Parsha Vayishlach
Genesis32:4
- 36:43
Please
pray this
Prayer before reading
In the name of Yahushua
Our Messiyah, (Jesus Christ)
I pray for the Spirit of
Understanding
The Spirit of Knowledge and
The Spirit of Wisdom
As I read through this
Parasha
This Parshah
Vayishlach continues on the theme of Jacob spiritual development. We learn in
the last Parsha how Jacob worked on his character. Now we see Jacob in his next
stage of development, on how to be a peace maker?
Jacob had to run
away from home, after deceiving his brother, and his brother swore to kill him.
Now twenty years later this situation will finally come to a conclusion.
Knowing that Essa
hates him for having trick him of his birthright and his father’s blessing,
Jacob is understandably anxious about meeting his brother.
The confrontation between
the Esau and Jacob is recorded to illustrate how EL YAHVEH sent an angel to
save His servant Jacob from the hand of a stronger brother Esau. Furthermore,
it shows that Jacob did not rely on his own craftiness as before, but strove
mightily to ensure his safety through practical spiritual measure.
It shows that in our
battle against the spirit of Esau, we must be prepared on three fronts: In
Prayer, in gifts, and in battle.
The Torah tells us that
prior to this meeting, Jacob prayed to ABBA YAHVEH, expressing his humility at
all the goodness ABBA YAHVEH has given him. Keenly aware of his good fortune
and prosperity, Jacob sends messengers ahead with gifts of asss, goats, and
sheep. When he approaches Essa, he bowed down seven times before his brother as
an act of submission.
The Torah teaches us in
this Parasha as Jacob realized the only hope he had of protecting himself and
his family was o be generous to his brother a form of the Messiyah and to
diminish himself.
Only when Jacob saw Esau
did Jacob realizebwhat he was tuly battling against, it was the Messiyah. In
that moment, Jacob Yisrael, knew that all of his spiritual works, all his
prayers, all his study, none of these spiritual tools was goinf to help him,
for his sruggle was within his own ego. Jacob like Yisrael today will not
recognize Messiyah Yahushua until they learn to their hope was to lowet
themselves to Messiyah.
Gen 32:4 And
Ya'akov sent malachim before him to Esav achiv unto Eretz Seir, the country of Edom
The
reason for the greater stature of human beings over angels is that angels are
static. Human beings, however, achieve their standing through their own
striving for perfection. The word malachim can either mean angel or human
emissaries, sent ones or Appostles.
Angels
cannot change their status, while humans are the only created being, who have
this opportunity to do so. How then do we change our spiritual status? It is by
our obedience to the Word of EL YAHVEH. Our perfectness is measure on how well
we pass the test. The Text book is the Torah! We will be judge by the Written
Word of Torah.
The
angel like the devil cannot improve their status; they can decline from where
they are if they are ever found to be disobedient.
Angels
are messengers (Rev 7:11), sons are rulers (Rev 3:21), and servants are the
ones who do the work (Rev 7:9, 15). After we die, our position will never
change. Ecc 11:5b and if a tree falls to the south or the north, in
the place where the tree falls, there it shall lie. - As a dead tree does not have the ability to change it size or
position, we humans cannot change our spiritual position after we die, we
become static. That is why Revelation 7:15 say that those who were standing in
front of the Throne had tears in their eyes.
Why? When they found
out what they could have achieve while they were here on earth and they did
not. They were crying in the spiritual sense. Do not be like one of those my
friends; grow spiritually while we are still in this body, or while we are
still alive. These emissaries were sent towards the land of Seir ,
towards the Gulf of Aqaba .
Gen 32:5 And he commanded them, saying, Thus shall ye speak unto
adoni Esav (My Lord Esau); Thy eved (servant Jacob) Ya’akov saith thus, I have
sojourned with Lavan, and stayed there until now; - Jacob wanted his messenger to deliver
the message verbatim, including the fact that in his conversations with them he
had referred to Esau as my Lord and to himself as Esau’s servant. This was part
of Jacob’s tactful approach, because thereby Esau would realize that Jacob
truly held him in great esteem.
Thus
Jacob meant to convey to Esau, that he Jacob had not become a great prince or
have he achieve any status. Therefore, Esau need not fear the return of Jacob,
since it clearly not had been fulfilled.
Gen 32:6 And I have shor (oxen), and chamor(donkey),
tzon(flocks), and eved(servants), and shifchah(maidservants); and I have sent
to tell adoni, that I may find chen (grace) in thy sight. - I have my own oxen, donkey, flocks,
servants, and maidservants, but no fighting men. May I find favor in your
sight? During the past twenty years Isaac was still the High Priest of the
family, and Esau had set up his own community by then.
Gen 32:7 And the malachim returned to Ya'akov, saying, we came
to Esav achicha (your brother), and also he cometh to meet thee, and arba me'ot
ish with him. - The
messengers return to Jacob and said that they went to the person who Jacob
called his brother; he is coming to meet you with four hundred men. This is the
ultimate form of intimidation, the thret of physical violence or anger.
Intimidations always come from the devil. What motive would Esau have in coming
to meet Jacob with four hundred men, if it was not to say I am the big man in
town?
Gen 32:8
Then Ya'akov was greatly afraid and
distressed; and he divided HaAm(the people) that was with him, and the tzon,
and bakar, and the gemalim, into two machanot; - Even though
Jacob had made tremendous spiritual gain, his next test was to bring to light
everything he had learn so far.
He was
told that he would be the father of a great nation. This was now been
threatened by Esau. He was promise that he would be brought back to the Land,
the possible of this was now been threatened also. And Jacob became afraid! Did
Jacob forget the other part of the promise that EL YAHVEH said that He would be
with him and will guard him wherever he go, and EL YAHVEH will return him to
this soil?
Distress
is a stronger emotion than fear. The prospect that he might be force to have
physical confrontation with his brother, the possibility that he might be force
to kill him were more disturbing to Jacob than the possibility that he might be
killed.
Gen 32:9
And
said, If Esav come to the one machaneh (camp), and attack it, then the other
machaneh (camp) which is left shall escape. - If EL YAHVEH made
me a promise to be with me and to guide me until I posses the land! What right
do anyone of us have to doubt His resolve. Jacob questions the resolve of EL
YAHVEH when he determines to divide his camp. If Esau attacks one camp the
other will escape. What about the promise of protection. Distress is indeed a
very strong emotion, when our family safety is in question.
Jacob
grandfather had the same decision to make, do I sacrifice my only son in faith.
This was also Jacob test of faith. When ever we are given a vision like Joseph,
we will all be tested to determine our worthiness to fulfill that vision.
Verse 10
-13 we see the second component of Jacob’s three-pronged strategy, for he knew
that without EL YAHVEH’s help all of man’s plans and expression are in vain.
Gen
32:10 And
Ya'akov said, O Elohei Avi Avraham, and Elohei Avi Yitzchak, Hashem which
saidst unto me, Shuv l'aretzecha and to thy moledet (kindred), and I will deal
well with thee; - Finally, Jacob does the right thing. He got on his knees and
calls on the Elohim of his fathers and reminds Him of His promise to bring Him
back to the Land and He will do Jacob good.
When we
are in despair, the Name to call on is EL YAHVEH, and reminded Him of His
promise. This technique will always bring about EL YAHVEH resolve.
Gen
32:11 I am not worthy of the least of all the chasadim(kindness),
and of all the emes(truth), which Thou hast showed unto Thy eved(servant); for
with my makal (rod, staff) I passed over this Yarden(Jordan); and now I am
become two machanot(camp). - The Hebrew rendition of this verse
says that Jacob had diminished. Meaning that he finally came to that place
where he can say “it is no longer I who live by Yahushua (Jesus) who lived in
me.” My own merit have ceased to be by the abundance of you kindness. I am at
that point in my life when there is nothing more that I can do to change the
outcome of my situation. Esau is coming with four hundred. There is nothing else
I can do!
The
situation in all of our lives, are design to bring the unbeliever to
Justification, or to sanctify the believer who have been justified. The straw
that breaks Jacob’s back was the threat created my Esau and his four hundred
men.
Kindnesses
are benefits that EL YAHVEH confers without having first promised them; truth
refers to the kindnesses He does in fulfillment of earlier promises.
Jacob
finally realize that he was being escorted by angels, just as he had been when
he left his home to go to Laban for testing.
Why was
he so afraid? Even righteous people can feel emotions, and depending on our
level or maturity will determine how we respond. This shows that even good
people can be judged and punished for not having achieved their full potential.
Of this Jacob was frightened. Perhaps he had failed to grow as much as he could
have.
Similarly,
the Torah demands that one does not merely study, but exert himself in His
study. If a believer should fail to do so, it is tantamount to not learning. This
is a challenge to every Believer to strive to live up to his potential.
From
Jacob remarks we learn that during times of tranquility, a person should recall
his travail, so that he may appreciate his advantages and thank EL YAHVEH for
them.
Gen 32:12
Save me, now, from the yad achi (brother
hands), from the yad Esav; for I fear him, lest he will come and attack me, em
with banim (children).
– He insists especially upon the
promise ABBA YAHVEH had made him verse 9: Thou saidst, I will deal well with
thee, and again, in the close verse 12: Thou saidst, I will surely do
thee good.
(1.) The best we can
say to YAHVEH in prayer is what he has said to us. YAH’s promises, as they are
the surest guide of our desires in prayer, and furnish us with the best petitions,
so they are the firmest ground of our hopes, and furnish us with the best
pleas. "Lord, thou saidst thus and thus; and wilt thou not be as good as
thy word, the word upon which thou had caused me to hope?’’ Ps. 119:49.
(2.) The most
general promises are applicable to particular cases. "Thou saidst, I
will do thee good; YAHVEH, do me good in this matter.’’ He pleads also a
particular promise, that of the multiplying of hes seed. "Lord,
what will become of that promise, if they be all cut off?’’
[1.] There are
promises to the families of good people, which are improvable in prayer for
family-mercies, ordinary and extraordinary, ch. 17:7; Ps. 112:2; 102:28.
[2.] The world’s
threatenings should drive us to YAH’s promises.
Gen
32:13 But Thou saidst, I will surely do
thee good, and make thy zera(offspring) as the chol(sand) of the yam(Sea),
which cannot be numbered for multitude. – Jacob,
having piously made God his friend by a prayer, is here prudently endeavouring
to make Esau his friend by a present. He had prayed to YAHVEH to deliver him
from the had of Esau, for he feared him; but neither did his fear sink into
such a despair as dispirits for the use of means, nor did his prayer make him
presume upon YAH’s mercy, without the use of means.
When we have prayed
to YAHVEH for any mercy, we must second our prayers with our endeavours; else,
instead of trusting god, we tempt him; we must so depend upon YAH’s providence
as to make use of our own prudence. "Help thyself, and YAHVEH will help
thee;’’ YAHVEH answers our prayers by teaching us to order our affairs with
discretion.
Verse 14
– 22 elucidates the principle of tribute. To show his good will and reiterate
his sub servant character, Jacob sent a lavish tribute, actually a series of
tribute to Esau in the hope of assuaging his wrath. In doing so, Jacob set a
pattern for future generations that would confront Esau’s oppression.
Gen
32:14 And he spent there that same night;
and took of that which came to his yad(hand) a minchah(tribute) for Esav achiv(his
brother); - Jacob selected his gift from the livestock
that he had accumulated during his years of unremitting labor. The most
effective gift is one that someone has earned through his own toil and labor.
Verse 15
-16 elucidate that as a skilled shepherd who was fully familiar with animal’s
breeding habits, Jacob sent sufficient males for the needs of the females.
Gen
32:15 Two hundred female goats, and twenty
male goats, two hundred rechelim (ewes), and twenty eilim (rams), - A ratio of one male to ten female.
Gen
32:16 Thirty nursing gemalim with their
colts, forty parot (cows), and ten parim (bulls), twenty female donkeys, and
ten male donkeys. -
With the cows it was four to one.
Gen
32:17 And he delivered them into the yad of
his avadim, every herd by itself; and said unto his avadim, Pass over before
me, and keep a space between herd and herd. - Here is another Torah principle been played out? When EL
YAHVEH place a flock in a shepherd hand! There must always be a discernable
difference between the different flocks. Set up a space between flocks that
they do not infringe on another territory. In the congregation some will be
feeding in the Outer Court Holy Place
Gen 32
:18 and he commanded the rishon (his first
born), saying, When Esav achi (my brother) meeteth thee, and asketh thee,
saying, whose art thou? And to where goest thou? And whose are these [animals]
before thee? - Esau’s
questions fell into two categories: Whose are you? To whom are you loyal too?
And second, where are you going? What is your goal in life?
To these
questions and more every believer, a true servant of Jacob and every progeny
down through history should be able to answer clearly. We as believer in El
Yahushua and we will always remain dedicated to the ideals of Jacob.
Where
are you going? We are heading for the Promise Land
Gen 32
:19 Then thou shalt say, they are of thy
eved (servant) Ya'akov; it is a minchah (tribute) sent unto adoni Esav; and,
hinei (behold), also he is behind us. - Jacob send his servants to evangelize unsaved Esau, to make
the way straight before the master arrived, as all true evangelist should.
Gen
32:20 and so commanded he the second, and
the third, and all that followed the adarim (herds), saying, on this manner
shall ye speak unto Esav, when ye find him.
- When we as believer find
a descendent of Esau, we are to follow the boarder concept that this sequence
applies, even to future generations who must face Esau’s descendants. The
implication is: In this manner shall we speak to Esau generation whenever they
are encountered.
Gen
32:21 And say ye moreover, Hinei (behold),
thy eved (servant)Ya'akov is behind us. For he said, Akhapperah (I will
appease, pacify) his face with the minchah that goeth ahead of me, and
afterward I will see his face; perhaps he will accept me. - Like all faithful servants that did
what there masters told them to do, so they did.
Gen
32:22 so went the minchah (present) over
ahead of him; but he himself stayed balailah in the machaneh. - As believers, it is ok to make
contingency plans, just incase the first one do not work. We cannot always
predict the outcome of our best made plans when it comes to the unsaved world.
But a wise man has a contingency plan just incased.
Gen
32:23 and he rose up that night, and took
his two nashim and his two shifchot, and his eleven yeladim, and passed over
the ma'avar (ford) Yabbok. - Under the cover of darkness Jacob executes his second options.
Gen
32:24 and he took them, and sent them over
the stream, and sent over [all] that he had.
- Stream or bodies of water
usually signify land mark. In a spiritual sense it is to encourage those in or
group to go on before me, the path is safe. Moses meets EL YAHVEH at the
burning bush and took the children of Yisrael to where he meets The Mighty One.
A true leader will always send his flock to a safe place, encouraging them to
cross their spiritual Jordon.
Verse
25-32 covers the incident with the struggle with the angel. This confrontation
between Jacob and a man is one of the cosmic events in Hebrew history. The battle between Jacob and the man was the
eternal struggle between good and evil, between man’s capacities to bring
himself to perfection, to overcome his greatest enemy his human body.
Gen
32:25 And Ya'akov was left by himself; and
there wrestled an ish (man) with him until the shachar (dawn, sunup). - In our struggle for maturity, someone might be called to
assist us at various part of our spiritual journey, however when we come down
to the final Test, we have to be all alone. This final test was a struggle for the
domination. Who would be in charge! In the dark period of our journey is
usually when the enemy will challenge us. This incident was Jacob realizing
that all of life is one big struggle against a strong enemy. It is those of us
who prevail will reap the rewards.
Gen
32:26 And when he saw that he prevailed not against him, he
struck his hip socket; so Ya'akov's hip socket dislocated while he wrestled
with him. - Just who was Jacob prevailing over? We also know that we
deteriorate spiritually before we fall into sin. Therefore we prevailed
spiritually before it manifest in the physical. Therefore, is safe to say that
it was the evil spirit of Esau he prevailed against in the spirit, before he
overcomes him in the natural. The walk of Jacob would never be the same
against, he know walk with a noticeable limp.
Gen
32:27 and he said, Let me go, for shachar
(morning) breaketh. And he said, I will not let thee go, unless thou make a
berakah (blessing) upon me. - I believe this was the Shabbat. This
angel came to mess up Jacob’s Shabbat, therefore he restled with the angle all
night. This was the final test for Jacob before he entered the promise land.
Our last enemy to be overcome is usually the strongest; the evil one will
always save his best for last. That is why the struggle took all night.
If this
angel was indeed Esau guiding angel, the struggle Jacob experience was he been
tested to see if he indeed is worthy of Esau’s blessing. Remember that Parable
of the Talents, the talents of the unworthy servant was given to the faithful
servant. Here we have Esau’s angel blessing Jacob; as was promise, the elder
shall rule the younger. The blessing by the guardian angel of Esau was an
acknowledgment that Jacob was entitled to Isaac’s blessings.
Verse 28
– 29 rhetorically, the angel asked Jacob his name in order to introduce his
statement of blessing. Then the angel declared it will no longer be called
Jacob the deceiver, the heel; instead, you will be called Yisrael for you have
prevail in an open competition to demonstrate which of the two was more
deserving. The angel did not have the authority to change Jacob name; He merely
revealed to Jacob, what EL YAHVEH would do to him later. Jacob had the desire
to achieved, he had to prove that desire by living up to the expectation of
Torah.
Gen
32:28 And he said unto him, What is shemecha(your name)? And he
said, Ya'akov. – When we are ask our name spiritually, it
means that it is time for a name change. There is a difference between a
Olympian and a Olympic champion. An Olympian participate in the Olympic, which
in it self is an achievement; while an Olympic champion receave the highest
reward.
Gen
32:29 And he said, Shimcha shall be called no more Ya'akov, but
Yisrael: for sarita im Elohim ([yisrah=to prevail + El=God = Yisrael] ye have
striven with Elohim) and with anashim, and hast overcome. - This
verse explains the name Yisrael as a combination of: to prevail, over El, the
divine, the angel. As it is our job as gods in training, to prevail over our
flesh while keeping withing the boundries of Torah.
Gen
32:30 And Ya'akov asked him, and said, Tell
me, now, shemecha (thy name). And he said, why is it that thou dost ask after
shmi? And he made a berakhah (blessing) upon him there. - Angel exists only to perform EL YAHVEH’s
Will, and his name is a reflection of that mission. In asking the angel’s name,
Jacob sought to learn the nature of his mission, but the angel replied that he
had no set name, for the names of angels change according to their assignments.
Knowledge
of the angels name could be of no use to Jacob. The angel has no power unless
what is given to them to fulfilled the mission. The angel could only wrestle
with Jacob; touch his hip and bless him. In the spiritual world, knowing one
name means that Jacob would have control over that Angel. The Angel was not
prepared to give that control to Jacob. When anyone gives a name to a place,
symbolize that they were the ones who would exert spiritual authority over that
area, as we will see in the next verse.
Gen 32:31 And Ya'akov called the shem (name) of the makom (place)
Peniel [Faces of God): for I have seen Elohim Panim (faces to face) El Panim,
and my nefesh (life) is saved. - Peniel literally means the faces of Elohim. For Jacob the name
Peniel had a first-person connotation as my face is towards EL YAHVEH. But for
future generations the place name will signify the imperative, turn to EL
YAHVEH. When we become the Ark of the Covenant, a Holy of Holies experience
so-to-speak we will be face to face with EL YAHVEH. Exodus 25:21 “You shall put the mercy seat on
top of the ark, and in the ark you shall put the Testimony that I will give
you. 22“And there I will meet with you, and I will speak with you
from above the mercy seat, from between the two cherubim which are on the
ark of the Testimony, about everything which I will give you in commandment to
the children of Yisrael. How does one talk to a friend? Exodus 33:11 And YAHVEH
spake unto Moses face to face, as a man speaketh unto his friend.
Gen
32:32 and as he passed over Penuel the
shemesh (sun) rose upon him, and he limped upon his hip. –
Gen
32:33 Therefore the Bnei Yisrael eat not of
the sinew of the thigh vein (sciatic nerve) which is upon the hip socket, unto
this day; because he touched the hip socket of Ya'akov in the sinew of the
thigh vein. - This is not a commandment of EL YAHVEH.
It is a commandment of man, if someone chooses to keep this man made law, by
all means do so. But do not force others to do so.
Chapter 33
We read, in the former chapter, how Jacob had struggle
with ABBA YAHVEH, and prevailed; in this chapter we learn how Jacob struggle
with men and succeeded, and how his brother Esau was mollified, and, on a
sudden, reconciled to him; for so it is written, Prov. 16:7, "When a man’s
ways please EL YAHVEH, he maketh even his enemies to be at peace with him.’’
In this capter we
will learn how Jocob:
I. A very friendly
meeting between Jacob and Esau verse 1-4.
II. Their conference
at their meeting, in which they vie with each other in civil and kind
expressions. Their discourse is
1. About Jacob’s
family verse 5-7.
2. About the present
he had sent verse 8–11.
3. About the
progress of their journey verse 12–15.
III. Jacob’s
settlement in Canaan , his house, ground, and
altar verse 16–20.
In order to truly
subjugate our ego, a believer first should truly appreciate the magnitude of
our challenge. Metaphorically, the ego is as great an enemy as the forces of
Edom, which are arrayed against Jacob, Yisrael. Because most believers are still
living like Jacob, proud of our accomplishment, we need to understand that our
only chance for victory is to diminish the influence of our ego. We can lie to
ourselves about this, we can send all the gifts we can, however the victory
over the ego Edom is spiritual. Humbling ourselves under Messiyah Yahushua is
the only way.
We can only achieve
the level spiritual maturity, where miracles are possible when we accomplish the Sabbath Rest. At the
Shabbat Rest level there in no more ego. At the Shabbat Rest level of Spiritual
maturity, we neither care for nor worry about ourselves. It is only
experiencinf each day of Creation in its fullness that our ego can be diminish, and our selfish
desires are corrected. When the seven eyes are open, the seven horns are full
grown, and seven light of the Menorah are lit, then we will be connected to the
Light of the CREATOR. This will ive us the ability to do miracles, provide
blessing, and even grant redemption.
Even when judgement
is meant to come to a person, someone on the level of the Sabbat Rest, has the
ability to nullified this judgement and to change it into a blessing.
Gen 33:1 And Ya'akov lifted
up his eyes, and looked, and, hinei (behold), Esav came, and with him arba
me'ot ish (four hundred men). And he divided the yeladim(family) unto Leah, and
unto Rachel, and unto the two shefachot. - Despite the Promise the Angel’s promise of protection,
which assured Jacob that he would prevail against Esau, Jacob still did not
rely on EL YAHVEH protection.
Gen 33:2 and he put the shefachot (handmaids) and their yeladim
(children) rishonah (first), and Leah and her yeladim acharonim (next), and
Rachel and Yosef acharonim. - We see and
example of the three divisions of Yah’s people: Those in the Outer Court Holy Place
Gen 33:3 and he passed over before them, and bowed himself to the
ground sheva pe'amim, until he came near to achiv (his brother). - Notice
that Jacob had overcome the weakness of his father and grandfather. He did not
sacrifice his wives; he went in front as all men should do. The sins of his
father and grandfather did not continue in Jacob.
If a
person diminishes himself, judgment cannot come to him. The spiritual logic is
simple. If a person judges himself, he cannot be judged. This is the same
wisdom we see at work in Jacob’s meeting with Esau. When Jacob saw the negative
power of Esau coming towards him, he bowed down as one would do to a wave
coming at him. When we diminish ourselves the forces of negativity cannot touch
us.
Gen 33:4 And Esav ran to meet him, and embraced him, and fell on
his tzavar (neck), and kissed him; and they wept. - The Jacob wrestles with and prevailing
was first a spiritual struggle against Esau, when this was accomplishes, Esau
had no choice but to make peace with Jacob. When Esau left home a few days
earlier his intention was to kill Jacob, the night before he meet Jacob, Jacob
overcame him in the spiritual realm; Making every thing else redundant. The
formality of Esau running to Jacob and kissing him, was the reenactment of an
already establish spiritual foregone conclusion.
In the
Torah Scroll, there are dots over each letter of this word, an exegetical
device that calls attention to hidden allusions. It is an immutable rule that
Esau hates Jacob at that moment his mercy was aroused and he kissed Jacob with
all his heart.
One
cannot cry unless he or she is genuinely moved, tears flow from the innermost
feelings. Esau’s kiss accompanied by tears proved that he was more than
selfish, violent hunter. This proved that one’s nature is controlled my one’s
spirit. What spirit controls you?
It is
written that the only way a person can become a righteous “tzadik,” person, is to throw
oneself down at least seven times referring to the seven spiritual levels. To
understand this concept, we neeed to realize that most of us are like Jacob
Yisrael at the beginning of this story. We can prepare all we want fo our battle against Essu the
flesh, but all these tools will nothing if we are rule by our ego.
Gen 33:5 And he lifted up his eyes, and saw the nashim (women)
and the yeladim (children); and said, Who are those with thee? And he said the
yeladim which Elohim hath graciously given thy eved. - Esau our ego asked about the women and children first, let me see what you got; however Jacob
answers about the children. This is an indicator that if a man had children
with a woman she is his wife. Jacob the refined ego stated that this is what
ABBA YAHVEH gave him, Jacob took no creadit for anything.
Gen 33:6
Then the shefachot (handmaid) came near,
they and their yeladim, and they bowed themselves. - The
inhabitance of those days did not have the Written Torah, yet their manner of
conduct indicated a profound understanding of Torah principle. In the day in
which we have to give account, it is those in the outer court that will present
themselves first as the maidservants did.
Gen 33:7
And Leah also with her yeladim came near,
and bowed themselves; and after came Yosef near and Rachel, and they bowed
themselves. - The second group to present themselves
was Leah, and then it was Jacob and his favorite Wife and son.
Gen 33:8 and he said, what meanest thou by all this machaneh
which I met? And he said, these are to find chen (grace) in the eyes of YAHVEH.
- There is a hierarchy in
Heavens, so it is on earth. By implemented it here on earth we are establishing
the Kingdom principle in the natural. Forget that Esau was spiritually inferior
to Jacob, remember what Michel said, I will not bring an accusation against an
angel of a higher rank. Esau was still the first born and Jacob was finally recognizing
him as such. This is true maturity!
Gen 33:9 and Esav said, I have enough, achi (my brother); keep
that thou hast unto thyself. - Let what you have remain yours, what a powerful statement. Esau
was told Jacob that there was no need to honor him. The underlying meaning to
this statement was that Jacob right to the blessing he had from Isaac.
Gen
33:10 And Ya'akov said, No, now, if I have
found chen (grace) in thy sight, then receive my minchah(gifts) at my yad
inasmuch as I have seen thy face, as though I had seen the p'nei Elohim (the
face of G-d) vatirtzeini (and thou wast pleased to accept me, thou wast
appeased by me). - Generosity
is one of the hallmark of maturity; our ability to give to our brother freely
and without reservation.
Jacob affectionately
urges him to accept it, and prevails. Jacob sent it, through fear (ch. 32:20),
but, the fear being over, he now importunes his acceptance of it for love, to
show that he desired his brother’s friendship, and did not merely dread his
wrath; two things he urges:
The satisfaction he had in his brother’s
favour, of which he thought himself bound to make this thankful acknowledgment.
It is a very high compliment that he passes upon him: I have seen thy face,
as though I had seen the face of YAHVEH, that is, "I have seen thee
reconciled to me, and at peace with me, as I desire to see YAHVEH reconciled.’’
Or the meaning is that Jacob saw YAH’s favour to him in Esau’s: it was a token
for good to him that ABBA YAHVEH had accepted his prayers.
The face of EL that
Jacob saw was the mercifull face of ABBA YAHVEH, if Jacob had sw the Faces of YAHVEH
which include HIS angry Face, he would have died immediately.
Creature-comforts
are comforts indeed to us when they are granted as answers to prayer, by YAHVEH
merciful face, and are tokens of our acceptance with YAHVEH. Again, It is
matter of great joy to those that are of a peaceable and affectionate
disposition to recover the friendship of those relations with whom they have
been at variance.
Gen
33:11 Accept, now, my berakhah”gifts” that
is brought to thee; because Elohim hath dealt graciously with me, and because
yesh li khol (there is to me all, my needs are met). And he urged him, and he
accepted. - Everything that I require: this is typical of a mature person,
one who feels that no matter how much or how little they have in absolute
terms, they are content, for they feel that whatsoever they have is everything
that they could possible need. On the other hand immature people like Esau
boast that they have plenty, emphasizing the abundance of their possessions and
proclaiming that they have accumulated more that they could ever want.
Gen 33:12 and he said, Nise'ah (let us take our journey), and let us
go, I will go next to thee.- About
the progress of their journey. Esau offers himself to be his guide and
companion, in token of sincere reconciliation. We never find that Jacob and
Esau were so sociable with one another, and so affectionate, as they were now.
As for YAHVEH HIS work is perfect. He made Esau, not only as an enemy, but a
friend. This bone that had been broken, being well set, became stronger than
ever. Esau has become fond of Jacob’s company, courts him to Mount Seir
Gen
33:13 and he said unto him, Adoni knoweth
that the yeladim”children” are tender and the nursing tzon and bakar are upon
me; and if men should overdrive them yom echad, all the tzon will die. - In their new found brotherly love, Esau
requested that he be allowed to travel with Jacob, an idea that was not
conducive to the life style of Jacob. I have young children and cattle that
require a slow pace of travel.
Gen
33:14 let now adoni, pass over before his
eved; and I will lead on slowly, according to the pace of the drove that goeth
before me and the pace the yeladim are able to endure, until I come unto adoni
at Seir. - Jacob had no
plans of ever going to Seir, however he knew in the spirit about Obadiah(1:21)
prophecy that their respected families would meet one day in the future, where
Jacob’s descendant will come to Mount Seir to render judgment against Esau’s
descendants.
Gen
33:15 And Esav said, Let me now leave with
thee some of HaAm that are with me. And he said, for what purpose? Let me find
chen in the sight of YAHVEH. - They are time when we must separate our selves
from our love ones. We might love them, but we do not have to like them. Loving
someone means that I will do whatever it takes to help them, but I do not
necessary want to live with you.
Gen 33:16 So Esav returned that day on
his derech unto Seir. – Jacob comes to Succoth. Having developed a friendly
relations with Esau, who had gone to his
own country, he comes to a place where, it should seem, he rested for some
time, set up booths for his cattle, and other conveniences for himself and
family. The place was afterwards known by the name of Succoth, a city in the
tribe of Gad, on the other side Jordan (it signifies booths), that when his
posterity afterwards dwelt in houses of stone, they might remember that the
Syrian ready to perish was their father, who was glad of booths (Deu.
26:5); such was the rock whence they were hewn.
Gen
33:17 And Ya'akov journeyed to Sukkot, and
built him a bais, and made sukkot for his mikneh; therefore the shem of the
makom is called Sukkot. - The directive of a mature individual and an immature one will
always take separate paths. If we allow them to travel with us eventually the
chosen path will become a bone of contention. As in why are you going so
slowly? Jacob journey to Succoth, where he build himself a house and a shelter
(Succoth) for his animals. It is interesting that Jacob name the place Succoth
after the shelter he built for the Animals. Because Jacob had made a public
display of compassion for all living creatures, the place was named for that
precedent setting act.
Verse 18
– 20 illuminate that Jacob arrive in Shechem after an absent of nearly twenty
years. Immediately he purchased a plot of land, to symbolize that he was no
longer a transient, but a resident of the land that EL YAHVEH had promise to
his offspring. Not because something is promise to you, it does not mean that
it is free. It does mean that it will be yours, and there is always a cost
associated with ownership.
Jacob
erects an Altar and gave it a name that would always recall the eternal truth
that EL YAHVEH is the Elohim of the Hebrew people.
Jacob
felt secure enough in the promise, to establish an Altar in the Promise land of Yisrael
Gen
33:18 And Ya'akov came shalem to Ir
Shechem, which is in eretz Kena'an, when he came from Padan Aram Canaan
our journey is slated for successful by the Blood of El Yahushua (Jesus
Christ). He who started a good work in us is faithful to completed. This is the
reassurance given to every believer.
Gen
33:19 And he bought a chelkat hasadeh
(piece of land), where he had pitched there his ohel, from the yad Bnei Chamor
Avi Shechem, for a hundred pieces of kesitah (money) - He bought, Jacob wanted to establish an
inalienable right to the land by means of purchase. This is what El Yahushua
did with His Blood, that why He said I go to prepare a place for you, that
where I am we can be also.
Gen
33:20 And he erected there a Mizbe'ach, and
called it El Elohei Yisrael. - Jacob named the Altar El of the Elohim
of Yisrael, because he wanted YAHVEH’s praise to be evoked at every mention of
the Altar’s Name. By erecting the Altar and naming it as he did, Jacob
fulfilled the promise he had made twenty two years earlier, before leaving the
Land.
Believer
the Hebrew people will always seek to identify EL YAHVEH as the Author of their
salvation and triumphs, and names have always been a way to do so.
Therefore
we find names such as Zuril, El is my Rock; ZuriSHADDAI, SHADDAI is my Rock;
Emanuel, YAHVEH is with us; And the familiar name of the angels which end in El
(god), such as Gabriel, power of Elohim; Michel, who is like Elohim? The sense
of such name and of the name Yisrael gave the Altar, is that whenever one
thinks of them, one is reminded that Elohim is the source of all power and
blessing.
Chapter 34
Jacob
(Yisrael) had overcome the trials design by EL YAHVEH to bring him to maturity.
These trials took palace over twenty years. One might think that once a
believer such as Yisrael, had reach such a level of spiritual development, that
his problems would be over. This definitely not so!
Yisrael
is now faced with an unexpected crisis in his family, one which is called on to
be a nation of priest and Yah’s standard bearer on earth. They now face a moral
outrage upon its own flesh and blood.
The
redeem community needs to undergo this type of ordeal periodically so that the
world could see its swift and uncompromising reaction, the sacred character of
its purity, that it could not tolerate what other nations might consider to be
commonplace.
Every so
often, opportunity arise for us to help someone see his or her mistakes. The
question we all need to ask is whether we enjoy telling the person about his or
her faults, or do we feel pain? Our action will be the same thing in exactly
the sane way, but the difference comes in how we feel inside. Do we feel
sympathy, or do we take pleasure in their discomfort? The person who truly
loves others will feel their pain. Jacob struggle with the ability to take on
the pain of others, and as we see in Vayishlach, this same limitation leads to
suffering for both Jacob and his daughter.
Gen 34:1 And Dinah Bat (daughter) Leah, which she bore unto
Ya'akov, went out to see the Banot (daughters) HaAretz. - The daughter of Leah, this is a
connotation to a similar character of her mother. As Leah went out in (30:16)
her daughter went out in contradiction to the code of modesty befitting a
daughter of Jacob; she is called the daughter of Leah, because Leah too was
outgoing even for her looks. With this in mind, they formulate the proverb like
mother like daughter.
Gen 34:2 and when Shechem Ben Chamor the Chivvi (Hivite), Nasi
HaAretz, saw her, he took her, and lay with her, and violated her. - Shechem was a Hivvite! He was also an
Amorite as noted in 48:22. The Aramaic word meaning serpentine, describe the
serpent like manner in which Shechem acted.
The
verse emphasize that he was a Prince among his people. It is never the
straggler among the heathen who will try to draw us away; it will be the Mighty
one among them. Torah did not say he rape her. Even if he did she is now become
his wife from a Hebrew perspective.
Gen 34:3 and his nefesh (soul) had deveykus (attached) unto Dinah
Bat Ya'akov, and he loved the na’arah (maiden), and spoke to the lev hanaarah
(emotions) - We need to remember that the soul of an unsaved is not the same as
the soul of a believer. The Soul of an unbeliever is controlled by the desire
of the flesh. Our soul can be controlled by either the Holy Spirit, or the
Flesh; that why Galatians speak of the fruit of the spirit and the fruit of the
flesh. Shechem was attracted to her because of her fine beauty, plus the
gentleness of her spirit, makes her an ideal mate.
Gen 34:4 And Shechem spoke unto Chamor aviv (his father), saying,
get me this yaldah as isha (wife). - In the Hebrew culture when anyone have sex with a virgin they are
consider man and wife. In the world of Shechem, they have sex then they ask if
she can be a wife. They sample the cake before they buy it. In the Hebrew
culture, a covenant between a man and a woman is establish by a blood covenant;
the blood from her virginity. This covenant can only be broken with the death
on one of the covenanter.
Verse 5
– 12 Jacob suspicions must have been aroused when Dinah did not return home.
Presumably he inquired after her and when he heard the terrible news that she
was at Shechem house. Jacob held his peace until his sons got home.
Gen 34:5 And Ya'akov heard that he had made his bat Dinah tameh
(defiled); now his banim were with his mikneh (sheep) in the sadeh (field); and
Ya'akov held his peace until they got home. –
The tidings brought to poor
Jacob. As soon as his children grew up they began to be a grief to him. Let not
godly parents, that are lamenting the miscarriages of their children, think
their case singular or unprecedented.
The good man held
his peace, as one astonished, that knows not what to say: or he said
nothing, for fear of saying amiss, as David (Ps. 39:1, 2); he smothered his
resentments, lest, if he had suffered them to break out, they should have
transported him into any decencies.
Or, it should seem,
he had left the management of his affairs very much (too much I doubt) to his
sons, and he would do nothing without them: or, at least, he knew they would
make him uneasy if he did, they having shown themselves, of late, upon all
occasions, bold, forward, and assuming.
Things never go well
when the authority of a parent runs low in a family. Let every man bear rule
in his own house, and have his children in subjection with all gravity.
Gen 34:6 And
Chamor avi Shechem went out unto Ya'akov to speak with him. - Even
though what Dinah did was wrong, she had not sinned. There was no prohibition for a Daughter of
Jacob not to marry outside of the family. Shechem father did the right thing
and came to Jacob for his permission, even if was a bit late.
Jacob
could have still said no, if he feels that there was some violent tendency on
the path of Shechem to Dinah. A father has the right to say no if he feels that
the man could be Psychotic.
Gen 34:7 And the Bnei Ya'akov came from the sadeh when they heard
it; and the anashim were grieved, and they were in wrath greatly, because he
had wrought nevalah (folly, disgrace, outrage) against Yisrael in lying with
Bat Ya'akov; which thing ought not to be done. - It was not
Shechem who was at fault, it was Dinah! Too often the redeemed community tries
to judge the world by our standard and forgets that they have there own
standards. Canaanites might condone such high-handed behavior by their
nobility, but in Yisrael, everyone must maintain equally high standard.
Verse 8
– 12 Hamor and Shechem took turns offering Jacob and his son’s extravagant
proposal to gain their consent and a permanent friendship between the Righteous
and the unrighteous.
Gen 34:8
And Chamor spoke with them, saying, the
nefesh of beni (my son) Shechem longeth for your bat; now give her him as isha
“wife”. - Hamor and Shechem
fairly propose this match, in order to a coalition in trade. Shechem is deeply
in love with Dinah; he will have her upon any terms. His father not only
consents, but solicits for him, and gravely insists upon the advantages that
would follow from the union of the families. He shows no jealousy of Jacob,
though he was a stranger, but rather an earnest desire to settle a
correspondence with him and his family, making him that generous offer, The
land shall be before you, trade you therein.
Gen 34:9 So intermarry with us, and give your banot unto us, and
take benoteinu (our banot) unto you. - He is the hidden agenda of the
Canaanite, to intermarry, with Yisrael. The uncompromising Yisraelites took to
there position, that they could never agree to such an action. As believers we
must be always be on our guard for schemes of the enemy of our soul to
infiltrate our midst by legitimate means. Having sex with Dinah was one such
opportunity to destroy Yisrael. If you cannot overthrow them join them and
destroy them from the inside.
Gen
34:10 and ye shall dwell with us; and
HaAretz shall be before you; dwell and trade therein, and get you possessions
therein. - We and our
ideals will dwell with you; in no time there unfair trading practice would
become part of Yisrael. These Canaanites used physical definition to describe a
spiritual purpose. To dwell with Yisrael is to practice the ways and means of Canaan , to trade is an exchange of religious practice.
Gen
34:11 And Shechem said unto her av and unto
her achim, Let me find chen (grace) in your eyes, and what ye shall say unto me
I will give. - Shechem is a form of the deceiver, he
desperately require a daughter of Yisrael, to take he away from her ideal.
Gen
34:12 Ask me never so much mohar (bride price, dowry) and mattan
(gift), and I will pay according as ye shall say unto me; but give me the
na'arah as isha. - The
Canaanites would do whatever it takes to overthrow Yisrael, this was and will
always be there goal.
Verse 13
– 24 In order to dispel any notion that Jacob’s family could have acquiesced to
intermarriage even in the face of superior force and certainly not for
financial gain.
Notice
the desire to pay the bride price, a principle that has been outlawed by
Christanity. Also note that the permission of the father was required for the
prince to take Dian as his wife, even after Shechem had sex with her.
Gen
34:13 And the Bnei Ya'akov answered Shechem
and Chamor aviv in mirmar (deceit) and spoke because he had made Dinah their
achot tameh; - Jacob’s sons basely pretend to insist upon a
coalition in religion, when really they designed nothing less. If Jacob had
taken the management of this affair into his own hands, it is probable that he
and Hamor would soon have concluded it; but Jacob’s sons meditate only revenge,
and a strange project they have for the compassing of it, the Shechemites must
be circumcised; not to make them holy (they never intended that), but to make
them sore, that they might become an easier prey to their sword.
Any virgin of
Yisrael who have a relationsip with a unsave person, allow herself to be
defiled.
Gen
34:14 And they said unto them, We cannot do
this thing, to give achoteinu (our sister) to ish that is arelah
(uncircumcised); for that would be a cherpah (reproach, disgrace) unto us; - Their
point was clear, they could not give permission for this union to an uncircumcised
male. This must always be the position of a believing father, is my future
son-in-law a believer? We cannot do this thing! Jacob remains silent to test
his sons to see if his influence had any influence on them. They reply with one
voice we cannot do this thing; it is beneath our dignity even to discuss money
before our principles. They argue that marriage to an uncircumcised man would
forever disgrace the nation of Yisrael.
To us it
is a blemish that would go from generation to generation. If one wishes to
insult his friends, he says to him: you are uncircumcised, or, you are the son
of one who is uncircumcision. So Shechem chose circumcision as the means by
which to disable the problem.
Gen
34:15 But in this will we consent unto you:
If ye will become like us, that every zachar of you be circumcised; - When we as believer stand up for Torah
principles EL YAHVEH will stand up for us, and give us favor. It will also
become a tool to bring the unsaved to salvation.
Gen
34:16 then
will we give benoteinu (our daughter) unto you, and we will take your banot to
us, and we will dwell among you, and we will become as Am Echad “one”. –
It is impossible for Diana and Shechem to be one as it is impossible for
oil and water to mix. Sooner or later there will be a natural parting of ways.
Gen
34:17 But if ye will not pay heed unto us,
to become circumcised; then will we take biteinu (our daughter), and we will go. - Since circumcision is one of the
sign of Scriptural Judaism, circumcision is a form of conversion. Circumcision
was not the only requirement of this agreement, if you do not listen to us have
the connotation that there could be other string attach.
Gen
34:18 and their words pleased Chamor, and
Shechem Ben Chamor. -
We are not privy to all the discussion between both parties. We do know that
where a Hebrew is concern a discussion such as this usually involve many, many
words. At the end both Chamor and Shechem agree with the conclusion. I am
certain that when the redeem community truly present the reason for our faith
in a clear and cozies manner, the world will come running to us.
Gen
34:19 and the na'ar deferred not to do the thing, because he had
delight in Bat Ya'akov; and he was more respected than kol Bais Aviv. -
What are the tools we can used to convert a whole group of people? Get to the
leaders then the other people will follow.
Gen
34:20 And
Chamor and Shechem bno came unto the Sha'ar of their city, and they spoke with
the anashim of their city, saying, - The benefit of Biblical Judaism will
make our women and our life style so attractive, that they will go tell the
world about us.
Verse 20
-23 expresses that Hamor and Shechem summoned their people to the city gate,
the place where as is clear from scripture was the meeting place where the elders
would meet and discuss all matters.
Hamor
presented the plan in a glamorous and unselfish light. Tactfully, he made no
mention of the personal benefit of his son; he spoke in glowing terms of the
benefits that would accrue to the whole city from this association with the
distinguished newcomers.
Gen
34:21 These
anashim are shlemim (peaceable) with us; therefore let them settle in HaAretz,
and let them trade therein for HaAretz, hinei, it is plenty of room for them;
let us take their banot to us as nashim, and let us give them benoteinu. –
Many who know little of religion,
yet know so much of it as makes them willing to join themselves with those that
are religious. Again, If a man would take upon him a form of religion to gain a
good wife, much more should we embrace the power of it to gain the favour of a
good EL, even circumcise our hearts to love him, and, as Shechem here, not
defer to do the thing.
Gen
34:22 only herein will the anashim consent
unto us for to dwell with us, to be Am Echad, if every zachar among us be
circumcised, just as they are nimolim (ones being circumcised).- The requirement for such a favor was
merely to get circumcise. If we could convince the world that the favor, the
benefits from accepting El Yahushua (Jesus Christ) is as simple as saying I
believe! Is all that is require to receive such a benefit, they would come
running.
Gen
34:23 shall
not their mikneh and their property and every behemah of theirs be ours? Only
let us consent unto them, and they will settle among us. The benefits are such;
we would also inherit what they inherit. –
Very convincing word, we will inherit what they inherit
Gen
34:24 And unto Chamor and unto Shechem bno
paid heed all that went out of the Sha'ar of his city; and every zachar was
circumcised, all that went out of the Sha'ar of his city. - All those who came into the city were
circumcised. The deference between a ministry of a mature believer such as
Jacob, and a ministry of an immature believer, such as Lot
who had no influence on his city, is mind bottling.
Gen
34:25 And it came to pass on the Yom
HaShlishi, when they were in pain, that two of the Bnei Ya'akov, Shimon and
Levi, achei Dinah, took each ish his cherev, and came upon the Ir betach
(boldly, confidently), and they slaughtered kol zachar. - The third day after circumcision is
the most painful. Two of Jacob sons Simeon and Levi attack the city and
slaughter all the male.
Gen
34:26 and they slaughtered Chamor and
Shechem bno with the edge of the cherev, and took Dinah from the Bais Shechem
and left. - This
barbaric act would have lasting effect on these two tribes. These two tribes
show their barbarous nature, only Levi was able to redeem himself years later
with the incident with the golden calf, when they display that they would only
used their violent nature in the service of EL YAHVEH. While the Tribe Simeon
saw a dramatic drop in population after the incident with the Golden Calf.
Seizing the prey of
Shechem, and plundering the town. They rescued Dinah, and, if that was all they
came for, they might have done that without blood, as appears by their own
showing.
Gen
34:27 The Bnei Ya'akov came upon the
chalalim (dead ones, slain ones), and plundered the Ir, because they had made
their achot tameh. – but they aimed
at the spoil; and, though Simeon and Levi only were the murderers, yet it is
intimated that others of the sons of Jacob came upon the slain and spoiled
the city, and so became accessory to the murder. In them it was manifest
injustice; yet here we may observe the righteousness of ABBA YAHVEH.
The Shechemites were
willing to gratify the sons of Jacob by submitting to the penance of
circumcision, upon this principle, Shall not their cattle and their
substance be ours? See what was the issue; instead of making themselves
masters of the wealth of Jacob’s family, Jacob’s family become masters of their
wealth.
Gen
34:28 they seized their tzon, and
their bakar, and their chamorim, and that which was in the Ir, and that which
was in the sadeh, -
Gen
34:29 and all their wealth, and all their
little ones, and their nashim they carried off and plundered even all that was
in the bais.-
Gen
34:30 And Ya'akov said to Shimon and Levi,
Ye have brought trouble on me to make me a stench among the inhabitants of
HaAretz, among the Kena'ani and the Perizzi; and I being few in mispar, they
shall gather themselves together against me, and attack me; and I shall be
destroyed, I and my bais. - Jacob directed his anger only at the two
sons who had killed. You have discomposed me, by your rash violence, I have
made a covenant with them, and you have killed them all. What were you
thinking! The Canaanites will say we have broken our words after the
Shechemites had circumcised themselves, a particularly galling accusation for
Jacob, the paragon of truth.
Gen
34:31 And they said, Should he deal with
achoteinu like with zonah?- There are no recorded response by Simeon and Levi to the charge
that they brought dishonor to Yisrael; they response to the demise of Dinah.
She was not treated as a harlot, the men decided to get circumcised, that
should have nullified any opposition. Violent people will always find a way to
justified their actions.
Chapter 35
Even
though Jacob reached the position of a mature believer, his spiritual journey
still continued. We see in this chapter his return to Bethel
Now EL
YAHVEH instructs Jacob to return to Bethel
Problems
are a two way mirror, it allow us to look at ourselves first to see what need
to change, and second to look to EL YAHVEH on how to implement those changes.
But as we saw in the last verse of chapter 34, Simeon and Levi blame everyone
else but themselves. Let see how EL YAHVEH deal with this issue.
This
story illustrates the point that even though we may recognize someone’s
negative nature, we must always be open to the potential that that fault is the
vehicle for their transformation. This was the mistake Jacob’s sons made when
they slaughter the men of Shechem.
In
adition to encourage us to diminish our ego, this Torah portion reminds us to
never lose sigh of the possibility of redemption and that the potential for
drawing Light grows only with the depth of our spiritual fall. We are awakened
by the example of Jacob to appreciate the humility and care we must take when
dealing with people’s souls.
Gen 35:1
And Elohim said unto Ya'akov, Arise, go up
to Beit-El, and settle there; and make there a Mizbe'ach unto El (G-d) that
appeared unto thee when thou didst flee from the face of Esav achicha. - EL YAHVEH
wanted Jacob to move to Bethel
When
Jacob fled from Esau’s threat, EL YAHVEH appeared to him at Bethel
Gen 35:2 Then Ya'akov said unto his Bais, and to all that were with
him, Put away the elohei hanekhar that are among you, and be tahor, and change
your simlah (garments); - now we see the purpose of the move
from a spiritual point of view, the removal of Idols. For Jacob’s and his camp,
the move to Bethel
Gen 35:3 And let us arise, and go up to Beit-El; and I will build
there a Mizbe'ach unto El (G-d) Who answered me in my yom tzoros, and was with
me in the derech in which I went. - The entire camp would go to Bethel
Gen 35:4 And they gave unto Ya'akov kol elohei hanekhar which
were in their yad, and all their nezamim which were in their oznayim; and
Ya'akov buried them under the elah (terebinth) which was at Shechem. - What does it take for you and I to
give up our idols, the things we hold sacred in our lives? Idols are anything
we used to compromise our relationship with the Elohim of Mercy. My idol was
Sunday worship and Christianity.
Gen 35:5 And they journeyed; and the chittat Elohim (terror of
G-d) was upon the cities that were around them, and they did not pursue after
the Bnei Ya'akov. - We can be certain of one thing, when
we are sent on a journey by EL YAHVEH, we can be assured that there will be a
cloud of protection by day and a fire by night. EL YAHVEH sets a cloud of
terror on the cities which were around them.
Gen 35:6 So Ya'akov came to Luz, which is in Eretz Kena'an, that is, Beit-El,
he and kol haAm that were with him. - At this leg of there spiritual
journey, EL YAHVEH deterred the Canaanites with a Divine fear, not a military
or political one. Part of the miracle was that all the entire camp of Jacob
arrived safely at Bethel
Gen 35:7 And he built there a Mizbe'ach, and called the makom
(place) El Beit-El; because there HaElohim appeared unto him, when he fled from
the face of achiv. - The intent of the name is: EL YAHVEH
makes His Presence felt in Bethel Bethel
Gen 35:8 But Devorah meineket Rivkah died, and she was buried under
an alon (oak) below Beit-El; and shmo was called Alon Bachut. - There’re
many explanation on who or what role Deborah played in the development of
Jacob, all we know that she was a nurse of Rebecca Jacob mother. Her reward
will be made known in the Kingdom to come.
Gen 35:9 And Elohim appeared unto Ya'akov again, when he
returned from Padan Aram
Gen
35:10 And Elohim said unto him, Shimcha is Ya'akov; shimcha shall
not be called any more Ya'akov, but Yisrael shall be shemecha; and He called
shmo Yisrael. - We are told in Revelation chapter 3:12 “He who overcomes, I will make him a pillar in the temple of My EL My EL
Gen
35:11 And Elohim said unto him, I am El SHADDAI;
be fruitful and multiply; a Goy (nation) and a Kehal Goyim shall be from thee,
and Melechim shall come out of thy loins; - the name El signifies YAH’S powerful attribute of Mercy. SHADDAI
comes from the word sufficiency, so that the name has the connotation “The One
Who is Sufficient,” and it signifies, depending on the context in which the
Name is used, that YAHVEH has sufficient power to bless.
The
blessings are His, and He weighs and measures how much suffering one requires
or deserves, and conversely, how much suffering one can bear without breaking.
The
bless in this verse means to be fruitful and multiply, continue to have
children even if you are disappointed in their behavior; this will assure that
the nations of Yisrael will survive, for, as El SHADDAI, He have the power to
carry out His Blessings no matter what.
Further
more, He promise us that Kings shall come from us; and our descendants will be
worthy of the throne and they will not need leaders from other nations.
Revelation 3:21 “To him who
overcomes I will grant to sit with Me on My throne, as I also overcame and sat
down with My Father on His throne. This is
the order of Melchesidek, the nation of priests and kings.
Gen
35:12 And HaAretz which I gave Avraham and Yitzchak, to thee I
will give it, and to thy zera after thee will I give HaAretz. - Yisrael
here on earth is a representative of a spiritual inheritance that will be given
to us in the Kingdom to come. It is those of us who reach maturity that will be
given this lucrative Promise land. Those of us, who become the Ark of the
Covenant so-to-speak, will inherit the land. As Abraham and Isaac was promise
the land, they never fully accomplish the promise in their life time, but they
will in the Kingdom to come.
As part
of this pledge of abundant progeny, YAHVEH reiterated the promise of the land,
since the nation of Yisrael is associated with the land.
Gen
35:13 And Elohim went up from him in the
makom where He talked with him. - This was not a vision or a dream, for
the Shechinah actually rested upon Jacob a sign of maturity. Thoroughly
righteous persons are the bearers of His Glory and that it is through them that
He displays His Sovereignty among human. Jacob had is Bethel Damascus
Road
Gen 35:14 And Ya'akov set up a
matzevah (pillar, monument) in the makom where He talked with him, even a
matzevat even (pillar of stone); and he poured a nesech (drink offering)
thereon, and he poured shemen (oil) thereon.
- The place where we meet EL
YAHVEH face to face is the site of our final Altar. However it is sad to say
that not many of us will ever make it. Psalms 82: 5 they
do not know, nor do they understand; they walk about in darkness; all the
foundations of the earth are unstable. 6 I said, “You are gods, and
all of you are children of the Most High. 7 But you shall die like
men, we
die like men when we do not reach the
desire goal set for us by our Heavenly Father.
Gen
35:15 And Ya'akov called the shem of the makom where Elohim spoke
with him, Beit- El. - This was Jacob moment in the sun, the
day when he reaches the summit of his life. This is why I write these
commentaries, that we may all reach the place when the Shechinah Glory will
rest upon us permanently. John 1:33 upon
whom thou shalt see the Spirit (Shechinah) descending, and remaining on him,
the same is he which baptizeth with the Holy Spiritt. 34And I saw,
and bare record that this is the Son of YAHVEH.
At this
time in his spiritual journey Jacob have eleven sons, one short of the twelve
sons promise by EL YAHVEH to build the nation of Yisrael. Rachel had been
barren for many years. She had seen her sister and her maidservant give birth
before her. Now she was pregnant with her second child while on the way to the
promise home she never had. Now eight years after the birth of Joseph, she gave
birth to her cherished second son.
When
Rachel improperly stole her father’s idol, Jacob vowed that with whomever you
find your gods, he shall not live. As a result, she was to be punished; but the
judgment against her was not carried out until she was in childbirth.
The idea
that we are judge in time of danger is expressed in the adage, when the ox is
fallen, the knife is sharpened. It may also be that EL YAHVEH delayed her death
until she could give birth to Benjamin the final piece of the puzzle.
The
Torah would later forbid a man to have two wives from two sisters, and we know
that Abraham, and Isaac observed the Torah before it was written. It was only
outside the Land
of Yisrael
Gen
35:16 And they journeyed from Beit-El; and
there was still a space of ha'aretz to get to Ephratah; and Rachel travailed,
and she had hard labor. - Jacob had to now walk the land from north to south from east to
west in order to posses it. It was during this traveling that the last son of
Jacob was born.
Gen
35:17 and it came to pass, when she was in
hard labor that the meyaledet (midwife) said unto her Fear not; thou shalt have
this ben also. - At the
appointed time Rachel began to experience labor pain. In the process of given
birth to the child the midwife comforted he by telling her that it was a son as
she was so desperately seeking.
Gen
35:18 and it came to pass, as her nefesh was in departing, (for
she died) that she called shmo Ben-Oni (Son of Affliction); but aviv called him
Binyamin.- On her dying bed she uttered en Oni, son of affliction, as
if to say his birth causes her death. However, Jacob names his last son
Benjamin son of his right, son of power, or son of strength.
Gen 35:19 And
Rachel died, and was buried on the derech (road) to Ephratah, which is Beit-
Lechem. On the way to Ephrath just outside Bethlechem is the grave
of Rachel. Today deu to the growth of the city her grave is now within the city
limits. Instead of bringing Rachel the short distance to Bethlehem
Gen
35:20 And Ya'akov set up a matzevah (memorial)
upon her kever (grave); that is matzevet kevurat Rachel to this day. – Jacob set up a pillar upon her grave, so that
it was known, long after, to be Rachel’s sepulchre (1 Sa. 10:2), and Providence
so ordered it that this place afterwards fell in the lot of Benjamin. Jacob set
up a pillar in remembrance of his joys verse 14, and here he sets up one in
remembrance of his sorrows; for, as it may be of use to ourselves to keep both
in mind, so it may be of use to others to transmit the memorials of both: the
church, long afterwards, owned that what ABBA YAHVEH said to Jacob at Bethel,
both by his word and by his rod, he intended for their instruction (Hos. 12:4),
There he spoke with us.
Gen 35:21 And Yisrael journeyed, and pitched his ohel beyond
Migdal-Eder. Jacob
continues his spiritual journey and dwell on the other side of Migdalel.
Verse
22-26 give the account of Reuben’s error and partial vindication. After
Rachel’s death, Leah was now the chief woman of the house even though she was
the first wife. Reuben violates his father bed by laying with one of his
father’s concubine.
Gen
35:22 And it came to pass, when Yisrael
dwelt in that land, that Reuven went and lay with Bilhah pilegesh aviv and
Yisrael heard it. Now the Bnei Ya'akov were Sheneym Asar -Twelve); Reuben did nothing more than
tamper with his father’s bed, but the Torah describe it as adultery because he
interfered with another’s right to conduct his married life as he saw fit.
Because
of this incident Reuben loses his privilege as first born son, he however was
still listed first among his brothers. As we saw in the next verse.
Gen 35:23 The Bnei Leah: Reuven bechor Ya'akov, and Shimon, and
Levi, and Yehudah, and Yissakhar, and Zevulun;- although the birthright was later
transferred from Reuben to Joseph. Reuben continues to serve as the firstborn
in sacrifice service, and in the census he was still listed as the first born.
Gen 35:24 the Bnei Rachel:
Yosef, and Binyamin; - A complete
list of the sons of Jacob, now that Benjamin the youngest was born. This is the
first time we have the names of these heads of the twelve tribes together;
afterwards we find them very often spoken of and enumerated, even to the end of
the Bible, Rev. 7:4; 21:12.
Gen 35:25 And the Bnei Bilhah shifchat Rachel: Dan, and Naphtali;
-
Gen
35:26 And the Bnei Zilpah shifchat Leah:
Gad, and Asher; these are the Bnei Ya'akov, which were born to him in Padan Aram
Verse 27
– 29 the reuniting of Isaac and Jacob. One can only imagine the emotions and
tears of this reunion. In addition to his over twenty years away with Laban,
Jacob had spent two years en route, he had gone along time.
Jacob
left as an empty handed fugitive, and returned with twelve sons and a large
camp. Father and son remained together until Isaac died twenty-one years later;
nevertheless, as is customary in Torah records a person’s death when their role
are over.
Gen
35:27 And Ya'akov came unto Yitzchak Aviv
unto Mamre, unto Kiriat HaArba, which is Chevron, where Avraham and Yitzchak
sojourned.- The verb indicates that Abraham and Isaac lived in Hebron
The
Torah mentions that Jacob’s family dwells there because their prior residence
in Hebron
Gen
35:28 And the days of Yitzchak were me'at
shanah u'shemonim shanah. - The age
and death of Isaac are here recorded, though it appears, by computation, that
he died not till many years after Joseph was sold into Egypt
Gen
35:29 And Yitzchak expired, and died, and
was gathered unto his people, being zaken (old) and full of yamim; and his
banim Esav and Ya'akov buried him.- In recording Isaac’s death, the Torah does not follow chronological
order, for Joseph was sold twelve years before Isaac’s death.
Isaac
was satisfied with his days; he reaches maturity and was fully content with
what each day brought him and he had no desire that the future should bring him
something new. This is a further example of EL YAHVEH mercy towards the
righteous, in that they are content with their lot in life.
Full
maturity is to be one (echad) with both the Heavenly host and the earthly
realm.
Chapter 36
It is
essential to a proper understanding of Scriptural narratives that the Torah be
read with the Spirit of Understanding, for it is not a history book and
whatever is recorded in it has a spiritual or moral connotation. Many important
spiritual and moral principles can be derived from a seemingly superfluous word
or even a letter, or from allusions suggested by syntax or construction found
in the Hebrew language.
Consequently,
it is obvious that the Torah would not have devoted an entire chapter on Esau,
unless it contained vital spiritual and moral teachings and principles
beneficial to those who choose to read it.
Gen
36:1 now these are the toldot”generations”
Esav, who is Edom.- The name Esau gives an insight into his
Character. The name was given him as a reference to his predisposition to his
gluttony, when he sold his birthright for nothing more than a bowl of red
beans. This greed and depraved set of vales characterized him all through his
life. This tendency will also fallow his descendant after him.
Gen
36:2 Esav took his nashim of the Banot
Kena'an: Adah Bat Elon the Chitti, and Oholivamah Bat Anah Bat Tziveon the
Chivvi; - It is widely
known that the people from whom Esau chose his wives, were people with poor
moral values; where cohabitation was the norm and adultery was accepted.
Gen 36:3 And Basemat Bat Yishma'el, achot Nevayot.- However Esau took a wife name Basemath,
a daughter of Ishmael, which means forgiveness, from the Hebrew root word lhm this
seem to imply that the hand of forgiveness was handed out to Esau. What he did
with it is another matter.
Gen 36:4
And Adah bore to Esav Eliphaz; and Basemat
bore Reuel; -
Gen 36:5 And Oholivamah bore Yeush, and Ya'alam, and Korach;
these are the Bnei Esav, which were born unto him in Eretz Kena'an.- The last two verses are indicative of
those unbelievers who were born in the land who never came to any understanding
of Torah.
Verse 6
– 8 elucidates the continued degradation of Esau spiritually. It tells of Esau
decision to distance himself from the man who achieves the promise. The Torah
explain that thy could not lived together because their flock were too large
for the country to support, but I believe that there underlying reason why the
one who moved away was Esau rather tan Jacob.
Gen 36:6 And Esav took his nashim, and his banim, and his banot,
and kol nafshot of his bais, and his mikneh, and all his behemah, and all his
possessions, which he had acquired in Eretz Kena'an; and went into the eretz
from the face of Ya'akov achiv.- Esau left Canaan for wherever he could find a suitable spot to
dwell. Much like Christianity who separate themselves from the twin brother
Judaism for a land that would embrace there values Rome
Gen 36:7
for their wealth was more than that they
might dwell together; and the eretz of their sojourns could not support them
because of their mikneh. - Canaan is for mature believers, Edom is a form of the Holy Place Canaan or the Holies of Holy.
Gen 36:8 thus dwelt Esav in har Seir; Esav is Edom Mount
Seir Edom , but when he established himself in Seir
and had children then they were called Edom
Even
those who reside in the Holy Place Holy Place
Yet they
will prosper, in their Endeavour and will grow and flourish and become
numerous. Some will even become sympatric to the Hebrew way of life, while some
will become their enemy.
Gen
36:9 and these are the toldot Esav avi Edom
Gen
36:10 these are the shemot Bnei Esav;
Eliphaz Ben Adah eshet Esav, Reuel Ben Basemat eshet Esav. – In these verses only the names of Esau’s sons and
grandsons are recorded, only their names, not their history; for it is the name
of the righteous that Moses preserves the records of, not the record of those
that are without. Those elders that lived by faith alone obtained a good
report. It is Sion that produces men of renown, not Seir, Ps. 87:5. Nor does
the genealogy go any further than the third and fourth generation; the very
names of all after are buried in oblivion. It is only the pedigree of the
Yisraelites, who were to be the heirs of Canaan, and of whom were to come the
promised seed, and the holy seed, that is drawn out to any length, as far as
there was occasion for it, even of all the tribes till Canaan was divided among
them, and of the royal line till Messiyah came.
Gen
36:11 And the Bnei Eliphaz were Teman,
Omar, Tzepho, and Gatam, and Kenaz. –
Gen
36:12 And Timna was Pilegesh (concubine) to
Eliphaz Ben Esav; and she bore to Eliphaz Amalek; these were the Bnei Adah
eshet Esav. - A
step below a wife is the concubine, which is a step above a Harlot. The step
below the Holy of Holies is the Holy
Place Outer Court
Gen
36:13 and these are the Bnei Reuel: Nachat,
and Zerach, Shammah, and Mizzah; these were the Bnei Basemat eshet Esav. –
Gen
36:14 And these were the Bnei Oholivamah
Bat Anah Bat Tziveon, eshet Esav: and she bore to Esav Yeush, and Yaalam, and
Korach. –
Gen
36:15 these were alufei (chiefs) of the
Bnei Esav: the Bnei Eliphaz the bechor Esav; aluf (chief) Teman, aluf Omar,
aluf Tzepho, aluf Kenaz, -
Gen
36:16 Aluf (chief) Korach, aluf (chief)
Gatam, and aluf (chief) Amalek; these are the alufei Eliphaz in Eretz Edom
Gen
36:17 and these are the Bnei Reuel Ben
Esav: aluf (chief) Nachat, aluf Zerach, aluf Shammah, aluf Mizzah; these are
the alufei Reuel in Eretz Edom
Titles of honor have
been more ancient out of the church than in it. Esau’s sons were dukes when
Jacob’s sons were but plain shepherds, ch. 47:3. This is not a reason why such
titles should not be used among believers; but it is a reason why men should
not overvalue themselves, or others, for the sake of them.
There is an honor
that comes from ABBA YAHVEH, and a name in his house that is infinitely more
valuable. Edomites may be dukes with men, but Israelites indeed are made to our
God kings and priests.
We may suppose those dukes had numerous
families of children and servants that were their dukedoms. YAHVEH promised to
multiply Jacob, and to enrich him; yet Esau increases, and is enriched first.
It is no new thing for the men of this world to be full of children, and to
have their bellies too filled with hidden treasures, Ps. 17:14. YAH’s
promise to Jacob began to work late, but the effect of it remained longer, and
it had its complete accomplishment in the spiritual Yisrael.
Gen
36:18 and these are the Bnei Oholivamah
eshet Esav: aluf (chief) Yeush, aluf Yaalam, aluf Korach; these were the alufei
Oholivamah Bat Anah eshet Esav. –
Gen
36:19 these are the Bnei Esav, who is Edom
Gen
36:20 these are the Bnei Seir the Chori,
who inhabited HaAretz: Lotan, and Shoval, and Tziveon, and Anah, -
Gen
36:21 And Dishon, and Etzer, and Dishan; these are the alufei
HaChori, the Bnei Seir in Eretz Edom
Gen
36:22 And the Bnei Lotan were Chori and
Hemam; and achot Lotan was Timna. –
Gen
36:23 And the Bnei Shoval were these:
Alvan, and Manachat, and Eval, Shepho, and Onam. –
Gen
36:24 and these are the Bnei Tziveon: both
Ayyah, and Anah; this was that Anah that found the mules in the midbar, as he
pastured the chamorim of Tziveon aviv. - In the midst of
this genealogy of the Edomites here is inserted the genealogy of the Horites,
those Canaanites, or Hittites (compare ch. 26:34), that were the natives of Mount Seir Mount Seir
Esau having sold his
birthright, and lost his blessing, and entered into alliance with the Hittites,
his posterity and the sons of Seir are here reckoned together. Those that
treacherously desert YAH’s church are justly numbered with those that were
never in it; apostate Edomites stand on the same ground with accursed Horites.
Gen
36:25 And the Bnei Anah were these: Dishon,
and Oholivamah Bat Anah. –
Gen
36:26 And these are the Bnei Dishon:
Chemdan, and Eshban, and Yitran, and Keran. –
Gen
36:27 The Bnei Etzer are these: Bilhan, and
Zaavan, and Akan. –
Gen
36:28 The Bnei Dishan are these: Uz, and
Aran. –
Gen
36:29 these are the alufei (chiefs)
haChori: aluf (chief) Lotan, aluf Shoval, aluf Tziveon, aluf Anah, - Particular notice is taken of one Anah who fed the
asses of Zibeon his father, and yet is called duke Anah. Those that
expect to rise high should begin low. An honorable descent should not keep men
from an honest employment, nor a mean employment hinder any man’s preferment.
This Anah was not only industrious in his business, but ingenious too, and
successful; for he found mules, or (as some read it) waters,
hot-baths, in the wilderness. Those that are diligent in their business sometimes
find more advantages than they expected.
Gen
36:30 Aluf Dishon, aluf Etzer, aluf (chief)
Dishan; these are the alufei haChori by their alufim (chiefs) in Eretz Seir.
Gen
36:31 and these are the melechim that
reigned in Eretz Edom Edom Holy Place Edom Holy Place
Matthew
25:29‘for to everyone who has, more will be given, and he will
have abundance; but from him who does not have, even what he has will be taken
away. 30‘and cast the unprofitable
servant into the outer darkness. There will be weeping and gnashing of teeth.’ - By degrees, it seems, the Edomites wormed out the Horites, obtained
full possession of the country, and had a government of their own. They were
ruled by kings, who governed the whole country, and seem to have come to the
throne by election, and not by lineal descent; so bishop Patrick observes.
These kings reigned in Edom
ABBA YAHVEH had
lately promised Jacob that kings should come out of his loins (ch.
35:11), yet Esau’s blood becomes royal long before any of Jacob’s did. In
external prosperity and honor, the children of the covenant are often cast
behind, and those that are out of covenant get the start. The triumphing of the
wicked may be quick, but it is short; soon ripe, and as soon rotten: but the
products of the promise, though they are slow, are sure and lasting; at the
end it shall speak, and not lie.
We may suppose it
was a great trial to the faith of YAH’s Yisrael to hear of the pomp and power
of the kings of Edom , while
they were bond-slaves in Egypt
They were afterwards
governed by dukes, again here named, who, I suppose, ruled all at the same time
in several places in the country. Either they set up this form of government in
conformity to the Horites, who had used it, or YAH’s providence reduced them to
it, as some conjecture, to correct them for their unkindness to Yisrael, in
refusing them a passage though their country, Num. 20:18. Note, When power is
abused, it is just with YAHVEH to weaken it, by turning it into divers
channels. For the transgression of a land, many are the princes thereof.
Sin brought Edom Edom
Gen 36:32 And Bela Ben Be'or reined in Edom
Gen
36:33 And Bela died and Yovav Ben Zerach of
Botzrah reigned in his place.-
Gen
36:34 And Yovav died, and Chusham of Eretz
Temani reigned in his place.-
Gen
36:35 And Chusham died, and Hadad Ben
Bedad, who defeated Midyan in the sadeh of Moav, reigned in his place; and the
shem of his city was Avit.-
Gen
36:36 And Hadad died, and Samlah of
Masrekah reigned in his place.-
Gen
36:37 And Samlah died, and Sha'ul of
Rechovot-nahar reigned in his place.-
Gen
36:38 And Sha'ul died and Baal Chanan Ben
Achbor reigned in his place.-
Gen
36:39 And Baal Chanan Ben Achbor died, and
Hadar reigned in his place; and the shem of his city was Pau
Gen
36:40 And these are the shemot of the
alufei Esav, according to their mishpechot, after their mekomot, by their
shemot: aluf (chief) Timnah, aluf (chief) Alvah, aluf (chief) Yetet,-
Gen
36:41 Aluf Oholivamah, aluf (chief) Elah,
aluf (chief) Pinon,-
Gen
36:42 Aluf (chief) Kenaz, aluf (chief)
Teman, aluf (chief) Mivtzar,-
Gen
36:43 Aluf (chief) Magdiel, aluf (chief)
Iram; these are the alufei Edom ,
according to their moshavot in the eretz of their achuzzah; this is Esav Avi Edom Mount Seir Canaan was only the land of promise, the Edomites dwelt
in their own habitations, and Seir was in their possession. The children of
this world have their all in hand, and nothing in hope (Lu. 16:25); while the
children of YAHVEH have their all in hope, and next to nothing in hand. But,
all things considered, it is better to have Canaan in promise than mount Seir
This
Parasha end with the parable, The wheat, the straw, and the stubble engaged in
a controversy. The wheat said, for my sake was this field sown; the straw saiy,
for my sake was the field been sown; and the stubble said, for my sake has the
field beeb sown.
Then the
wheat says, when the right time come you will see. When the right time came,
the farmer took the stubble and burnt it, then he took the straw and scattered
it, and he took the wheat and piled it into a large stack and gave thanks.
Today
the church and Yisrael have a controversy, each asserting that they are the
chosen ones. The hour will come in the Messianic future and we will all see how
EL YAHVEH shall fan them and the wind shall carry them away Isaiah 41:16; But
as for Yisrael(Jacob) we shall rejoice in EL YAHVEH, and we shall glory in the
Holy One of Yisrael (Jacob).
Haftarah
Hosea
11:7 – 12:12
Hosea 11:7 My
people are bent on backsliding from Me. Though they call to the Most High, None
at all exalt Him. - My people Yisrael are
bent to backsliding. Yisrael is bent to, hanged, in a modern idiom we would say
“hooked on”) her backsliding. Though they called them to the most High, none at
all would exalt him. No matter how many prophets YAHVEH sends to call her to
repentance and to return to YAHVEH, the nation continues in its sin-hardened
ways. How shall I give thee up Ephraim? how shall I deliver thee, Yisrael? In
spite of the fact that they deserve it, YAHVEH, as a true Father, is reticent
to hand over His child to punishment.
Hosea 11:8 How can I give you up,
Ephraim? How can I hand you over, srael? How can I make you like Admah? How can
I set you like Zeboiim? My heart churns within Me; My sympathy is stirred. – YAHVEH’s
wonderful mercy not to destroy Yisrael: How
shall I give thee up? Here observe,
1.
YAH’s gracious
debate within himself concerning Yisrael’s case, a debate between justice and
mercy, in which victory plainly inclines to mercy’s side. Be astonished, O
heavens! at this, and wonder, O earth! at the glory of YAH’s goodness. Not that
there are any such struggles in YAHVEH as there are in us, or that HE is ever
fluctuating or unresolved; no, HE is one in mind, and knows it; but they are
expressions after the manner of men, designed to show what severity the sin of
Yisrael had deserved, and yet how divine grace would be glorified in sparing
them notwithstanding. The connexion of this with what goes before is very
surprising; it was said of Yisrael verse 7, that they were bent to backslide from YAHVEH, that
though they were called to him they would
not exalt him, upon which, one would think, it should have followed,
"Now I am determined to destroy them, and never show them mercy any
more.’’
No, such is the
sovereignty of mercy, such the freeness, the fulness, of divine grace, that it
follows immediately, How shall I give
thee up? See here,
(1.)
The proposals
that justice makes concerning Yisrael, the suggestion of which is here implied.
Let Ephraim be given up, as an incorrigible son is given up to be disinherited,
as an incurable patient is given over by his physician. Let him be given up to
ruin.
Let Yisrael be
delivered into the enemy’s hand, as a lamb to the lion to be torn in pieces;
let them be made as Admah and set as Zeboim, the two cities that with Sodom and
Gomorrah were destroyed by fire and brimstone rained from heaven upon them; let
them be utterly and irreparably ruined, and be made as like these cities in
desolation as they have been in sin. Let that curse which is written in the
law, Deut 28:15-68, be executed upon them, that the whole land shall be brimstone
and salt, like the overthrow of Sodom and Gomorrah
(2.)
The opposition
that mercy makes to these proposals: How
shall I do it? As the tender father reasons with himself, "How can
I cast off my untoward son? for he is my son, though he be untoward; how can I
find in my heart to do it?’’ Therefore, "Ephraim has been a dear son, a
pleasant child: How can I do it?
He is ripe for ruin; judgments stand ready to seize him; there wants nothing
but giving him up, but I cannot
do it.
They have been a
people near unto me; there are yet some good among them; theirs are the
children of the covenant; if they be ruined, the enemy will triumph; it may be
they will yet repent and reform; and therefore how can I do it?’’ Note, The EL
of heaven is slow to anger, and is especially loth to abandon a people to utter
ruin that have been in special relation to him. See how mercy works upon the
mention of those severe proceedings: My
heart is turned within me, as we say, Our heart fails us, when we come
to do a thing that is against the grain with us. YAHVEH speaks as if HE were
conscious to HIMSELF of a strange striving of affections in compassion to
Yisrael: as Lam. 1:20, My bowels are
troubled; my heart is turned within me. As it follows here, My repentings are kindled together.
His bowels yearned towards them, and his
soul was grieved for their sin and misery, Jdg. 10:16. Compare Jer. 31:20. Since I spoke against him my bowels are troubled for him.
When YAHVEH was to
give up HIS Son to be a sacrifice for sin, and a Saviour for sinners, he did
not say, How shall I give him up? No, he spared
not his own Son; it pleased the
Lord to bruise him; and therefore
YAHVEH spared not Him, that HE might spare us. But this is only the language of
the day of HIS patience; when men have sinned that away, and the great day of
his wrath comes, then no difficulty is made of it; nay, I will laugh at their calamity.
Hosea 11:9 I will not execute the
fierceness of My anger; I will not again destroy Ephraim. For I am YAHVEH, and
not man, The Holy One in your midst; And I will not come with terror. - His
gracious determination of this debate. After a long contested mercy in the
issue rejoices against judgment, has the last word, and carries the day.
It is decreed that
the reprieve shall be lengthened out yet longer, and I will not now execute
the fierceness of my anger, though I am angry; though they shall not go
altogether unpunished, yet he will mitigate the sentence and abate the rigour
of it.
YAHVEH will show
HIMSELF to be justly angry, but not implacably so; they shall be corrected, but
not consumed. I will not return to
destroy Ephraim; the judgments that have been inflicted shall not be
repeated, shall not go so deep as they have deserved. He will not return to destroy, as soldiers, when
they have pillaged a town once, return a second time, to take more, as when what the palmer-worm has left the locust has
eaten. It is added, in the close of the verse, "I will not enter into the city, into Samaria, or any other
of their cities; I will not enter into them as an enemy, utterly to destroy
them, and lay them waste, as I did the cities of Admah and Zeboim.’’
The ground and
reason of this determination: For I am
YAHVEH and not man, the Holy One of Yisrael. To encourage them, to hope
that they shall find mercy, consider, what HE is in HIMSELF: He is EL, and not man, as in other
things, so in pardoning sin and sparing sinners.
If they had offended
a man like themselves, he would not, he could not have borne it; his passion
would have overpowered his compassion, and he would have executed the
fierceness of his anger; but I am EL,
and not man. He is YAHVEH of
HIS anger, whereas men’s anger commonly lords it over them.
If an earthly prince
were in such a strait between justice and mercy, he would be at a loss how to
compromise the matter between them; but he who is EL, and not man, knows how to
find out an expedient to secure the honor of his justice and yet advance the honor
of his mercy. Man’s compassions are nothing in comparison with the tender
mercies of our YAHVEH whose thoughts and ways, in receiving returning sinners,
are as much above ours as heaven is above the earth, Isa. 55:9.
It is a great
encouragement to our hope in YAH’s mercies to remember that HE is EL, and not man. He is the Holy One. One would think this
were a reason why he should reject such a provoking people.
YAHVEH knows how to
spare and pardon poor sinners, not only without any reproach to his holiness,
but very much to the honor of it, as he is faithful and just to forgive us our sins, and therein declares his righteousness, now
Messiyah has purchased the pardon and he has promised it.
What HE is to them;
HE is the Holy One in the midst of
thee; HIS holiness is engaged for the good of HIS people Yisrael, and
even in this corrupt and degenerate land and age there were some that gave
thanks at the remembrance of HIS holiness, and HE required of them all to be holy as he is, Lev. 19:2. As long as
we have the Holy One in the midst of
us we are safe and well; but woe to us when he leaves us! Those who submit to the influence may take
the comfort of YAH’s holiness.
Hosea 11:10
“They shall walk after YAHVEH. He will roar like a lion.
When He roars, Then His sons shall come trembling from the west; - Here
is his wonderful forwardness to do good for Yisrael, which appears in this,
that he will qualify them to receive the good HE designs for them:
They shall walk after YAHVEH.
This respects the same favour with that (ch. 3:5), They shall return, and seek YAHVEH their EL; it is spoken of the
ten tribes, and had its accomplishment, in part, in the return of some of them
with those of the two tribes in Ezra’s time; but it had its more full
accomplishment in YAH’s spiritual Yisrael, the Messianic Assembly, brought
together and incorporated by the gospel of Messiyah. The ancient Jews referred
it to the time of the Messiah;
1.
How they were
to be called and brought together: YAHVEH
shall roar like a lion. The Word
of YAHVEH (so says the Chaldee) shall
be as a lion that roars. Messiyah is called the lion of the tribe of Judah
2.
What impression
this call should make upon them, such an impression as the roaring of a lion
makes upon all the beasts of the forest: When
he shall roar then the children shall tremble. See Amos 3:8, The lion has roared; EL YAHVEH has spoken; and then who will not fear?
When those whose
hearts the gospel reached trembled, and were astonished, and cried out, What shall we do? When they were by
it put upon working out their salvation, and worshipping YAHVEH with fear and
trembling, then this promise was fulfilled.
The children shall tremble from the west. The dispersed Jews were carried eastward, to Assyria and Babylon, and
those that returned came from the east; therefore this seems to have reference
to the calling of the Gentiles that lay westward from Canaan, for that way
especially the gospel spread. They shall tremble;
they shall move and come with trembling, with care and haste, from the west, from the nations that
lay that way, to the mountain of YAHVEH (Isa. 2:3), to the gospel-Yerushalayim,
upon hearing the alarm of the gospel.
Hosea 11:11 They
shall come trembling like a bird from Egypt ,
Like a dove from the land
of Assyria Illyricum ,
Rom. 15:19. Then the children trembled from the west. Also when Yisrael after
the flesh was dispersed in Egypt
and Assyria , it is promised that they shall be
effectually summoned thence:
They shall tremble; they shall
come trembling, and with all haste, as
a bird upon the wing, out of
Egypt, and as a dove out of the
land of Assyria; a dove is noted for swift and constant flight,
especially when she flies to her
windows, which the flocking of Yisraelites and Gentiles to the Messianic
church is here compared to, as it is Isa. 60:8. Wherever those are that belong
to the election of grace, east, west, north, or south, they shall hear the joyful sound, and be wrought
upon by it; those of Egypt and Assyria shall come together; those that lay most
remote from each other shall meet in Messiyah, and be incorporated in the
church.
Of the uniting of Egypt and Assyria ,
it was prophesied, Isa. 19:23. 3. What effect these impressions should have
upon them. Being moved with fear,
they shall flee to the ark: They shall
walk after YAHVEH, after the
service of YAHVEH (so the Chaldee); they shall take Messiyah Yahushua as
their leader and commander;
they shall enlist themselves under Him as the captain of their salvation, and
give up themselves to the direction of the Spirit as their guide by the word;
they shall leave all to follow Messiyah, as becomes disciples.
Our holy trembling
at the word of Messiyah will draw us to Him, not drive us from Him. When he roars like a lion the slaves tremble
and flee from Him, the children tremble and flee to Him.
What joy they shall
meet with at their return: I will
place them in their houses (all those that come at the gospel-call shall
have a place and a name in the Messianic Assembly in the particular churches
which are their houses, to which they pertain; they shall dwell in YAHVEH, and
be at home in him, both easy and safe, as a man in his own house; they shall
have mansions, for there are many in our
Father’s house), in His tabernacle on earth and his temple in heaven, in
everlasting habitations, which
may be called their houses, for
they are the lot they shall
stand in at the end of the days.
Hosea 11:12 “Ephraim
has encircled Me with lies, And the house of Yisrael with deceit; But Judah
still walks with YAHVEH, Even with the Holy One who is faithful.- Here is a sad complaint of the treachery of Ephraim
and Yisrael, the Christian church and Ribbinic Judism, which may be an
intimation that it is not Israel after the flesh, but the spiritual Israel, to
whom the foregoing promises belong, for as for this Ephraim, this Yisrael, they
compass YAHVEH about with lies and
deceit; all their services of him, when they pretended to compass HIS
altar, were feigned and hypocritical; when they surrounded HIM with their
prayers and praises, every one having a petition to present to him, they lied to HIM with their mouth and flattered
HIM with their tongue; their pretensions were so fair, and yet their
intentions so foul, that they would, if possible, have imposed upon YAHVEH
HIMSELF.
Their professions
and promises were all a cheat, and yet with these they thought to compass YAHVEH’S
Law, to enclose HIM as it were, to keep HIM among them, and prevent HIS leaving
them.
Here is a pleasant commendation of the
integrity of the two tribes, which they held fast, and this comes in as an
aggravation of the perfidiousness of the ten tribes, and a reason why YAHVEH
had that mercy in store for Judah which he had not for Israel (ch. 1:6, 7), for
Judah yet rules with YAHVEH and is
faithful with the saints, or with
the Most Holy.
1.
Judah Judah rules, that is, the princes and
governors of Judah Judah Judah
2.
He is faithful with the holy EL, keeps close
to HIS worship and to HIS saints,
with Abraham, Isaac, and Jacob, whose steps they faithfully tread in. They walk in the way of good men; and
those that do so rule with YAHVEH,
they have a mighty interest in Heaven. Judah
yet does thus, which intimates
that the time would come when Judah
Chapter 12
In this chapter we
have,
I.
A high charge
drawn up against both Yisrael and Judah
II.
The
aggravations of the sins they are charged with, taken from the honor YAHVEH put
upon their father Jacob verse 3 – 5.
III.
A call to the
unconverted to turn to YAHVEH verse 6.
IV.
Particularly
the sin of fraud and injustice, which Ephraim is charged with verse 7.
V.
and justifies
himself in verse 8,
VI.
An intimation
of mercy that YAHVEH had in store for them verse 9 and the provision he had
made them of helps for their souls by the prophets he sent them verse 10.
VII.
And the sin of
idolatry verse 11.
VIII.
the advancement
of them into a people from low and mean beginnings verse 12.
Hosea 12:1 “Ephraim feeds on the
wind, And pursues the east wind; He daily increases lies and desolation. Also
they make a covenant with the Assyrians, And oil is carried to Egypt. – In these verses, Ephraim is convicted of folly, in
staying himself upon Egypt
and Assyria , when he was in straits:
Ephraim feeds on wind, that is,
feeds himself with vain hopes of assistance from man, when he is at variance
with YAHVEH; and, when he meets with disappointments, he still pursues the same
game, and greedily pants and follows
after the east wind, which he cannot catch holy of, nor, if he could,
would it be nourishing, nay, would be noxious. We say of the wind in the east, It is good neither for man nor beast.
It was said (ch.
8:7), He sows the wind; and as
he sows so he reaps (He reaps the
whirlwind); and as he reaps so he feeds, He feeds on the wind, the east wind.
Those that make
creatures their confidence make fools of themselves, and take a great deal of
pains to put a cheat upon their own souls and to prepare vexation for
themselves: He daily increaseth lies,
that is, multiplies his correspondences and leagues with his neighbours, which
will all prove deceitful to him; nay, they will prove desolation to him.
Those very nations
that he makes his refuge will prove his ruin. Those that stay themselves upon
lies will be still coveting to increase them, that they may build their hopes
firmly upon them; as if many lies twisted together would make one truth, or
many broken reeds and rotten supports one sound one, which is a great delusion
and will prove to them a great desolation; for those that observe lying vanities the more they
increase them the more disappointments they prepare for themselves and the
further they run from their own
mercies.
The men of Ephraim
did so when they thought to secure the Assyrians in their interests by a solemn league, signed, sealed, and
sworn to: They make a covenant with
the Assyrians, but they will find there is no hold of them; that potent
prince will be a slave to his word no longer than he pleases.
They thought to
secure the Egyptians for their confederates by a rich present of the
commodities of their country, not only to purchase their favour, but to show
that their friendship was worth having: Oil
is carried into Egypt
Hosea 11:2 “YAHVEH also brings a charge
against Judah Judah Judah
Mens being in the right in some things, in the
main things, will not exempt them from correction, and therefore should not
exempt them from reproof, for those things wherein they are in the wrong. There
were those of the seven churches of Asia whom
Christ approved and commended, and yet he adds, Nevertheless I have something
against thee. So here; though the seed of Jacob are a people near to YAHVEH,
yet YAHVEH will punish them according to the evil ways they are found in and
the evil doings they are found guilty of; for YAHVEH sees sin even in his own
people, and will reckon with them for it.
Both Ephraim and
Judah are put in mind of their father Jacob, whose seed they were and whose
name they bore (and it was their honor), of the extraordinary things which he
did and which God did for him, that they might be the more ashamed of
themselves for degenerating from so illustrious a progenitor and staining the
lustre of so great a name, and yet that they might be engaged and encouraged to
return to YAHVEH, the EL of their father Jacob, in hopes for his sake to find
favour with him. He had called this people Jacob, threatening to punish them;
but how shall I give them up?
How shall that dear name be forgotten?
Hosea 11:3 He took
his brother by the heel in the womb, And in his strength he struggled with YAHVEH. – Three
glorious things concerning Jacob, the person Jacob the people are here put in
mind of; but by brief hints only, for it is presumed that they knew the story:
(1.) His struggling
with Esau in the womb: There he took
his brother by the heel. We have the story Gen. 25:26. It was an early
act of bravery, and an effort for the best preamble, a pious ambition for that
birthright in the covenant which Esau is justly branded as profane for
despising. But his degenerate seed, by mingling with the nations, and making
leagues with them, profaned that crown, and laid that honor in the dust, which
he so gloriously put in for.
Then it was that the
dominion was given to him: The elder
shall serve the younger. Then he was owned of YAHVEH as his beloved: Jacob have I loved, but Esau have I hated.
But they had by their sin forfeited both the love of YAHVEH and dominion over
their neighbours.
(3.)
His wrestling
with the angel. "Remember how your father Jacob had power with YAHVEH by his own strength, the strength he had by the
gift of YAHVEH, who pleaded not
against him by his great power,
but put strength into him,’’
Job 22:6. The angel he wrestled with is called EL, and therefore is supposed to be a Son
of YAHVEH, the angel of the covenant. "EL was both a combatant with
Jacob and an assistant of him, showing, in the latter respect, greater strength
than in the former, fighting as it were against him with his left hand and for
him with his right, and to that putting greater force.’’
The providence of YAHVEH
fought against him when he met with one danger after another, in his return
homewards; but the grace of YAHVEH enabled him to go on cheerfully in his way,
and, when his faith acted upon the divine promise that was for him prevailed
above his fears that arose from the divine providences that wee against him,
then by his strength he had power with
YAHVEH.
Hosea 11:4 Yes,
he struggled with the Angel and prevailed; He wept, and sought favor from Him.
He found Him in Bethel
Prayers and tears
are the weapons with which the saints have obtained the most glorious
victories. Therefore Yacob commenced Yisrael, a prince with YAHVEH; his
posterity was called Yisrael, but they were unworthy the name, for they
had forfeited and lost their communion with YAHVEH, and their interest in HIM,
by revolting from their duty to HIM.
His meeting with YAHVEH
at Bethel : YAHVEH found him in Bethel Bethel
Gen. 28:14 Thy
seed shall be as the dust of the earth; and Gen. 35:12, This land I will
give unto thy seed. - Therefore
YAHVEH then covenanted with him and his seed after him. Now justly are they
upbraided with this; for in that very place which their father Jacob called Bethel,
the house of EL, in remembrance of the communion he had with YAHVEH, did
they set up one of the calves, and worship it; thus they turned that Bethel
into a Beth-aven—a house of iniquity. There YAHVEH spoke with
them exceedingly great and precious promises, which they had despised and
lost the benefit of.
Hosea 11:5 That is, YAHVEH
TSEBAOTE. YAHVEH is His memorable name.- Two
inferences are here drawn from these stories concerning Jacob, for instruction
to his seed:
Here is a use of
information. From what passed between YAHVEH and Jacob we may learn that YAHVEH, TSEBAOTE, is the EL of Yisrael; HE was the EL of
Jacob, and this is HIS memorial
throughout all the generations of the seed of Jacob, the more shame for those
who forgot the memorial of their church, deserted the God of their fathers, and
exchanged YAHVEH TSEBAOTE for Baalim “Lord.
Those are accounted to the people of YAHVEH
that keep up a memorial of HIM, such a memorial of YAH as HE HIMSELF has
instituted, by which HE makes HIMSELF known and will have us to remember HIM.
Here are two
memorials of HIS, by which HE is distinguished from all others, and is to be
acknowledged and adored by us.
[1.] The former
denotes his existence of himself.
He is YAHVEH, much the same with I AM,
the same that was, and is, and is to
come, infinite, eternal, and unchangeable. Jehovah is his memorial, his peculiar name.
[2.] The latter
denotes his dominion over all: He is the EL TSEBAOTE, that has all the hosts of heaven and earth at his beck and
command, and makes what use HE pleases of them. Jacob saw Mahanaim, YAH’s two hosts, about the time that he wrestled with the angel (Gen. 32:1,
2), and so learned to call YAHVEH the EL TSEBAOTE “Lord of Host” and transmitted it to us as
his memorial. YAH’s names, titles, and attributes, are the memorials of him;
there is no need for images to be such. And that which was a revelation of God
to one is his memorial to many, to all generations.
Hosea 11:6 So you, by the help of
your EL “god” return; Observe mercy and justice, And wait on your EL
continually. - Here is a use of exhortation. "Is this so, that
Jacob thy father had this communion with the YAHVEH TSEBAOTE, and is this still
HIS memorial?’’ Then,
[1.] Let those that
have gone astray from YAH’S Name be converted to him: Therefore turn thou to thy EL. He that was the EL of Jacob is
the EL of Yisrael, is thy EL;
from HIM thou hast unjustly and unkindly revolted; therefore turn thou to him
by repentance and faith, turn to him as thine, to love him, obey him, and
depend upon him.
[2.] Let those that
are converted to him walk with him in all holy conversation and godliness: "Keep mercy and judgment, mercy
in relieving and succouring the poor and distressed, judgment in rendering to
all their due; be kind to all; do wrong to none. Keep piety and judgment’’ (so it may be read); "live righteously and godly in this present world;
be devout and be honest. Do not only practise these occasionally, but be
careful, and constant, and conscientious in the practice of them.’’
[3.] Let those that
walk with YAHVEH be encouraged to live a life of dependence upon HIM: "Wait on thy EL continually,
with a believing expectation to receive from HIM all the succours and supplies
thou standest in need of.’’
Those that live a
life of conformity to YAHVEH may live a life of confidence and comfort in him,
if it be not their own fault. Let our eyes
be ever towards YAHVEH, and let
us preserve HIS Holy Name and serenity of mind under the protection of the
divine power and the influence of the divine favour, looking, without anxiety,
for a dubious event, and by faith keeping our spirits sedate and even; this is
waiting on YAHVEH as our EL in covenant, and this we must do continually.
Hosea 11:7 “A cunning
Canaanite! Deceitful scales are in his hand; He loves to oppress. – Reproofs
for sin. When YAHVEH is coming forth to contend with a people, that HE may
demonstrate HIS own righteousness, HE will demonstrate their unrighteousness.
Ephraim was called to turn towards his EL and keep judgment , now, to show that he had need of that call, hes
charged with turning from his EL by idolatry, and breaking the laws of justice
and judgment.
He
is here charged with injustice against the precepts of the second table. Here
observe,
What the sin is that he is charged: He is a merchant. The margin reads it
as a proper name, He is Canaan,
or a Canaanite, unworthy to be denominated from Jacob and Yisrael, and worthy
to be cast out with a curse from this good land, as the Canaanites were. See
Amos 9:7. But Canaan sometimes signifies a
merchant, and therefore is most likely to do so here, where Ephraim is
charged with deceit in trade. Though YAHWEW had given HIS people a land flowing
with milk and honey, yet he did not forbid them to enrich themselves by
merchandise, and they succeeded the Canaanites in that as well as in their
husbandry; they sucked the abundance
of the seas and the treasures hidden in the sand, Deu. 33:19. And, if
they had been fair merchants, it would have been no reproach at all to them,
but an honor and a blessing. But
he is such a merchant as the Canaanites were, who were honest only with good
looking to, and, if they could, cheated all they dealt with. Ephraim does so;
he deceives and thereby oppresses.
There is oppression by fraud as well as
oppression by force. It is not only princes, lords, and masters, that oppress
their subjects, tenants, and servants, but merchants and traders are often
guilty of oppressing those they deal with, when they impose upon their
ignorance, or take advantage of their necessity, to make hard bargains with
them, or are rigorous and severe in exacting their debts. Ephraim cheated,
With a great deal of art and cunning: The balances of deceit are in his hand.
He uses balances, and delivers his goods by weight and measure, as if he would
be very exact, but they are balances of deceit, false weights and false
measures, and thus, under colour of doing right, he does the greatest wrong. YAHVEH
has HIS eye upon merchants and traders, when they are weighing their goods and
paying their money, whether they do honestly or deceitfully.
He observes what balances they have in
their hand, and how they hold them; and, though those they deal with may not be
aware of that sleight of hand with which they make them balances of deceit, YAHVEH
sees it, and knows it. Trades by the wit of man are made mysteries, but it is a pity that by
the sin of man they should ever be made mysteries
of iniquity.
Hosea 11:8 And
Ephraim said, ‘Surely I have become rich, I have found wealth for myself; In
all my labors They shall find in me no iniquity that is sin.’ - How he justifies himself in this sin. Wicked men
will have something to say for themselves now when they are told of their
faults, some frivolous turn-off or other wherewith to evade the convictions of
the word.
Ephraim stands
indicted for a common cheat. Now see what he pleads to the indictment. He does
not deny the charge, nor plead, Not guilty, yet does not make a penitent
confession of it and ask pardon, but insists upon his own justification.
Suppose it were so
that he did use balances of deceit, yet, [1.] He pleads that he had got a good
estate. Let the prophet say what he pleased of his deceit, of the sin of it and
the curse of YAH that attended it, he could not be convinced there was any harm
or danger in it, for this he was sure of that he had thriven in it: "Yet I have become rich, I have found
me out substance. Whatever you make of it, I have made a good hand of
it.’’
Carnal hearts are
often confirmed in a good opinion of their evil ways by their worldly
prosperity and success in those ways. But it is a great mistake. Every word in
what Ephraim says here proclaims his folly. First, It is folly to call the riches of this world substance,
for they are things that are not, Prov. 23:5. Secondly, It is folly to think that we have them of ourselves,
to say (as some read it), I have made
myself rich; what substance
I have is owing purely to my ingenuity and industry, have found it; my might and the power of my hand have gotten me this
wealth.
Thirdly, It is folly to think
that what we have is for ourselves. I
have found me out substance, as if we had it for our own proper use and
behoof, whereas we hold it in trust, only as stewards.
Fourthly, It is folly to think
that riches are things to be gloried in, and to say with exultation, I have become rich. Riches are not
the honors of the soul, are not peculiar to the best men, nor sure to us; and
therefore let not the rich man glory
in his riches, Jam. 1:9, 10.
Fifthly, It is folly to think
that growing rich in a sinful way makes us innocent, or will make us safe, or
may make us easy, in that way; for the prosperity of fools deceives and
destroys them. See Isa. 47:10; Prov. 1:32.
He pleads that he
had kept a good reputation. It is common for sinners, when they are justly
reproved by their ministers, to appeal to their neighbours, and because they
know no ill of them, or will say none, or think well of what the prophets
charge them with as bad, fly in the face of their reprovers: In all my labours (says Ephraim) they shall find no iniquity in me that were
sin.
Carnal hearts are
apt to build a good opinion of themselves upon the fair character they have
among their neighbours. The Ephraim type believers is always very secure; for,
First, All his neighbours knew
him to be diligent in his business; they had an eye upon all his labours, and commended him
for them. Men will praise thee when
thou doest well for thyself.
Secondly, None of them knew him
to be deceitful in his business. He acted with so much policy that nobody could
say to the contrary but that he acted with integrity. For either,
1.
He concealed
the fraud, so that none discovered it: "Whatever iniquity there is, they shall find none;’’ as if no
iniquity were displeasing to YAHVEH, and damning to the soul, but that which is
open and scandalous before men. What will it avail us that men shall find no
iniquity in us, when YAHVEH finds a great deal, and will bring every secret
work, even secret frauds, into judgment? Or,
2.
He excused the
fraud, so that none condemned it: "They
shall find no iniquity in me that were sin, nothing very bad, nothing
but what is very excusable, only some venial sins, sins not worth speaking
of,’’ which they think YAHVEH will make nothing of because they do not. It is a
fashionable iniquity; it is customary; it is what every body does; it is
pleasant; it is gainful; and this, they think, is no iniquity that is sin;
nobody will think the worse of them for it. But YAHVEH sees not as man sees; HE
judges not as man judges.
Hosea 11:9 “But I am YAHVEH your EL,
Ever since the land
of Egypt
See how men are
deceived in their opinion of themselves, and how they will one day be
undeceived. When the christian church start keeping the Sabbath and Feast days
again. Ephraim thought that there was no
iniquity in him for not keep the Feast day or the Sabbath; but YAHVEH told him
that there was that in him which was sin, and would be found so if he did not
repent and reform; for,
1.
It was
extremely offensive to his EL: Ephraim the christian church provoked him to
anger most bitterly with his iniquities, which were so distasteful to YAHVEH,
and to him too would be bitterness in the latter end. He was so wilful
in sinning against his knowledge and convictions that any one might see, and
say, that he designed no other than to provoke YAHVEH in the highest degree.
2.
It would certainly be destructive to himself;
that cannot be otherwise which provokes YAHVEH against him, and kindles the
fire of his wrath. Therefore,
(1.) He shall take
away his forfeited life: He shall leave his blood upon him, that is, he
shall not hold him guiltless, but bring upon him that death which is the wages
of sin. His blood shall be upon his own head (2 Sa. 1:16), for his own
iniquity has testified against him and he alone shall bear it. When sinners
perish their blood is left upon them.
(1.)
He shall take
away his forfeited honor: His reproach shall his EL return upon him. YAHVEH
is his EL; he had by idolatry called YAHVEH by another Name God, and
other sins reproached YAHVEH, and done dishonor to HIS NAME and family, and had
given occasion to others to reproach him; and now YAHVEH will return the
reproach upon him, according to the word he has spoken, that those who
despise him shall be lightly esteemed. Shameful sins shall have shameful
punishments. If Ephraim put contempt on his EL, he shall be so reduced that all
his neighbours shall look with contempt upon him.
Hosea 11:10 I have also spoken by the
prophets, And have multiplied visions; I have given symbols through the witness
of the prophets.” - That YAHVEH had taken care of their education as
they grew up. This instance of YAH’s goodness we have. As by a prophet he
delivered them, so by prophets he still continued to speak to them. Man,
who is formed out of the earth, is fed out of the earth; so that nation, that
was formed by prophecy, by prophecy was fed and taught; beginning at Moses,
and so going on to all the prophets through the several ages of that
church, we find that divine revelation was all along their tuition.
(1.) They had
prophets raised up among themselves (Amos 2:11), a succession of them, were
scarcely ever without a Spirit of prophecy among them more or less, from Moses
to Malachi.
(2.)
These prophets
were seers; they had visions, and dreams, in which YAHVEH
discovered his mind to them immediately, with a full assurance that it was his
mind, Num. 12:6.
(3.)
These visions
were multiplied; YAHVEH spoke not only once, yea, twice, but many a
time; if one vision was not regarded, he sent another. The prophets had variety
of visions, and frequent repetitions of the same.
(4.)
YAHVEH spoke to them by the
prophets. What the prophets received from YAHVEH they plainly and
faithfully delivered to them. The people at Mount Sinai
begged that God would speak to them by men like themselves, and he did so.
(5.)
In speaking to them by the prophets he used
similitudes, to make the messages he sent by them intelligible, more
affecting, and more likely to be remembered. The visions they saw were often
similitudes, and their discourses were embellished with very apt comparisons.
And, as YAHVEH by HIS prophets, so by his Son, he used similitudes, for he
opened his mouth in parables.
YAHVEH keeps an
account, whether we do or no, of the sermons we hear; and those that have long
enjoyed the means of grace in purity, plenty, and power, that have been
frequently, faithfully, and familiarly, told the mind of YAHVEH, will have a
great deal to answer for another day if they persist in a course of iniquity.
Hosea 11:11
Though Gilead has idols
Surely they are vanity, Though they sacrifice bulls in Gilgal, Indeed their
altars shall be heaps in the furrows of the field. – He is here charged with
idolatry, against the precepts of the first table, with that iniquity which is
in a special manner vanity, the making and worshipping of images, which are
vanities: Surely they are vanity; they do not profit, but deceive.
Now the prophet
mentions two places notorious for idolatry:
Gilead on the other
side Jordan, which had been branded for it before (ch. 6:8): Is there
iniquity in Gilead ? It is a thing to be
wondered at; it is a thing to be sadly lamented. What! iniquity in Gilead ? idolatry there? Gilead
was a fruitful pleasant country (pleasant to a proverb, Jer. 22:6), and does it
so ill requite YAHVEH? It was a frontier-country, and lay much exposed to the
insults of enemies, and therefore stood in special need of the divine
protection; what! and yet by iniquity throw itself out of that protection? Is
there iniquity in Gilead ? Yea,
And
in Gilgal too; there they sacrifice bullocks (ch. 9:15), and there their
altars which they have set up, either to strange gods in opposition to his
own appointed altar, are as thick as heaps of manure in the furrows
of the field that is to be sown, ch. 8:11. Is there iniquity in Gilead only? so some. Is it only in those remote
parts of the nation that people are so superstitious, where they border upon
other nations? No; they are as bad at Gilgal. In Gilead YAHVEH protected Jacob
their father (of whom he had been speaking) from the rage of Laban; and will
you there commit iniquity?
Hosea 11:12 Jacob fled to the country of Syria
But YAHVEH puts them
in mind of it. Let them remember, not only the honors of their father Jacob,
what a mighty prince he was
with YAHVEH (an honor which they had no share in while they were in rebellion
against YAH), but what a poor servant he was to Laban, which was sufficient to
mortify those that were puffed up with the estates they had raised.
Jacob fled into Syria
He served for a wife that was not a
Canaanitess, as Esau’s wives were; therefore it was a shame for them to
degenerate into Canaanites, and mingle with the nations. YAHVEH wonderfully
preserved him in his flight and preserved him in his service, so that he
multiplied exceedingly, and from that root
in a dry ground sprang an illustrious nation, that bore his name, which
magnifies the goodness of YAHVEH both to him and them and leaves them under the
stain of base ingratitude to that YAHVEH who was their founder and benefactor.
Brit Chadasha
I Corinthians
5:1 -13
In this chapter the
apostle,
I. Blames them for their indulgence in the case of the
incestuous person, and orders him to be excommunicated, and delivered to Satan
verse 1- 6.
II.
He exhorts them
to Christian purity, by purging out the old leaven verse 7-8.
III.
Directs them to
shun even the common conversation of Christians who were guilty of any notorious
and flagitious wickedness verse 9 -12.
I Corinthians 5:1 It is actually reported that there is sexual immorality
among you, and such sexual immorality as is not even named among the
Gentiles—that a man has his father’s wife! - Lets
them know what was the common or general report concerning them, that one of
their community was guilty of fornication. It was told in all places, to their
dishonor, and the reproach of believers. And it was the more reproachful
because it could not be denied.
The heinous sins of
professed believers are quickly noted. We should walk circumspectly, for many
eyes are upon us, and many mouths will be opened against us if we fall into any
scandalous practice. This was not a common instance of fornication, but such
as was not so much as named among the Gentiles, that a man should have his
father’s wife, meaning to have sex with his father wife while he is alive
or dead.
In either of these
cases, his criminal conversation with her might be called fornication.
When one have sex with a woman, she become his wife or his concubine. Whether
she were his own mother or not, was incestuous and it is fornication. If a
woman had caused her daughter to be put away, and she had sexual relationship
with her her husband this too is fornacation.
Fornacation is to
have sexual relation to a partner who is considered unlawfull.
Having sex with a
virgin who is not within a unlawfull relationship is not fornacation.
The christian
concept of marriage was invented in the 11 century by the church. When a man
have sex with a virgin woman and do not pay the Bride Price this too is
fornacation, for Torah says a man must pay the bride price to the Father of the
virgin
They could not think
of them without horror, nor mention them without dislike and detestation. Yet
such a horrible wickedness was committed by one in the church of Corinth
Today many Christian
church practice fornication and call it holy matrimony, totally forsaking the
commandment to pay the bride price.
Christians say that
the Hebrew Law, not YAHVEH Law was founded on marriage by purchase. Exodus 22:16
Suppose a young woman who does not have a husband and isn’t engaged.
If a man talks her into having sex, he must pay the bride price and she become his wife. 17 But if
her father refuses to give her to the man, the bride price must still be paid.
Leviticus
18: 6 –21, speaks of all
unlawful sexual relationship, which is considered fornication. We must be
carefull of the commandments of man.
I Corinthians 5:2 And you are puffed up, and
have not rather mourned, that he who has done this deed might be taken away
from among you. - He greatly blames them for their own conduct
hereupon: They were puffed up,
in their they gloried,
1. Perhaps on
account of this very scandalous person. He might be a man of great eloquence,
of deep science, and for this reason very greatly esteemed, and followed, and
cried up, by many among them. They were proud that they had such a leader.
Instead of mourning for his fall, and their own reproach upon his account, and
renouncing him and removing him from the society, they continued to applaud him
and pride themselves in him.
Pride or self-esteem
often lies at the bottom of our immoderate esteem of others, and this makes us as
blind to their faults as to our own. It is true humility that will bring a man
to a sight and acknowledgement of his errors. The proud man either wholly
overlooks or artfully disguises his faults, or endeavours to transform his
blemishes into beauties. Those of the Corinthians that were admirers of the
incestuous person’s gifts could overlook or extenuate his horrid practices. Or
else,
2. It may intimate
to us that some of the opposite party were puffed up. They were proud of their
own standing, and trampled upon him that fell. It is a very wicked thing to
glory over the miscarriages and sins of others. We should lay them to heart,
and mourn for them, not be puffed up with them. Probably this was one effect of
the divisions among them. The opposite party made their advantage of this
scandalous lapse, and were glad of the opportunity. Note, It is a sad
consequence of divisions among Christians that it makes them apt to rejoice in
iniquity. The sins of others should be our sorrow. Nay, churches should mourn
for the scandalous behaviour of particular members, and, if they be
incorrigible, should remove them. He that had done this wicked deed should have
been taken away from among them.
I Corinthians 5:3 For I indeed, as absent in
body but present in spirit, have already judged (as though I were present) him
who has so done this deed. - We have the
apostle’s direction to them how they should now proceed with this scandalous
sinner. He would have him excommunicated and delivered to Satan; as absent in body, yet present in spirit, he
had judged already as if he had been present; that is, he had, by
revelation and the miraculous gift of discerning vouchsafed him by the Spirit,
as perfect a knowledge of the case, and had hereupon come to the following
determination, not without special authority from the Holy Spirit. He says this
to let them know that, though he was at a distance, he did not pass an
unrighteous sentence, nor judge without having as full cognizance of the case
as if he had been on the spot.
I Corinthians 5:4 In the name of our Messiyah
Yahushua, when you are gathered together, along with my spirit, in the power of our Messiyah Yahushua. – Those
who would appear righteous judges to the world will take care to inform them
that they do not pass sentence without full proof and evidence. The apostle
adds, him who hath so done this deed. The fact was not only heinously
evil in itself, and horrible to the heathens, but there were some particular
circumstances that greatly aggravated the offence. He had so committed the evil
as to heighten the guilt by the manner of doing it. Perhaps he was a minister,
a teacher, or a principal man among them. By this means the church and their
profession were more reproached.
I Corinthians 5:5 deliver such a one to
Satan for the destruction of the flesh, that his spirit may be saved in the day
of Messiyah Yahushua. - Those who would appear righteous judges to the world
will take care to inform them that they do not pass sentence without full proof
and evidence. The apostle adds, him
who hath so done this deed. The fact was not only heinously evil in
itself, and horrible to the heathens, but there were some particular
circumstances that greatly aggravated the offence.
He had so committed
the evil as to heighten the guilt by the manner of doing it. Perhaps he was a
minister, a teacher, or a principal man among them. By this means the church
and their profession were more reproached. In dealing with scandalous sinners,
not only are they to be charged with the fact, but the aggravating
circumstances of it.
Paul had judged that
he should be delivered to Satan,
and this was to be done in the name of
Messiyah, with the power of Messiyah, and in a full assembly, where the
apostle would be also present in spirit, or by his spiritual gift of discerning
at a distance. 0
Some think that this
is to be understood of a mere ordinary excommunication, and that delivering him
to Satan for the destruction of the flesh is only meant of disowning him, and
casting him out of the church, that by this means he might be brought to
repentance, and his flesh might be mortified. Messiyah and Satan divide the
world: and those that live in sin, when they profess relation to Messiyah,
belong to another master, and by excommunication should be delivered up to him;
and this in the name of Messiyah.
Church-censures are Messiyah’s ordinances, and should be dispensed in
HIS name.
It was to be done
also when they were gathered together,
in full assembly. The more public the more solemn, and the more solemn the more
likely to have a good effect on the offender.
Church-censures on notorious and incorrigible
sinners should be passed with great solemnity. Those who sin in this manner are to be rebuked before all, that all may
fear, 1 Tim. 5:20. Others think the apostle is not to be understood of
mere excommunication, but of a miraculous power or authority they had of
delivering a scandalous sinner into the power of Satan, to have bodily diseases
inflicted, and to be tormented by him with bodily pains, which is the meaning
of the destruction of the flesh.
In this sense the
destruction of the flesh has been a happy occasion of the salvation of the
spirit. It is probable that this was a mixed case. It was an extraordinary
instance: and the church was to proceed against him by just censure; the
apostle, when they did so, put forth an act of extraordinary power, and gave
him up to Satan, nor for his destruction, but for his deliverance, at least for
the destruction of the flesh, that the soul might be saved.
The great end of
church-censures is the good of those who fall under them, their spiritual and
eternal good. It is that their spirit may be saved in the day of Messiyah
Yahushua. Yet it is not merely a regard to their benefit that is to be had in
proceeding against them.
I Corinthians 5:6 Your glorying is not good. Do you
not know that a little leaven leavens the whole lump? - He
hints the danger of contagion from this example: Your glorying is not good. Know you not that a little leaven leaveneth
the whole lump? The bad example of a man in rank and reputation is very
mischievous, spreads the contagion far and wide. It did so, probably, in this
very church and case: see 2 Co. 12:21. They
could not be ignorant of this. The experience of the whole world was for it; one scabbed sheep infects a whole flock.
A little heaven will quickly spread the ferment through a great lump. Concern
for their purity and preservation should engage Messianic Assembly to remove
gross and scandalous sinners.
I Corinthians 5:7 Therefore purge out the
old leaven, that you may be a new lump, since you truly are unleavened. For
indeed Messiyah, our Passover, was sacrificed for us.- The reason with which this advice is enforced: For Messiyah our passover is sacrificed for
us. This is the great doctrine of the gospel. The Yisraelite, after they
had killed the passover, kept the feast of unleavened bread. So must we; for
seven days. We should die with our Saviour to the influence of sin, be planted
into the likeness of his death by mortifying sin, and into the likeness of his
resurrection by rising again to newness of life, and that internal and
external. We must have new hearts and new lives.
The whole life of a
Messianic must be a feast of unleavened bread. His common conversation and his
religious performances must be holy. He
must purge out the old leaven, and keep the feast of unleavened bread of
sincerity and truth. He must be without guilt in his conduct towards YAHVEH
and man, as we grow spiritually each year or each day of Creation, we lose alittle
bit more of ourselves, untill we overcome the desire of the flesh.
The more there is of
sincerity in our own profession, the less shall we censure that of others. On
the whole, The sacrifice of our Redeemer is the strongest argument with a
gracious heart for purity and sincerity. How sincere a regard did he show to
our welfare, by taking the curse of our sins for us! and how terrible a proof
was his death of the detestable nature of sin, and YAH’s displeasure against
it! Heinous evil, that could not be expiated but with the blood of the Son of YAHVEH!
I Corinthians 5:8 Therefore
let us keep the feast, not with old leaven, nor with the leaven of malice and
wickedness, but with the unleavened bread of sincerity and truth.- To the church in general; and so purging out the
leaven, those silent influences in our lives, those things that cause us to
sin.
That we might be a
new lump, refers to the putting away
from themselves that wicked person, or things verse 13. A Messianic
believer should become progressive holier and holier every year as they
experience the feast of Unleavened bread. They are to be unleavened, and should
endure no such heterogeneous mixture to sour and corrupt them.
To each particular
member of the Assembly and so it implies that they should purge themselves from
all impurity of heart and life, especially from this kind of wickedness, to
which the Corinthians were addicted to a proverb. See the argument at the beginning.
This old leaven was
in a particular manner to be purged out, that they might become a new lump.
Believer should be careful to keep themselves clean from any outside influence,
as well as purge polluted members out of their society. And they should
especially avoid the influence of sins to which they themselves were once most
addicted, and the reigning vices of the places and the people where they live.
Last year addiction
should be todays building block. We must keep-on overcoming those influence
that we see in our daily lives, and one day we will reach the place in our
development where there will be no more silent influence, such as pride in our
lives.
I Corinthians 5:9 I wrote to you in my epistle not
to keep company with sexually immoral people. – The advice itself: I wrote to you in a letter not to company with fornicators.
Some think this was an epistle written to them before, which is lost. Yet we
have lost nothing by it, the Messianic revelation being entire in those books
of scripture which have come down to us, which are all that were intended by YAHVEH
for the general use of Believers, or he could and would in his providence have
preserved more of the writings of inspired men.
I Corinthians 5:10 Yet I certainly did not
mean with the sexually immoral people of this world, or with the covetous, or
extortioners, or idolaters, since then you would need to go out of the world. -
Some think it is to be understood of this
very epistle, that he had written this advice before he had full information of
their whole case, but thought it needful now to be more particular. And
therefore on this occasion he tells them that if any man called a brother, any
one professing Messiyah, and is a fornicator, or covetous, or an idolater, or a
railer, that they should not keep company with him, nor so much as eat
with such a one.
They were to avoid
all familiarity with him; they were to have no commerce with him; they were to
have no commerce with him: but, that they might shame him, and bring him to
repentance, must disclaim and shun him. Messianic are to avoid the familiar conversation of
fellow-believers that are notoriously wicked, and under just censure for their
flagitious practices. Such disgrace the Messiyah name. I Corinthians
5:11
But now I have written to you not to keep company with anyone
named a brother, who is sexually immoral, or covetous, or an idolater, or a
reviler, or a drunkard, or an extortioner—not even to eat with such a person. - They
may call themselves brethren in Messiyaht, but they are not brethren.
They are only fit companions for the brethren in iniquity; and to such company
they should be left, till they mend their ways and doings.
I Corinthians 5:12 For what have I to do with
judging those also who are outside? Do you not judge those who are inside? - The reason of this limitation is here assigned. It
is impossible the one should be avoided. Messiyah must have gone out of the
world to avoid the company of loose heathens. But this was impossible, as long
as they had business in the world. While they are minding their duty, and doing
their proper business, YAHVEH can and will preserve them from contagion.
Besides, they carry
an antidote against the infection of their bad example, and are naturally upon
their guard. They are apt to have a horror at their wicked practices. But the
dread of sin wears off by familiar converse with wicked bilievers. Our own
safety and preservation are a reason of this difference.
I Corinthians 5:13 But those who are outside YAHVEH judges. Therefore “put away from yourselves
the evil person.” - They must be left to YAH’s judgment. But, as to
members of the Assembly, they are within, are professedly bound by the laws and
rules of Torah, and not only liable to the judgment of YAHVEH, but to the
censures of those who are set over them, and the fellow-members of the same
body, when they transgress those rules.
Every believer is
bound to judge them unfit for communion and familiar converse. They are to be
punished, by having this mark of disgrace put upon them, that they may be
shamed, and, if possible, reclaimed thereby: and the more because the sins of
such much more dishonor YAHVEH than the sins of the openly wicked and profane
can do. The believer is therefore is obliged to clear herself from all
confederacy with them, or connivance at them, and to bear testimony against
their wicked practices.
Though the Assembly
has nothing to do with those without, it must endeavour to keep clear of the
guilt and reproach of those within.
How
he applies the argument to the case before him: "Therefore put away
from among yourselves that wicked person. Cast him out of your fellowship,
and avoid his conversation.’’
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