Parasha
Vayeitzel
Genesis 28:10 – 32:4 OJB
Please read
this prayer
Before
reading
In the name of Yahushua
Our Messiyah, (Jesus Christ)
I pray for the Spirit of Understanding
The Spirit pf Knowledge and
The Spirit of Wisdom
As I read through this
Parasha
Vayetze, which
translates into “and he left,” is the Torah portion that tells the story of
Jacob’s departure from the Holy Land after
many years of living there with his parents.
Jacob spent the
night at a place known as Beit El “House of God.” It was here that he had his
famous ladder experiencing, where Angels were ascending and descending from
Heavens.
Who were these
Angels? These Angels were sent to accompany Jacob after he left the house of
his father Isaac. According to Torah, before YAHVEH TSEBAOTH destroy the cities
of Sodom
In Vayetzel, we see
that once a person decides to do the right things, to do whatever it take to
connect to the Light of the Creator miracles will occur to support that person.
But when the CREATOR saw that Jacob had awakened himself, He realized his
mistake and would take unreasonable measures to correct it, the CREATOR sent miracles
to assist him.
One of the miracles
that awaits Jacob as it awaits us is love. The Torah says that when Jacob
arrived in Charan, he met Rachel and he kissed her. This is one of exceptional
moments in Torah where we find an man kissing a virgin before bethroal. It is
the only time when we see a glimpse of true romance. Jacob after kissing her
went to her father and say he would work seven years for Rachel. Can you ever
imagine if we would give a father seven years wages for his daughter?
To many it may have
seen a very long time, but to most of us love is selfish; for it is based on
“the desire to received” what in it for me? This is not a sign of true love. To
Jacob and Rachel, the seven years that he had to work is similar to the price
Messiyah Yahushua paid for our sins. It cost him something precious. If young
woman these days would demand something valuable for their virginity, then
maybe marriages would last a life time.
One of the gifts of
Vayetze is that on this Shabbat, we can ask young men and women to pray for the
assistance to achieve true love in our lives. In its ultimate form, the love
Jacob and Rachel achieved is known as the Desire to share. Their love had
nothing to do with what either one could received from the other.
The love they shared
was an appreciation of what they were both capable of giving. Jacob would give
her spiritual guidance, while Rachel would provide him sons to fulfill YAHVEH
Will for Jacob. When He saw Rachel, Jacob saw her as a chariot for a Malchut.
He recognized the Light that they could reveal together in the world.
Jacob’s love for
Rachel was similar to the love Messiyah have for us. The Torah describe such
love as yirat haramemut, love based
on appreciation. When we appreciate someone, in this case Messiyah love for us
and we for Him, this appreciation in and of itself awakens more of our love.
Many of us make a
distinction between one kind of love and another, between the love we have for
a acquaintance, between the love that we try to awaken for the Light of the
Creator and the love we have for our friends or our relatives. But at their
purest, all of this form of love are identical.
On this Shabbat, we
have a special opportunity to ask the Holy Spirit to open our heart, to let us
connect to the Light of the Holy Spirit that the first fruit of the Spirit may
manifest in our lives.
The spiritual
development of Jacob entered into another phase as it rightly should in the
lives of all believers. Jacob had left his father’s house on a pilgrimage to
Laban’s country, where he would find more than a wife, he would learn things
about himself or should I say discovered himself.
It is always through
our trials and testing, that we learn or discover who we truly are. It is when
we are stretch to our breaking point that we learn our true capacity. Sitting
at home will not do it! Venturing into the unknown with the aid of the Holy
Spirit is where we will learn who we truly are.
This pilgrimage
would span a total of twenty years, in which fourteen years spend working for
two wives. He would be living in Haran
Gen
28:10 And Ya’akov
departed from Beer-Sheva, and went toward Charan. - The first action of Jacob, describe that
he depart from Beer-Sheva. When a righteous man departs from place it leaves a
spiritual void, much like cutting a major limb from a fruit tree. A long as he
lies in that city, he contributes to its glory, its splendor, and its beauty;
when he departs, its glory, splendor, and beauty diminished.
Gen
28:11 And he reached a certain place, and
tarried there, because the shemesh(sun) was set; and he took of the
avanim(stone) of that place, and put them for his pillow, and lay down in that
place to sleep. – That
certain place was Mount Moriah , the site where is Grand fathering Abraham
bound his father Isaac on the Altar, the future site of the Temple
The
place where a righteous man lay his head is his home, and where is home is, is
sanctified. This was to be where Jacob encountered EL YAHVEH. It is also
possible that the same stone his grandfather used to build his Altar were the
same stone he was to use to build his pillar for the night.
What a
refreshing story! Do we as believers use the spiritual achievement of our
parents to be our resting place? Do we leave our spiritual Altar for our
children to used? Do we leave our wood pile a little higher that we found it.
As Jacob quite obviously started his evening prayer as he lay his head down. Is
it possible that it was a group of 12 stones that Jacob formed into a pillow?
Gen
28:12 And he had a chalom(dream), and hinei
a sullam (ladder, stairway) set up on the ground, and the top of it reached to
Shomayim: and hinei the malachim(messenger, angels) of Elohim ascending and
descending on it. -
Dreams in Scripture are usually vehicle of prophecy; otherwise the Torah
which uses words very sparingly would not cite them. Jacob’s dream at Mt Moriah
symbolized the future of the Hebrew people and man’s ability to connect himself
to EL YAHVEH master Plan.
The
angels, who are EL YAHVEH’s messengers in carrying out His will on earth, are
constantly going up and down to receive His Commands and then come back to
earth to implement them.
Gen 28:13 And, hinei (behold), YAHVEH stood above it,
and said, I am YAHVEH Elohei Avraham thy av (father), and Elohei Yitzchak;
ha’aretz whereon thou liest, to thee will I give it, and to thy zera (seed); -
Scripture usually uses this word behold to introduce something significant.
It’s frequent use in this vision emphasize the great significance, meaning we
must take notice. The land upon which you are laying, to you will I give it.
Since
the place where Jacob was, were to be the future Capital of the Land of Yisrael Temple would sanctify the entire land of Yisrael
Gen
28:14 And
thy zera (offspring) shall be as the dust of ha’aretz (the Earth), and thou
shalt spread abroad to the west, and to the east, and to the north, and to the
south; and in thee and in thy zera shall kol (all) hamishpochot haadamah (the
families of the world) be blessed. –
This verse
seems to be a warning to Jacob, if Yisrael should sink to the level of the
nations, Yisrael will be no more, they will be scattered across the whole
earth. If Yisrael had not forsaken Torah, the nations of the earth would not be
give the opportunity it now have, to be apart of Yisrael. The wild grape vine
that was graphed in!
Gen
28:15 And, hinei, I am with thee, and will
be shomer over thee in all places where thou goest, and will bring thee back
into haadamah hazot; for I will not leave thee, until I have done that which I
have promised thee. - EL YAHVEH begins to assured Jacob after the warning on the last
verse. Saying I am, I will always be with you, until you have reach maturity. Behold, pay close attention: I am with you and will keep you
wherever you go, and will bring you back to this land; for I will not leave you
until I have done what I have spoken to you. He who starts a good work in us is
faithful to complete. EL YAHVEH was reaffirming His faithfulness to Jacob, as
He is doing for us today. I was telling someone the other day that I cannot die
anytime soon. He taught that I was arrogant.
I told him that my EL YAHVEH had not finished His work in me; therefore
I cannot die until He had finished His work.
Gen
28:16 And Ya’akov awoke out of his sleep,
and he said, Surely EL YAHVEH is in this place! And I had no da’as(know) of it.
- When Jacob spirit returned to his body, he realizes that his
spirit was in communication with EL YAHVEH. Dreams are nothing more than a
spiritual communication with another spirit.
Jacob
said in this place he had experienced a prophecy, he had seen into the future
without having prepared himself for it, he realized that the place was so holy
that it was a magnet for prophecy. It was a good thing that he did not know or
else he would have tried to help. When we rest our head on the Solid Rock
called Yahushua, we will be in the realm of the prophetic, since He is the
giver of the Holy Spirit. The spirit of prophecy is a correcting spirit, given
to us to show the way back to Torah, back to the land.
Gen
28:17 And he was afraid, and said, How nora
(awesome) is this place! This is none other than the Beis Elohim(house of El),
and this is the Sha’ar HaShomayim(gates of Heavens). – This is not an ordinary place, but the Temple of EL YAHVEH Temple
Gen
28:18 And Ya’akov rose up early in the
boker, and took haeven (the stone) that he had put for his pillow, and set it
up for a matzevah (pillar), and poured shemen(oil) upon the top of it. – Another example of a mature believer, he
rises early in the morning to perform service to EL YAHVEH.
It seem
like in Vayetze, that once a person decides to do the right thing, to do
whatever it takes to connect to the Light of the CREATOR, miracles will occur
to help that person do what is necessary. The CREATOR saw that Jacob had
awakened spiritually; he had realized his past mistakes and took the necessary
steps correct them.
Seeing
this, we are awaken by this Torah Portion to an alarming implication. If Jacob
had not open his spiritual to see the ladder that were there all along, he
would have simply carried on with all his daily spiritual works; he would
continued to pray and study all day doing everything correctly. Why are my
actions not working? Why do I not feel YOUR assistance? He would never have
known that it was because he did not have the Consciousness of the CREATOR
while he experience his spiritual journey.
Gen 28:19 And he called the shem (name) of that place Beit-El;
but the shem of that ir (city) was called Luz at the first. – He gave a new name to the place. It had been called Luz, an
almond-tree; but he will have it henceforward called Beth-el, the house
of EL. This gracious appearance of YAHVEH to him put a greater honor upon
it, and made it more remarkable, than all the almond-trees that flourished
there. This is that Beth-el where, long after, it is said, YAHVEH found
Jacob, and there (in what he said to him) HE spoke with us, Hos.
12:4. In process of time, this Beth-el, the house of EL, became Beth-aven,
a house of vanity and iniquity, when Jeroboam set up one of his calves
there.
Gen
28:20 And Ya’akov vowed a neder (vow),
saying, If Elohim will be with me, and will be shomer over me in this derech
(way, journey) that I go, and will give me Lechem(bread) to eat, and beged
(clothes) to put on, - Good Hebrew is poor English, and good
English is poor Hebrew. When Jacob made that vow, it implies that it was to be
repeated by all believers saying that if, we remain in EL YAHVEH, and will
guard us on our journey to perfection, and give us the bread and the wine and
cloth us in his Glory; meaning that poverty will not cause us to act against
our own sense of propriety and EL YAHVEH’s Will.
Gen
28:21 So that I return to bais avi (house of my father) in
shalom; then shall YAHVEH be for me Elohim (my EL). – So that I
finish my spiritual journey and find spiritual peace, then my Father and I will
be Echad (One). This is the position of full maturity.
Gen
28:22 And this even (stone), which I have set for a matzevah
(pillar), shall be Beis Elohim: and of all that Thou shalt give me I will
surely give the aser (tenth) unto Thee. – When all the sons reach maturity and
posses their inheritance, he Jacob like all the other Mature Sons will give a
tithe unto EL YAHVEH. Jacob’s tithes included not only a tenth of all earnings,
but also his pledge to dedicate a tenth of his children to EL YAHVEH’s service.
Giving a tenth in this life time is in preparation of the world to come.
Chapter 29
The life
of all believers should be a journey, a journey to perfection. Along that
journey awaits certain experiences: the experiences that solidify our strength
and develop our weaknesses. Those who are called to walk with us permanently,
and those who are called to be temporary accompaniment.
Too
often in the believer life those who are called to be temporary associates, we
turn them into permanent associates. They are associates that are like leaves
they are only for a season; there are friends who are like limbs they are
attach to us, but when a strong wind comes and tear them off they are gone.
Some are like roots they are with us permanently. Do not turn what is made for
a season into a permanent fixture, else we will suffer.
Even
though Jacob and Esau were brothers, in order for Jacob to continue his
spiritual development, a parting of ways had to happen. The next step in Jacob
life was now about to play itself out. We cannot get to the next stage of our
development if we continue to keep the old acquaintance.
Gen 29:1 Then Ya’akov went on his journey, and came into the
eretz (Land) of the bnei kedem. Been assured by the prophetic dream, - Jacob with a lifted spirit he continued
on his spiritual journey. When we are assured that our success is guarantee, we
walk with a certain spiritual boldness, or authority so to speak. Paul says
that he leave those experience that are behind and look forward to a new one.
Gen 29:2 And he looked, and hinei (behold) a be’er (well) in the
sadeh (field), and, hinei, there were shloshah edrei tzon (flocks of sheep)
lying by it; for out of that be’er (well) they watered the edarim (sheep): and
a great even (stone) was upon the mouth of the be’er. – The Torah narrates this incident at
length to illustrate how those who trust in EL YAHVEH shall renew their
strength; they shall walk and not faint. How then was Jacob able to role away
that large stone by himself? Jacob saw a well, a ministry in a field with a flock
of sheep laying around it, with a great stone, the stone of unbelief blocking
its entrance.
Gen 29:3 And to there were all the edarim (flocks) gathered: and
they rolled the even (stone) from the mouth of the be’er, and watered the tzon,
and put the even (stone) again upon the mouth of the be’er (well) in its place. – Compare the
stone of the believer to the stone of unbeliever. The stone of the believer,
Yahushua produces living water, while the stone of religion will stop anyone
from getting water without permission.
Gen 29:4 and
Ya’akov said unto them, my brethren, where are you from? And they said, Of
Charan is we. – By asking where they were from, he
discovered where they were going. No where spiritually. Too often we meet
believers yet we never ask each other where they are spiritually. When we know
where someone is spiritually, we can expect certain actions or certain fruit of
the spirit from them.
Gen 29:5 And he said unto them, Know ye Lavan ben Nachor? And
they said, We know him. –
Therefore they must know Laban and they confirmed it. To often the origin of a
Sheppard determine where he is taking the flock. One cannot take the sheep
where they have not been spiritually. He will not be able to take the sheep to
different plateau of spiritual development.
Gen 29:6 And he said unto them, is the shalom (Peace) with him? And
they said, Shalom; and, hinei, Rachel his bat (daughter) cometh with the tzon
(flock). – One
of the hallmarks of a believer is to ask about the safety of an individual.
Kindness being one of the fruit of the Spirit. Realizing that Jacob wanted to
know more about Laban’s personal life than they could tell, they pointed out
his daughter a sheppardest come their way.
Gen 29:7 And he said, Look, the sun is still high, neither is it
time that the flock should be gathered together; water ye the tzon(sheep), and
go and feed them. – When he undertook to teach them how to dispatch
their business, they did not bid him meddle with his own concerns and let them
alone; but, though he was a stranger, they gave him the reason of their delay,
verse 8. Those that are neighborly and friendly shall have neighborly and
friendly usage.
Gen 29:8 and they said, We cannot, until all the edarim (flock) be
gathered together, and till they roll the even (stone) from the mouth of the
be’er; then we water the tzon. - It is not until the rock of offence is
removed from the mouth of the well, before the sheep in the unsaved camps can
be watered. This rock of offense is the Messiyah! Those who do not believe in
Him, He will be a stumbling block to the revelation of the Word. Here we see an
example of rabbinic Judaism at work.
Gen 29:9 And while he yet spoke with them, Rachel came with the
tzon (sheep) of her av; for she was a ro’ah (shepherdess). – Rachel came
leading all of Laban’s sheep; which indicates that the flock was small. Indeed,
Laban became prosperous only after Jacob began working for him. Rachel must
have been a skilled shepherdess to tend single-handedly to even a small flock.
When there are no suitable male, a woman will do. Even a qualified woman like
Rachel cannot be as successful as a male leader like Jacob.
Gen
29:10 And it came to pass, when Ya’akov saw Rachel bat (daughter)
Lavan achi immo, and the tzon of Lavan achi immo, that Ya’akov went near, and
rolled the even (stone) from the mouth of the be’er, and watered the tzon of
Lavan achi immo. – In this one verse we see three mention of Laban his mother
brother. This seems to imply that all that Jacob did for Laban was because of
Rebecca. Jacob understands the spiritual significant of what he saw. It was a
woman bring the flock to the well and they had to wait for the rest of
shepherdess to help each other remove the religious stone that block the
entrance to the well of truth.
The
spiritual mature person Jacob was, he rolled away the stone by himself, so that
the shepherdess could water their flock, while the lazy Laban was at home.
Gen
29:11 And Ya’akov kissed Rachel, and lifted up his voice, and
wept.
- Jacob wept for he saw Rachel doing a man’s
job. It was a sad state of event for the people in Param Haram spiritually. He
kisses her for the work that she was doing. It was not a kiss of affection, it
was a kiss of gratitude, to say thank you for stepping up to the plate and
batting when there was no suitable male around. This was the character of
Rachel!
Gen
29:12 And Ya’akov told Rachel that he was
the relative of her av (father), and that he was ben Rivkah; and she ran and
told her av. – The fact that Jacob mention that he
was her father’s relative, it meant that she can trust him. The essence of
every relationship starts with the establishing of trust, not physical desire.
Jacob
had come to Haran
Gen
29:13 and it came to pass, when Lavan heard
the news of Ya’akov ben achoto(son of his sister), that he ran to meet him, and
embraced him, and kissed him, and brought him to his bais. And he told Lavan all
these things. – Was Laban remembering the incident with
Elizer and Rebecca was he thinking about the prize that Eliezer had brought for
Rebecca?
Gen
29:14 And Lavan said to him, Surely thou
art my etzem (bone) and my basar. And he abode with him the space of a chodesh
(month). - Was this
true generosity or was it greed? Laban,
though none of the best-humored men, bade him welcome, was satisfied in the
account he gave of himself, and of the reason of his coming in such poor
circumstances. While we avoid the extreme, on the one hand, of being foolishly
credulous, we must take heed of falling into the other extreme, of being
uncharitably jealous and suspicious. Laban owned him for his kinsman: Thou
art my bone and my flesh. Those are hard-hearted indeed that are unkind to
their relations, and that hide themselves from their own flesh, Isa.
58:7.
The fair contract
made between Laban and Jacob, during the month that Jacob spent there as a
guest. It seems he was not idle, nor did he spend his time in sport and
pastime; but like a man of business, though he had no stock of his own, he
applied himself to serve his uncle, as he had begun verse 10 when he watered
his flock.
Gen
29:15 And Lavan said unto Ya’akov, because thou art my relative,
shouldest thou therefore serve me for nothing? Tell me, what shall thy maskoret
(wages) be? - Wherever we are, it is good to be employing
ourselves in some useful business, which will turn to a good account to
ourselves or others. Laban, it seems, was so taken with Jacob’s ingenuity and
industry about his flocks that he was desirous he should continue with him, and
very fairly reasons thus: "Because thou art my brother, shouldst thou
therefore serve me for nought?
No, what reason for
that?’’ If Jacob be so respectful to his uncle as to give him his service
without demanding any consideration for it, yet Laban will not be so unjust to
his nephew as to take advantage either of his necessity or of his good-nature.
Gen
29:16 And Lavan had two banot (daughters):
the shem (name) of the elder was Leah, and the Shem of the younger was Rachel. – One of the miracle or lessons of Vayetze is
that of love. The Torah says that when Jacob arrived in Charan, he met Rachel
and Kissed her. This is one of those rare times in Torah where we find an
unbethrod couple kissing. It is also the only time in the Torah where we caught
a glimpse of true romantic love. Jacob is willing to come to his uncle
farm and work for seven years thew
amount for a bride price.
Gen
29:17 Leah had weak eyes; but Rachel was
yafeh and lovely in form. - This is a nice way of saying that Leah was
not much to look at, but Rachel was! There is a law that says that if a man has
two wives one loved and one unloved, he cannot show favoritism.
Gen
29:18 And Ya’akov loved Rachel; and said, I
will serve thee sheva shanim(seven years) for Rachel thy bat haketannah
(younger daughter). – It was the character of Rachel that Jacob
was attracted to, been voluptuous was just an added benefit. Notice also that
Jacob had no money to pay the Bride Price, that is why I say that Esau stole it
from Jacob while he was on his way to Laban. Leah was not the kind of girl who
attracted the eye of the men as Rachel did. She was physically challenged.
Seven
years may seems like a terribly long time to wait, but for most of us it was
proof that he was not a lazy man. To Jacob and Rachel, the seven years that
they could not be together seemed to fly by in a matter of days, for their love
was based on sharing, not selfish motive.
Gen
29:19 And Lavan said, it is better that I give her to thee, than
that I should give her to another ish (man); abide with me. – Even though Laban was not a Torah
follower they still practice some of Torah principle. It is the head of the
family that decide who marry who. It is the head of the family who had to give
the final approval after consulting the young lady. Laban also knew that Jacob
was from a rich family! Did that have any effect on his decision to give his
daughter to Jacob?
Gen
29:20 And Ya’akov served sheva shanim
(seven years) for Rachel; and they seemed unto him but a few yamim (days),
because of the ahavah (love) he had for her. - Only his great love
for Rachel that Jacob served seven years. He had no other choice for he did not
have the bride price to pay. Seven years is kind a high, but the desire for her
was well worth the price. Most men will do anything for a pretty woman, even a
believer.
Gen
29:21 And Ya’akov said unto Lavan, Give me
my isha (woman), for my yamim (days) are completed, that I may go in unto her. – After seven years, Laban said nothing; Jacob was forced to
approach Laban to remind him of the agreement. Jacob wanted to start his
family, he wanted to fulfilled his commission as the father of a great nation.
Gen
29:22 And Lavan gathered together all the
anshei hamakom(men of the place), and made a mishteh (feast). – The second times we see the wedding
feast being arrange. Laban did not call the local priest to proceed over the
wedding.
Gen
29:23 and
it came to pass in the erev (evening), that he took Leah his bat, and brought
her to him; and he went in unto her. - This must have been some feast why Jacob did not recognize
that it was not Rachel in his bed. Was Leah that obedient to her father that
she did not object? Or was it the practice of the day? Did they even speak to
each other? If I had work seven years for a woman, I would have least kiss her
and say darling finally, and she might have said yes my dear, I am going to
make it worth your while!
Gen
29:24 And Lavan gave unto his daughter Leah
Zilpah shifchato (her maid) for a shifchah. – In
those days every woman had a servant, the servant was most valuable when Leah
would be on her monthly cycle the servant girl would do her bidding. This
servant girl was not someone who work as a slave, she had as much right as her
mistress. She was not someone who just do every thing the master said she must
do, she was a person who would do thing that the Mistress was not able to do
when she was on her monthly cycle, such as take care of the children and
prepare food for the family.
Gen
29:25 And it came to pass, that in the
boker (morning), hinei, it was Leah! And he said to Lavan, What is this thou
hast done unto me? Did not I serve with thee for Rachel? – So why then hast thou deceived me? All
of Laban’s plans, however, could not have succeded had EL YAHVEH not wanted
them to, for it is illogical to believe that Jacob could not have detected
something amiss until morning. Unless he was drunk! The result of all our
action is the consequence of our character; it is the indicator for us to
measure ourselves. Or what scripture calls the fruit of the Spirit.
Marriage
in those days was celebrated by a feast, no official ceremony, no exchanging of
vows, no wedding ring. It was implemented by asking the father for permission
to take his daughter, if she agrees; the man paid the Bride Price. If they
wanted they may have a Feast where the friends and family gathered together to
celebrate the occasion, and finally the consummation of the agreement. Have sex
with a virgin was an act of been married. Casual sexual relationship was never
done between friends, and then they went home to their respected parent house.
When
someone got married the woman carried he sleep blanket that absorbed the blood
from her virginity, then it was displayed as a sign of the covenant for all to
see.
I
believe that it was EL YAHVEH Will for Jacob to take the not so beautiful Leah
as wife first. Then Rachel his favorite next. It was also a chance for Jacob to
fulfill the commandment that if a man take two wives and love one more than the
other, he must treat them both the same.
Gen
29:26 And Lavan said, it must not be so
done in our land, to give the younger before the bechirah (elder). – To give Leah a chance to get married,
the oldest had to get married before the youngest. This policy would guarantee
that all the girls would find a husband. What if it was Rachel was first, would
the not so beautiful Leah find a Husband. Were they not violating Torah
requirement not to take a wife from two sisters. Leviticus 18:18‘Nor
shall you take a woman as a rival to her sister, to uncover her nakedness while
the other is alive.
Gen
29:27 Finish her shvu’a (seven day), and we
will give thee this also for the avodah (service, work) which thou shalt do for
me yet sheva shanim acherot(another seven years). - Laban promise that as soon as the seven
days of Leah’s wedding feast were over, Jacob could take Leah as wife and work
another seven years for her. As the sixth days of creation prepare the bride
for the seventh day feast, we see a parallel for our spiritual development. If
anyone does not keep the Shabbat then one cannot enter the rest or the wedding
chamber with the groom.
Jacob’s
love for Rachel was similar to the love many of us hope to have for the
CREATOR. Such love is describe as yirat
haromemut, love based on appreciation. When we appreciate someone, in this
case the CREATOR, this appreciation in and of itself awakens more of our love.
The love
spiritual people share is based on a desire to share. Their love had nothing to
do with what either one could get from the other. The love demonstrate in this
Torah portion was an appreciation of what they were both capable of giving.
When he saw Rachel, Jacob viewed her as a chariot for Malchut . He recognized the Light that she could reveal for the
Kingdom.
Gen
29:28 And Ya’akov did so, and fulfilled her shvu’a; and he gave
him Rachel his bat to be his isha (wife) also. – Jacob was
painting a beautiful picture of our redemption walk, we must fulfilled the six
days of creation in our lives in-order to become the Bride of Messiyah. All of
these rituals are visible Torah, design to teach us the principles of Heavens.
Gen
29:29 And Lavan gave to his bat Rachel
Bilhah his shifchah to be her shifchah: - Those of us who make it into the Holy of Holies full
maturity are the bride; they will be given maidservant so to speak. These
maidservants are those who did not make it to full maturity, those who make it
as far as the Holy Place Holy Place
Gen
29:30 And he went in also unto Rachel, and
he loved also Rachel more than Leah, and served him yet sheva shanim
acherot(seven more years). - Jacob
surely loved Leah the ugly duckling, but his greater love was for the lovely
Rachel. Could this be the next stage in Jacob development, to learn to love
both wives equally? I can understand if there was a spiritual flaw in Leah,
except for her looks. As a man most of the time we choose a wife based on her
looks, and not on her character. Could this be another test for Jacob? I
believe so!
Gen
29:31 And when EL YAHVEH saw that Leah was
hated, He opened her womb but Rachel was barren.- Torah said that EL YAHVEH saw that Leah
was not as popular as Rachel! Why did I have to take this ugly duckling as a
wife! I will keep her home, while I romance the lovely Rachel. I will only
visit her when Rachel is on her monthly cycle. I will do the mere minimal
responsibility that a husband needs to do to a wife. Maybe Rachel was getting
her regular loving and Leah was barely scraping the barrel. What this incidence
is exposing, is a flaw in Jacob character. It is the responsibility of every
individual to scrutinize our action clearly, to see if they align them selves
according to the Word of EL YAHVEH.
Gen
29:32 And Leah conceived, and bore a ben(son), and she called is
shmo(name) Reuven: for she said, Surely YAHVEH hath looked upon my misery; now
therefore my ish(husband) will love me. - It seems that Leah was also suffering
from a case of inferiority complex. If I do this maybe Jacob will love me more.
It is not our actions that will determine if EL YAHVEH will love us. It is if
we love His Son. In the redeemed community one’s self Image should not be in
question; for we are created in the image of EL YAHVEH. It is unfair to base
the love for a person, on their physical attribute, and not on character. Does
our Heavenly Father love the short man less than the tall one?
I Samuel
16:7 But YAHVEH
said unto Samuel, Look not on his countenance, or on the height of his stature;
because I have refused him: for YAHVEH seeth not as man seeth; for man looketh
on the outward appearance, but YAHVEH looketh on the heart. I Peter 3:3 Whose
adorning let it not be that outward adorning of plaiting the hair, and of
wearing of gold, or of putting on of apparel; 4But let it be the
hidden man of the heart, in that which is not corruptible. There
is a three part lesson to this story: Jacob need to learn to look past the
physical appearance. Lear need to recognize her worth as a woman created in the
image of EL YAHVEH, and Rachel need to be less self centered.
Gen
29:33 And she conceived again, and bore
ben; and said, Because Hashem hath heard I was hated, He hath therefore given
me this also; and she called shmo Shimon.
– After her first
child Leah was confident that Jacob would love her more, But EL YAHVEH knew
that this ugly duckling need to have her confidence boosted some more; so EL
YAHVEH allow her to conceive again. EL YAHVEH was using His Divine plan to
fulfill His role and help humanity at the same time. There is always a plan
within a plan, within a plan for YAHVEH.
Gen
29:34 And she conceived again, and bore
ben; and said, now this time will my ish yillaveh (become attached) unto me,
because I have born him shloshah banim: therefore was shmo called Levi. - In our various stage of development, in particular when
there have been previous abuses, one or even two session will never cure an
individual from years of stigmatize; confidence is developed over time. EL
YAHVEH was giving Leah her time in the spotlight, in order to develop in her
the confidence of a princess as she is called to be.
Gen
29:35 And she conceived again, and bore ben (a son); and she
said, Now will odeh (I praise) YAHVEH; therefore she called shmo Yehudah; and
stopped giving birth. - Notice carefully Leah did not say; now
my husband will love me more! She gave praise to the source of her confidence EL
YAHVEH. Let me gratefully praise EL YAHVEH, so she called her son Judah a praise
of EL YAHVEH. Our Heavenly Father is in the restoration business. He took an
ugly duckling and made her a praise of the True and Living Elohim. That is
growth!
As
believers we should never look for fulfillment from the acceptance of man. It
is always who we are in El Yahushua (Jesus Christ) that determines our
justification. Our level of sanctification is up to our obedience to Torah.
Chapter 30
Many of
us try to make a distinction between one kind of love and another, between the
love that we try to awaken for the Light
of the CREATOR and the love we have for our friends or spouse or children.
The
Greek define love: eros, phileo, and agapie. While the Yisraelites sees love as
the love for YAHVEH is the same for our brother.
But at
its purest, all of these forms of love are identical. On this Shabbat of
Vayetze, we have a special opportunity to ask to become awakened. On this Shabbat,
we can say to ABBA YAHVEH, ‘please open
our hearts; let us connect to YOU, and give us the ability to awaken true love.
’
Gen 30:1
And when Rachel saw that she did not bear [banim](children) to Ya’akov,
Rachel had kina(envious) toward her achot(sister); and said unto Ya’akov, Give
me banim(children), or else I die. - The
self conceited lovely Rachel, became envious because of the fruitfulness of
Leah her ugly sister, she began to take out her frustration on Jacob. It is
always the other partner fault, even though Jacob proved that he can fathered
children with Leah. The flaw in Rachel character began to show itself. What is
the situation that causes us to show your true color?
It is the strength
or weakness in our character that become evidence when we are pushed, even in
spiritual accomplishment. For Rachel it was her inability to have children that
was one of her vessels to maturity. Withstand all her beauty and the attention
Jacob gave her, she still had an identity problem, envy.
There was a positive
result of Jacob’s displeasure with Rachel. It forces her to realize her short
coming, and encourage her to pray fervently on her own behalf. Finally
unselfishly she gave her maidservant Bilhah to Jacob, before she was eventually
blessed with children of her own. The children she birth, as the Torah states,
were in response to her prayer.
Gen 30:2
And after Ya’akov was kindled(anger flared) against Rachel; and he said, Am
I in place of Elohim, Who hath withheld from thee p’ri beten? - Back to
Jacob, he got angry with Rachel. As the head of the household he should be the
one with a level head. Rachel certainly push Jacob anger button and he
responded. What is your anger button that will cause us to lose control? It
seems that in all the above case it was pride. For Leah pride that she was not
loved enough. Rachel she did not have any children; Jacob for he could not
satisfied his wife. Proverb 31:16 the grave, the barren womb, the
earth that is not satisfied with water, and the fire never says, “Enough!”
I do not believe that Jacob was ever able to satisfied Rachel’s desire for sex.
Gen 30:3
And she said, Hinei my amah (maidservant) Bilhah, go in unto her; and she
shall bear upon my birkayim, that I may also build up through her. – At the persuasion of Rachel, he took Bilhah her
handmaid to wife, that his children by her might be adopted and owned as her
mistress’s children, etc. She would rather have children by reputation than
none at all, children that she might fancy to be her own, and call her own, though
they were not so.
One would think her
own sister’s children were nearer akin to her than her maid’s, and she might
with more satisfaction have made them her own if she had so pleased; but (so
natural is it for us all to be fond of power) children that she had a right to
rule were more desirable to her than children that she had more reason to love;
and, as an early instance of her dominion over the children born in her
apartment, she takes a pleasure in giving them names that carry in them nothing
but marks of emulation with her sister, as if she had overcome her.
The whole purpose of
having children was for the expansion of the Kingdom of Heavens
Gen 30:4
And she gave him Bilhah her shifchah (slave woman, maidservant) as isha; and
Ya’akov went in unto her. – Rachel desires for children push her to follow
the course of Sarah, who asked Abraham to take her maidservant Hagar in the
expectation that she would raise up children through her.
Notice again that
Jacob did not pay the bride price for Rachel’s maidservant. She had to be a
virgin or else that child would be a child of adultery. Another way of looking
at this prophetically is that her maidservant was a spin off, so to speak of
Rachel; as there are several spin off of Judaism that still bore fruit for the
master.
As the purpose of
the church is to develop mature sons for the Kingdom, so is the woman
responsibility to developed son to carry on the father name. A man without a
son to carry on his name is not a productive man. A church without producing a
mature son for the Kingdom
of Heavens
Gen 30:5
And Bilhah conceived, and bore Ya’akov a ben. – The child of a Concubine is a child of a virgin. The child of a harlot
is not the child of a virgin. A child of an harlot couldn be an heir to the
Kingdom, just remember the first child of David and Bathsheba it had to die
because it was a child of adultery. None of the children of the four wives of
Jacob were children of a forbidden relationship. If they were, then none of the
boys could be named a tribe of Yisrael. If it was a sin for a man to have more
than one wife, then the children born to the other three wives other than Leah
were children of a forbidden relationship, and those sons would be children of adultery, therefore,
they could not be clasified as a tribe of Yisrael, YAHVEH chosen people.
Gen 30:6
And Rachel said, Elohim danani (YAHVEH hath judged me), and hath also heard
my voice, and hath given to me ben: therefore called she shmo Dan. - Dan is a representation of the concubine woman,
such as the Samaritans. Those who were half Hebrews. Did this situation bring
Rachel to a higher plain of spiritual maturity? Was she thanking EL YAHVEH for
another woman child as if it was her own? John 9:49 And
John answered and said, Master, we saw one casting out devils in thy name; and
we forbad him, because he followeth not with us. 50And Messiyah said
unto him, Forbid him not: for he that is not against us
is for us. It was not
who bear the child, it is who bring the child to Maturity. The four wives of
Jacob knew of ABBA YAHVEH call on his life to produce the twelve sons of the
promise. They were all competing to see who would produce the most sons. I
which the church today would compete to see who would bring the most sons and
daughters to spiritual maturity.
Gen 30:7 And Bilhah shifchat Rachel conceived again, and
bore Ya’akov ben sheni. – One
of the problems we have with marriages today is that it produces selfishness.
While Torah principle Produces Corporation. Christian marriages forces us to
vow to be faithful to one wife, while Torah says we can have as many as we can
afford. While I do believe that if you make a vow to be faithful to one wife,
you MUST keep that vow. Numbers 30: 2 If a man vow
a vow unto YAHVEH, or swear an oath to bind his soul with a bond; he shall not
break his word, he shall do according to all that proceedeth out of his mouth. Do not go and say that I am telling men who got
married in a Christian church to go take a second wife, no sir. Keep the vow
you made to your wife.
Gen 30:8 And Rachel said, with naftulei Elohim niflalti (with wrestling’s
of YAHVEH have I wrestled) with my achot, and I have prevailed: and she called
shmo Naphtali. - The
response of Rachel to the first child does not seem to be genuine. Rachel when
she saw the second son she said: ” With great wrestling’s I have wrestled with
my sister, and indeed I have
prevailed.” The whole incident was a competition with her sister; she did not
give her maid out of unselfishness. It was in competition with her sister. I
have prevailed!
Gen 30:9 When Leah saw that
she had stopped bearing; she took Zilpah her shifchah, and gave her to Ya’akov
as isha. - Knowing
prophetically that Jacob was destined to have twelve sons, and she had stopped
giving birth, Leah gave her own maidservant Zilpah to Jacob as a wife.
She
however, did not have the same motivation that Rachel had. She did it to
produce the required offspring for
Jacob.
Gen
30:10 And Zilpah shifchat (maidservant) of Leah bore Ya’akov ben.
– Zelpahnhad a son for Jacob. Notice there
were no sign of jealousy like that which plague todays society.
Gen
30:11 And
Leah said, BaGad (What Good Fortune!) And she called shmo Gad. –
Gen
30:12 And Zilpah shifchat Leah bore Ya’akov ben sheni. –
Gen
30:13 And
Leah said, B’Ashri (Happy am I), for the banot (women) will call me Asher
(blessed): so she called shmo Asher.
- As
women are representations of Yisrael. The women the church consider themselves
blessed for producing sons for the Kingdom. The women who produce sons for the
king is a blessed happy church!
Gen
30:14 And Reuven went in the yemei ketzir chittim, and found duda’im
(mandrakes) in the sadeh, and brought them unto Leah immo. Then Rachel said to
Leah, Give me, now, of the duda’im of thy ben. - Leah fruitful again, after she had, for some time, left off bearing.
Jacob, it should seem, associated more with Rachel than with Leah. The law of
Moses supposes it a common case that, if a man had two wives, one would be
beloved and the other hated, Deu. 21:15. But at length Rachel’s strong passions
betrayed her into a bargain with Leah that Jacob should return to her tent.
Reuben, a little lad, five or six years old, playing in the field, found mandrakes,
dudaim.
Mandrake is a form
of Viagra , what the EL of nature has provided, not only for our necessities,
but for our delights; there are products of the earth in the exposed fields, as
well as in the planted protected gardens, that are very valuable and useful.
How plentifully is nature’s house furnished and her table spread! Her precious
fruits offer themselves to be gathered by the hands of little children.
In particular when a
man had more than one wife, he had to proform, it is also a command that a man
MUST provide three thing for his wife. Exodus 21:10 If he take him another wife; her food, her raiment, and her
duty of marriage, shall he not diminish. 11And if he do not these
three unto her, then shall she go out free without money.
Gen
30:15 And
she said unto her, is it a small matter that thou hast taken my ish? And
wouldest thou take away the duda’im of beni also? And Rachel said, Therefore he
shall lie with thee halailah (tonight) for the duda’im of thy ben. - Rachel asked Leah for some of the Mandrakes
(Viagra), in the hope that it would be a stimulant for Jacob, but Leah reacted
negatively, for Rachel was acting as if she was entitle to whatever she wished,
since she was the favorite wife of Jacob. Rachel was alluding to the fact that
she was promise to Jacob first and Leah stole him away. That is why Torah says
we must not take two sisters as rival, not that it was wrong, but knowing human
nature, it would become a bone of contention between them.
Gen
30:16 And Ya’akov came in from the sadeh (field) ba’erev (evening),
and Leah went out to meet him, and said, Thou must come in unto me; for surely
I have hired thee with duda’im of beni. And he lay with her that night. - In those days Husband and wife did not sleep in
the same bed. A woman would make arrangement to sleep with her husband when she
was in the most fertile part of her month. Some time the women would even trade
sleeping arrangement when it was necessary. In those days sex was not done for
pleasure as such, but mostly for the development of the family.
Gen
30:17 And
Elohim paid heed unto Leah, and she conceived, and bore Ya’akov ben chamishi.
- The Torah stresses that EL YAHVEH responded
to her prayers, not that there was some magical power in the dudaim (mandraks,
Viagra), Children are a gift from EL YAHVEH. Once those children are born, it
is the responsibility for the woman to bring up the male child until he reach
his bar mitzvah, only then does the father takes him and show him how to be a
man.
Gen
30:18 And Leah said, Elohim hath given me my hire, because I have
given my shifchah to my ish; and she called shmo Yissakhar. -
We see here again the Maturity of Leah being develop, she praise EL YAHVEH for
giving her, her reward.
Gen
30:19 And
Leah conceived again, and bore Ya’akov ben shishi. - The purpose of blessing is so that we can give
thanks to EL YAHVEH, the more He blesses us, the more we should praise Him, the
more the blessing will flow.
Gen 30:20 And Leah said, Elohim hath
endeud me with a zeved tov (good endowment); now will my ish (my man) zabal
(honor) me, because I have born him shisha banim; and she called shmo Zevulun.
- We still see a little of pride creping back
into Leah life. Now my husband will honor me. We must not seek the honor of
man, but the permanent honor of our Father in Heavens. Six sons in nothing to
be ashamed about, it is a sign of productivity or fruitfulness.
As long as we are in
the flesh, we will always desire to be recognized by our peers or our close
friend or family. It does not matter how mature we are that desire will always
show it ugly head time an time again. We can cast out the evil-one when he
comes, but we cannot cast out the desire of the flesh. The rivalry between
siblings is such a strong emotions that we are admonish not to take two sisters
as wives.
Gen
30:21 And afterwards she bore a bat, and called her shem Dinah. – She promises herself more of her husband’s company
now that she had borne him six sons, and that, in love to his children at
least, he would often visit her lodgings. Mention is made of the birth of a daughter, Dinah,
because of the following story concerning her, ch. 34. Perhaps Jacob had other
daughters, though their names are not registered.
In scripture men
represent the spirit while the women represent the flesh. In this verse we
learn of the birth of a daughter, the flesh, and later on in 34 we see the
result of a rebellious daughter, and the resulting concequence.
Gen
30:22 And Elohim remembered Rachel, and Elohim paid heed to her, and
opened her rekhem (womb). - The plight of Rachel came before EL YAHVEH. She had
learnt her lesson; EL YAHVEH now took cognizance of her development, and her
fervent desire to participate in the creation of Yisrael. It is always the
prayed of the righteous that gets result. It is also the desire of the true
wife or true church to produce sons for the kingdom.
Gen
30:23 And she conceived, and bore ben; and
said, Elohim hath taken away my cherpah (shame, disgrace, reproach); - it is a shameful thing when a church
do not bring forth many sons for the kingdom. Many churches today only birth
children, who never reach full maturity.
It is a
disgrace in Yisrael when a woman do not bring forth a son, as it should be a
disgrace when the church do not produce mature sons for the Kingdom. When some
of us as leaders stand before ABBA YAHVEH
will we be proud of the mature sons we bring with us.
Gen
30:24 And she called (Joseph) shmo Yosef;
and said, yosef (may He add), may Hashem add me ben acher (another son). - Everyone in Jacob
camp knew that he was to have twelve sons. Rachel prayer was for her to have
the last two. She recognizes the elements that had moved EL YAHVEH to answer
her prayer. But her request for the future was further mercy. She knew that she
was depending on EL YAHVEH’s mercy. In Rachel’s case, for example, not only was
the blessing of a child of vital importance to her because it gave her a share
in the destiny of the Hebrew People, EL YAHVEH’s goodness extended even to such
trivial matter as sharing mandrake.
Gen
30:25 And it came to pass, when Rachel had
born Yosef, that Ya’akov said unto Lavan, Send me away, that I may go unto mine
own makom (place, home) and to my eretz. - Laban is a representative of the evil-one, his desire is to
keep us from inheriting our promise land. He will do everything that he can, to
keep us in his sphere of influence. The Labans of this world like Pharaoh will
never gives the people permission to leave Egypt
Gen
30:26 Give me
my nashim(wife) and my yeladim(children), for whom I have served thee, and let
me go: for thou knowest my avodah(service) which I have done thee. - He was desirous to go to Canaan ,
though he had a great family to take with him, and no provision yet made for
them. He had got wives and children with Laban, but nothing else; yet he does
not solicit Laban to give him either a portion with his wives or the
maintenance of some of his children. No, all his request is, Give me my
wives and my children, and send me away. Those that trust in ABBA YAHVEH, in his
providence and promise, though they have great families and small incomes, can
cheerfully hope that he who sends mouths will send meat. He who feeds the brood
of the ravens will not starve the seed of the righteous.
Gen
30:27 And
Lavan said unto him, now, if I have found chen (favor, grace) in thine eyes,
tarry; for I have learned by nachash (divination) that Hashem hath made a
berakhah upon me for thy sake. - Most religious institution are pawn in the evil-one hand. They
say they love God, yet they hold simple minded people hostage in YAH’S name.
Jacob respond to Laban if the fruit of the spirit is in you, then let me go and
find my own way. That is what religion people are inclined to do: If you
question! If you choose to go your own way! It will not be with their blessing.
Gen
30:28 And he said, Specify thy sachar
(wages, reward), and I will pay it. – By offering material things Laban had
hope the pious Jacob would be flattered by this acknowledgment of his
achievement. The world will always try and flattered us, to keep us away from
our goal.
Gen
30:29 And he said unto him, Thou knowest how I have served thee,
and how thy mikneh fared with me. – Jacob began his response by reiterating
that he had no reason to feel guilty. To the contrary, it was Laban who had
been taking advantage of him all those years.
Gen
30:30 For
it was me’at (little) which thou hadst before I came, and it is now increased
unto a multitude; and Hashem hath made a berakhah upon thee since my coming;
and now when shall I do for mine own bais also?
- Jacob reminded Laban that when he came is daughter were Shepparding
his little flock, since he Jacob took the job as senior minister (Sheppard) his
flock has grown significantly. When will I have my own ministry?
Gen 30:31 And he said, what shall I give thee? And Ya’akov said
Thou shalt not give me any thing; if thou wilt do this thing for me, I will
again tend and be shomer over thy tzon. - Laban pressed Jacob further, asking him to spell out what
he wanted to be paid to compensate him for what he cold expect to earn if he
were to work for himself.
Jacob
consented to remain and he proposed to an arrangement by which, in the natural
order of events, he would gain little. Knowing the mentality of Laban he would
object at paying what he was worth, but would jump at a seemingly ridiculous
arrangement under which Jacob would earn no more than a pittance.
Jocob
who was now more establish spiritually, said do not pay me for what I have done
in the pass. Just pay me by letting me have all the speckled sheep. Jacob
looked over his flock and saw few, if any speckled sheep in the midst. Greedily
he said sure when do you start!
Gen
30:32 I will pass through all thy tzon
today, removing from there speckled and spotted seh, and every dark seh among
the kesavim, and the spotted and speckled among the izzim; and of such shall be
my sachar. - Off all the flock that was born under
Jacob care he would remove all those who were of unusual color, leaving the
normal color ones with Jacob. Of the animals to be born from the flocks he
would be tending, Jacob would keep only the abnormally colored ones. Since such
sheep were extremely rare Jacob added that any existing sheep be removed
immediately from the existing flock to avoid genetic contamination. Making it
almost impossible, for any future speckled sheep to be born.
Gen
30:33 So shall my tzedakah answer for me in
time to come, when it shall come for my sachar before thy face; every one that
is not speckled and spotted among the izzim, and dark among the kesavim, that
shall be counted a ganav’s with me. - Jacob added that should you ever
suspect me of taking any of your animals that are not deu to me, an
investigation of my flock will verify my integrity, for if any normally colored
animal is in my possession, you may assume that it was stolen from you.
Gen
30:34 And Lavan said, Agreed, I would it might be according to
thy davar (word). - Laban assumed that the pure white and
the pure black sheep would bear only a trifling percentage of discolored sheep.
Therefore Laban accepted the proposal without hesitation.
Gen
30:35 And he removed that day the male
goats that were streaked and spotted, and all the izzim that were speckled and
spotted, and every one that had some lavan in it, and all the dark among the
kesavim, and gave them into the yad of his banim. – According
to this bargain, those few that were party-coloured were separated, and put
into the hands of Laban’s sons, and sent three days’ journey off; so great was
Laban’s jealously lest any of them should mix with the rest of the flock, to
the advantage of Jacob. And now a fine bargain Jacob has made for himself! Is
this his providing for his own house, to put it upon such an uncertainty?
If these cattle
bring forth, as usually cattle do, young ones of the same colour with
themselves, he must still serve for nothing, and be a drudge and a beggar all
the days of his life; but he knows whom he has trusted, and the event showed,
(1.) That he took
the best way that could be taken with Laban, who otherwise would certainly have
been too hard for him. And,
(2.) That it was not
in vain to rely upon the divine providence, which owns and blesses honest
humble diligence. Those that find men whom they deal with unjust and unkind
shall not find YAHVEH so, but, some way or other, he will recompense the
injured, and be a good pay-master to those that commit their cause to him.
Gen
30:36 And he set a derech shloshet yamim
between himself and Ya’akov; and Ya’akov tended the rest of the tzon Lavan.
- As an additional
precaution Laban establish a large distance between the flocks with the
speckled and the so-called pure breed lest the animals should mingle and mate.
All of this seems to have been Laban’s idea; everyone is entitled to protect
his interests in any business arrangement.
Gen
30:37 And
Ya’akov took him fresh cut makal (rod, branch) of poplar and of almond and
plane tree; and peeled strips of bark in them, and made the lavan (white)
appear which was in the maklot (rods, branches). – Here
is Jacob’s honest policy to make his bargain more advantageous to himself than
it was likely to be. If he had not taken some course to help himself, it would
have been a bad bargain indeed, which he knew Laban would never consider, or
rather would be well pleased to see him a loser by, so little did Laban consult
any one’s interest but his own.
Now Jacob’s
contrivances were, to set peeled sticks before the cattle where they were
watered, that, looking much at those unusual party-coloured sticks, by the
power of imagination they might bring forth young ones in like manner
party-coloured. Probably this custom was commonly used by the shepherds of Canaan , who coveted to have their cattle of this motley
colour.
Gen
30:38 And he set the maklot which he had
peeled before the flocks in the small channels of the shikatot mayim (watering
troughs) when the tzon came to drink. And since they bred when they came to
drink. - If imagination is a determining factor in the
nature of unborn lambs, as this verse indicates, then how much more important
will it be when sensitive thinking human beings procreate! When husband and
wife unite, they must purge their minds of all impure thoughts and every
element which is foreign. The degree of their moral and spiritual purity will affect
the soul of the children.
Gen
30:39 And the flocks bred before the
maklot, and brought forth tzon streaked, speckled, and spotted. - While it is never permitted to steal or
to lie, one must protect himself against thieves and connivers. Consequently,
Jacob resorted to several devices to outwit his uncle. He place colored rods in
front of the flocks at the time they conceived, so that they would produce
lambs having the same markings as the rods they were facing.
Gen
30:40 And Ya’akov did separate the kesavim, and set the faces of
the tzon toward the streaked, and all the dark in the tzon Lavan; and he put
his own adarim (flocks) by themselves, and put them not unto the tzon Lavan. - It becomes a man to be master of his trade, whatever it is, and to be
not only industrious, but ingenious in it, and to be versed in all its lawful
arts and mysteries; for what is a man but his trade? There is a discretion
which God teaches the husbandman (as plain a trade as that is), and which he
ought to learn, Isa. 28:26.
When he began to
have a stock of ringstraked and brown, he contrived to set them first, and to
put the faces of the rest towards them, with the same design as in the former
contrivance; but would not let his own, that were of one colour.
Gen
30:41 And it came to pass, whensoever tzon
hamekusharot (the stronger flock) did breed, that Ya’akov set the maklot before
the eyes of the tzon in the trough channels, that they might breed among the
maklot. – Strong impressions, it seems, are made by the eye,
with which therefore we have need to make a covenant. When he found that his
project succeeded, through the special blessing of YAHVEH upon it, he
contrived, by using it only with the stronger cattle, to secure to himself
those that were most valuable.
Gen 30:42 But when the tzon were feeble, he put them not in: so
the feebler would belong to Lavan, and the stronger to Ya’akov. – leaving the feebler to Laban.
Gen
30:43 And the ish increased exceedingly,
and had much tzon, and shefachot, and avadim, and gemalim, and chamorim. – In the course of attempting to influence the birth of the
sheep to his advantage, Jacob separated the flocks, making the newborn spotted
ones lead the monochrome ones, so the latter would be influenced by the leader
and bear similar offspring. He did not apply these measures indiscriminately.
For maximum advantage, he set up the peeled rods only when the early-bearing
sturdier flocks were about to mate, thus securing the strongest genetic animals
for himself.
Chapter 31
The
evident that lead to the decision to flee! After twenty years of laboring in
Laban’s ministry, Jacob felt that it is his time to return to his land and
start his own. The decision was precipitated by the clear perception that
Laban’s family was resentful of Jacob’s success.
In a
prophecy EL YAHVEH instructed Jacob to leave and, with sensitive concern for
their feeling, Jacob informed his wives and sought their consent, which they
gave wholeheartedly.
You
might have heard me say before, that when EL YAHVEH wants us to move on, He
creates an uneasy situation that would make it much easier for us to move from
our comfort zone.
Jacob
heard the angry words of Laban’s sons, remarks that were directed at him.
Laban’s displeasure with the growing size of Jacob ministry. Jacob promises to
take all the destitute and rejects from Laban’s ministry and made a success of
it. One man’s reject is another man treasure.
Too
often in ministry, ministers want to be in ministry yet they are not willing to
do the work of ministering to the flock. When someone else comes along and does
a better job than the other, resentment develop.
Gen 31:1 And he heard the divrei Bnei Lavan, saying, Ya’akov
hath taken away all that belonged to avinu; and of that which belonged to avinu
hath he gotten all this kavod. – Laban’s
sons showed their ill-will in what they said. It should seem they said it in
Jacob’s hearing, with a design to vex him. The last chapter began with Rachel’s
envying Leah; this begins with Laban’s sons envying Jacob. Observe, how greatly
they magnify Jacob’s prosperity: He has gotten all this glory. And what
was this glory that they made so much ado about? It was a parcel of brown sheep
and speckled goats (and perhaps the fine colours made them seem more glorious),
and some camels and asses, and such like trading; and this was all this
glory.
Riches are glorious
things in the eyes of carnal people, while to all those that are conversant
with heavenly things they have no glory in comparison with the glory which
excelleth. Men’s over-valuing worldly wealth is that fundamental error which is
the root of covetousness, envy, and all evil.
How basely they
reflect upon Jacob’s fidelity, as if what he had he had not gotten honestly: Jacob
has taken away all that was our father’s. Not all, surely. What had become
of those cattle which were committed to the custody of Laban’s sons, and sent three
days’ journey off? ch. 30:35, 36. They mean all that was committed to him;
but, speaking invidiously, they express themselves thus generally.
Those that are ever
so careful to keep a good conscience cannot always be sure of a good name.
This is one of the
vanities and vexations which attend outward prosperity, that it makes a man to
be envied of his neighbors (Eccl. 4:4), and who can stand before envy?
Prov. 27:4.
Gen 31:2 And Ya’akov beheld the countenance of Lavan, and,
hinei, it was not toward him as before. – Laban himself said little, but his countenance was not towards Jacob as
it used to be; and Jacob could not but take notice of it in verse 5. He was but
a churl at the best, but now he was more churlish than formerly. Envy is a sin
that often appears in the countenance; hence we read of an evil eye,
Prov. 23:6. Sour looks may do a great deal towards the ruin of peace and love
in a family, and the making of those uneasy of whose comfort we ought to be
tender. Laban’s angry countenance lost him the greatest blessing his family
ever had, and justly.
Gen 31:3
And Hashem said unto Ya’akov, Shuv el Eretz
Avoteicha! And to thy moledet; and I will be with thee. The promise given to
Jacob twenty years earlier is now been implemented. - I will be with you where you are, when
you are going home and when you get home. All the trial Jacob experience over
the past twenty years, EL YAHVEH was side by side, step by step with Jacob
every day.
When EL
YAHVEH say we are to move; it means that His presence is about to depart. It is
never adventitious to remain behind when our protection have move on. The
removal of EL YAHVEH’s protection is symbolic of there is nothing of Spiritual
significant left in that area for the believer to experience.
Verse
4-16 elucidate that Jacob seek and got the consent of his wives, knowing how
difficult it is for people, especially women, to uproot and relocate
themselves, Jacob tried to convince Leah
and Rachel, of their fathers dishonesty
and to impress upon them the necessity of an expedient departure, since EL
YAHVEH protection will be moving on. It is always the protection of EL YAHVEH
that prevents the world or the religious institution from harming the believer.
Instead
of slandering their father, Jacob began by showing them how difficult and
unfair their life was with Laban. Even though a person’s most meritorious
course is to ignore all personal considerations to the will of The Mighty Ones,
it is usually wise to minimize the challenge to one’s faith by looking to the
advantage of doing the right thing.
This
line of reasoning seems to be correct is indicated by Jacob’s wives answer, in
which they, too, spoke first about their own plight and also about the Divine
Command.
EL
YAHVEH’s tests are always gear towards the strength or the weakness of a
person. This command was the only consideration he needed. For his wives, the
challenge had to include practical consideration, as well. This is a very
important lesson for everyday life.
Gen 31:4
And Ya’akov sent and called Rachel and Leah
to the sadeh (field) unto his tzon, - He
sent for Rachel and Leah to him to the field, that he might confer with them
more privately, or because one would not come to the other’s apartment and he
would willingly talk with them together, or because he had work to do in the
field which he would not leave.
Gen 31:5 and said unto them, I see penei avichen (your father’s
disposition), that it is not toward me as before; but Elohei Avi is with me.
– Husbands
that love their wives will communicate their purposes and intentions to them.
Where there is a mutual affection there will be a mutual confidence. And the
prudence of the wife should engage the heart of her husband to trust in her,
Prov. 31:11.
Gen 31:6
and ye know that with all my koach (might)
I have served avichen (your father). – Jacob told his wives, how faithfully he had served their father. If
others do not do their duty to us, yet we shall have the comfort of having done
ours to them.
Gen 31:7 and avichen hath deceived me, and changed my sachar
(wages) aseret monim but Elohim allowed him not to harm me. - We can cheat someone by not acknowledge
the contribution someone else made toward us. How unfaithfully their father had dealt with him. He would never keep
to any bargain that he made with him, but, after the first year, still as he
saw Providence favour Jacob with the colour agreed on, every half year of the
remaining five he changed it for some other colour, which made it ten times; as
if he thought not only to deceive Jacob, but the divine Providence, which
manifestly smiled upon him. Those that deal honestly are not always honestly
dealt with.
Gen 31:8 if he said thus, the speckled shall be thy sachar; then all the tzon
bore speckled; and if he said thus, the streaked shall be thy sachar; then bore
all the tzon streaked. –
Gen 31:9 Thus Elohim hath taken away the mikneh of your av, and given them to
me. - How YAHVEH had owned him
notwithstanding. He had protected him from Laban’s ill-will: ABBA YAHVEH
suffered him not to hurt me. Note, Those that keep close to YAHVEH shall be
kept safely by him. He had also provided plentifully for him, notwithstanding
Laban’s design to ruin him: YAHVEH has taken away the cattle of your father,
and given them to me. Thus the righteous YAHVEH paid Jacob for his hard
service out of Laban’s estate; as afterwards he paid the seed of Jacob for
their serving the Egyptians, with their spoils. YAHVEH is not unrighteous to
forget his people’s work and labour of love, though men be so, Heb. 6:10. Providence
Gen
31:10 and it came to pass at the time that the tzon breed that I
lifted up mine eyes and saw in a chalom, and, hinei, the male goats mounting
the tzon were streaked, speckled, and spotted. - Jacob revealed
for the first time that he had been shown in a prophetic dream that the birth
of unusually colored young was EL YAHVEH’s compensation of Laban’s
ill-treatment of him.
Gen
31:11 and the Malach HaElohim spoke unto me
in a chalom saying, Ya’akov: And I said, Hineni. –
Gen
31:12 And he said, Lift up now thine eyes,
and see, all the male goats leaping upon the tzon are streaked, speckled, and
spotted; for I have seen all that Lavan doeth unto thee. - Ordinarily it is forbidden to watch
animals in the act of mating, so Jacob realized that there must have been some
practical reason why the angel told him to do so. He inferred from this that a miracle was
about to occur and he should therefore peel the rods in order to conceal EL
YAHVEH’s miraculous intervention.
Gen
31:13 I am HaEl Beit-El, where thou
anointedst a matzevah (pillar), and where thou vowedst a neder (vow) unto Me:
now arise, get thee out from HaAretz Hazot, and return unto thy eretz moledet. - As EL YAHVEH’s emissary, the angel spoke
in the first person, describing himself as the El of Bethel, the El who
appeared to you in Bethel
Jacob
includes two dreams. The fist described the miracle of the flock, which
occurred at the beginning of six-year service; the second was the command to
leave Laban, which was given the night before this meeting in the field.
Gen
31:14 And Rachel and Leah answered and said
unto him, Is there yet any chelek (share) or nachalah (inheritance) for us in
bais avinu (father house)? - Rachel said what possible reason can
we have for attempting to delay your departure? Have we any hope of inheriting
anything of our father’s estate together with his sons. As believers we need to
ask the question! What is our inheritance in the present religious system we
are in? Are we going to inherit our inheritance in the Holy of Holies, or is it
in the Holy Place
Gen
31:15 Are we not regarded by him nokhriyyot
(foreigners, strangers)? For he hath sold us, and hath quite devoured also our
kesef (money).- His wives
cheerfully consented to his resolution. They also brought forward their
grievances, complaining that their father had been not only unkind, but unjust,
to them, that he looked upon them as strangers, and was without natural
affection towards them; and, whereas Jacob had looked upon the wealth which YAHVEH
had transferred from Laban to him as his wages, they looked upon it as their
portions; so that, both ways, ABBA YAHVEH forced Laban to pay his debts, both
to his servant and to his daughters. So then it seemed, they were weary of
their own people and their father’s house, and could easily forget them. Note,
This good use we should make of the unkind usage we meet with from the world,
we should sit the more loose to it, and be willing to leave it and desirous to
be at home.
Gen
31:16 For all the oisher Elohim hath taken
from avinu that belongs to us and baneinu; so then, whatsoever Elohim hath said
unto thee, do. - They were willing
to go along with their husband, and put themselves with him under the divine
direction: Whatsoever ABBA YAHVEH hath said unto thee do. Those wives
that ar their husband’s meet helps will never be their hindrances in doing that
to which ABBA YAHVEH calls them.
Jacob
purposely left in a grand manner, leading his flocks and systematically
gathering all his wealth. It was customary for a shepherding community to move
from place to place. This relocation could be interpreted as a temporary
relocation to the community.
Gen
31:17 Then Ya’akov rose up, and set his banim and his nashim upon
the gemalim; - the different between Jacob and Esau was
that when Esau depart he took is wife and children; with Jacob he took his
children and his wife. Esau took wives to satisfy his sexual desire, his
children spiritual development were secondary. Jacob responsibility was to
bring up sons who follow Torah. Our spiritual desire is the engine that drives
our spiritual growth.
Gen
31:18 And he drove all his mikneh, and all his goods which he had
gotten, the mikneh of his getting, which he had gotten in Padan Aram
Gen
31:19 And Lavan went to shear his tzon; and
Rachel had stolen the terafim(the idol) that belong to her av. - Rachel stole the idols of her father.
Some time when we take someone out of a contaminated situation, we have not
taken the contamination out of them. This is a similar situation. This would
have devastating consequence years to come.
Gen
31:20 Unawares to Lavan HaArami, Ya’akov stole away, in that he
told him not that he was fleeing. - The Hebrew
calls them teraphim. Some think they were only little representations of
the ancestors of the family, in statues or pictures, which Rachel had a
particular fondness for, and was desirous to have with her, now that she was
going into another country. It should rather seem that they were images for a
religious use, penates, household-gods, either worshipped or consulted
as oracles; and we are willing to hope that she took them away not out of
covetousness of the rich metal they were made of, much less for her own use, or
out of any superstitious fear lest Laban, by consulting his teraphim,
might know which way they had gone (Jacob, no doubt, dwelt with his wives as a
man of knowledge, and they were better taught than so), but out of a design
hereby to convince her father of the folly of his regard to those as gods which
could not secure themselves, Isa. 46:1.
Gen
31:21 So he fled with all that he had; and
he rose up, and passed over the Nahar [i.e. the Euphrates ],
and set his face toward Har Gil’ad. – It is never a good idea to tell the prison guard when you about
to breakout of our spiritual prison. If they were on talking terms I would
understand Jacob not disclosing his intent.
Gen 31:22 and it was told Lavan on Yom HaShlishi that Ya’akov was
fled.-
Gen
31:23 and he took his achim with him, and
pursued after him derech shivat yamim; and they overtook him at Har Gil`ad.
– Laban’s pursuit of Jacob. Tidings
were brought him, on the third day, that Jacob had fled; he immediately raises
the whole clan, takes his brethren, that is, the relations of his family, that
were all in his interests, and pursues Jacob (as Pharaoh and his Egyptians
afterwards pursued the seed of Jacob), to bring him back into bondage again, or
with design to strip him of what he had. Seven days’ journey he marched in
pursuit of him.
He would not have
taken half the pains to have visited his best friends. But the truth is bad men
will do more to serve their sinful passions than good men will to serve their
just affections, and are more vehement in their anger than in their love.
Gen
31:24 And Elohim came to Lavan HaArami in a
chalom halailah, and said unto him, Take heed that thou speak not to Ya’akov
either tov or rah.- When
Pharaoh learnt that the Children of Yisrael were not planning on returning, the
entire Army of Egypt came after them. This is a similar situation. When Laban
set out in pursuit, he intended as Pharaoh did to bring them back into
captivity. But EL YAHVEH had warned Laban in a dream to be careful on how he
spoke to Jacob. Although Laban was an idolater, EL YAHVEH came to him in
defence of Jacob, just as EL YAHVEH had one appear to Abimelech in a dream also
in defence of Abraham.
Do not
offer him a reward to return to Paran Aram. Neither do you say any harsh word
to him, for he is MY servant. We must be always careful on how we communicate
with EL YAHVEH servant.
Verse 25
– 43 Laban merely overtook Jacob in the morning, they met face-to-face confrontation.
Gen
31:25 Then Lavan overtook Ya’akov. Now Ya’akov had pitched his
ohel on the har; and Lavan with his achim encamped in Har Gil`ad.- We have here the reasoning, not to say the rallying,
that took place between Laban and Jacob at their meeting, in that mountain
which was afterwards called Gilead. Here is, the high charge which Laban
exhibited against him. He accuses him, as a renegade that had unjustly deserted
his service. To represent Jacob as a criminal, he will have it thought that he
intended kindness to his daughters, that he would have dismissed them with all
the marks of love and honor that could be, that he would have made a solemn
business of it, would have kissed his little grandchildren (and that was all he
would have given them), and, according to the foolish custom of the country,
would have sent them away with mirth, and with songs, with tabret, and with
harp: not as Rebekah was sent away out of the same family, above 120 years
before, with prayers and blessings (ch. 24:60), but with sport and merriment,
which was a sign that religion had very much decayed in the family, and that
they had lost their seriousness. However, he pretends they would have been
treated with respect at parting.
Gen
31:26 And Lavan said to Ya’akov, What hast
thou done, that thou hast stolen away unawares to me, and carried away my
banot, like shevuyot (captives) taken with the cherev? - As often typical of charlatans, Laban
tries to put Jacob on the defensive, accusing him of chicanery for having
stolen away with his daughter, as it they were spoils of war. Portraying
himself as the victim, he spoke of his daughter before mentioning Jacob’s
flight or even the theft of his idols. This was in response of the warning from
EL YAHVEH, on how to speak to Jacob.
Gen 31:27 Why didst thou flee away secretly, and steal away from
me; and didst not tell me, that I might have sent thee away with simchah, and
with shirim (songs), with tof (timbrel, tambourine) and with kinnor (harp)?- Those that mean ill themselves are most apt to put the worst
construction upon what others do innocently. The insinuating and the
aggravating of faults are the artifices of a designing malice, and those must
be represented (though never so unjustly) as intending ill against whom ill is
intended.
Gen
31:28 and hast not allowed me to kiss my
banim (grandchildren) and my banot? Thou hast now done foolishly in so doing. - Continuing on his diatribe, the
innocent, well-meaning, victimized father and grand father says that Jacob
deserved to be dealt with very severely, but that he, Laban would desist from
that course only because EL YAHVEH had come to Jacob’s defense; that did not
absolve Jacob from responsibility for the heinous crime of stealing the Idol.
Gen
31:29 It is in the power of my yad to do you rah; but Elohei
Avichem spoke unto me emesh (last night), saying, Take thou heed that thou
speak not to Ya’akov either tov or rah. – He boasts of his own
power: It is in the power of my hand to do you hurt. He supposes that he
had both right on his side (a good action, as we say, against Jacob) and
strength on his side, either to avenge the wrong or recover the right.
Bad people commonly value themselves much upon their power to do hurt, whereas
a power to do good is much more valuable. Those that will do nothing to make
themselves amiable love to be thought formidable. And yet, he owns himself
under the check and restraint of YAH’s power; and, though it redounds much to
the credit and comfort of Jacob, he cannot avoid telling him the caution YAHVEH
had given him the night before in a dream, Speak not to Jacob good nor bad.
As ABBA YAHVEH has
all wicked instruments in a chain, so when HE pleases HE can make them sensible
of it, and force them to own it to his praise, as protector of the good, as
Balaam did. Or we may look upon this as an instance of some conscientious
regard felt by Laban for YAH’s express prohibitions. As bad as he was he durst
not injure one whom he saw to be the particular care of Heaven.
A great deal of
mischief would be prevented if men would but attend to the caveats which their
own consciences give them in slumberings upon the bed, and regard the voice of
ABBA YAHVEH in them.
Gen
31:30 And now, though thou had to go,
because thou greatly longedst after bais avicha, yet why hast thou stolen
elohai? – In response
to Laban’s accusation Jacob did not respond in kind; he remain calm. As to the
accusation pertaining to the idol, Jacob invited Laban to search for them.
Unaware that Rachel had stolen them, Jacob pronounced a curse on anyone who
would have taken them, a curse that came true with Rachel’s premature death.
In the
process of searching, Rachel hides and sat on the idols. She then told the men
that she was experiencing the monthly cycle of a woman, that would prevent her
from been search.
This is
one of the reasons why women would not cohabit with men. In the time of her
cycle she will need her personal space to recuperate. During that time they did
not have the Written Word, but they had the Revealed Word, which they practice every
day. The level or magnitude of co-operation to the Revealed Word, determine
one’s holiness.
Gen
31:31 And Ya’akov answered and said to
Lavan, because I was afraid; for I said, Thou wouldest take by force thy banot
(children) from me. – Jacob’s apology
for himself. Those that commit their cause to ABBA YAHVEH, yet are not
forbidden to plead it themselves with meekness and fear. As to the charge of
stealing away with his own wives he clears himself by giving the true reason
why he went away unknown to Laban. He feared lest Laban would by force take
away his daughters, and so oblige him, by the bond of his affection to his
wives, to continue in his service.
Those that are
unjust in the least, it may be suspected, will be unjust also in much, Lu.
16:10. If Laban deceive Jacob in his wages, it is likely he will make no
conscience of robbing him of his wives, and putting those asunder whom ABBA YAHVEH
has joined together. What may not be feared from men that have no principle of
honesty?
Gen
31:32 With whomsoever thou findest
eloheicha (your gods), let him not live; before acheinu discern thou what is
thine with me, and take it to thee. For Ya’akov knew not that Rachel had played
the ganav with them. – As to the charge of stealing Laban’s gods he pleads
not guilty. He not only did not take them himself (he was not so fond of them),
but he did not know that they were taken. Yet perhaps he spoke too hastily and
inconsiderately when he said, "Whoever had taken them, let him not
live;’’ upon this he might reflect with some bitterness when, not long
after, Rachel who had taken them died suddenly in travail. How just soever we
think ourselves to be, it is best to forbear imprecations, lest they fall
heavier than we imagine.
Gen
31:33 And Lavan went into the ohel (tent)
Ya’akov, and into the ohel (tent) Leah and into the ohel shtei (maidservant)
ha’amahot; but he found them not. Then went he out of the ohel Leah, and
entered into the ohel (tent) Rachel. – The diligent search
Laban made for his gods, partly out of hatred to Jacob, whom he would gladly
have an occasion to quarrel with, partly out of love to his idols, which he was
loth to part with. We do not find that he searched Jacob’s flocks for stolen
cattle; but he searched his furniture for stolen gods. He was of Micah’s mind, You
have taken away my gods, and what have I more? Jdg. 18:24. Were the
worshippers of false gods so set upon their idols? did they thus walk in the
name of their gods? and shall not we be as solicitous in our enquires after the
true EL? When he has justly departed from us, how carefully should we ask, Where
is God my Maker? O that I knew where I might find him! Job 23:3. Laban,
after all his searches, missed of finding his gods, and was baffled in his
enquiry with a sham; but our EL will not only by found of those that seek him,
but they shall find him their bountiful rewarder.
Gen
31:34 Now Rachel had taken the terafim
(idol), and put them in the saddle of the gamal (camel), and sat upon them. And
Lavan searched all the ohel (tent), but found them not. – Laban might
be a idol worshiper, however he knew certain ethic, he was not allow to touch a
woman when she was on her monthly cycle. This was the only way that Rachel
could have hid the idols from her fathers.
Gen
31:35 and she said to her av, Let it not
displease my lord that I cannot rise up in thy presence; for the derech (ways
of a woman) nashim is upon me. And he searched but found not the terafim. – Was she misleading about her
condition? Supposed she was indeed on her cycle, would it have change the
situation? If the truth be told to cover a lie, does it change deceit?
Gen
31:36 And Ya’akov was in wrath, and upbraided Lavan: and Ya’akov
answered and said to Lavan, What is my peysha (transgression)? What is my
chattat (sin), that thou hast so hotly pursued after me? - Jacob waited until Laban was finish
searching with no avail that he replies. Jacob had invited the investigation to
determine Laban’s true intention, when he had finished, Jacob vocalize his
displeasure with the whole situation. Jacob suspected that Laban’s charge was a
front to make a general search to see what Jacob had taken with him.
Gen
31:37 whereas thou hast searched through
all that I own, what hast thou found of all thy kelei bais (household object)?
Set it here before my achim (kinsman) and thy achim that they may judge between
us both. – The challenge when out to Laban. What
have you found. The sign of an honest man. Let my kinsman, let everyone of my
friends see the evidence. Honesty among kinsman is an essential tool, that why
we are admonish not to lie to one another.
Gen
31:38 these esrim shanah (twenty years)
have I been with thee; recheleicha (thy ewes) and thy female goats have not
miscarried, and the rams of thy tzon have I not eaten. – Indignantly, Jacob defended himself by
recounting the integrity he displayed while in Laban’s service. Given Jacob’s
consistent honest and faithful service despite Labans continuing changing of
the perimeter of there agreement.
Had I
been dishonest, you would have discovered it by now, for no one can conceal
dishonesty for twenty years. Furthermore, these years were spent with you, the
ultimate chicanery.
I made
sure that your sheep were well taken care off. I even paid for the sheep that
were mangled by wile animals. My diligence was so meticulous that your flock
was never attack. All theses are a sign and still are a sign of a good
shepherd. My time spent with you and the hardship I endure were design by EL
YAHVEH as a development of my character and a test on how well I have learn my
lesson on selfishness. Do you think my people or I am going to steal your
stupid idols, when we have the EL “God” who created all other gods?
Gen
31:39 that which was terefah (torn of
beasts) I brought not unto thee; I bore the loss of it; of my yad didst thou
require it, whether stolen by yom, or stolen by lailah. - My father has developed in me
faithfulness that even the sheep you lost I took the blame.
Gen
31:40 thus I was; in the yom the chorev
(heat) consumed me, and the kerach (cold) by lailah; and my sheynah (sleep)
departed from mine eyes. –
He was very laborious. He stuck to his
business, all weathers; and bore both heat and cold with invincible patience.
Men of business, that intend to make something of it, must resolve to endure
hardness. Jacob is here an example to ministers; they also are shepherds, of
whom it is required that hey be true to their trust and willing to take pains.
Gen
31:41 Thus have I been esrim shanah in thy bais; I served thee
arba-esreh shanah(fourteen years) for thy two banot(daughter), and shesh
shanim(six years) for thy tzon(flock): and thou hast changed my sachar aseret
monim(change my ages a hundred times).- For twenty years I cemented in my character the fruit of
the Spirit, the essential character need for the Kingdom of Heavens. I serve
you as if I were serving EL YAHVEH Himself.
Gen
31:42 Except Elohei Avi, Elohei Avraham,
and the Pachad of Yitzchak had been with me, surely thou hadst sent me away now
empty handed. Elohim hath seen mine oni (wretchedness) and the toil of my
palms, and rebuked thee emesh (last night).
– My wretchedness and my toil of my hand, EL YAHVEH have seen, whatever I have
achieved was by my faithfulness to what you have required., EL YAHVEH saw my
deeds and reward me accordingly by giving what was yours. Jacob came to the
defence of the Elohim who defended him. My Creator is looking for faithful
servant for His Kingdom, I want to be one of whom EL YAHVEH will say well done
thou good and faithful servant. Do you think Laban your deception is anything?
It was the tool for my maturity. Thank you! And Thank you Laban!
Gen
31:43 And Lavan answered and said unto
Ya’akov, These banot are my banot, and these banim are my banim, and this tzon
is my tzon, and all that thou seest is mine; yet what can I do today about
these my banot, or about their banim which they have born? – Laban’s arrogance is astounding. He
began his diatribe against Jacob with protestations of aggrieved innocence and
victimization. But as soon as Jacob exposed his false pretension, he blurted
out his true feelings. My Daughters, my children, my sheep, everything is mine.
Verse 44
– 54 we see spiritually defeated Laban trying to propose a treaty, one that he
could back his way out of gracefully. The agreement comprise of two parts: That
Jacob would not mistreat his daughters, as if he really cared, and second, neither party would pass a designated
landmark with hostile intentions.
Gen
31:44 now therefore come thou, let us cut a
brit (make a covenant), I and thou; and let it be for an ed between me and thee.
- As believers when our enemy is trying to find an honorable way out
of a situation we should not insist on Total destruction, we should seize the
opportunity to show kindness. As believers we are not to insult our opponent,
by insisting that we are always right even when we are, by showing mercy we
might just draw them to the Elohim of all mercy EL YAHVEH.
Gen
31:45 And Ya’akov took an even (stone), and
set it up for a matzevah (pillar).- Jacob - took the Stone that represent Yahushua (Jesus) and set it
up as pillar, a point of separation between the Kingdom of EL YAHVEH and that
of this world system.
Gen
31:46 And Ya’akov said unto his achim, Gather avanim; and they
took avanim, and made a gal (heap, mound); and they did eat there upon the gal. -
Jacob called to his brethren to gather stone and make a mount not an Altar. A
meal was eaten as a part of the ceremony of the covenant, signaling the mutual
acceptance of the agreement.
Gen
31:47 And Lavan called it Yegar Sahaduta;
but Ya’akov called it Gale’ed (“Heap of Witness”). –
Gen
31:48 And Lavan said, this gal (heap,
mound) is an ed (witness) between me and thee this day. Therefore was shmo
called Gale’ed; -
Gen
31:49 And Mitzpah (Watch); for he said,
Hashem watch between me and thee, when we are absent one from another. –
Gen
31:50 if thou shalt afflict my banot, or if
thou shalt take nashim besides my banot, no man is with us; see, Elohim ed
beini uveinecha (Elohim is witness between me and you).-
Gen 31:51 And
Lavan said to Ya’akov, Hinei this gal (heap, mound), and hinei the matzevah
(pillar), which I have cast between me and thee; -
Gen
31:52 this gal (heap, mound) be ed
(witness), and this matzevah (pillar) be edah (witness), that for ra’ah I will
not pass over this gal to thee, and that thou shalt not pass over this gal and
this matzevah unto me.- Lebanon
Gen
31:53 The Elohei Avraham, and Elohei
Nachor, Elohei Avihem judge between us. And Ya’akov swore by the Pachad Aviv
Yitzchak. – In this
verse we see the description, the god of Avaham, the god of Nachor, the god of
Avihem. In this verse god is a verm not a name. It discribe the god of these
three great men. It is no doubt who the god “El” of Abraham “Avraham” is, He IS
EL YAHVEH. Why not call HIM by HIS right name. He said HE will not be honored
by any other name. Exo 3:15
And Elohim said
moreover unto Moses, Thus shalt thou say unto the children of Yisrael, YAHVEH
EL of your fathers, the EL of Abraham, the EL of Isaac, and theEL of Jacob,
hath sent me unto you: this is my name for
ever, and this is how I must be remembered forever.
Gen
31:54 Then Ya’akov offered zavach upon the har, and called his
achim to eat lechem; and they did eat lechem, and tarried all night on the har. - Now
that peace had been made, Jacob referred to Laban’s companions as his kinsman
and invites them to share meal so that they would part on good terms. We must
only eat bread with those who we are at peace with, those who we call our
breadren. By eating bread with someone we imply that we share the same
doctrine.
Chapter
32
Gen
31:55 And early in the boker (morning)
Lavan rose up, and kissed his banim and his banot, and made on them a berakhah;
and Lavan departed, and returned unto his makom. – Even though Labin was an unusual
character, he had certain Torah principle, that was worth noteing. He like
Abraham rose early in the morning and bless his grand children before he depart
for his home.
Gen 32:2 And Ya’akov went on his derech”way” and the malachim
(angel) of Elohim met him. – Jacob like
all believers who are on their way to full maturity will seize the first
opportunity to continue their journey, to return to the promise land. Knowing
full well, that the Angels of EL YAHVEH will always be with us every step of
the way.
Gen 32:3 – And when Ya’akov saw them, he said, this is Mahaneh
Elohim; and he called the shem of that makm (place) Machanayim. – Is your church on there way to the
promise land, or do they know the way to that most sacred place? Do we know the
angel that is assign to gurd and led the way to our promise land. The mature
person Yacakov was he was able to sense the presence of their guiding angels
“Malachim.”
Haftarah
Hoshea 12:13 – 14:10
Hoshea
12:13 By a prophet YAHVEH brought
Yisrael out of Egypt
(1.)
YAHVEH brought
Yisrael out of Egypt
(2.)
He preserved them, as sheep are kept by the
shepherd’s care. He preserved them from Pharaoh’s rage at the sea, even at the Red Sea , protected them from all the perils of the
wilderness, and provided for them.
(3.)
He did this by a prophet, Moses, who,
though he is called king in Jeshurun (Deu. 33:5), yet did what he did
for Yisrael as a prophet, by direction from YAHVEH and by the power of
HIS Word.
The ensign of his
authority was not a royal sceptre, but the rod of YAHVEH; with that he
summoned both Egypt ’s
plagues and Israel Egypt
[1.] In rejecting
their EL, who had brought them out of Egypt
[2.] In despising
and persecuting his prophets, whom they should have loved and valued, and have
studied to answer YAH’s end in sending them, for the sake of that prophet by
whom YAHVEH had brought them out of Egypt and preserved them in the wilderness.
The benefit we have
had by the word of YAHVEH greatly aggravates our sin and folly if we put any
slight upon the word of YAHVEH.
Hoshea
12:14 Ephraim provoked Him to
anger most bitterly; Therefore his Lord will leave the guilt of his bloodshed
upon him, And return his reproach upon him.-
Chapter 13
The same strings, though generally an
unpleasing ones, are harped upon in this chapter that were in those before.
People care not to be told either of their sin or of their danger by sin; and
yet it is necessary, and for their good, that they should be told of both, nor
can they better hear of either than from the Word of YAHVEH and from their
faithful ministers, while the sin may be repented of and the danger prevented.
I. The people of Yisrael are reproved
and threatened for their idolatry verse 1 – 4.
II. They are reproved and threatened for
their wantonness, pride, and luxury, and other abuses of their wealth and
prosperity verse 5 – 8.
III. The ruin that is coming upon them
for these and all their other sins is foretold as very terrible verse 9 – 10.
Hoshea
13:1
When Ephraim spoke, trembling, He exalted himself in Yisrael; But
when he offended through Baal worship, he died. - The honor that Ephraim
had, while he kept himself clear from idolatry: While Ephraim spoke
trembling, or with trembling, while he behaved himself towards YAHVEH
righteously as his father Jacob did, with weeping and supplications, and
spoke not proudly and insolently against YAHVEH and HIS prophets, while he kept
up a holy fear of YAHVEH, and worshipped HIM in that fear) so long HE
exalted HIMSELF in Yisrael, that is, he was very considerable among the
tribes and made a figure. Jeroboam, who was of that tribe, exalted himself and
his family.
When he spoke
there was trembling, that is, all
about him stood in awe of him; so some understand it. Those that humble
themselves, especially that humble themselves before YAHVEH, shall be
exalted. When people speak with modesty and jealousy of themselves, with a
diffidence of their own judgment and a deference to others, they exalt themselves,
they gain a reputation.
But as for Ephraim
he soon lost himself: When he offended in Baal he died, that is, he lost
his reputation, his honor soon dwindled and sunk, and was laid in the dust.
Baal is here put for all idolatry; when Ephraim forsook YAHVEH, and took to
worship images, the state received its death’s wound and was never good for any
thing afterwards. Deserting YAHVEH is the death of any person or persons.
Hoshea
12:2 Now they sin
more and more, And have made for themselves molded images, Idols of their
silver, according to their skill; All of it is the work of craftsmen. They say
of them, “Let the men who sacrifice kiss the calves!” - The
lamentable growth of idolatry among them: Now they sin more and more.
When once he began to offend in Baal the ice was broken, and he grew
worse and worse, coveted more idols, doted more upon those he had, and grew
more ridiculous in the worship of them.
The way of idolatry,
as of other sins, is down-hill, and men cannot easily stop themselves. It is
the sad case of all those who have forsaken YAHVEH that they sin yet more and
more. Let us trace them in their apostasy.
1. They made
themselves molten images, proud to have gods that they could cast into
what mould they pleased; probably these were the calves in miniature like the
silver shrines for Diana; the zealots for the calf-worship carried about with
them, it may be, images of the gods they worshipped, made on purpose for
themselves.
2. They made them of
their silver, and then doubted not of their property in them, when they
purchased them with their own money or made them of their own plate melted down
for that purpose. See what cost they put themselves to in the service of their
idols, which they honored with the best they had, and therefore made their
molten images of silver.
3. They made them according
to their own understanding, according to their own fancy. They consulted
with themselves what shape they should make their idol in, and made it
accordingly, a god according to the best of their judgment. Or according
to their own likeness, in the form of a man. And, when they made their
idols men like themselves in shape, they made themselves stocks and stones like
them in reality; for those that make them are like unto them, and so is
every one that trusts in them.
4. It was all the
work of the craftsmen. Their images did not pretend, like that of Diana, to
have come down from Jupiter (Acts 19:35); no, perhaps the workmen stamped their
names upon them, such an idol was such a man’s work. See ch. 8:6; Isa. 44:9,
etc.
5. Though they were
thus the work of their hands, yet they were the beloved of their souls; for
they say of them, Let the men that sacrifice kiss the calves. Either the
priests called upon the people thus to pay their homage, or the people, who
were not allowed to come so near themselves, called upon the men that
sacrificed, the priests that attended for them, to kiss the calves
in their name and stead, because they could not reach to do it, so very fond
were they of paying their utmost respects to such an idol as they were taught
to have a veneration for. Though they were calves, yet, if they were gods, the
worshippers, by themselves or their proxies, thus made their honors to them.
They kissed the calves, in token of the adoration of them, affection for
them, and allegiance to them, as theirs. Thus we are directed to kiss the
Son, to take him for our Lord and our EL.
Hoshea
12:3
Therefore they shall be like the morning cloud And like the early
dew that passes away, Like chaff blown off from a threshing floor And like
smoke from a chimney. - Threatenings of
wrath for their idolatry. YAHVEH, whose name is Jealous, is a jealous
EL, and will not give HIS glory to another; and therefore all those that worship
images shall be confounded, especially if Ephraim do it, Ps. 97:7.
Because they are so fond of kissing their calves, therefore YAHVEH will give
them sensible convictions of their folly.
They promise themselves a great del
Hoshea
12:4 “Yet I am YAHVEH your EL Ever
since the land of Egypt, And you shall know no EL but Me; For there is no
Savior besides Me.- As the early dew,
which seems to be an earnest of such showers. But both pass away, and
the day proves as dry and hot as ever; so fleet and transitory their profession
of piety was (ch. 6:4), and so had they disappointed YAH’s expectation from
them, and therefore it is just that so their prosperity should be, and so their
expectations from their idols should be disappointed, and so will all theirs be
that make an idol of this world.
They are as the
chaff, light and worthless; and they shall be driven as the chaff is
driven with the whirlwind out of the floor, Ps. 1:4; 25:5; Job 21:18. They are as the smoke, noisome and
offensive (see Isa. 65:5), and they shall be driven away as the smoke out of
the chimneys, that is soon dissipated and disappears, Ps. 68:2. No solid lasting comfort is to be expected
any where but in YAHVEH.
Hoshea
12:5 I knew you in the wilderness, In the land of great
drought. - We may observe here, that the
plentiful provision of YAHVEH had made
for Yisrael and the seasonable supplies he had blessed them with: "I
did know thee in the wilderness, took cognizance of thy case and made
provision for thee, even in a land of great drought, when thou wast in
extreme distress, and when no relief was to be had in an ordinary way.’’ See a
description of this wilderness, Deu. 8:15, Jer. 2:6, and say, The EL that knew
them, and owned them, and fed them there, was a friend indeed, for he
was a friend at need and an all-sufficient friend, that could victual so
vast an army when all ordinary ways of provision were cut off, and where, if
miracles had not been their daily bread, they must all have perished. Help at
an exigency lays under peculiar obligations and must never be forgotten.
Hoshea
12:6 When they had
pasture, they were filled; They were filled and their heart was exalted;
Therefore they forgot Me. Canaan ,
a good land, a large and fat pasture.
According to
their pasture so were they filled. YAHVEH gave them both plenty and
dainties, and they did not spare it, but, having been long confined to manna,
when they came into Canaan they fed themselves
to the full. And this was no hopeful presage; it would have looked
better, and promised better, if they had been more modest and moderate in the
use of their plenty, and had learned to deny themselves; but what was the
effect of it?
They were filled,
and their heart was exalted. Their
luxury and sensuality made them proud, insolent, and secure. The best comment
upon this is that of Moses, Deu. 32:13–15. But Jeshurun waxed fat and
kicked. When the body was stuffed up with plenty the soul was puffed up
with pride.
Then they began to
think their religion a thing below them, and they could not persuade themselves
to stoop to the services of it. The wicked, through the pride of his
countenance, will not seek after YAHVEH.
When they were poor
and lame in the wilderness they thought it was necessary for them to keep in
with YAHVEH; but when they were replenished and established in Canaan they
began to think they had no further need of him: Their heart was exalted,
therefore have they forgotten me.
Worldly prosperity,
when it feeds men’s pride, makes them forgetful of YAHVEH; for they remember
him only when they want him. When Yisrael was filled, what more could the
Almighty do for them? And therefore they said to him, Depart from us,
Job 22:17. It is sad that those favours which ought to make us mindful of YAHVEH,
and studious what we shall render to him, should make us unmindful of him, and
regardless what we do against him. We ought to know that we rely upon YAHVEH
when we live upon common providence, though we do not, as Yisrael in the
wilderness, live upon miracles.
Hoshea
12:7 “So I will be
to them like a lion; Like a leopard by the road I will lurk;- YAH’s just resentment of their base ingratitude. The
judgments threatened versw 3 intimated the departure of all good from them. The
threatenings here go further, and intimate the breaking in of all evils upon
them; for YAHVEH, who had so much befriended them, now turns to be their
enemy and fights against them, which is expressed here very terribly: I
will be unto them as a lion and as a leopard.
The lion is strong,
and there is no resisting him. The leopard is here taken notice of to be crafty
and vigilant: As a leopard by the way will I observe them.
As that beast of
prey lies in wait by the road-side to catch travellers, and devour them, so
will YAHVEH by HIS judgments watch over them to do them hurt, as he had
watched over them to do them good, Jer. 44:27. No opportunity shall be let slip
that may accelerate or aggravate their ruin (Jer. 5:6): A leopard shall
watch over their cities. A lynx, or spotted beast (and such the leopard
is), is noted for quicksightedness above any creature (lynx visu—the eyes of
a lynx), and so it intimates that not only the power, but the wisdom of YAHVEH
is engaged against those whom he has a controversy with. Some read it (and the
original will bear it), I will be as a leopard in the way of Assyria .
The judgments of YAHVEH Chased shall surprise
them just when they are going to the Assyrians to seek for protection and help
from them. It is added, I will meet them as a bear that is bereaved, and
thereby exasperated and made more cruel (2 Sa. 17:8, Prov. 28:15), which
intimates how highly YAHVEH was provoked, and he would make them feel it: He
will rend the caul of their heart.
The lion is observed
to aim at the heart of the beasts he preys upon, and thus will YAHVEH devour
them like a lion. He will send such judgments upon them as shall prey upon
their spirits and consume their vitals.
Their heart was
exalted as in verse 6, but YAHVEH will take an effectual course to bring it
down: The wild beast shall tear them; not only YAHVEH will be as a lion
and leopard to them, but the metaphor shall be fulfilled in the letter, for noisome
beasts are one of the four sore judgments with which YAHVEH will
destroy a provoking people, Eze. 14:15.
Hoshea
12:8
I will meet them like a bear deprived of her cubs; I will tear
open their rib cage, And there I will devour them like a lion. The wild beast
shall tear them. - Now all this teaches us,
1.
That abused
goodness turns into the greater severity. Those who despise YAHVEH ROEH and
affront HIM, when HE is to them as a careful tender shepherd, shall find HE
will be even to HIS own flock as the beasts of prey are. Those whom YAHVEH has
in vain endured with much long-suffering, and invited with much
affection, in them he will show his wrath and make them vessels
of it, Rom. 9:22. Despised patience will turn into fury.
2.
That the
judgments of YAHVEH, when they come with commission against impenitent sinners,
will be irresistible and very terrible. They will rend the caul of the
heart, will fill the soul with confusion, and tear that in pieces; and we
are as unable to grapple with them as a lamb is to make his part good against a
roaring lion, for who knows the power of YAH’s anger? Knowing therefore the
terror of YAHVEH, let us be persuaded to make peace with him; for are we
stronger then he?
Hoshea
12:9 “O Yisrael,
you are destroyed, But your help is from Me.
Wilful sinners are self-destroyers. Obstinate
impenitence is the grossest self-murder. Those that are destroyed of the destroyer have their blood upon their own head;
they have destroyed themselves.
Hoshea
12:10
I will be your King; Where is any other, That he may save you in
all your cities? And your judges to whom you said, ‘Give me a king and princes. - All
the glory of Yisrael’s relief ascribed to YAHVEH: But in me is thy help, I
am your King: "I would have helped thee and healed thee, but thou
wouldst not accknowledge YAHVEH as King. This will aggravate the condemnation
of sinners, not only that they did that which tended to their own ruin, but
that they opposed the offers YAHVEH made them and the methods he took with them
to prevent it: I would have gathered them, and they would not.
They might have been easily and effectually helped, but they put the KING away
from them.
Brit Chadasha
John 1:43 - 51
John 1:43 The following day Yahushua wanted to go to Galilee, and He found Philip
and said to him, “Follow Me.” - We have here the
call of Philip and Nathanael.
Philip was called
immediately by The Messiyah Himself, not as Andrew, who was directed to
Yahushua by John, or Peter, who was invited by his brother. YAHVEH has various
methods of bringing HIS chosen ones home to HIMSELF. But, whatever means HE uses,
HE is not tied to any.
1.
Philip was
called in a preventing was: Yahushua findeth Philip. Messiyah
sought us, and found us, before we made any enquiries after Him. The name Philip
is of Greek origin, and much used among the Gentiles, At that time in history
the Yisraelite were spread out all over the Roman Kingdom
2.
He was called
the day following. See how closely Messiyah applied Himself to His
Fathers business. When work is to be
done for YAHVEH we must not lose a day. Yet observe, our Messiyah now
called one or two a day; but, after the Spirit was poured out, there were
thousands a day effectually called, in which was fulfilled ch. 14:12.
3.
Yahushua would
go forth into Galilee to call him.
Messiyah will find out all those that are given to Him, wherever they are, and
none of them shall be lost.
4.
Philip was
brought to be a disciple by the power of Messiyah going along with that word, Follow
me. See the nature of true Messiyanic; it is following Messiyah devoting
ourselves to His converse and conduct, attending his movements,
and treading in his steps. See the efficacy of the grace of it is the rod of
His strength.
John 1:44 Now Philip was
from Bethsaida Bethsaida
Nathanael was
invited to the Messiyah by Philip, and much is said concerning him. In which we
may observe, what passed between Philip
and Nathanael, in which appears an observable mixture of pious zeal with
weakness, such as is usually found in beginners, that are yet but asking the
way to Zion
John
1:45 Philip
found Nathanael and said to him, “We have found Him of whom Moses in the law,
and also the prophets, wrote Yahushua of
Nazareth
As Andrew before, so
Philip here, having got some knowledge of Yahushua Himself, rests not till He
has made manifest the savour of that knowledge. Philip, though newly
come to an acquaintance with Messiyah Himself, yet steps aside to seek
Nathanael.
When we have the
opportunities of doing good to our own souls, yet ever then we must seek
opportunities of doing good to the souls of others, remembering the words of
Messiyah, It is more blessed to give than to receive, Acts 20:35. O,
saith Philip, we have found Him of whom Moses and the prophets did write.
[1.] What a
transport of joy Philip was in, upon this new acquaintance with Messiyah:
"We have found him whom we have so often talked of, so long wished and
waited for; at last, he is come he is come, and we have found
him!’’
[2.] What an
advantage it was to him that he was so well acquainted with the Torah prepared
his mind for the reception of evangelical light, and made the entrance of it
much the more easy: Him of whom Moses and the prophets did write. What
was written entirely and from eternity in the book of the divine counsels
was in part, at sundry times and in divers manners, copied out into the book of
the divine revelations. Glorious things were written there concerning
the Seed of the woman, the Seed of Abraham, Shiloh ,
the prophet like Moses, the Son of David, Emmanuel, the Man, the Branch,
Messiyah the Prince. Philip had studied these things, and was full of them,
which made him readily welcome Messiyah.
[3.] What mistakes
and weaknesses he laboured under: he called Messiyah Yahushua of Nazareth , whereas he was of Bethlehem
John 1:46 And
Nathanael said to him, “Can anything good come out of Nazareth Nazareth
Here,
[1.] His caution
was commendable, that he did not lightly assent to every thing that was said,
but took it into examination; our rule is, Prove all things. But,
[2.] His objection
arose from Ignorance. If he meant that no good thing could come out of Nazareth
The short reply
which Philip gave to this objection: Come and see.
[1.] It was his weakness
that he could not give a satisfactory answer to it; yet it is the common case
of young beginners in religion. We may know enough to satisfy
ourselves, and yet not be able to say enough to silence the
cavils of a subtle adversary.
[2.] It was his wisdom
and zeal that, when he could not answer the objection himself, he would have
him go to one that could: Come and see. Let us not stand arguing here,
and raising difficulties to ourselves which we cannot get over; let us go and
converse with the Messiyah Himself, and these difficulties will all vanish
presently.
It is folly to spend that time in doubtful
disputation which might be better spent, and to much better purpose, in the
exercises of piety and devotion. Come and see; not, Go and see,
but, "Come, and I will go along with thee;’’ as Isa. 2:3; Jer. 1.
5. From this parley between Philip and Nathanael, we may observe,
First, That many people are kept from the ways of religion
by the unreasonable prejudices they have conceived against religion, upon the
account of some foreign circumstances which do not at all touch the merits of
the case.
Secondly, The best way to remove the prejudices they have
entertained against religion is to prove themselves, and make trial of it. Let
us not answer this matter before we hear it.
What passed between Nathanael and our Messiyah
Yahushua, He came and saw, not in vain.
Our Messiyah
Yahushua bore a very honorable testimony to Nathanael’s integrity: Yahushua saw
him coming, and met him with favourable encouragement; He said of him to
those about him, Nathanael himself being within hearing, Behold an Yisraelite
indeed. Observe,
That He commended
him; not to flatter him, or puff him up with a good conceit of himself, but
perhaps because Yahushua knew him to be a modest man, if not a melancholy
man, one that had hard and mean thoughts of himself, was ready to doubt his own
sincerity; and Messiyah by this testimony put the matter out of doubt.
Nathanael had, more
than any of the candidates, objected against Messiyah; but Messiyah hereby
showed that he excused it, and was not extreme to mark what he had said amiss,
because He knew his heart was upright.
He did not retort
upon him, Can any good thing come out of Cana (ch. 21:2), an obscure
town in Galilee ? But kindly gives him this
character, to encourage us to hope for acceptance with Messiyah,
notwithstanding our weakness, and to teach us to speak honorably of those who
without cause have spoken slightly of us, and to give them their due praise.
John 1:47 Yahushua
saw Nathanael coming toward Him, and said of him, “Behold,
an Yisraelite indeed, in whom is no deceit!”
- That he commended him for his integrity.
First, Behold an Yisraelite indeed. It is Messiyah’s prerogative to know
what men are indeed; we can but hope the best. The whole nation
were Yisraelites in name, but all are not Yisrael that are of Yisrael (Rom.
1.
A sincere
follower of the good example of Yisrael, whose character it was that he was a plain
man, in opposition to Esau’s character of a cunning man. He was a
genuine son of honest Jacob, not only of his seed, but of his spirit.
2.
A sincere
professor of the faith of Israel
Secondly, He is one in whom is no guile that is the
character of an Yisraelite indeed: no guile towards men; a man without
trick or design; a man that one may trust; no guile towards YAHVEH or
man that is, sincere in his repentance for sin; sincere in his covenanting with
YAH; in whose spirit is no guile, Ps. 32:2.
He does not say
without guilt, but without guile. Though in many things he is
foolish and forgetful, yet in nothing false, nor wickedly departing from YAHVEH:
there is no allowed approved guilt in him; not painted, though he have his
spots: "Behold this Yisraelite indeed.’’
"Take notice of
him, that you may learn his way, and do like him.’’ "Admire him; behold, and wonder.’’
The hypocrisy of the scribes and Pharisees had so leavened Judaism and their
religion was so degenerated into formality or state-policy, that an Yisraelite
indeed was a man wondered at, a miracle of divine grace, like Job, ch.
1:8.
John 1:48
Nathanael said to Him, “How do You know me?” Yahushua
answered and said to him, “Before Philip called you,
when you were under the fig tree, I saw you.”
- Nathanael is much surprised at this, upon
which Messiyah gives him a further proof of his omnisciency, and a kind
memorial of his former devotion.
[1.] Here is
Nathanael’s modesty, in that he was soon put out of countenance at the kind
notice Messiyah was pleased to take of him: "Whence knowest thou me,
me that am unworthy of thy cognizance? who am I, EL YAHVEH?’’ 2 Sa.
7:18. This was an evidence of his sincerity, that he did not catch at the
praise he met with, but declined it. The Messiyah knows us better than we know
ourselves; we know not what is in a man’s heart by looking in his face, but all
things are naked and open before Him, Heb. 4:12, 13. Doth Messiyah know us? Let
us covet to know Him.
[2.] Here is
Messiyah’s further manifestation of himself to him: Before Philip
called thee, I saw thee.
First, He gives him to understand that he knew him,
and so manifests his divinity. It is YAH’s prerogative infallibly to know all
persons and all things; by this Messiyah
proved Himself to be YAHVEH upon many occasions. It was prophesied
concerning the Messiah that He should be of quick understanding in the fear
of YAHVEH, that is, in judging the sincerity and degree of the fear of YAHVEH
in others, and that he should not judge after the sight of his eyes,
Isa. 11:2.
3.
Here he answers
that prediction. See 2 Tim. 2:19. Secondly, That before Philip called
him he saw him under the fig-tree; this manifests a particular kindness for
him.
1.
His eye was
towards him before Philip called him, which was the first time that ever
Nathanael was acquainted with Him. Messiyah has knowledge of us before we have
any knowledge of him; see Isa. 45:4; Gal. 4:9.
2. His eye was upon
him when he as under the fig-tree; this was a private token which nobody
understood but Nathanael: "When thou wast retired under the fig-tree
in thy garden, and thoughtest that no eye saw thee, I have then my eye upon
thee, and saw that which was very acceptable.’’ It is most probable that
Nathanael under the fig-tree was employed, as Isaac in the field, in
meditation, and prayer, and communion with YAHVEH.
Perhaps then and there it was that he solemnly
joined himself to YAHVEH in an inviolable covenant. Messiyah saw in secret, and
by this public notice of it did in part reward him openly. Sitting under the
fig-tree denotes quietness and composedness of spirit, which much befriend
communion with God. See Mic. 4:4; Zec. 3:10. Nathanael herein was an Israelite
indeed, that, like Yisrael, he wrestled with YAHVEH alone (Gen. 32:24),
prayed not like the hypocrites, in the corners of the streets, but under the
fig-tree.
John 1:49 Nathanael answered
and said to Him, “Rabbi, You are the Son of YAHVEH You are the King of Yisrael!” - Nathanael hereby obtained a full assurance of faith
in Messiyah Yahushua expressed in that noble acknowledgment. Rabbi, thou art
the Son of EL, thou art the king of Yisrael; that is, in short, thou art
the true Messiah. Observe here,
[1.] How firmly
he believed with the heart. Though he had lately laboured under some
prejudices concerning Messiyah, they had now all vanished. The grace of YAHVEH,
in working faith, casts down imaginations. Now he asks no more, Can any good
thing come out of Nazareth
[2.] How freely
he confessed with the mouth. His confession is made in form of an
adoration, directed to our Messiyah Yahushua Himself, which is a proper way of
confessing our faith.
First, He must confesses Messiyah’s prophetical office, in
calling Him Rabbi, a title which the Jews commonly gave to their
teachers. Messiyah is the great rabbi, at whose feet we must all be brought
up.
Secondly, He confesses his divine nature and mission, in
calling him the Son of YAHVEH (that Son of God spoken of Ps. 2:7); though he
had but a human form and aspect, yet having a divine knowledge,
the knowledge of the heart, and of things distant and secret, Nathanael thence
concludes him to be the Son of YAHVEH.
Thirdly, He confesses, "Thou art the king of
Yisrael; that king of Yisrael whom we have been long waiting for.’’ If he
be the Son of YAHVEH, He is king of the Yisrael of YAHVEH. Nathanael hereby
proves himself an Yisraelite indeed that he so readily owns and submits to the
king of Yisrael.
John 1:50 Yahushua
answered and said to him, “Because I said to you, ‘I
saw you under the fig tree,’ do you believe? You will see greater things than
these.” – Messiyah raised the hopes
and expectations of Nathanael to something further and greater than before.
Messiyah is very tender of young converts, and will encourage good beginnings,
though weak, Mt. 12:20.
[1.] He here
signifies his acceptance, and (it should seem) his admiration, of the ready
faith of Nathanael: Because I said, I saw thee under the fig-tree, believest
thou? He wonders that such a small indication of Messiah’s divine knowledge
should have such an effect; it was a sign that Nathanael’s heart was prepared
beforehand, else the work had not been done so suddenly.
It is much for the honor
of Yahushua and His grace, when the heart is surrendered to Him at the first
summons.
[2.] He promises him
much greater helps for the confirmation and increase of his faith than he had
had for the first production of it.
First, In general: "Thou shalt see greater things
than these, stronger proofs of Me being the Messiah;’’ the miracles of
Yahushua, and His resurrection.
1. To him that hath,
and maketh good use of what he hath, more shall be given.
2. Those who truly
believe the gospel will find its evidences grow upon them, and will see more
and more cause to believe it. Whatever discoveries The Messiyah He is pleased
to make himself to his people while they are here in this world, he hath still
greater things than these to make known to them; a glory yet to be revealed.
Secondly, In particular: "Not thou only, but you, all
you my disciples, whose faith this is intended for the confirmation of, you shall
see heaven opened;’’ this is more than telling Nathanael of his being under
the fig-tree. This is introduced with a solemn preface, Verily, verily I say
unto you, which commands both a fixed attention to what is said as
very weighty, and a full assent to it as undoubtedly true: "I say
it, whose word you may rely upon, amen, amen.’’
None used this word
at the beginning of a sentence but Messiyah, though the Yisraelites often used
it at the close of a prayer, and sometimes doubled it. It is a solemn
asseveration. Messiyah is called the Amen (Rev. 3:14), and so some take
it here, I the Amen, the Amen, say unto you. I the faithful witness.
The assurances we
have of the glory to be revealed are built upon the word of Messiyah. Now see
what it is that Messiyah assures them of: Hereafter, or within
awhile, or ere long, or henceforth, ye shall see heaven opened.
John 1:51 And He said to
him, “Most assuredly, I say to you, hereafter you shall
see heaven open, and the angels of YAHVEH ascending and descending upon the Son
of Man.
Yet they are great
things which he here foretels: You shall see the heavens opened, and the
angels “messengers” of YAHVEH ascending
and descending upon the Son of man. Some understand it literally, as
pointing at some particular event. Either, There was some vision of Messiyah’s
glory, in which this was exactly fulfilled, which Nathanael was an eye-witness
of, as Peter, and James, and John were of His transfiguration.
There were many
things which Messiyah did, and those in the presence of his disciples, which
were not written (ch. 20:30), and why not this? It was fulfilled in the many
ministrations of the angels to our Messiyah Yahushua especially that at His
ascension, when heaven was opened to receive him, and the angels ascended
and descended, to attend him and to do him honor, and this in the sight
of the disciples.
Messiyah’s ascension was the great proof of
his mission, and much confirmed the faith of his disciples, ch. 6:62. It may
refer to Messiyah’s second coming, to judge the world, when the heavens shall
be open, and every eye shall see him, and the angels of YAHVEH shall
ascend and descend about Him, as attendants on Him, every one employed; and a
busy day it will be. See 2 Th. 1:10.
Others take it
figuratively, as speaking of a state or series of things to commence from
henceforth; and so we may understand it. Of Messiyah’s miracles.
Nathanael believed, because Messiyah, as the prophets of old, could tell him
things secret; but what is this? Messiyah is now beginning a dispensation of
miracles, much more great and strange than this, as if heaven were opened; and
such a power shall be exerted by the Son of man as if the angels, which excel
in strength, were continually attending his orders.
Immediately after
that, Messiyah began to work miracles, ch. 2:11. Of his mediation, and
that blessed intercourse which he hath settled between heaven and earth, which
his disciples should be degrees be let into the mystery of.
First, By Messiyah, as Mediator, they shall see heaven
opened, that we may enter into the holiest by his blood (Heb. 10:19,
20); heaven opened, that by faith we may look in, and at length may go
in; may now behold the glory of YAHVEH, and hereafter enter into the joy of
our Messiyah.
Secondly, They shall see angels ascending and descending
upon the Son of man. Through Messiyah we have communion with and benefit by
the holy angels, and things in heaven and things on earth are reconciled
and gathered together. Messiyah is to us as Jacob’s ladder (Gen. 28:12),
by whom angels continually ascend and descend for the good of the saints.
