her as a chariot for Malchut . He recognized the Light that she could reveal for the Kingdom.

Gen 29:28 And Ya’akov did so, and fulfilled her shvu’a; and he gave him Rachel his bat to be his isha (wife) also. – Jacob was painting a beautiful picture of our redemption walk, we must fulfilled the six days of creation in our lives in-order to become the Bride of Messiyah. All of these rituals are visible Torah, design to teach us the principles of Heavens.

                       

Gen 29:29 And Lavan gave to his bat Rachel Bilhah his shifchah to be her shifchah: - Those of us who make it into the Holy of Holies full maturity are the bride; they will be given maidservant so to speak. These maidservants are those who did not make it to full maturity, those who make it as far as the Holy Place spiritually. As the Holy of Holies is a indicator of the Wife, the Holy Place represent the realm of the concubine. Notice that Bilhah and Zilpah became concubines of Jacob.

      

Gen 29:30 And he went in also unto Rachel, and he loved also Rachel more than Leah, and served him yet sheva shanim acherot(seven more years). - Jacob surely loved Leah the ugly duckling, but his greater love was for the lovely Rachel. Could this be the next stage in Jacob development, to learn to love both wives equally? I can understand if there was a spiritual flaw in Leah, except for her looks. As a man most of the time we choose a wife based on her looks, and not on her character. Could this be another test for Jacob? I believe so!

Gen 29:31 And when EL YAHVEH saw that Leah was hated, He opened her womb but Rachel was barren.- Torah said that EL YAHVEH saw that Leah was not as popular as Rachel! Why did I have to take this ugly duckling as a wife! I will keep her home, while I romance the lovely Rachel. I will only visit her when Rachel is on her monthly cycle. I will do the mere minimal responsibility that a husband needs to do to a wife. Maybe Rachel was getting her regular loving and Leah was barely scraping the barrel. What this incidence is exposing, is a flaw in Jacob character. It is the responsibility of every individual to scrutinize our action clearly, to see if they align them selves according to the Word of EL YAHVEH.

Gen 29:32 And Leah conceived, and bore a ben(son), and she called is shmo(name) Reuven: for she said, Surely YAHVEH hath looked upon my misery; now therefore my ish(husband) will love me. - It seems that Leah was also suffering from a case of inferiority complex. If I do this maybe Jacob will love me more. It is not our actions that will determine if EL YAHVEH will love us. It is if we love His Son. In the redeemed community one’s self Image should not be in question; for we are created in the image of EL YAHVEH. It is unfair to base the love for a person, on their physical attribute, and not on character. Does our Heavenly Father love the short man less than the tall one?

I Samuel 16:⁷ But YAHVEH said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for YAHVEH seeth not as man seeth; for man looketh on the outward appearance, but YAHVEH looketh on the heart. I Peter 3:³ Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; ⁴But let it be the hidden man of the heart, in that which is not corruptible. There is a three part lesson to this story: Jacob need to learn to look past the physical appearance. Lear need to recognize her worth as a woman created in the image of EL YAHVEH, and Rachel need to be less self centered.

Gen 29:33 And she conceived again, and bore ben; and said, Because Hashem hath heard I was hated, He hath therefore given me this also; and she called shmo Shimon.  – After her first child Leah was confident that Jacob would love her more, But EL YAHVEH knew that this ugly duckling need to have her confidence boosted some more; so EL YAHVEH allow her to conceive again. EL YAHVEH was using His Divine plan to fulfill His role and help humanity at the same time. There is always a plan within a plan, within a plan for YAHVEH.

Gen 29:34 And she conceived again, and bore ben; and said, now this time will my ish yillaveh (become attached) unto me, because I have born him shloshah banim: therefore was shmo called Levi. - In our various stage of development, in particular when there have been previous abuses, one or even two session will never cure an individual from years of stigmatize; confidence is developed over time. EL YAHVEH was giving Leah her time in the spotlight, in order to develop in her the confidence of a princess as she is called to be.

Gen 29:35 And she conceived again, and bore ben (a son); and she said, Now will odeh (I praise) YAHVEH; therefore she called shmo Yehudah; and stopped giving birth. - Notice carefully Leah did not say; now my husband will love me more! She gave praise to the source of her confidence EL YAHVEH. Let me gratefully praise EL YAHVEH, so she called her son Judah a praiser of EL YAHVEH. Our Heavenly Father is in the restoration business. He took an ugly duckling and made her a praiser of the True and Living Elohim. That is growth!

As believers we should never look for fulfillment from the acceptance of man. It is always who we are in El Yahushua (Jesus Christ) that determines our justification. Our level of sanctification is up to our obedience to Torah.

Chapter 30

Many of us try to make a distinction between one kind of love and another, between the love that we try to awaken for  the Light of the CREATOR and the love we have for our friends or spouse or children.

The Greek define love: eros, phileo, and agapie. While the Yisraelites sees love as the love for YAHVEH is the same for our brother.

But at its purest, all of these forms of love are identical. On this Shabbat of Vayetze, we have a special opportunity to ask to become awakened. On this Shabbat, we can say to ABBA YAHVEH, ‘please open our hearts; let us connect toYOU, and give us the ability to awaken true love.

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Gen 30:1 And when Rachel saw that she did not bear [banim](children) to Ya’akov, Rachel had kina(envious) toward her achot(sister); and said unto Ya’akov, Give me banim(children), or else I die. - The self conceited lovely Rachel, became envious because of the fruitfulness of Leah her ugly sister, she began to take out her frustration on Jacob. It is always the other partner fault, even though Jacob proved that he can fathered children with Leah. The flaw in Rachel character began to show itself. What is the situation that causes us to show your true color?

It is the strength or weakness in our character that become evidence when we are pushed, even in spiritual accomplishment. For Rachel it was her inability to have children that was one of her vessels to maturity. Withstand all her beauty and the attention Jacob gave her, she still had an identity problem, envy.

There was a positive result of Jacob’s displeasure with Rachel. It forces her to realize her short coming, and encourage her to pray fervently on her own behalf. Finally unselfishly she gave her maidservant Bilhah to Jacob, before she was eventually blessed with children of her own. The children she birth, as the Torah states, were in response to her prayer.

Gen 30:2 And after Ya’akov was kindled(anger flared) against Rachel; and he said, Am I in place of Elohim, Who hath withheld from thee p’ri beten? -  Back to Jacob, he got angry with Rachel. As the head of the household he should be the one with a level head. Rachel certainly push Jacob anger button and he responded. What is your anger button that will cause us to lose control? It seems that in all the above case it was pride. For Leah pride that she was not loved enough. Rachel she did not have any children; Jacob for he could not satisfied his wife. Proverb 31:¹⁶ the grave, the barren womb, the earth that is not satisfied with water, and the fire never says, “Enough!” I do not believe that Jacob was ever able to satisfied Rachel’s desire for sex.

Gen 30:3 And she said, Hinei my amah (maidservant) Bilhah, go in unto her; and she shall bear upon my birkayim, that I may also build up through her. – At the persuasion of Rachel, he took Bilhah her handmaid to wife, that his children by her might be adopted and owned as her mistress’s children, etc. She would rather have children by reputation than none at all, children that she might fancy to be her own, and call her own, though they were not so.

One would think her own sister’s children were nearer akin to her than her maid’s, and she might with more satisfaction have made them her own if she had so pleased; but (so natural is it for us all to be fond of power) children that she had a right to rule were more desirable to her than children that she had more reason to love; and, as an early instance of her dominion over the children born in her apartment, she takes a pleasure in giving them names that carry in them nothing but marks of emulation with her sister, as if she had overcome her.

The whole purpose of having children was for the expansion of the Kingdom of Heavens.

                                                                                                   

Gen 30:4 And she gave him Bilhah her shifchah (slave woman, maidservant) as isha; and Ya’akov went in unto her. – Rachel desires for children push her to follow the course of Sarah, who asked Abraham to take her maidservant Hagar in the expectation that she would raise up children through her.

Notice again that Jacob did not pay the bride price for Rachel’s maidservant. She had to be a virgin or else that child would be a child of adultery. Another way of looking at this prophetically is that her maidservant was a spin off, so to speak of Rachel; as there are several spin off of Judaism that still bore fruit for the master.

As the purpose of the church is to develop mature sons for the Kingdom, so is the woman responsibility to developed son to carry on the father name. A man without a son to carry on his name is not a productive man. A church without producing a mature son for the Kingdom of Heavens is not a productive church.

Gen 30:5 And Bilhah conceived, and bore Ya’akov a ben. – The child of a Concubine is a child of a virgin. The child of a harlot is not the child of a virgin. A child of an harlot couldn be an heir to the Kingdom, just remember the first child of David and Bathsheba it had to die because it was a child of adultery. None of the children of the four wives of Jacob were children of a forbidden relationship. If they were, then none of the boys could be named a tribe of Yisrael. If it was a sin for a man to have more than one wife, then the children born to the other three wives other than Leah were children of a forbidden relationship, and those  sons would be children of adultery, therefore, they could not be clasified as a tribe of Yisrael, YAHVEH chosen people.

Gen 30:6 And Rachel said, Elohim danani (YAHVEH hath judged me), and hath also heard my voice, and hath given to me ben: therefore called she shmo Dan.  - Dan is a representation of the concubine woman, such as the Samaritans. Those who were half Hebrews. Did this situation bring Rachel to a higher plain of spiritual maturity? Was she thanking EL YAHVEH for another woman child as if it was her own? John 9:⁴⁹ And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. ⁵⁰And Messiyah said unto him, Forbid him not: for he that is not against us is for us.  It was not who bear the child, it is who bring the child to Maturity. The four wives of Jacob knew of ABBA YAHVEH call on his life to produce the twelve sons of the promise. They were all competing to see who would produce the most sons. I which the church today would compete to see who would bring the most sons and daughters to spiritual maturity.

Gen 30:7 And Bilhah shifchat Rachel conceived again, and bore Ya’akov ben sheni.  – One of the problems we have with marriages today is that it produces selfishness. While Torah principle Produces Corporation. Christian marriages forces us to vow to be faithful to one wife, while Torah says we can have as many as we can afford. While I do believe that if you make a vow to be faithful to one wife, you MUST keep that vow. Numbers 30: ² If a man vow a vow unto YAHVEH, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth. Do not go and say that I am telling men who got married in a Christian church to go take a second wife, no sir. Keep the vow you made to your wife.

Gen 30:8 And Rachel said, with naftulei Elohim niflalti (with wrestlings of YAHVEH have I wrestled) with my achot, and I have prevailed: and she called shmo Naphtali. - The response of Rachel to the first child does not seem to be genuine. Rachel when she saw the second son she said: ” With great wrestlings I have wrestled with my sister, and indeed I have prevailed.” The whole incident was a competition with her sister; she did not give her maid out of unselfishness. It was in competition with her sister. I have prevailed!

Gen 30:9 When Leah saw that she had stopped bearing; she took Zilpah her shifchah, and gave her to Ya’akov as isha. - Knowing prophetically that Jacob was destined to have twelve sons, and she had stopped giving birth, Leah gave her own maidservant Zilpah to Jacob as a wife.

She however, did not have the same motivation that Rachel had. She did it to produce the required offspring for Jacob.

Gen 30:10 And Zilpah shifchat (maidservant) of Leah bore Ya’akov ben. – Zelpahnhad a son for Jacob. Notice there were no sign of jealousy like that which plague todays society.

Gen 30:11 And Leah said, BaGad (What Good Fortune!) And she called shmo Gad. –

Gen 30:12 And Zilpah shifchat Leah bore Ya’akov ben sheni. –

       

Gen 30:13 And Leah said, B’Ashri (Happy am I), for the banot (women) will call me Asher (blessed): so she called shmo Asher.  - As women are representations of Yisrael. The women the church consider themselves blessed for producing sons for the Kingdom. The women who produce sons for the king is a blessed happy church!

Gen 30:14 And Reuven went in the yemei ketzir chittim, and found duda’im (mandrakes) in the sadeh, and brought them unto Leah immo. Then Rachel said to Leah, Give me, now, of the duda’im of thy ben. - Leah fruitful again, after she had, for some time, left off bearing. Jacob, it should seem, associated more with Rachel than with Leah. The law of Moses supposes it a common case that, if a man had two wives, one would be beloved and the other hated, Deu. 21:15. But at length Rachel’s strong passions betrayed her into a bargain with Leah that Jacob should return to her tent. Reuben, a little lad, five or six years old, playing in the field, found mandrakes, dudaim.

Mandrake is a form of Viagra , what the EL of nature has provided, not only for our necessities, but for our delights; there are products of the earth in the exposed fields, as well as in the planted protected gardens, that are very valuable and useful. How plentifully is nature’s house furnished and her table spread! Her precious fruits offer themselves to be gathered by the hands of little children.

In particular when a man had more than one wife, he had to proform, it is also a command that a man MUST provide three thing for his wife. Exodus 21:¹⁰ If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish. ¹¹And if he do not these three unto her, then shall she go out free without money.

Gen 30:15 And she said unto her, is it a small matter that thou hast taken my ish? And wouldest thou take away the duda’im of beni also? And Rachel said, Therefore he shall lie with thee halailah (tonight) for the duda’im of thy ben. - Rachel asked Leah for some of the Mandrakes (Viagra), in the hope that it would be a stimulant for Jacob, but Leah reacted negatively, for Rachel was acting as if she was entitle to whatever she wished, since she was the favorite wife of Jacob. Rachel was alluding to the fact that she was promise to Jacob first and Leah stole him away. That is why Torah says we must not take two sisters as rival, not that it was wrong, but knowing human nature, it would become a bone of contention between them.

Gen 30:16 And Ya’akov came in from the sadeh (field) ba’erev (evening), and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with duda’im of beni. And he lay with her that night. - In those days Husband and wife did not sleep in the same bed. A woman would make arrangement to sleep with her husband when she was in the most fertile part of her month. Some time the women would even trade sleeping arrangement when it was necessary. In those days sex was not done for pleasure as such, but mostly for the development of the family.

Gen 30:17 And Elohim paid heed unto Leah, and she conceived, and bore Ya’akov ben chamishi. - The Torah stresses that EL YAHVEH responded to her prayers, not that there was some magical power in the dudaim (mandraks, Viagra), Children are a gift from EL YAHVEH. Once those children are born, it is the responsibility for the woman to bring up the male child until he reach his bar mitzvah, only then does the father takes him and show him how to be a man.

 

Gen 30:18 And Leah said, Elohim hath given me my hire, because I have given my shifchah to my ish; and she called shmo Yissakhar. - We see here again the Maturity of Leah being develop, she praise EL YAHVEH for giving her, her reward.

Gen 30:19 And Leah conceived again, and bore Ya’akov ben shishi. - The purpose of blessing is so that we can give thanks to EL YAHVEH, the more He blesses us, the more we should praise Him, the more the blessing will flow.

                                                                             

Gen 30:20 And Leah said, Elohim hath endeud me with a zeved tov (good endowment); now will my ish (my man) zabal (honor) me, because I have born him shisha banim; and she called shmo Zevulun. - We still see a little of pride creping back into Leah life. Now my husband will honor me. We must not seek the honor of man, but the permanent honor of our Father in Heavens. Six sons in nothing to be ashamed about, it is a sign of productivity or fruitfulness.

As long as we are in the flesh, we will always desire to be recognized by our peers or our close friend or family. It does not matter how mature we are that desire will always show it ugly head time an time again. We can cast out the evil-one when he comes, but we cannot cast out the desire of the flesh. The rivalry between siblings is such a strong emotions that we are admonish not to take two sisters as wives.

Gen 30:21 And afterwards she bore a bat, and called her shem Dinah. – She promises herself more of her husband’s company now that she had borne him six sons, and that, in love to his children at least, he would often visit her lodgings. Mention is made  of the birth of a daughter, Dinah, because of the following story concerning her, ch. 34. Perhaps Jacob had other daughters, though their names are not registered.

In scripture men represent the spirit while the women represent the flesh. In this verse we learn of the birth of a daughter, the flesh, and later on in 34 we see the result of a rebellious daughter, and the resulting concequence.

Gen 30:22 And Elohim remembered Rachel, and Elohim paid heed to her, and opened her rekhem (womb). - The plight of Rachel came before EL YAHVEH. She had learnt her lesson; EL YAHVEH now took cognizance of her development, and her fervent desire to participate in the creation of Yisrael. It is always the prayed of the righteous that gets result. It is also the desire of the true wife or true church to produce sons for the kingdom.

Gen 30:23 And she conceived, and bore ben; and said, Elohim hath taken away my cherpah (shame, disgrace, reproach); - it is a shameful thing when a church do not bring forth many sons for the kingdom. Many churches today only birth children, who never reach full maturity.

It is a disgrace in Yisrael when a woman do not bring forth a son, as it should be a disgrace when the church do not produce mature sons for the Kingdom. When some of us as leaders stand before ABBA YAHVEH  will we be proud of the mature sons we bring with us.

Gen 30:24 And she called (Joseph) shmo Yosef; and said, yosef (may He add), may Hashem add me ben acher (another son). -  Everyone in Jacob camp knew that he was to have twelve sons. Rachel prayer was for her to have the last two. She recognizes the elements that had moved EL YAHVEH to answer her prayer. But her request for the future was further mercy. She knew that she was depending on EL YAHVEH’s mercy. In Rachel’s case, for example, not only was the blessing of a child of vital importance to her because it gave her a share in the destiny of the Hebrew People, EL YAHVEH’s goodness extended even to such trivial matter as sharing mandrake.

Gen 30:25 And it came to pass, when Rachel had born Yosef, that Ya’akov said unto Lavan, Send me away, that I may go unto mine own makom (place, home) and to my eretz. - Laban is a representative of the evil-one, his desire is to keep us from inheriting our promise land. He will do everything that he can, to keep us in his sphere of influence. The Labans of this world like Pharaoh will never gives the people permission to leave Egypt, we either have to sneak out or like Pharaoh, he was forced to let them go.

Gen 30:26 Give me my nashim(wife) and my yeladim(children), for whom I have served thee, and let me go: for thou knowest my avodah(service) which I have done thee. - He was desirous to go to Canaan, though he had a great family to take with him, and no provision yet made for them. He had got wives and children with Laban, but nothing else; yet he does not solicit Laban to give him either a portion with his wives or the maintenance of some of his children. No, all his request is, Give me my wives and my children, and send me away.  Those that trust in ABBA YAHVEH, in his providence and promise, though they have great families and small incomes, can cheerfully hope that he who sends mouths will send meat. He who feeds the brood of the ravens will not starve the seed of the righteous.

Gen 30:27 And Lavan said unto him, now, if I have found chen (favor, grace) in thine eyes, tarry; for I have learned by nachash (divination) that Hashem hath made a berakhah upon me for thy sake. - Most religious institution are pawn in the evil-one hand. They say they love God, yet they hold simple minded people hostage in YAH’S name. Jacob respond to Laban if the fruit of the spirit is in you, then let me go and find my own way. That is what religion people are inclined to do: If you question! If you choose to go your own way! It will not be with their blessing.

Gen 30:28 And he said, Specify thy sachar (wages, reward), and I will pay it.  – By offering material things Laban had hope the pious Jacob would be flattered by this acknowledgment of his achievement. The world will always try and flattered us, to keep us away from our goal.

Gen 30:29 And he said unto him, Thou knowest how I have served thee, and how thy mikneh fared with me. – Jacob began his response by reiterating that he had no reason to feel guilty. To the contrary, it was Laban who had been taking advantage of him all those years.

Gen 30:30 For it was me’at (little) which thou hadst before I came, and it is now increased unto a multitude; and Hashem hath made a berakhah upon thee since my coming; and now when shall I do for mine own bais also?  - Jacob reminded Laban that when he came is daughter were Shepparding his little flock, since he Jacob took the job as senior minister (Sheppard) his flock has grown significantly. When will I have my own ministry? 

Gen 30:31 And he said, what shall I give thee? And Ya’akov said Thou shalt not give me any thing; if thou wilt do this thing for me, I will again tend and be shomer over thy tzon. - Laban pressed Jacob further, asking him to spell out what he wanted to be paid to compensate him for what he cold expect to earn if he were to work for himself.

Jacob consented to remain and he proposed to an arrangement by which, in the natural order of events, he would gain little. Knowing the mentality of Laban he would object at paying what he was worth, but would jump at a seemingly ridiculous arrangement under which Jacob would earn no more than a pittance.

Jocob who was now more establish spiritually, said do not pay me for what I have done in the pass. Just pay me by letting me have all the speckled sheep. Jacob looked over his flock and saw few, if any speckled sheep in the midst. Greedily he said sure when do you start!

Gen 30:32 I will pass through all thy tzon today, removing from there speckled and spotted seh, and every dark seh among the kesavim, and the spotted and speckled among the izzim; and of such shall be my sachar. - Off all the flock that was born under Jacob care he would remove all those who were of unusual color, leaving the normal color ones with Jacob. Of the animals to be born from the flocks he would be tending, Jacob would keep only the abnormally colored ones. Since such sheep were extremely rare Jacob added that any existing sheep be removed immediately from the existing flock to avoid genetic contamination. Making it almost impossible, for any future speckled sheep to be born.

Gen 30:33 So shall my tzedakah answer for me in time to come, when it shall come for my sachar before thy face; every one that is not speckled and spotted among the izzim, and dark among the kesavim, that shall be counted a ganav’s with me. - Jacob added that should you ever suspect me of taking any of your animals that are not deu to me, an investigation of my flock will verify my integrity, for if any normally colored animal is in my possession, you may assume that it was stolen from you.

Gen 30:34 And Lavan said, Agreed, I would it might be according to thy davar (word). - Laban assumed that the pure white and the pure black sheep would bear only a trifling percentage of discolored sheep. Therefore Laban accepted the proposal without hesitation.

Gen 30:35 And he removed that day the male goats that were streaked and spotted, and all the izzim that were speckled and spotted, and every one that had some lavan in it, and all the dark among the kesavim, and gave them into the yad of his banim. – According to this bargain, those few that were party-coloured were separated, and put into the hands of Laban’s sons, and sent three days’ journey off; so great was Laban’s jealously lest any of them should mix with the rest of the flock, to the advantage of Jacob. And now a fine bargain Jacob has made for himself! Is this his providing for his own house, to put it upon such an uncertainty?

If these cattle bring forth, as usually cattle do, young ones of the same colour with themselves, he must still serve for nothing, and be a drudge and a beggar all the days of his life; but he knows whom he has trusted, and the event showed,

(1.) That he took the best way that could be taken with Laban, who otherwise would certainly have been too hard for him. And,

(2.) That it was not in vain to rely upon the divine providence, which owns and blesses honest humble diligence. Those that find men whom they deal with unjust and unkind shall not find YAHVEH so, but, some way or other, he will recompense the injured, and be a good pay-master to those that commit their cause to him.

Gen 30:36 And he set a derech shloshet yamim between himself and Ya’akov; and Ya’akov tended the rest of the tzon Lavan. - As an additional precaution Laban establish a large distance between the flocks with the speckled and the so-called pure breed lest the animals should mingle and mate. All of this seems to have been Laban’s idea; everyone is entitled to protect his interests in any business arrangement.

     

Gen 30:37 And Ya’akov took him fresh cut makal (rod, branch) of poplar and of almond and plane tree; and peeled strips of bark in them, and made the lavan (white) appear which was in the maklot (rods, branches). – Here is Jacob’s honest policy to make his bargain more advantageous to himself than it was likely to be. If he had not taken some course to help himself, it would have been a bad bargain indeed, which he knew Laban would never consider, or rather would be well pleased to see him a loser by, so little did Laban consult any one’s interest but his own.

Now Jacob’s contrivances were, to set peeled sticks before the cattle where they were watered, that, looking much at those unusual party-coloured sticks, by the power of imagination they might bring forth young ones in like manner party-coloured. Probably this custom was commonly used by the shepherds of Canaan, who coveted to have their cattle of this motley colour.

Gen 30:38 And he set the maklot which he had peeled before the flocks in the small channels of the shikatot mayim (watering troughs) when the tzon came to drink. And since they bred when they came to drink. -  If imagination is a determining factor in the nature of unborn lambs, as this verse indicates, then how much more important will it be when sensitive thinking human beings procreate! When husband and wife unite, they must purge their minds of all impure thoughts and every element which is foreign. The degree of their moral and spiritual purity will affect the soul of the children.

Gen 30:39 And the flocks bred before the maklot, and brought forth tzon streaked, speckled, and spotted. - While it is never permitted to steal or to lie, one must protect himself against thieves and connivers. Consequently, Jacob resorted to several devices to outwit his uncle. He place colored rods in front of the flocks at the time they conceived, so that they would produce lambs having the same markings as the rods they were facing.

Gen 30:40 And Ya’akov did separate the kesavim, and set the faces of the tzon toward the streaked, and all the dark in the tzon Lavan; and he put his own adarim (flocks) by themselves, and put them not unto the tzon Lavan. - It becomes a man to be master of his trade, whatever it is, and to be not only industrious, but ingenious in it, and to be versed in all its lawful arts and mysteries; for what is a man but his trade? There is a discretion which God teaches the husbandman (as plain a trade as that is), and which he ought to learn, Isa. 28:26.

When he began to have a stock of ringstraked and brown, he contrived to set them first, and to put the faces of the rest towards them, with the same design as in the former contrivance; but would not let his own, that were of one colour.

Gen 30:41 And it came to pass, whensoever tzon hamekusharot (the stronger flock) did breed, that Ya’akov set the maklot before the eyes of the tzon in the trough channels, that they might breed among the maklot. – Strong impressions, it seems, are made by the eye, with which therefore we have need to make a covenant. When he found that his project succeeded, through the special blessing of YAHVEH upon it, he contrived, by using it only with the stronger cattle, to secure to himself those that were most valuable.

Gen 30:42 But when the tzon were feeble, he put them not in: so the feebler would belong to Lavan, and the stronger to Ya’akov. – leaving the feebler to Laban.

                                                  

Gen 30:43 And the ish increased exceedingly, and had much tzon, and shefachot, and avadim, and gemalim, and chamorim. – In the course of attempting to influence the birth of the sheep to his advantage, Jacob separated the flocks, making the newborn spotted ones lead the monochrome ones, so the latter would be influenced by the leader and bear similar offspring. He did not apply these measures indiscriminately. For maximum advantage, he set up the peeled rods only when the early-bearing sturdier flocks were about to mate, thus securing the strongest genetic animals for himself.

Chapter 31

The evident that lead to the decision to flee! After twenty years of laboring in Laban’s ministry, Jacob felt that it is his time to return to his land and start his own. The decision was precipitated by the clear perception that Laban’s family was resentful of Jacob’s success.

In a prophecy EL YAHVEH instructed Jacob to leave and, with sensitive concern for their feeling, Jacob informed his wives and sought their consent, which they gave wholeheartedly.

You might have heard me say before, that when EL YAHVEH wants us to move on, He creates an uneasy situation that would make it much easier for us to move from our comfort zone.

Jacob heard the angry words of Laban’s sons, remarks that were directed at him. Laban’s displeasure with the growing size of Jacob ministry. Jacob promises to take all the destitute and rejects from Laban’s ministry and made a success of it. One man’s reject is another man treasure.

Too often in ministry, ministers want to be in ministry yet they are not willing to do the work of ministering to the flock. When someone else comes along and does a better job than the other, resentment develop.

Gen 31:1 And he heard the divrei Bnei Lavan, saying, Ya’akov hath taken away all that belonged to avinu; and of that which belonged to avinu hath he gotten all this kavod.  – Laban’s sons showed their ill-will in what they said. It should seem they said it in Jacob’s hearing, with a design to vex him. The last chapter began with Rachel’s envying Leah; this begins with Laban’s sons envying Jacob. Observe, how greatly they magnify Jacob’s prosperity: He has gotten all this glory. And what was this glory that they made so much ado about? It was a parcel of brown sheep and speckled goats (and perhaps the fine colours made them seem more glorious), and some camels and asses, and such like trading; and this was all this glory.

Riches are glorious things in the eyes of carnal people, while to all those that are conversant with heavenly things they have no glory in comparison with the glory which excelleth. Men’s over-valuing worldly wealth is that fundamental error which is the root of covetousness, envy, and all evil.

How basely they reflect upon Jacob’s fidelity, as if what he had he had not gotten honestly: Jacob has taken away all that was our father’s. Not all, surely. What had become of those cattle which were committed to the custody of Laban’s sons, and sent three days’ journey off? ch. 30:35, 36. They mean all that was committed to him; but, speaking invidiously, they express themselves thus generally.

Those that are ever so careful to keep a good conscience cannot always be sure of a good name.

This is one of the vanities and vexations which attend outward prosperity, that it makes a man to be envied of his neighbors (Eccl. 4:4), and who can stand before envy? Prov. 27:4.

Gen 31:2 And Ya’akov beheld the countenance of Lavan, and, hinei, it was not toward him as before. – Laban himself said little, but his countenance was not towards Jacob as it used to be; and Jacob could not but take notice of it in verse 5. He was but a churl at the best, but now he was more churlish than formerly. Envy is a sin that often appears in the countenance; hence we read of an evil eye, Prov. 23:6. Sour looks may do a great deal towards the ruin of peace and love in a family, and the making of those uneasy of whose comfort we ought to be tender. Laban’s angry countenance lost him the greatest blessing his family ever had, and justly.

Gen 31:3 And Hashem said unto Ya’akov, Shuv el Eretz Avoteicha! And to thy moledet; and I will be with thee. The promise given to Jacob twenty years earlier is now been implemented.  - I will be with you where you are, when you are going home and when you get home. All the trial Jacob experience over the past twenty years, EL YAHVEH was side by side, step by step with Jacob every day.

When EL YAHVEH say we are to move; it means that His presence is about to depart. It is never adventitious to remain behind when our protection have move on. The removal of EL YAHVEH’s protection is symbolic of there is nothing of Spiritual significant left in that area for the believer to experience.

                               

Verse 4-16 elucidate that Jacob seek and got the consent of his wives, knowing how difficult it is for people, especially women, to uproot and relocate themselves, Jacob tried to  convince Leah and Rachel, of their fathers dishonesty  and to impress upon them the necessity of an expedient departure, since EL YAHVEH protection will be moving on. It is always the protection of EL YAHVEH that prevents the world or the religious institution from harming the believer.

Instead of slandering their father, Jacob began by showing them how difficult and unfair their life was with Laban. Even though a person’s most meritorious course is to ignore all personal considerations to the will of The Mighty Ones, it is usually wise to minimize the challenge to one’s faith by looking to the advantage of doing the right thing.

This line of reasoning seems to be correct is indicated by Jacob’s wives answer, in which they, too, spoke first about their own plight and also about the Divine Command.

EL YAHVEH’s tests are always gear towards the strength or the weakness of a person. This command was the only consideration he needed. For his wives, the challenge had to include practical consideration, as well. This is a very important lesson for everyday life. 

Gen 31:4 And Ya’akov sent and called Rachel and Leah to the sadeh (field) unto his tzon, - He sent for Rachel and Leah to him to the field, that he might confer with them more privately, or because one would not come to the other’s apartment and he would willingly talk with them together, or because he had work to do in the field which he would not leave.

      

Gen 31:5 and said unto them, I see penei avichen (your father’s disposition), that it is not toward me as before; but Elohei Avi is with me. – Husbands that love their wives will communicate their purposes and intentions to them. Where there is a mutual affection there will be a mutual confidence. And the prudence of the wife should engage the heart of her husband to trust in her, Prov. 31:11.

Gen 31:6 and ye know that with all my koach (might) I have served avichen (your father). – Jacob told his wives, how faithfully he had served their father. If others do not do their duty to us, yet we shall have the comfort of having done ours to them.

Gen 31:7 and avichen hath deceived me, and changed my sachar (wages) aseret monim but Elohim allowed him not to harm me. - We can cheat someone by not acknowledge the contribution someone else made toward us. How unfaithfully their father had dealt with him. He would never keep to any bargain that he made with him, but, after the first year, still as he saw Providence favour Jacob with the colour agreed on, every half year of the remaining five he changed it for some other colour, which made it ten times; as if he thought not only to deceive Jacob, but the divine Providence, which manifestly smiled upon him. Those that deal honestly are not always honestly dealt with.

Gen 31:8 if he said thus, the speckled shall be thy sachar; then all the tzon bore speckled; and if he said thus, the streaked shall be thy sachar; then bore all the tzon streaked.  –

Gen 31:9 Thus Elohim hath taken away the mikneh of your av, and given them to me. - How YAHVEH had owned him notwithstanding. He had protected him from Laban’s ill-will: ABBA YAHVEH suffered him not to hurt me. Note, Those that keep close to YAHVEH shall be kept safely by him. He had also provided plentifully for him, notwithstanding Laban’s design to ruin him: YAHVEH has taken away the cattle of your father, and given them to me. Thus the righteous YAHVEH paid Jacob for his hard service out of Laban’s estate; as afterwards he paid the seed of Jacob for their serving the Egyptians, with their spoils. YAHVEH is not unrighteous to forget his people’s work and labour of love, though men be so, Heb. 6:10. Providence has ways of making those honest in the event that are not so in their design. Note, further, The wealth of the sinner is laid up for the just, Prov. 13:22.

Gen 31:10 and it came to pass at the time that the tzon breed that I lifted up mine eyes and saw in a chalom, and, hinei, the male goats mounting the tzon were streaked, speckled, and spotted. - Jacob revealed for the first time that he had been shown in a prophetic dream that the birth of unusually colored young was EL YAHVEH’s compensation of Laban’s ill-treatment of him.

Gen 31:11 and the Malach HaElohim spoke unto me in a chalom saying, Ya’akov: And I said, Hineni. –

Gen 31:12 And he said, Lift up now thine eyes, and see, all the male goats leaping upon the tzon are streaked, speckled, and spotted; for I have seen all that Lavan doeth unto thee. - Ordinarily it is forbidden to watch animals in the act of mating, so Jacob realized that there must have been some practical reason why the angel told him to do so.  He inferred from this that a miracle was about to occur and he should therefore peel the rods in order to conceal EL YAHVEH’s miraculous intervention.

Gen 31:13 I am HaEl Beit-El, where thou anointedst a matzevah (pillar), and where thou vowedst a neder (vow) unto Me: now arise, get thee out from HaAretz Hazot, and return unto thy eretz moledet.  - As EL YAHVEH’s emissary, the angel spoke in the first person, describing himself as the El of Bethel, the El who appeared to you in Bethel and who promise you protection, assuring you that I would bring you back to that land.

Jacob includes two dreams. The fist described the miracle of the flock, which occurred at the beginning of six-year service; the second was the command to leave Laban, which was given the night before this meeting in the field.

Gen 31:14 And Rachel and Leah answered and said unto him, Is there yet any chelek (share) or nachalah (inheritance) for us in bais avinu (father house)? - Rachel said what possible reason can we have for attempting to delay your departure? Have we any hope of inheriting anything of our father’s estate together with his sons. As believers we need to ask the question! What is our inheritance in the present religious system we are in? Are we going to inherit our inheritance in the Holy of Holies, or is it in the Holy Place or even in the Outer Court.  

Gen 31:15 Are we not regarded by him nokhriyyot (foreigners, strangers)? For he hath sold us, and hath quite devoured also our kesef (money).- His wives cheerfully consented to his resolution. They also brought forward their grievances, complaining that their father had been not only unkind, but unjust, to them, that he looked upon them as strangers, and was without natural affection towards them; and, whereas Jacob had looked upon the wealth which YAHVEH had transferred from Laban to him as his wages, they looked upon it as their portions; so that, both ways, ABBA YAHVEH forced Laban to pay his debts, both to his servant and to his daughters. So then it seemed, they were weary of their own people and their father’s house, and could easily forget them. Note, This good use we should make of the unkind usage we meet with from the world, we should sit the more loose to it, and be willing to leave it and desirous to be at home.

Gen 31:16 For all the oisher Elohim hath taken from avinu that belongs to us and baneinu; so then, whatsoever Elohim hath said unto thee, do. - They were willing to go along with their husband, and put themselves with him under the divine direction: Whatsoever ABBA YAHVEH hath said unto thee do. Those wives that ar their husband’s meet helps will never be their hindrances in doing that to which ABBA YAHVEH calls them.

Jacob purposely left in a grand manner, leading his flocks and systematically gathering all his wealth. It was customary for a shepherding community to move from place to place. This relocation could be interpreted as a temporary relocation to the community.  

Gen 31:17 Then Ya’akov rose up, and set his banim and his nashim upon the gemalim; - the different between Jacob and Esau was that when Esau depart he took is wife and children; with Jacob he took his children and his wife. Esau took wives to satisfy his sexual desire, his children spiritual development were secondary. Jacob responsibility was to bring up sons who follow Torah. Our spiritual desire is the engine that drives our spiritual growth.

    

Gen 31:18 And he drove all his mikneh, and all his goods which he had gotten, the mikneh of his getting, which he had gotten in Padan Aram, for to go to Yitzchak aviv in Eretz Kena’an. –

Gen 31:19 And Lavan went to shear his tzon; and Rachel had stolen the terafim(the idol) that belong to her av. - Rachel stole the idols of her father. Some time when we take someone out of a contaminated situation, we have not taken the contamination out of them. This is a similar situation. This would have devastating consequence years to come. 

Gen 31:20 Unawares to Lavan HaArami, Ya’akov stole away, in that he told him not that he was fleeing. -  The Hebrew calls them teraphim. Some think they were only little representations of the ancestors of the family, in statues or pictures, which Rachel had a particular fondness for, and was desirous to have with her, now that she was going into another country. It should rather seem that they were images for a religious use, penates, household-gods, either worshipped or consulted as oracles; and we are willing to hope that she took them away not out of covetousness of the rich metal they were made of, much less for her own use, or out of any superstitious fear lest Laban, by consulting his teraphim, might know which way they had gone (Jacob, no doubt, dwelt with his wives as a man of knowledge, and they were better taught than so), but out of a design hereby to convince her father of the folly of his regard to those as gods which could not secure themselves, Isa. 46:1.

                                           

Gen 31:21 So he fled with all that he had; and he rose up, and passed over the Nahar [i.e. the Euphrates], and set his face toward Har Gil’ad. – It is never a good idea to tell the prison guard when you about to breakout of our spiritual prison. If they were on talking terms I would understand Jacob not disclosing his intent.

Gen 31:22 and it was told Lavan on Yom HaShlishi that Ya’akov was fled.-

Gen 31:23 and he took his achim with him, and pursued after him derech shivat yamim; and they overtook him at Har Gil`ad. – Laban’s pursuit of Jacob. Tidings were brought him, on the third day, that Jacob had fled; he immediately raises the whole clan, takes his brethren, that is, the relations of his family, that were all in his interests, and pursues Jacob (as Pharaoh and his Egyptians afterwards pursued the seed of Jacob), to bring him back into bondage again, or with design to strip him of what he had. Seven days’ journey he marched in pursuit of him.

He would not have taken half the pains to have visited his best friends. But the truth is bad men will do more to serve their sinful passions than good men will to serve their just affections, and are more vehement in their anger than in their love.

Gen 31:24 And Elohim came to Lavan HaArami in a chalom halailah, and said unto him, Take heed that thou speak not to Ya’akov either tov or rah.- When Pharaoh learnt that the Children of Yisrael were not planning on returning, the entire Army of Egypt came after them. This is a similar situation. When Laban set out in pursuit, he intended as Pharaoh did to bring them back into captivity. But EL YAHVEH had warned Laban in a dream to be careful on how he spoke to Jacob. Although Laban was an idolater, EL YAHVEH came to him in defence of Jacob, just as EL YAHVEH had one appear to Abimelech in a dream also in defence of Abraham.

Do not offer him a reward to return to Paran Aram. Neither do you say any harsh word to him, for he is MY servant. We must be always careful on how we communicate with EL YAHVEH servant.

Verse 25 – 43 Laban merely overtook Jacob in the morning, they met face-to-face confrontation.

Gen 31:25 Then Lavan overtook Ya’akov. Now Ya’akov had pitched his ohel on the har; and Lavan with his achim encamped in Har Gil`ad.- We have here the reasoning, not to say the rallying, that took place between Laban and Jacob at their meeting, in that mountain which was afterwards called Gilead. Here is, the high charge which Laban exhibited against him. He accuses him, as a renegade that had unjustly deserted his service. To represent Jacob as a criminal, he will have it thought that he intended kindness to his daughters, that he would have dismissed them with all the marks of love and honor that could be, that he would have made a solemn business of it, would have kissed his little grandchildren (and that was all he would have given them), and, according to the foolish custom of the country, would have sent them away with mirth, and with songs, with tabret, and with harp: not as Rebekah was sent away out of the same family, above 120 years before, with prayers and blessings (ch. 24:60), but with sport and merriment, which was a sign that religion had very much decayed in the family, and that they had lost their seriousness. However, he pretends they would have been treated with respect at parting.

Gen 31:26 And Lavan said to Ya’akov, What hast thou done, that thou hast stolen away unawares to me, and carried away my banot, like shevuyot (captives) taken with the cherev? - As often typical of charlatans, Laban tries to put Jacob on the defensive, accusing him of chicanery for having stolen away with his daughter, as it they were spoils of war. Portraying himself as the victim, he spoke of his daughter before mentioning Jacob’s flight or even the theft of his idols. This was in response of the warning from EL YAHVEH, on how to speak to Jacob. 

Gen 31:27 Why didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with simchah, and with shirim (songs), with tof (timbrel, tambourine) and with kinnor (harp)?- Those that mean ill themselves are most apt to put the worst construction upon what others do innocently. The insinuating and the aggravating of faults are the artifices of a designing malice, and those must be represented (though never so unjustly) as intending ill against whom ill is intended.

Gen 31:28 and hast not allowed me to kiss my banim (grandchildren) and my banot? Thou hast now done foolishly in so doing. - Continuing on his diatribe, the innocent, well-meaning, victimized father and grand father says that Jacob deserved to be dealt with very severely, but that he, Laban would desist from that course only because EL YAHVEH had come to Jacob’s defense; that did not absolve Jacob from responsibility for the heinous crime of stealing the Idol.

Gen 31:29 It is in the power of my yad to do you rah; but Elohei Avichem spoke unto me emesh (last night), saying, Take thou heed that thou speak not to Ya’akov either tov or rah. – He boasts of his own power: It is in the power of my hand to do you hurt. He supposes that he had both right on his side (a good action, as we say, against Jacob) and strength on his side, either to avenge the wrong or recover the right. Bad people commonly value themselves much upon their power to do hurt, whereas a power to do good is much more valuable. Those that will do nothing to make themselves amiable love to be thought formidable. And yet, he owns himself under the check and restraint of YAH’s power; and, though it redounds much to the credit and comfort of Jacob, he cannot avoid telling him the caution YAHVEH had given him the night before in a dream, Speak not to Jacob good nor bad.

As ABBA YAHVEH has all wicked instruments in a chain, so when HE pleases HE can make them sensible of it, and force them to own it to his praise, as protector of the good, as Balaam did. Or we may look upon this as an instance of some conscientious regard felt by Laban for YAH’s express prohibitions. As bad as he was he durst not injure one whom he saw to be the particular care of Heaven.

A great deal of mischief would be prevented if men would but attend to the caveats which their own consciences give them in slumberings upon the bed, and regard the voice of ABBA YAHVEH in them.

Gen 31:30 And now, though thou had to go, because thou greatly longedst after bais avicha, yet why hast thou stolen elohai? – In response to Laban’s accusation Jacob did not respond in kind; he remain calm. As to the accusation pertaining to the idol, Jacob invited Laban to search for them. Unaware that Rachel had stolen them, Jacob pronounced a curse on anyone who would have taken them, a curse that came true with Rachel’s premature death.

In the process of searching, Rachel hides and sat on the idols. She then told the men that she was experiencing the monthly cycle of a woman, that would prevent her from been search.

This is one of the reasons why women would not cohabit with men. In the time of her cycle she will need her personal space to recuperate. During that time they did not have the Written Word, but they had the Revealed Word, which they practice every day. The level or magnitude of co-operation to the Revealed Word, determine one’s holiness.

Gen 31:31 And Ya’akov answered and said to Lavan, because I was afraid; for I said, Thou wouldest take by force thy banot (children) from me. – Jacob’s apology for himself. Those that commit their cause to ABBA YAHVEH, yet are not forbidden to plead it themselves with meekness and fear. As to the charge of stealing away with his own wives he clears himself by giving the true reason why he went away unknown to Laban. He feared lest Laban would by force take away his daughters, and so oblige him, by the bond of his affection to his wives, to continue in his service.

Those that are unjust in the least, it may be suspected, will be unjust also in much, Lu. 16:10. If Laban deceive Jacob in his wages, it is likely he will make no conscience of robbing him of his wives, and putting those asunder whom ABBA YAHVEH has joined together. What may not be feared from men that have no principle of honesty?

                                                                                              

Gen 31:32 With whomsoever thou findest eloheicha (your gods), let him not live; before acheinu discern thou what is thine with me, and take it to thee. For Ya’akov knew not that Rachel had played the ganav with them. – As to the charge of stealing Laban’s gods he pleads not guilty. He not only did not take them himself (he was not so fond of them), but he did not know that they were taken. Yet perhaps he spoke too hastily and inconsiderately when he said, "Whoever had taken them, let him not live;’’ upon this he might reflect with some bitterness when, not long after, Rachel who had taken them died suddenly in travail. How just soever we think ourselves to be, it is best to forbear imprecations, lest they fall heavier than we imagine.

Gen 31:33 And Lavan went into the ohel (tent) Ya’akov, and into the ohel (tent) Leah and into the ohel shtei (maidservant) ha’amahot; but he found them not. Then went he out of the ohel Leah, and entered into the ohel (tent) Rachel. – The diligent search Laban made for his gods, partly out of hatred to Jacob, whom he would gladly have an occasion to quarrel with, partly out of love to his idols, which he was loth to part with. We do not find that he searched Jacob’s flocks for stolen cattle; but he searched his furniture for stolen gods. He was of Micah’s mind, You have taken away my gods, and what have I more? Jdg. 18:24. Were the worshippers of false gods so set upon their idols? did they thus walk in the name of their gods? and shall not we be as solicitous in our enquires after the true EL? When he has justly departed from us, how carefully should we ask, Where is God my Maker? O that I knew where I might find him! Job 23:3. Laban, after all his searches, missed of finding his gods, and was baffled in his enquiry with a sham; but our EL will not only by found of those that seek him, but they shall find him their bountiful rewarder.

Gen 31:34 Now Rachel had taken the terafim (idol), and put them in the saddle of the gamal (camel), and sat upon them. And Lavan searched all the ohel (tent), but found them not. – Laban might be a idol worshiper, however he knew certain ethic, he was not allow to touch a woman when she was on her monthly cycle. This was the only way that Rachel could have hid the idols from her fathers.

Gen 31:35 and she said to her av, Let it not displease my lord that I cannot rise up in thy presence; for the derech (ways of a woman) nashim is upon me. And he searched but found not the terafim. – Was she misleading about her condition? Supposed she was indeed on her cycle, would it have change the situation? If the truth be told to cover a lie, does it change deceit?

Gen 31:36 And Ya’akov was in wrath, and upbraided Lavan: and Ya’akov answered and said to Lavan, What is my peysha (transgression)? What is my chattat (sin), that thou hast so hotly pursued after me? - Jacob waited until Laban was finish searching with no avail that he replies. Jacob had invited the investigation to determine Laban’s true intention, when he had finished, Jacob vocalize his displeasure with the whole situation. Jacob suspected that Laban’s charge was a front to make a general search to see what Jacob had taken with him.

  

Gen 31:37 whereas thou hast searched through all that I own, what hast thou found of all thy kelei bais (household object)? Set it here before my achim (kinsman) and thy achim that they may judge between us both. – The challenge when out to Laban. What have you found. The sign of an honest man. Let my kinsman, let everyone of my friends see the evidence. Honesty among kinsman is an essential tool, that why we are admonish not to lie to one another.

Gen 31:38 these esrim shanah (twenty years) have I been with thee; recheleicha (thy ewes) and thy female goats have not miscarried, and the rams of thy tzon have I not eaten. – Indignantly, Jacob defended himself by recounting the integrity he displayed while in Laban’s service. Given Jacob’s consistent honest and faithful service despite Labans continuing changing of the perimeter of there agreement.

Had I been dishonest, you would have discovered it by now, for no one can conceal dishonesty for twenty years. Furthermore, these years were spent with you, the ultimate chicanery.

I made sure that your sheep were well taken care off. I even paid for the sheep that were mangled by wile animals. My diligence was so meticulous that your flock was never attack. All theses are a sign and still are a sign of a good shepherd. My time spent with you and the hardship I endure were design by EL YAHVEH as a development of my character and a test on how well I have learn my lesson on selfishness. Do you think my people or I am going to steal your stupid idols, when we have the EL “God” who created all other gods?

Gen 31:39 that which was terefah (torn of beasts) I brought not unto thee; I bore the loss of it; of my yad didst thou require it, whether stolen by yom, or stolen by lailah. - My father has developed in me faithfulness that even the sheep you lost I took the blame.

Gen 31:40 thus I was; in the yom the chorev (heat) consumed me, and the kerach (cold) by lailah; and my sheynah (sleep) departed from mine eyes. – He was very laborious. He stuck to his business, all weathers; and bore both heat and cold with invincible patience. Men of business, that intend to make something of it, must resolve to endure hardness. Jacob is here an example to ministers; they also are shepherds, of whom it is required that hey be true to their trust and willing to take pains.

                  

Gen 31:41 Thus have I been esrim shanah in thy bais; I served thee arba-esreh shanah(fourteen years) for thy two banot(daughter), and shesh shanim(six years) for thy tzon(flock): and thou hast changed my sachar aseret monim(change my ages a hundred times).- For twenty years I cemented in my character the fruit of the Spirit, the essential character need for the Kingdom of Heavens. I serve you as if I were serving EL YAHVEH Himself.

Gen 31:42 Except Elohei Avi, Elohei Avraham, and the Pachad of Yitzchak had been with me, surely thou hadst sent me away now empty handed. Elohim hath seen mine oni (wretchedness) and the toil of my palms, and rebuked thee emesh (last night). – My wretchedness and my toil of my hand, EL YAHVEH have seen, whatever I have achieved was by my faithfulness to what you have required., EL YAHVEH saw my deeds and reward me accordingly by giving what was yours. Jacob came to the defence of the Elohim who defended him. My Creator is looking for faithful servant for His Kingdom, I want to be one of whom EL YAHVEH will say well done thou good and faithful servant. Do you think Laban your deception is anything? It was the tool for my maturity. Thank you! And Thank you Laban!

Gen 31:43 And Lavan answered and said unto Ya’akov, These banot are my banot, and these banim are my banim, and this tzon is my tzon, and all that thou seest is mine; yet what can I do today about these my banot, or about their banim which they have born? – Laban’s arrogance is astounding. He began his diatribe against Jacob with protestations of aggrieved innocence and victimization. But as soon as Jacob exposed his false pretension, he blurted out his true feelings. My Daughters, my children, my sheep, everything is mine.

Verse 44 – 54 we see spiritually defeated Laban trying to propose a treaty, one that he could back his way out of gracefully. The agreement comprise of two parts: That Jacob would not mistreat his daughters, as if he really cared, and  second, neither party would pass a designated landmark with hostile intentions.

Gen 31:44 now therefore come thou, let us cut a brit (make a covenant), I and thou; and let it be for an ed between me and thee. -  As believers when our enemy is trying to find an honorable way out of a situation we should not insist on Total destruction, we should seize the opportunity to show kindness. As believers we are not to insult our opponent, by insisting that we are always right even when we are, by showing mercy we might just draw them to the Elohim of all mercy EL YAHVEH.

Gen 31:45 And Ya’akov took an even (stone), and set it up for a matzevah (pillar).- Jacob - took the Stone that represent Yahushua (Jesus) and set it up as pillar, a point of separation between the Kingdom of EL YAHVEH and that of this world system.

Gen 31:46 And Ya’akov said unto his achim, Gather avanim; and they took avanim, and made a gal (heap, mound); and they did eat there upon the gal. - Jacob called to his brethren to gather stone and make a mount not an Altar. A meal was eaten as a part of the ceremony of the covenant, signaling the mutual acceptance of the agreement.

Gen 31:47 And Lavan called it Yegar Sahaduta; but Ya’akov called it Gale’ed (“Heap of Witness”). –

Gen 31:48 And Lavan said, this gal (heap, mound) is an ed (witness) between me and thee this day. Therefore was shmo called Gale’ed; -

Gen 31:49 And Mitzpah (Watch); for he said, Hashem watch between me and thee, when we are absent one from another. –

Gen 31:50 if thou shalt afflict my banot, or if thou shalt take nashim besides my banot, no man is with us; see, Elohim ed beini uveinecha (Elohim is witness between me and you).-

Gen 31:51 And Lavan said to Ya’akov, Hinei this gal (heap, mound), and hinei the matzevah (pillar), which I have cast between me and thee; -

Gen 31:52 this gal (heap, mound) be ed (witness), and this matzevah (pillar) be edah (witness), that for ra’ah I will not pass over this gal to thee, and that thou shalt not pass over this gal and this matzevah unto me.- These land-marks serve as reminders of our pact or journey. They went on to stipulate that the pact prohibited them only to cross the landmark for friendly purpose, but they could certainly cross it to trade with one another. Apparently that was where the IDF stopped in there invasion of Lebanon a few years ago.

                           

Gen 31:53 The Elohei Avraham, and Elohei Nachor, Elohei Avihem judge between us. And Ya’akov swore by the Pachad Aviv Yitzchak. – In this verse we see the description, the god of Avaham, the god of Nachor, the god of Avihem. In this verse god is a verm not a name. It discribe the god of these three great men. It is no doubt who the god “El” of Abraham “Avraham” is, He IS EL YAHVEH. Why not call HIM by HIS right name. He said HE will not be honored by any other name. Exo 3:15  And Elohim said moreover unto Moses, Thus shalt thou say unto the children of Yisrael, YAHVEH EL of your fathers, the EL of Abraham, the EL of Isaac, and theEL of Jacob, hath sent me unto you: this is my name for ever, and this is how I must be remembered forever.

Gen 31:54 Then Ya’akov offered zavach upon the har, and called his achim to eat lechem; and they did eat lechem, and tarried all night on the har. - Now that peace had been made, Jacob referred to Laban’s companions as his kinsman and invites them to share meal so that they would part on good terms. We must only eat bread with those who we are at peace with, those who we call our breadren. By eating bread with someone we imply that we share the same doctrine.

Chapter 32

Gen 31:55 And early in the boker (morning) Lavan rose up, and kissed his banim and his banot, and made on them a berakhah; and Lavan departed, and returned unto his makom. – Even though Labin was an unusual character, he had certain Torah principle, that was worth noteing. He like Abraham rose early in the morning and bless his grand children before he depart for his home.

Gen 32:2 And Ya’akov went on his derech”way” and the malachim (angel) of Elohim met him. – Jacob like all believers who are on their way to full maturity will seize the first opportunity to continue their journey, to return to the promise land. Knowing full well, that the Angels of EL YAHVEH will always be with us every step of the way.

Gen 32:3 – And when Ya’akov saw them, he said, this is Mahaneh Elohim; and he called the shem of that makm (place) Machanayim. – Is your church on there way to the promise land, or do they know the way to that most sacred place? Do we know the angel that is assign to gurd and led the way to our promise land. The mature person Yacakov was he was able to sense the presence of their guiding angels “Malachim.”

Haftarah

Hoshea 12:13 – 14:10

Hoshea 12:¹³  By a prophet YAHVEH brought Yisrael out of Egypt, And by a prophet he was preserved. - That YAHVEH had rescued them from misery, had raised them to what they were, not only out of poverty, but out of slavery, which laid them under much stronger obligations to serve HIM and under a yet deeper guilt in serving other gods.

(1.)                       YAHVEH brought Yisrael out of Egypt on purpose that they might serve him, and by redeeming them out of bondage acquired a special title to them and to their service.

(2.)                        He preserved them, as sheep are kept by the shepherd’s care. He preserved them from Pharaoh’s rage at the sea, even at the Red Sea, protected them from all the perils of the wilderness, and provided for them.

(3.)                        He did this by a prophet, Moses, who, though he is called king in Jeshurun (Deu. 33:5), yet did what he did for Yisrael as a prophet, by direction from YAHVEH and by the power of HIS Word.

The ensign of his authority was not a royal sceptre, but the rod of YAHVEH; with that he summoned both Egypt’s plagues and Israel’s blessings. Moses, as a prophet, was a type of Messiyah (Acts 3:22), and it is by Messiyah as a prophet that we are brought out of the Egypt of sin and Satan by the power of his truth. Now this shows how very unworthy and ungrateful this people were,

[1.] In rejecting their EL, who had brought them out of Egypt, which, in the preface to the commandments, is particularly mentioned as a reason for the first, why they should have no other gods before him.

[2.] In despising and persecuting his prophets, whom they should have loved and valued, and have studied to answer YAH’s end in sending them, for the sake of that prophet by whom YAHVEH had brought them out of Egypt and preserved them in the wilderness.

The benefit we have had by the word of YAHVEH greatly aggravates our sin and folly if we put any slight upon the word of YAHVEH.

Hoshea 12:¹⁴  Ephraim provoked Him to anger most bitterly; Therefore his Lord will leave the guilt of his bloodshed upon him, And return his reproach upon him.-

Chapter 13

The same strings, though generally an unpleasing ones, are harped upon in this chapter that were in those before. People care not to be told either of their sin or of their danger by sin; and yet it is necessary, and for their good, that they should be told of both, nor can they better hear of either than from the Word of YAHVEH and from their faithful ministers, while the sin may be repented of and the danger prevented.

I. The people of Yisrael are reproved and threatened for their idolatry verse 1 – 4.

II. They are reproved and threatened for their wantonness, pride, and luxury, and other abuses of their wealth and prosperity verse 5 – 8.

III. The ruin that is coming upon them for these and all their other sins is foretold as very terrible verse 9 – 10.

Hoshea 13:¹ When Ephraim spoke, trembling, He exalted himself in Yisrael; But when he offended through Baal worship, he died. - The honor that Ephraim had, while he kept himself clear from idolatry: While Ephraim spoke trembling, or with trembling, while he behaved himself towards YAHVEH righteously as his father Jacob did, with weeping and supplications, and spoke not proudly and insolently against YAHVEH and HIS prophets, while he kept up a holy fear of YAHVEH, and worshipped HIM in that fear) so long HE exalted HIMSELF in Yisrael, that is, he was very considerable among the tribes and made a figure. Jeroboam, who was of that tribe, exalted himself and his family.

When he spoke there was trembling, that is, all about him stood in awe of him; so some understand it. Those that humble themselves, especially that humble themselves before YAHVEH, shall be exalted. When people speak with modesty and jealousy of themselves, with a diffidence of their own judgment and a deference to others, they exalt themselves, they gain a reputation.

But as for Ephraim he soon lost himself: When he offended in Baal he died, that is, he lost his reputation, his honor soon dwindled and sunk, and was laid in the dust. Baal is here put for all idolatry; when Ephraim forsook YAHVEH, and took to worship images, the state received its death’s wound and was never good for any thing afterwards. Deserting YAHVEH is the death of any person or persons.

Hoshea 12:² Now they sin more and more, And have made for themselves molded images, Idols of their silver, according to their skill; All of it is the work of craftsmen. They say of them, “Let the men who sacrifice kiss the calves!” - The lamentable growth of idolatry among them: Now they sin more and more. When once he began to offend in Baal the ice was broken, and he grew worse and worse, coveted more idols, doted more upon those he had, and grew more ridiculous in the worship of them.

The way of idolatry, as of other sins, is down-hill, and men cannot easily stop themselves. It is the sad case of all those who have forsaken YAHVEH that they sin yet more and more. Let us trace them in their apostasy.

1. They made themselves molten images, proud to have gods that they could cast into what mould they pleased; probably these were the calves in miniature like the silver shrines for Diana; the zealots for the calf-worship carried about with them, it may be, images of the gods they worshipped, made on purpose for themselves.

2. They made them of their silver, and then doubted not of their property in them, when they purchased them with their own money or made them of their own plate melted down for that purpose. See what cost they put themselves to in the service of their idols, which they honored with the best they had, and therefore made their molten images of silver.

3. They made them according to their own understanding, according to their own fancy. They consulted with themselves what shape they should make their idol in, and made it accordingly, a god according to the best of their judgment. Or according to their own likeness, in the form of a man. And, when they made their idols men like themselves in shape, they made themselves stocks and stones like them in reality; for those that make them are like unto them, and so is every one that trusts in them.

4. It was all the work of the craftsmen. Their images did not pretend, like that of Diana, to have come down from Jupiter (Acts 19:35); no, perhaps the workmen stamped their names upon them, such an idol was such a man’s work. See ch. 8:6; Isa. 44:9, etc.

5. Though they were thus the work of their hands, yet they were the beloved of their souls; for they say of them, Let the men that sacrifice kiss the calves. Either the priests called upon the people thus to pay their homage, or the people, who were not allowed to come so near themselves, called upon the men that sacrificed, the priests that attended for them, to kiss the calves in their name and stead, because they could not reach to do it, so very fond were they of paying their utmost respects to such an idol as they were taught to have a veneration for. Though they were calves, yet, if they were gods, the worshippers, by themselves or their proxies, thus made their honors to them. They kissed the calves, in token of the adoration of them, affection for them, and allegiance to them, as theirs. Thus we are directed to kiss the Son, to take him for our Lord and our EL.

Hoshea 12:³ Therefore they shall be like the morning cloud And like the early dew that passes away, Like chaff blown off from a threshing floor And like smoke from a chimney. - Threatenings of wrath for their idolatry. YAHVEH, whose name is Jealous, is a jealous EL, and will not give HIS glory to another; and therefore all those that worship images shall be confounded, especially if Ephraim do it, Ps. 97:7. Because they are so fond of kissing their calves, therefore YAHVEH will give them sensible convictions of their folly.

 They promise themselves a great del of safety and satisfaction in the worship of their idols, and that their prosperity will thereby be established; but YAHVEH tells them that they shall be disappointed, and driven away in their wickedness. This is illustrated by four similitudes: They shall be, 1. As the morning cloud, which promises showers of rain to the parched ground.

Hoshea 12:⁴  “Yet I am YAHVEH your EL Ever since the land of Egypt, And you shall know no EL but Me; For there is no Savior besides Me.- As the early dew, which seems to be an earnest of such showers. But both pass away, and the day proves as dry and hot as ever; so fleet and transitory their profession of piety was (ch. 6:4), and so had they disappointed YAH’s expectation from them, and therefore it is just that so their prosperity should be, and so their expectations from their idols should be disappointed, and so will all theirs be that make an idol of this world.

They are as the chaff, light and worthless; and they shall be driven as the chaff is driven with the whirlwind out of the floor, Ps. 1:4; 25:5; Job 21:18.  They are as the smoke, noisome and offensive (see Isa. 65:5), and they shall be driven away as the smoke out of the chimneys, that is soon dissipated and disappears, Ps. 68:2.  No solid lasting comfort is to be expected any where but in YAHVEH.

Hoshea 12:⁵ I knew you in the wilderness, In the land of great drought. - We may observe here, that the plentiful provision of YAHVEH  had made for Yisrael and the seasonable supplies he had blessed them with: "I did know thee in the wilderness, took cognizance of thy case and made provision for thee, even in a land of great drought, when thou wast in extreme distress, and when no relief was to be had in an ordinary way.’’ See a description of this wilderness, Deu. 8:15, Jer. 2:6, and say, The EL that knew them, and owned them, and fed them there, was a friend indeed, for he was a friend at need and an all-sufficient friend, that could victual so vast an army when all ordinary ways of provision were cut off, and where, if miracles had not been their daily bread, they must all have perished. Help at an exigency lays under peculiar obligations and must never be forgotten.

Hoshea 12:⁶ When they had pasture, they were filled; They were filled and their heart was exalted; Therefore they forgot Me. -  Their unworthy ungrateful abuse of YAH’s favour to them. YAHVEH not only took care of them in the wilderness, but put them in possession of Canaan, a good land, a large and fat pasture.

According to their pasture so were they filled. YAHVEH gave them both plenty and dainties, and they did not spare it, but, having been long confined to manna, when they came into Canaan they fed themselves to the full. And this was no hopeful presage; it would have looked better, and promised better, if they had been more modest and moderate in the use of their plenty, and had learned to deny themselves; but what was the effect of it?

They were filled, and their heart was exalted. Their luxury and sensuality made them proud, insolent, and secure. The best comment upon this is that of Moses, Deu. 32:13–15. But Jeshurun waxed fat and kicked. When the body was stuffed up with plenty the soul was puffed up with pride.

Then they began to think their religion a thing below them, and they could not persuade themselves to stoop to the services of it. The wicked, through the pride of his countenance, will not seek after YAHVEH.

When they were poor and lame in the wilderness they thought it was necessary for them to keep in with YAHVEH; but when they were replenished and established in Canaan they began to think they had no further need of him: Their heart was exalted, therefore have they forgotten me.

Worldly prosperity, when it feeds men’s pride, makes them forgetful of YAHVEH; for they remember him only when they want him. When Yisrael was filled, what more could the Almighty do for them? And therefore they said to him, Depart from us, Job 22:17. It is sad that those favours which ought to make us mindful of YAHVEH, and studious what we shall render to him, should make us unmindful of him, and regardless what we do against him. We ought to know that we rely upon YAHVEH when we live upon common providence, though we do not, as Yisrael in the wilderness, live upon miracles.

Hoshea 12:⁷ “So I will be to them like a lion; Like a leopard by the road I will lurk;- YAH’s just resentment of their base ingratitude. The judgments threatened versw 3 intimated the departure of all good from them. The threatenings here go further, and intimate the breaking in of all evils upon them; for YAHVEH, who had so much befriended them, now turns to be their enemy and fights against them, which is expressed here very terribly: I will be unto them as a lion and as a leopard.

The lion is strong, and there is no resisting him. The leopard is here taken notice of to be crafty and vigilant: As a leopard by the way will I observe them.

As that beast of prey lies in wait by the road-side to catch travellers, and devour them, so will YAHVEH by HIS judgments watch over them to do them hurt, as he had watched over them to do them good, Jer. 44:27. No opportunity shall be let slip that may accelerate or aggravate their ruin (Jer. 5:6): A leopard shall watch over their cities. A lynx, or spotted beast (and such the leopard is), is noted for quicksightedness above any creature (lynx visu—the eyes of a lynx), and so it intimates that not only the power, but the wisdom of YAHVEH is engaged against those whom he has a controversy with. Some read it (and the original will bear it), I will be as a leopard in the way of Assyria.

 The judgments of YAHVEH Chased shall surprise them just when they are going to the Assyrians to seek for protection and help from them. It is added, I will meet them as a bear that is bereaved, and thereby exasperated and made more cruel (2 Sa. 17:8, Prov. 28:15), which intimates how highly YAHVEH was provoked, and he would make them feel it: He will rend the caul of their heart.

The lion is observed to aim at the heart of the beasts he preys upon, and thus will YAHVEH devour them like a lion. He will send such judgments upon them as shall prey upon their spirits and consume their vitals.

Their heart was exalted as in verse 6, but YAHVEH will take an effectual course to bring it down: The wild beast shall tear them; not only YAHVEH will be as a lion and leopard to them, but the metaphor shall be fulfilled in the letter, for noisome beasts are one of the four sore judgments with which YAHVEH will destroy a provoking people, Eze. 14:15.

Hoshea 12:⁸ I will meet them like a bear deprived of her cubs; I will tear open their rib cage, And there I will devour them like a lion. The wild beast shall tear them. - Now all this teaches us,

1.     That abused goodness turns into the greater severity. Those who despise YAHVEH ROEH and affront HIM, when HE is to them as a careful tender shepherd, shall find HE will be even to HIS own flock as the beasts of prey are. Those whom YAHVEH has in vain endured with much long-suffering, and invited with much affection, in them he will show his wrath and make them vessels of it, Rom. 9:22. Despised patience will turn into fury.

2.     That the judgments of YAHVEH, when they come with commission against impenitent sinners, will be irresistible and very terrible. They will rend the caul of the heart, will fill the soul with confusion, and tear that in pieces; and we are as unable to grapple with them as a lamb is to make his part good against a roaring lion, for who knows the power of YAH’s anger? Knowing therefore the terror of YAHVEH, let us be persuaded to make peace with him; for are we stronger then he?

Hoshea 12:⁹ “O Yisrael, you are destroyed, But your help is from Me. - The first of these verses is the summary, or contents, of all the rest, where we have. All the blame of Yisrael’s ruin laid upon themselves: O Yisrael! thy perdition is thence; it is of and from thyself; or, "It has destroyed thee, O Israel! that is, all that sin and folly of thine which thou art before charged with. As thy own wickedness has many a time corrected thee, so that has now at length destroyed thee.’’

 Wilful sinners are self-destroyers. Obstinate impenitence is the grossest self-murder. Those that are destroyed of the destroyer have their blood upon their own head; they have destroyed themselves.

Hoshea 12:¹⁰ I will be your King; Where is any other, That he may save you in all your cities? And your judges to whom you said, ‘Give me a king and princes. - All the glory of Yisrael’s relief ascribed to YAHVEH: But in me is thy help, I am your King: "I would have helped thee and healed thee, but thou wouldst not accknowledge YAHVEH as King. This will aggravate the condemnation of sinners, not only that they did that which tended to their own ruin, but that they opposed the offers YAHVEH made them and the methods he took with them to prevent it: I would have gathered them, and they would not. They might have been easily and effectually helped, but they put the KING away from them.

Brit Chadasha

John 1:43 - 51

John 1:⁴³ The following day Yahushua  wanted to go to Galilee, and He found Philip and said to him, “Follow Me.” - We have here the call of Philip and Nathanael.

I. Philip was called immediately by The Messiyah Himself, not as Andrew, who was directed to Yahushua by John, or Peter, who was invited by his brother. YAHVEH has various methods of bringing HIS chosen ones home to HIMSELF. But, whatever means HE uses, HE is not tied to any.

1.                       Philip was called in a preventing was: Yahushua findeth Philip. Messiyah sought us, and found us, before we made any enquiries after Him. The name Philip is of Greek origin, and much used among the Gentiles, At that time in history the Yisraelite were spread out all over the Roman Kingdom, the known world as it were.

2.                       He was called the day following. See how closely Messiyah applied Himself to His Fathers  business. When work is to be done for YAHVEH we must not lose a day. Yet observe, our Messiyah now called one or two a day; but, after the Spirit was poured out, there were thousands a day effectually called, in which was fulfilled ch. 14:12.

3.                       Yahushua would go forth into Galilee to call him. Messiyah will find out all those that are given to Him, wherever they are, and none of them shall be lost.

4.                       Philip was brought to be a disciple by the power of Messiyah going along with that word, Follow me. See the nature of true Messianic; it is following Messiyah devoting ourselves to His converse and conduct, attending his movements, and treading in his steps. See the efficacy of the grace of it is the rod of His strength.

      

John 1:⁴⁴ Now Philip was from Bethsaida, the city of Andrew and Peter. – We are told that Philip was of Bethsaida, and Andrew and Peter were there too. These eminent disciples received not honor from the place of their nativity, but reflected honor upon it.

Bethsaida signifies the house of nets, because inhabited mostly by fishermen; thence Messiyay chose disciples, who were to be furnished with extraordinary gifts, and therefore needed not the ordinary advantages of learning.

Bethsaida was a wicked place (Mt. 11:21), yet even there was a remnant, according to the election of grace.

Nathanael was invited to the Messiyah by Philip, and much is said concerning him. In which we may observe,  what passed between Philip and Nathanael, in which appears an observable mixture of pious zeal with weakness, such as is usually found in beginners, that are yet but asking the way to Zion.

John 1:⁴⁵ Philip found Nathanael and said to him, “We have found Him of whom Moses in the law, and also the prophets, wrote Yahushua  of Nazareth, the son of Yoseph.” - The joyful news that Philip brought to Nathanael. I have found the Messiyah!

As Andrew before, so Philip here, having got some knowledge of Yahushua Himself, rests not till He has made manifest the savour of that knowledge. Philip, though newly come to an acquaintance with Messiyah Himself, yet steps aside to seek Nathanael.

When we have the opportunities of doing good to our own souls, yet ever then we must seek opportunities of doing good to the souls of others, remembering the words of Messiyah, It is more blessed to give than to receive, Acts 20:35. O, saith Philip, we have found Him of whom Moses and the prophets did write.

[1.] What a transport of joy Philip was in, upon this new acquaintance with Messiyah: "We have found him whom we have so often talked of, so long wished and waited for; at last, he is come he is come, and we have found him!’’

[2.] What an advantage it was to him that he was so well acquainted with the Torah prepared his mind for the reception of evangelical light, and made the entrance of it much the more easy: Him of whom Moses and the prophets did write. What was written entirely and from eternity in the book of the divine counsels was in part, at sundry times and in divers manners, copied out into the book of the divine revelations. Glorious things were written there concerning the Seed of the woman, the Seed of Abraham, Shiloh, the prophet like Moses, the Son of David, Emmanuel, the Man, the Branch, Messiyah the Prince. Philip had studied these things, and was full of them, which made him readily welcome Messiyah.

[3.] What mistakes and weaknesses he laboured under: he called Messiyah Yahushua of Nazareth, whereas he was of Bethlehem; and the Son of Joseph, whereas he as but his supposed Son. Young beginners in religion are subject to mistakes, which time and the grace of YAHVEH will rectify. It was his weakness to say, We have found Him, for Messiyah found them before they found Him. He did not yet apprehend, as Paul did, how he was apprehended of Messiyah Yahushua, Phil. 3:12.

John 1:⁴⁶ And Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” - The objection which Nathanael made against this, Can any good thing come out of Nazareth? 

Here,

[1.] His caution was commendable, that he did not lightly assent to every thing that was said, but took it into examination; our rule is, Prove all things. But,

[2.] His objection arose from Ignorance. If he meant that no good thing could come out of Nazareth it was owing to his ignorance of the divine grace, as if that were less affected to one place than another, or tied itself to men’s foolish and ill-natured observations. If he meant that the Messiyah, that great good thing, could not come out of Nazareth, so far he was right (Moses, in the law, said that he should come out of Judah, and the prophets had assigned Bethlehem for the place of his nativity); but then he was ignorant of the matter of fact, that this Messiyah was born at Bethlehem; so that the blunder Philip made, in calling him Yahushua of Nazareth, occasioned this objection. The mistakes of preachers often give rise to the prejudices of hearers.

The short reply which Philip gave to this objection: Come and see.

[1.] It was his weakness that he could not give a satisfactory answer to it; yet it is the common case of young beginners in religion. We may know enough to satisfy ourselves, and yet not be able to say enough to silence the cavils of a subtle adversary.

[2.] It was his wisdom and zeal that, when he could not answer the objection himself, he would have him go to one that could: Come and see. Let us not stand arguing here, and raising difficulties to ourselves which we cannot get over; let us go and converse with the Messiyah Himself, and these difficulties will all vanish presently.     It is folly to spend that time in doubtful disputation which might be better spent, and to much better purpose, in the exercises of piety and devotion. Come and see; not, Go and see, but, "Come, and I will go along with thee;’’ as Isa. 2:3; Jer. 1. 5. From this parley between Philip and Nathanael, we may observe,

First, That many people are kept from the ways of religion by the unreasonable prejudices they have conceived against religion, upon the account of some foreign circumstances which do not at all touch the merits of the case.

Secondly, The best way to remove the prejudices they have entertained against religion is to prove themselves, and make trial of it. Let us not answer this matter before we hear it.

 What passed between Nathanael and our Messiyah Yahushua, He came and saw, not in vain.

(1.)                       Our Messiyah Yahushua bore a very honorable testimony to Nathanael’s integrity: Yahushua saw him coming, and met him with favourable encouragement; He said of him to those about him, Nathanael himself being within hearing, Behold an Yisraelite indeed. Observe,

[1.] That He commended him; not to flatter him, or puff him up with a good conceit of himself, but perhaps because Yahushua knew him to be a modest man, if not a melancholy man, one that had hard and mean thoughts of himself, was ready to doubt his own sincerity; and Messiyah by this testimony put the matter out of doubt.

Nathanael had, more than any of the candidates, objected against Messiyah; but Messiyah hereby showed that he excused it, and was not extreme to mark what he had said amiss, because He knew his heart was upright.

He did not retort upon him, Can any good thing come out of Cana (ch. 21:2), an obscure town in Galilee? But kindly gives him this character, to encourage us to hope for acceptance with Messiyah, notwithstanding our weakness, and to teach us to speak honorably of those who without cause have spoken slightly of us, and to give them their due praise.

John 1:⁴⁷ Yahushua saw Nathanael coming toward Him, and said of him, “Behold, an Yisraelite indeed, in whom is no deceit!” - That he commended him for his integrity. First, Behold an Yisraelite indeed. It is Messiyah’s prerogative to know what men are indeed; we can but hope the best. The whole nation were Yisraelites in name, but all are not Yisrael that are of Yisrael (Rom. 9:6); here, however, was an Yisraelite indeed.

1.                       A sincere follower of the good example of Yisrael, whose character it was that he was a plain man, in opposition to Esau’s character of a cunning man. He was a genuine son of honest Jacob, not only of his seed, but of his spirit.

2.                       A sincere professor of the faith of Israel; he was true to the religion he professed, and lived up to it: he was really as good as he seemed, and his practice was of a piece with his profession. He is the Jew that is one inwardly (Rom. 2:29), so is he the Christian.

Secondly, He is one in whom is no guile that is the character of an Yisraelite indeed: no guile towards men; a man without trick or design; a man that one may trust; no guile towards YAHVEH or man that is, sincere in his repentance for sin; sincere in his covenanting with YAH; in whose spirit is no guile, Ps. 32:2.

He does not say without guilt, but without guile. Though in many things he is foolish and forgetful, yet in nothing false, nor wickedly departing from YAHVEH: there is no allowed approved guilt in him; not painted, though he have his spots: "Behold this Yisraelite indeed.’’

"Take notice of him, that you may learn his way, and do like him.’’  "Admire him; behold, and wonder.’’ The hypocrisy of the scribes and Pharisees had so leavened Judaism and their religion was so degenerated into formality or state-policy, that an Yisraelite indeed was a man wondered at, a miracle of divine grace, like Job, ch. 1:8.

John 1:⁴⁸  Nathanael said to Him, “How do You know me?” Yahushua answered and said to him, “Before Philip called you, when you were under the fig tree, I saw you.” - Nathanael is much surprised at this, upon which Messiyah gives him a further proof of his omnisciency, and a kind memorial of his former devotion.

[1.] Here is Nathanael’s modesty, in that he was soon put out of countenance at the kind notice Messiyah was pleased to take of him: "Whence knowest thou me, me that am unworthy of thy cognizance? who am I, EL YAHVEH?’’ 2 Sa. 7:18. This was an evidence of his sincerity, that he did not catch at the praise he met with, but declined it. The Messiyah knows us better than we know ourselves; we know not what is in a man’s heart by looking in his face, but all things are naked and open before Him, Heb. 4:12, 13. Doth Messiyah know us? Let us covet to know Him.

[2.] Here is Messiyah’s further manifestation of himself to him: Before Philip called thee, I saw thee.

First, He gives him to understand that he knew him, and so manifests his divinity. It is YAH’s prerogative infallibly to know all persons and all things; by this Messiyah  proved Himself to be YAHVEH upon many occasions. It was prophesied concerning the Messiah that He should be of quick understanding in the fear of YAHVEH, that is, in judging the sincerity and degree of the fear of YAHVEH in others, and that he should not judge after the sight of his eyes, Isa. 11:2,

3. Here he answers that prediction. See 2 Tim. 2:19. Secondly, That before Philip called him he saw him under the fig-tree; this manifests a particular kindness for him.

1.                       His eye was towards him before Philip called him, which was the first time that ever Nathanael was acquainted with Him. Messiyah has knowledge of us before we have any knowledge of him; see Isa. 45:4; Gal. 4:9.

2. His eye was upon him when he as under the fig-tree; this was a private token which nobody understood but Nathanael: "When thou wast retired under the fig-tree in thy garden, and thoughtest that no eye saw thee, I have then my eye upon thee, and saw that which was very acceptable.’’ It is most probable that Nathanael under the fig-tree was employed, as Isaac in the field, in meditation, and prayer, and communion with YAHVEH.

 Perhaps then and there it was that he solemnly joined himself to YAHVEH in an inviolable covenant. Messiyah saw in secret, and by this public notice of it did in part reward him openly. Sitting under the fig-tree denotes quietness and composedness of spirit, which much befriend communion with God. See Mic. 4:4; Zec. 3:10. Nathanael herein was an Israelite indeed, that, like Yisrael, he wrestled with YAHVEH alone (Gen. 32:24), prayed not like the hypocrites, in the corners of the streets, but under the fig-tree.

John 1:⁴⁹ Nathanael answered and said to Him, “Rabbi, You are the Son of YAHVEH  You are the King of Yisrael!” - Nathanael hereby obtained a full assurance of faith in Messiyah Yahushua expressed in that noble acknowledgment. Rabbi, thou art the Son of EL, thou art the king of Yisrael; that is, in short, thou art the true Messiah. Observe here,

[1.] How firmly he believed with the heart. Though he had lately laboured under some prejudices concerning Messiyah, they had now all vanished. The grace of YAHVEH, in working faith, casts down imaginations. Now he asks no more, Can any good thing come out of Nazareth? For he believes Yahushua of Nazareth to be the chief good, and embraces Him accordingly.

[2.] How freely he confessed with the mouth. His confession is made in form of an adoration, directed to our Messiyah Yahushua Himself, which is a proper way of confessing our faith.

First, He must confesses Messiyah’s prophetical office, in calling Him Rabbi, a title which the Jews commonly gave to their teachers. Messiyah is the great rabbi, at whose feet we must all be brought up.

Secondly, He confesses his divine nature and mission, in calling him the Son of YAHVEH (that Son of God spoken of Ps. 2:7); though he had but a human form and aspect, yet having a divine knowledge, the knowledge of the heart, and of things distant and secret, Nathanael thence concludes him to be the Son of YAHVEH.

Thirdly, He confesses, "Thou art the king of Yisrael; that king of Yisrael whom we have been long waiting for.’’ If he be the Son of YAHVEH, He is king of the Yisrael of YAHVEH. Nathanael hereby proves himself an Yisraelite indeed that he so readily owns and submits to the king of Yisrael.

John 1:⁵⁰ Yahushua answered and said to him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” – Messiyah raised the hopes and expectations of Nathanael to something further and greater than before. Messiyah is very tender of young converts, and will encourage good beginnings, though weak, Mt. 12:20.

[1.] He here signifies his acceptance, and (it should seem) his admiration, of the ready faith of Nathanael: Because I said, I saw thee under the fig-tree, believest thou? He wonders that such a small indication of Messiah’s divine knowledge should have such an effect; it was a sign that Nathanael’s heart was prepared beforehand, else the work had not been done so suddenly.

It is much for the honor of Yahushua and His grace, when the heart is surrendered to Him at the first summons.

[2.] He promises him much greater helps for the confirmation and increase of his faith than he had had for the first production of it.

First, In general: "Thou shalt see greater things than these, stronger proofs of Me being the Messiah;’’ the miracles of Yahushua, and His resurrection.

1. To him that hath, and maketh good use of what he hath, more shall be given.

2. Those who truly believe the gospel will find its evidences grow upon them, and will see more and more cause to believe it. Whatever discoveries The Messiyah He is pleased to make himself to his people while they are here in this world, he hath still greater things than these to make known to them; a glory yet to be revealed.

Secondly, In particular: "Not thou only, but you, all you my disciples, whose faith this is intended for the confirmation of, you shall see heaven opened;’’ this is more than telling Nathanael of his being under the fig-tree. This is introduced with a solemn preface, Verily, verily I say unto you, which commands both a fixed attention to what is said as very weighty, and a full assent to it as undoubtedly true: "I say it, whose word you may rely upon, amen, amen.’’

None used this word at the beginning of a sentence but Messiyah, though the Yisraelites often used it at the close of a prayer, and sometimes doubled it. It is a solemn asseveration. Messiyah is called the Amen (Rev. 3:14), and so some take it here, I the Amen, the Amen, say unto you. I the faithful witness.

The assurances we have of the glory to be revealed are built upon the word of Messiyah. Now see what it is that Messiyah assures them of: Hereafter, or within awhile, or ere long, or henceforth, ye shall see heaven opened.

John 1:⁵¹ And He said to him, “Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of YAHVEH ascending and descending upon the Son of Man.” - It is a mean title that Messiyah here takes to himself: The Son of man; a title frequently applied to Him in the gospel, but always by Himself. Nathanael had called him the Son of YAHVEH  and king of Yisrael: he calls himself Son of man, To express his humility in the midst of the honors done him. To teach his humanity, which is to be believed as well as his divinity.  To intimate his present state of humiliation, that Nathanael might not expect this king of Yisrael to appear in external pomp.

Yet they are great things which he here foretels: You shall see the heavens opened, and the angels “messengers”  of YAHVEH ascending and descending upon the Son of man. Some understand it literally, as pointing at some particular event. Either, There was some vision of Messiyah’s glory, in which this was exactly fulfilled, which Nathanael was an eye-witness of, as Peter, and James, and John were of His transfiguration.

There were many things which Messiyah did, and those in the presence of his disciples, which were not written (ch. 20:30), and why not this? It was fulfilled in the many ministrations of the angels to our Messiyah Yahushua especially that at His ascension, when heaven was opened to receive him, and the angels ascended and descended, to attend him and to do him honor, and this in the sight of the disciples.

 Messiyah’s ascension was the great proof of his mission, and much confirmed the faith of his disciples, ch. 6:62. It may refer to Messiyah’s second coming, to judge the world, when the heavens shall be open, and every eye shall see him, and the angels of YAHVEH shall ascend and descend about Him, as attendants on Him, every one employed; and a busy day it will be. See 2 Th. 1:10.

Others take it figuratively, as speaking of a state or series of things to commence from henceforth; and so we may understand it. Of Messiyah’s miracles. Nathanael believed, because Messiyah, as the prophets of old, could tell him things secret; but what is this? Messiyah is now beginning a dispensation of miracles, much more great and strange than this, as if heaven were opened; and such a power shall be exerted by the Son of man as if the angels, which excel in strength, were continually attending his orders.

Immediately after that, Messiyah began to work miracles, ch. 2:11. Of his mediation, and that blessed intercourse which he hath settled between heaven and earth, which his disciples should be degrees be let into the mystery of.

First, By Messiyah, as Mediator, they shall see heaven opened, that we may enter into the holiest by his blood (Heb. 10:19, 20); heaven opened, that by faith we may look in, and at length may go in; may now behold the glory of the Lord, and hereafter enter into the joy of our Lord.

Secondly, They shall see angels ascending and descending upon the Son of man. Through Messiyah we have communion with and benefit by the holy angels, and things in heaven and things on earth are reconciled and gathered together. Messiyah is to us as Jacob’s ladder (Gen. 28:12), by whom angels continually ascend and descend for the good of the saints.