Parashas Toldos
Genisis 25:19 – 28:10
Please Pray this Prayer
Before reading
In the name of Yahushua
Our Messiyah,
I pray for the Spirit of
Understanding
The Spirit pf Knowledge and
The Spirit of Wisdom
As I read through this
Parasha
Parasha Toldos is the sixth Torah Portion in the yearly
Torah Cycle, in Hebrew toldos means “generations.” Each of the Patriarchs of
old maintained a Yeshivah(Torah study) in which they taught about the existence
of EL YAHVEH “יהוה”
and HIS Will for their lives. The
stories of every Torah Characters are design to show how spiritual greatness or
follies were establish in the various live of humanity.
Today we should be
no different; the father of the house is in essence the Patriarch of the
family, on his head lays the responsibility to speak or teach to his children,
what his father and fathers before him should have done.
This Parashas provides a clue to the ways in which Isaac’s
role diverged from that of his father Abraham. Abraham accepted everyone into
his sphere of influence, while Isaac did not.
Like every individual we all have different personality traits, or from
a spiritual point of view different talents. These talents determine which road
we travel to maturity, and how we travel that road individually.
Torah devotes less space to Isaac’s life than that of his
father Abraham. Abraham was more of an
outgoing personality that his son Isaac, that is why Torah says that Isaac
dwell in Tents, he was a mama’s boy. But this story is to show that even if
there are differences in personality, the ultimate spiritual goal is still full
maturity.
The life of Isaac seems to be but a bridge between Abraham
and Jacob; even though his talents was less than his father and his son, he was
still required like all of us, to draw a line between good and evil, right and
wrong.
In contrast to his father Abraham whose primary fruit of
the Spirit was strength in kindness (chessed), Isaac’s was kindness in strength
(gevurah). In every individual there is a personality, we all have a tendency
towards certain trait, actions, and weakness. It is our strength that our
Fathers want us to place in His Hands, and our weaknesses He wants us to
develop.
We will learn from
this Parashas, how ABBA YAHVEH used the circumstances in our lives to maximize
our strength and developed our weaknesses. The life of Isaac even though, it
was different from his father, he walk faithfully in the character he was
predisposed to, or what he was required to walk in.
In the Hebrew scheme
of life, kindness and strength must go together; either one without the other
can be dangerous. Kindness if not tempered by strength can lead to self-denial,
abstinence, frugality; strength without kindness can lead to selfishness and
cruelty.
The study of
Kabbalah continually reminds us of the value of looking below the surface for
life many meaning. When we as believers in Messiyah do so, we may find that we
have to revise our initial impressions of the meaning of the various stories in
the Torah. For example the story of Toldot, and the complex relationship
between Isaac and his son Jacob and Esau.
In this Torah
Portion Esau trades his birthright as firstborn son to his brother Jacob for a
bowl of soup. Later we see Jacob poses as Esau to gain the blessing of his
elder father. It is easy to read this story or Midrash and see Esau purely as a
villain, however, the Torah says, Isaac loved Esau, which gives us a reason to
look deeper into this story.
The family tree of
Jacob and Esau begin with their grandfather Abraham who was followed by their
fathe Isaac. According to the Midrash, when Isaac spoke with his father, Isaac
talked about lofty matters like the details of fulfilling ones spiritual life.
Most people in reading this midrash will think that Esau was just some
liar, that he wanted his father to think
that he was a good man, when in fact, he was not. However, even if Esau had
been a liar, Isaac was too mature a person to be fooled by mere words.
Intially, Jacob and
Esau start life with the same parents in the same environment. Each were a
favorite of one parents, and both were given the same spiritual training. There
was one significant difference, Esau wanted his father not just to favor him,
but to recognize how spiritual he was. This was the reason why He got into such
a rage when he discovered that Isaac had given his blessing to Jacob. This
seams to me that he craved the praises of man more than anything.
Jacob’s Ego was very
different. Jacob separated himself from any need for his work to be acknowledge
by his father; instead, he put his certainty in the Word of the CREATOR. Jacob
understood if he did the right things, the CREATOR would make sure that the
right things would happen to him at the right time.
Regrettable, many of
us can relate to Esau: we want what we want, when we want, for what we want,
and we get very upset when we do not get it. This Torah portion of Toldot helps
us to understand just how powerfull the Desire to Received is. Our spiritual
goal is to refurbish our Ego, from a Desire to received, to a Desire to give
without condition.
Our spiritual work
must take place between the CREATOR and ourselves. We must also keep those who
are not directly involve from knowing too much about our spiritual life, for
anonymous good deeds reveals the most light.
How could Isaac have
not known the truth about Esau? Isaac had the Divine Inspiration, the Holy
Spirit with him all the time. It seems to me that the true blessings that Jacob
and Esau sought could not come from Isaac, it could only come from the CREATOR.
Isaac was only the conduit, but he could not give the blessing, because if he
had done so, he would have limited their blessings. The CREATOR in HIS Wisdom
arranged a complicated set of deception and mistaken identity in order for the
blessings to reach Jacob.
Kabbalah teaches us
that the day of the blessing by Isaac, was unique in the history of mankind,
because on that day, the Gates of the Heavens were open to reveal to his world
the entirety of the Light of Redemption. Isaac knew that this Light of
Redeemption needed to be brought down to their world, but Jacob could not
handle it dispite his knowledge of and desire for Torah.
The revelation of
Light in this world has three requirements. First, there is the source, the
perfect Light in the Endless World, which is inaccessible to most of us.
Secondly, we must have a pure conduit to draw down this Light and to allow it
to be received properly. Isaac drew down the Light of Redemption for Jacob, so
when He is ready to receive the Light, it would be ready for him.
When Isaac was ready
to bless Esau, he told his son to prepare food for him. Rebecca the flesh
overheard this conversation, she knew the CREATOR had chosen Jacob over Esau,
she took Esau’s clothes or vessel and dress Jacob in them, Rebecca explain to
Jacob who was still listening to the flesh, that on this day there was to be a
great revelation of the Light of the Gemar HaTikkum, or the Final Redemption
for that generation.
She told Jacob that
he was not ready to received the Light. having been so immersed in his Torah
studis, Jacob had not yet experience the pain that this world. To do this he
had to take on the the clothing of Esau.
The Spirit of
Rebecca was sharing with Jacob as she is sharing with us on this Shabbat, that
to the degree that we take upon ourselves the pain of the world, to this
degree, we have to take upon ourselves the clothing of Esau, the pain of this
world.
On this Shabbat of
Taldos, we can come to Isaac for blessings. He is here to give then to us, and
with them the ability to help bring about the final Redemption in our
generation. We can only receive this tremendous infusion of Light, once we have
truly accepted the truth off Messiyah which lies beyond our studies. Only to
the degree that we dress ourselves in the pain of this world can Isaac gives us
the blessings of the Gemar HaTikkum. Now the rest of the Story.
Genesis 25:19 This is
the genealogy of Isaac, Abraham’s son. Abraham begot Isaac. 20 Isaac
was forty years old when he took Rebecca as wife, the daughter of Bethuel the
Syrian of Padan Aram, the sister of Laban the Syrian. - Rebecca
the daughter of Bethuel a wicked woman, she was an offspring of the wicked
people in Aram
This narrative says
that Isaac took a wife at forty. We know that Messiyah Yahushua died on the
cross at 33 years old, we know that one year is like a thousand year. Will
Messiyah Yahushua return for His bride at age 40 also? Just thinking!
Genesis 25:21 Now
Isaac pleaded with YAHVEH for his wife, because she was barren; and YAHVEH
granted his plea, and Rebekah his wife conceived. - Isaac the spirit prayed abundantly for Rebecca the flesh as she
simultaneously prayed on her own behalf. Even though we are promise a blessing,
it is incumbent for us to pray it in existence. That is why our Messiyah and
Savor is making intercession for us the church even as we speak. He is promise
a bride by His Father. He sits at the Right Hand of His Father while the bride
makes herself ready for Him.
It is the same with
the second matriarchs, Rebecca. She too is barren and Isaac pleaded with YAHVEH
on her behalf. It seems that Isaac may have learned a leasson from his father’s
failure to pray for his wife. Here, the husband’s prayer to YAHVEH is for the
wife, and the prayer was answered.
Genesis 25:22 But the
children struggled together within her; and she said, “If all is well, why am I
like this?” So she went to inquire of YAHVEH. – After being barren for so long, Rebecca finally conceives, but the
pregnancy is troubled; the twins fight in her womb. She was mostly likely in
physical distress and worried that the pregnancy might fail, or the children
might be born in compromised health.
So, she cryed out to
YAHVEH from the depths of her heart, her godself. What is my godly purpose on
this Earth? Why is my godself expected to fulfilled, except for the fulfillment
of this mission.
As Jacob and Esau
represent two spiritual forces in her body; these two forces represent the
spirit and the flesh, these forces that transcend the normal course of
personality development, exist in all of us even from birth. This is what I
call, our Characteristic traits. Like all good mother Rebecca (the church) went
to inquire of YAHVEH, outside of her husband. Shouldn’t she have gone to Isaac
and said honey, I have a problem, let us go seek ABBA YAHVEH guidance together.
Here we see another
aspect of women, their willingness to circumvent their husband. Yes, EL YAHVEH
will speak to them. EL YAHVEH gave her an answer; however, He did not give her
a solution. What if Isaac a type of Messiyah for Rebecca, had been included in
the visit to EL YAHVEH, would they be given a solution to the problem?
Genesis 25:23
And YAHVEH said to her: “Two nations are in your womb, Two peoples
shall be separated from your body; One people shall be stronger than the other,
And the older shall serve the younger.” - EL
YAHVEH conveys the significant of her frightening symptoms only to her and not
to Isaac. EL YAHVEH conveyed to her that there were two unborn child,
representing two nations and two conflicting ideologies: Yisrael and Edom
It is usually those who are younger that
has a more open disposition to spiritual development, than the older more unbending
Ego.
The turmoil within her was deu to the
irreconcilable conflict between the two people that was already taking shape.
The two will never be mighty together; one will fall and one will rise. This is
another principle worth remembering: two believers: one espousing morality and
justice and the other standing for license and barbarity. They will always be
in conflict until one comes to dominate the other, whether through victory on
the battle field or in the contest for the mind of men.
Rebecca like her mother-in-law Sarah
were barren, elucidating that the emergence of the Hebrew people is a miracle,
for each new generation was a specific gift from EL YAHVEH. Without the
infilling of the Holy Spirit Yisrael the church, the woman will be barren spiritually.
The life of Sarah, Rebecca, and Rachel
demonstrate the motto that EL YAHVEH desires the prayer of the righteous, who
pleas for EL YAHVEH mercy and attempts at self-Improvement, show how humanity
can raise themselves to Spiritual.
Genesis 25:24 So when her days were fulfilled for her
to give birth, indeed there were twins in her womb. 25And the first
came out red. He was like a hairy garment all over; so they called his name
Esau. 26Afterward his brother came out and his hand took hold of
Esau’s heel; so his name was called Jacob. Isaac was sixty years old when she
bore them. - From the onset their eternal
rivalry already showed itself in their appearance and developing behavior. This
again is our predispose character. Does this means that some of us are
predisposed to destruction while other are not.
No! Individuals may
not be predisposed, but evil is! In
everything we have a choice; however, Yisrael the church must pay attention and
ask for our Messiyah help to curb those among us who are predisposed with
certain character trait.
All character
traits, even the basest, can be used for good. Man must learn to harness his
nature through the infilling of the Holy Spirit and the Word, and not let the
nature of the flesh dominate him.
David and Esau had
similar personalities, David utilized his nature for good and become one of the
greatest people ever lived. Esau let his nature run rampant, and became the
eternal symbol of evil and cruelty.
Those of us who are
set-a-side for greatness are usually the one with the most dominant personality
traits, like the Esau and David of this world. It is those who learn to harness
that strength and combine it with kindness are the one who become great.
Genesis 25:27 So the
boys grew. And Esau was a skillful hunter, a man of the field; but Jacob was a
mild man, dwelling in tents. 28And Isaac loved Esau because he ate
of his game, but Rebekah loved Jacob. - Until
they grew up they were relatively impressionable, still able to mold their
personality one way or the next. Proverbs 22: 6 Train up a
child in the way he should go, and when he is old he will not depart from it. From the age of thirteen, the essential
differences become apparent, with Esau turning to idols, and Jacob studying his
Father’s Ways. The Esau type personality spent the time hunting, a man’s man
sport, while the Jacob type personality spends all his time in the tent
studying Torah.
Genesis 25:29 Now Jacob cooked a stew;
and Esau came in from the field, and he was weary. 30And Esau said
to Jacob, “Please feed me with that same red stew, for I am weary.” Therefore
his name was called Edom
Genesis 25:31 But Jacob said, “Sell me your birthright
as of this day.” – Esau said my godwithin is at the point of death, so of what use is
it to me. Esau realize that his hunger is not just physical, it is also
spiritual. His inner sense of the Divine has withered and is about to dry up.
He senses the error of his ways in choosing a life of physical prowess over a
life of the persuite of spiritual gain.
He is spiritually destitute . He
knows that his brother Jacob, who had chosen the Spiritual life, is the
rightful inheritor of the spiritual blessing of the birthright, so he is ready
to conced.
However it was not so simple. Their father Isaac has high regards and
love for Esau, because he is the firstborn. It was the custom in those days
that the first born always gets the choice blessing, no matter what deal his
youngest brother may have made with him.
To receive the blessing of the firstborn, which is important because it
will be not just the blessing of material inheritance, but the blessing of
spiritual inheritance that Jacob must deceive his Father.
Genesis 25:32And Esau said, “Look, I am about to
die; so what is this birthright to me?” 33Then Jacob said, “Swear to
me as of this day.” So he swore to him, and sold his birthright to Jacob. 34And
Jacob gave Esau bread and stew of lentils; then he ate and drank, arose, and
went his way. Thus Esau despised his birthright. - EL YAHVEH’s Promise to Abraham, that only one of Isaac’s sons would be
the heir to the Promise
Land
Esau’s mature became
public knowledge for the first time; who we are inside shows its face when we
are squeeze. This made the promise more precious for Jacob; because the
spiritual mission of Abraham’s seed, this includes anyone who believes in
Yahushua is an heir to the promise. Esau willingness to compromise his promise
for his belly proved that he was unsuitable. Who was on the driver seat of
Esau’s life, Torah or the flesh?
Jacob realizes that
Esau was a wicked man, he was unqualified and unable to stand and bring the
sacrificial offering for his people; therefore Jacob strove mightily to secure
the priesthood of the family.
The greatest of all
the nations stood in the mourner’s row and lamented, “Woe to the world that has
lost its leader; woe to the ship that lost its pilot. Woe to the ship who lost
his compass” Esau went about his business as usual, totally uninvolved in the
spiritual leadership of his family.
The word Edom
In those days all
transaction was done by oath, and was consider legally binding, and done in
public, therefore showing Esau’s personality. As all carnal people, food is
their only source of survival, while in the spiritual world man shall not live
by bread alone, but also by the word that come from our Father Mouth. While
fasting for the believer is to burn our fat on the Altar, a pleasing sacrifice
to our Creator, it is to the carnal man a wasting away of his body.
By fasting the believer
brings his physical desires under control, to the carnal man hunger accentuates
his carnal desires. This is the root of gluttonous and greed, the selfish
desire to received. A sincere believer
must be ready to serve EL YAHVEH and be obedient to Torah even though it may
require inconvenience, hardship, or even danger.
He must be ready to
subject himself to humiliation and attack if necessary. The Esau mentality will
reject the birthright because it is too demanding ffor change of our Ego, it
requires difficulty, and therefore, it is held in contempt.
Chapter
26
You
might have heard it say before that when there are difficulties in the
environment, it usually mean it is time to move on. In a repetition of
Abraham’s experience, Isaac was faced with a famine in the land that forces him
to leave his home. EL YAHVEH commanded him not to go down to Egypt Egypt
Genesis 26:1 There
was a famine in the land, besides the first famine that was in the days of
Abraham. And Isaac went to Abimelech king of the Philistines, in Gerar. – What happen in the
natural is usually a result of a spiritual equalivant. There was a Torah
famine, or should I say there was a famine for the name of YAHVEH in the Land.
Genesis 26:2 Then YAHVEH
appeared to him and said: “Do not go down to Egypt; live in the land of which I
shall tell you. - Verse two says do not
go, do not descend to Egypt land
of Yisrael
Going down to Egypt
Genesis 26:3“Dwell in this land, and I will be with you and
bless you; for to you and your descendants I give all these lands, and I will
perform the oath which I swore to Abraham your father. - EL
YAHVEH says: Sojourn in the land and He will indicate to us from time to time
where to establish residence, but for the time being EL YAHVEH assured Isaac of
his blessing and sufficient pastures, despite the famine.
I will perform the oat which He had
sworn to Abraham. This is an eternal promise for every seed of Abraham though
faith, the right to posses the land; reach full maturity, even if there are
famine in the land. This was a test of Isaac’s faith and resolved.
It was EL YAHVEH
establishing the same sets of values to Isaac by reiterating the same oat He
made to Abraham. To every sequent descendant of Abraham the same test will be
given, will we stay in the faith even if there a famine, persecution ECT. To
each of us it is the test of our own right or worthiness of the promise.
Genesis 26:4
“And I will make your descendants multiply as the stars of
Heavens; I will give to your descendants all these lands; and in your seed all
the nations of the earth shall be blessed; -
As believers we have the right to become a star in the Heavens, instead of a
star on the Hollywood walk of shame.
Genesis
26:5 “because Abraham obeyed My voice and kept
My charge, My commandments, My statutes, and My Principles.” - The
product of full maturity is alluded to here, to our ability to desire to be
loyal in obedient to the Word of EL YAHVEH. This verse alludes to four
categories of commandment:
·
My safeguard,
barriers against infringement of Torah.
·
My commandments
are laws that govern man’s moral senses.
·
My Decrees are
law that reasons cannot explain, and which are Royal Decree that EL YAHVEH
enacts upon His subjects.
·
My Torah are
teaching, Written rules and interpretation transmitted to Moses.
It is my opinion
that Abraham and Isaac like others before the Written Word were men who arrived
at the knowledge of Torah by Divine Inspiration and observed it voluntary.
Just like an embryo
grows from a seed that was planted at conception, so too is the Word of EL
YAHVEH, that is implanted in our sensuousness at spiritual conception, which
later develop into a great person such as Abraham and Isaac.
Genesis 26:6
So Isaac dwelt in Gerar. 7And the men of the
place asked about his wife. And he said, “She is my sister”; for he was afraid
to say, “She is my wife,” because he thought, “lest the men of the place kill
me for Rebekah, because she is beautiful to behold.” - Notice here again the same
test of Abraham, is the same test for his son Isaac. The ability to defend his
wife, even at the expense of his own life. If Isaac had truly believed that EL
YAHVEH would be with him even in Gerar, why would he be afraid? Was Isaac like his father prepared to
compromise his wife or the promise, for his own protection? Are we predestined
to follow some of the same evil tendencies as our parents? Does the sins of the
father fall on the third and forth generation? Was his a tendency from Abraham
Grand father?
Genesis 26:8 Now it
came to pass, when he had been there a long time, that Abimelech king of the
Philistines looked through a window, and saw, and there was Isaac, showing
endearment to Rebekah his wife. - As time
when by and there were not prosecuted, Isaac began to publicly display his
feeling for Rebecca, which was observed by Abimelek.
Genesis 26:9 Then
Abimelek called Isaac and said, “Quite obviously she is your wife; so how could
you say, ‘She is my sister’?” And Isaac said to him, “Because I said, ‘Lest I
die on account of her.’ ” - It is always a
sad state when the world corrects the believer about our behavior. The eyes of
the world are always on the believer, to see how we will behave. We cannot say
one thing and act contrary to what we say. If she is your wife then she is!
Genesis 26:10 And
Abimelek said, “What is this you have done to us? One of the people might soon
have lain with your wife, and you would have brought guilt on us.” - Even some people in the world have some standard
that is equivalent to that of Torah. Not all pagans are fornicators. It is for
us as believers to say what we believe and believe what we say. By so doing we
will be able to be above the standard of the Philistines of the World.
Genesis 26:11 So Abimelek
charged all his people, saying, “He who touches this man or his wife shall
surely be put to death.” - We should not be surprise that when our will please EL
YAHVEH, how our very neighbor will help to defend us.
Genesis 26:12 Then Isaac
sowed in that land, and reaped in the same year a hundredfold; and YAHVEH
blessed him. In every area that we as
believer place our feet we are guarantee to be successful. - Isaac
harvest 100 times more than what he had planted. By know what he planted he
also knew how much he would reap; this would certainly help him when it was
time to pay his tithes.
Genesis 26:13 The man
began to prosper, and continued prospering until he became very prosperous; - The six day of creation is a sign of prosperity,
our CREATOR require us to prosper spiritual and physically.
Genesis 26:14 for he
had possessions of flocks and possessions of herds and a great number of
servants. So the Philistines envied him. - This
verse says that they envied him for his possession. From a spiritual position
we will be envied by the Philistine in our live for our spiritual growth or
success. In the natural the same principle applies, in every county the Hebrew
people have established roots; there have been anti-Semitic actions against the
Hebrew people.
The tokens of the
Philistines’ ill-will to him. They envied him. It is an instance,
1. Of the vanity of
the world that the more men have of it the more they are envied, and exposed to
censure and injury. Who can stand before envy? Prov. 27:4. See Eccl.
4:4.
2. Of the corruption
of nature; for that is a bad principle indeed which makes men grieve at the
good of others, as if it must needs be ill with me because it is well with
my neighbor.
Genesis 26:15 Now the
Philistines had stopped up all the wells which his father’s servants had dug in
the days of Abraham his father, and they had filled them with earth. - By doing so, the Philistines violated Abimelech’s
covenant with Abraham. The Philistine spiritually will always try and stop the
well of truth. As the evil-one tries to compromise the Torah. Well are
symbolized by the spiritual wealth that is hidden beneath the layers of human
self-righteousness, and laziness. Abraham who was the spiritual father of all
mankind, tried to show the world how much they could accomplish, if they wanted
to! He did so through the symbolism of digging well, which represents a quest
for spiritual richness that lay buried beneath the surface. The Philistine
reject this teaching, but Isaac persisted by digging more wells.
They had already
shown their ill-will to his family, by stopping up the wells which his father
had digged. This was spitefully done. Because they had not flocks of their own
to water at these wells, they would not leave them for the use of others; so
absurd a thing is malice. And it was perfidiously done, contrary to the
covenant of friendship they had made with Abraham, ch. 21:31, 32. No bonds will
hold ill-nature.
Genesis 26:16 And Abimelech said to Isaac, “Go away
from us, for you are much mightier than we.” 17Then Isaac departed
from there and pitched his tent in the Valley of Gerar, and dwelt there. - They expelled him out of their country. The king of
Gerar began to look upon him with a jealous eye. Isaac’s house was like a
court, and his riches and retinue eclipsed Abimelech’s; and therefore he must
go further off. They were weary of his neighborhood, because they saw that ABBA
YAHVEH blessed him; whereas, for that reason, they should the rather have
courted his stay, that they also might be blessed for his sake.
Isaac does not
insist upon the bargain he had made with them for the lands he held, nor upon
his occupying and improving them, nor does he offer to contest with them by
force, though he had become very great, but very peaceably departs further away
from the royal city, and perhaps to a part of the country less fruitful.
We should deny
ourselves both in our rights and in our conveniences, rather than quarrel: a
wise and a good man will rather retire into obscurity, like Isaac here into a
valley, than sit high to be the butt of envy and ill-will.
Genesis 26:18 And Isaac dug again the wells of water which they had dug in the
days of Abraham his father, for the Philistines had stopped them up after the
death of Abraham. He called them by the names which his father had called them.
– It is never a good idea to go away from the
teaching of our fathers, if it is according to Torah. Jeremiah 2:13
“For My people have committed two evils: They have forsaken Me, the
fountain of living waters, and hewn themselves cisterns—broken cisterns that
can hold no water. - Today Christianity has fulfilled this command to the
negative. They have nail the Law to the Cross and invent there own mode of
righteousness. We are told that their design cannot hold any water; therefore,
they cannot feed anyone with the living water, the Mayin Yahim. This is the
problem with Christianity; it cannot lead anyone to maturity.
In verse 18 we learn
that Isaac dug again the wells of water which his father Abraham had dug. How
is this prevelant to us today. The name the Abraham called the Creator was not
God, it was YAHVEH, the Philistines in our mids have destroyed the Well Spring
of the Name of ABBA YAHVEH and have polluted the name as they polluted the well
that Abraham dug.
The polluted name
that we used today is called God, the Isaac type ministry is one that restored
the true name of ABBBA YAHVEH. Notice in verse 18 “He called them by the
names which his father had called them,” today the restoration of of all
things restore the Sacred Name of
יהוה.
Genesis 26:19 Also
Isaac’s servants dug in the valley, and found a well of running water there. – The Sacred Name of יהוה is a well spring of running water; the ministry of
Isaac will always try to find the well of running water, for its people to
drink from. In John 17 Messiyah says I “12While I was with them in the world, I kept them in thy
name: those that thou gavest me I have kept, and none of them is lost, but
the son of perdition; that the scripture might be fulfilled. 26And I have declared unto them thy name, and will
declare it: that the love
wherewith thou hast loved me may be in them, and I in them.”
The
Sacred name of ABBA YAHVEH is the river of living water that flow from the
Throne in Genesis 2:10And
a river went out of Eden
Genesis 26:20 But the
herdsmen of Gerar quarreled with Isaac’s herdsmen, saying, “The water is ours.”
So he called the name of the well Esek, because they quarreled with him. - The
water is ours! Since the well was located in the valley, the Philistines assume
that the springs and river that flow from their land was the source of the
spring water. In verse 19 testified that the contrary, since it was fresh
water, meaning that it had its own underground source and did not depends on
the above ground water supply of the Philistines.
Today the Christian
claim that God is who they know, it is there name for the Creator, if anyone
should ever tell a Christian that God is not the name of the Creator they will
argue with you. As the Ministry or herdsman of Gerar quarreled with Isaac’s
Ministry in the olden days, so today the Ministers of Christanity argue with the
ministry of Messiyah Yisrael, calling them legalist. As Isaac called the place
Esek, today we are in the spiritual state of Esek.
Genesis 26:21
Then they dug another well, and they quarreled over that one also. So he
called its name Sitnah. - They establish another assembly
and the false minister argued over jurisdiction. This is my territory.
Genesis 26:22And he moved from there and dug another well, and they did not
quarrel over it. So he called its name Rehoboth, because he said, “For now YAHVEH
has made room for us, and we shall be fruitful in the land.” - Isaac himself preside over the digging or the
establishing of another ministry, or the third well, it was in the merit of his
venture that he gained success.
The experiences of the Patriarchs are also
signposts of Hebrew history. The three wells of this passage correspond with
the three Temples Temple Temple
Genesis 26:23 Then he
went up from there to Beersheba.- When
Isaac had come to Beer-sheba it is probable that it troubled him to think of
his unsettled condition, and that he could not be suffered to stay long in a
place; and, in the multitude of these thoughts within him, that same night that
he came weary and uneasy to Beer-sheba ABBA YAHVEH brought him his comforts to
delight his soul. Probably he was apprehensive that the Philistines would not
let him rest there: Fear not, says YAHVEH to him, I am with thee, and
will bless thee. Those may remove with comfort that are sure of YAH’s
presence with them wherever they go.
Genesis 26:24 And
YAHVEH appeared to him the same night and said, “I am the Elohim of your father
Abraham; do not fear, for I am with you. I will bless you and multiply your
descendants for My servant Abraham’s sake.” - He continued firm to his
religion, and kept up his communion with ABBA YAHVEH.
ABBA YAHVEH
graciously appeared to him. When the Philistines expelled him, forced him to
remove from place to place, and gave him continual molestation, then ABBA YAHVEH
visited him, and gave him fresh assurances of HIS favour.
When men are found
false and unkind, we may comfort ourselves that ABBA YAHVEH is faithful and
gracious; and HIS time to show HIMSELF so is when we are most disappointed in
our expectations from men.
Genesis 26:25 So he
built an altar there and called on the name of EL YAHVEH, and he pitched his tent there; and there Isaac’s servants
dug a well. - After the conflict with the Philistines, Isaac could
have become afraid that they would oppose him again. In response, EL YAHVEH
appeared to him and promised him protection. EL YAHVEH promise of being with
the Patriarchs is an affirmation of His providence in watching over the details
of their various spiritual development as well as their physical needs. Isaac
built an Altar to thank EL YAHVEH for His kindness and the prophecy of
protection.
The building of an
Altar sanctifies the land, the place where believers should always be
sanctified land.
In verse 3 EL YAHVEH
had promised Isaac that he would inherit all part of the Land, but he did not
build an Altar. Now, however, the
promise that he would be blessed and fruitful was a confirmation from EL YAHVEH.
Sometime in our spiritual development we have to be assured, even though we
know that He is EL YAHVEH the One who is more than faithful, we as humans need
that extra assurance.
He was not wanting
in his returns of duty to יהוה;
for there he built an altar, and
called upon the name of יהוה.
Wherever we go, we
must take our religion along with us. Probably Isaac’s altars and his religious
worship gave offence to the Philistines, and provoked them to be the more
troublesome to him; yet he kept up his duty, whatever ill-will he might be
exposed to by it. The comforts and encouragements יהוה gives us by HIS word should excite and quicken us to
every exercise of devotion by which יהוה may be honored and our intercourse with heaven
maintained.
Genesis 26:26 Then
Abimelech came to him from Gerar with Ahuzzath, one of his friends, and Phichol
the commander of his army. – We have here
the contests that had been between Isaac and the Philistines issuing in a happy
peace and reconciliation.
Abimelech pays a
friendly visit to Isaac, in token of the respect he had for him. When a
man’s ways please ABBA YAHVEH HE makes even his enemies to be at peace with
him, Prov. 16:7. King’s hearts are in YAHVEH hands, and when YAHVEH pleases
HE can turn them to favour HIS people.
Genesis 26:27 And
Isaac said to them, “Why have you come to me, since you hate me and have sent
me away from you?” Why have you come
to me? - Isaac’s
lack of generosity is quite understandable. Abimelech had ignored his treaty
with Abraham, therefore showing that he and his people did not honor their
commitment. What, then, was the purpose of this new summit should now be
extended.
Abimelech responded
by saying that he wanted not mercy to reaffirm the previous covenant, but to
strengthen it. He said that the oath between them should be strengthening. When
we sanctify the land where we lived, we will be prosperous, and our neighbor
will come running to make peace with us.
This was a display of Isaac kindness in strength.
Genesis 26:28 But
they said, “We have certainly seen that YAHVEH is with you. So we said, ‘Let
there now be an oath between us, between you and us; and let us make a covenant
with you, - Abimelech professes his
sincerity, in this address to Isaac, and earnestly courts his friendship. Some
suggest that Abimelech pressed for this league with him because he feared lest
Isaac, growing rich, should, some time or other, avenge himself upon them for the
injuries he had received. However, he professes to do it rather from a
principle of love.
1. He makes the best
of their behaviour towards him. Isaac complained they had hated him, and
sent him away. No, said Abimelech, we sent thee away in peace. They
turned him off from the land he held of them; but they suffered him to take
away his stock, and all his effects, with him. The lessening of injuries is
necessary to the preserving of friendship; for the aggravating of them
exasperates and widens breaches. The unkindness done to us might have been
worse.
2. He acknowledges
the token of YAH’s favour to him, and makes this the ground of their desire to
be in league with him: EL YAHVEH is with thee, and thou art the blessed of EEL
YAHVEH. As if he had said, "Be persuaded to overlook and pass by the
injuries offered thee; for YAHVEH had abundantly made up to thee the damage
thou receivedst.’’ Those whom YAHVEH
blesses and favours have reason enough to forgive those who hate them, since
the worst enemy they have cannot do them any real hurt. Or, "For this
reason we desire thy friendship, because YAHVEH is with thee.’’
It is good to be in
covenant and communion with those who are in covenant and communion with YAHVEH,
1 Jn. 1:3; present address to him was the result of mature deliberation: We
said, Let there be an oath between us. Whatever some of his peevish envious
subjects might mean otherwise, he and his prime-ministers of state, whom he had
now brought with him, designed no other than a cordial friendship. Perhaps
Abimelech had received, by tradition, the warning YAHVEH gave to his
predecessor not to hurt Abraham (ch. 20:7), and this made him stand in such awe
of Isaac, who appeared to be as much the favourite of Heaven as Abraham was.
Genesis 26:29‘that you will do
us no harm, since we have not touched you, and since we have done nothing to
you but good and have sent you away in peace. You are now the blessed of YAHVEH.’
- If you do evil to us! Since this new
covenant is strengthened by a curse, it is if Abimelech were saying: if you do
evil to us then יהוה would take terrible
retribution against you.
It is similar today
with the Palestine
Genesis 26:30 So he
made them a feast, and they ate and drank. - Since gentlemen partake
of a meal at the conclusion of a transaction, Isaac prepared a feast to
consummate the mutual acceptance of the pact. This is the same principle used
in a wedding ceremony.
Genesis 26:31 Then
they arose early in the morning and swore an oath with one another; and Isaac
sent them away, and they departed from him in peace. - They waited until
morning, after the effect of the feasting and drinking had passed, so no one
could claim that the oath was undertaken in anything less than a sober state.
Genesis 26:32 It came
to pass the same day that Isaac’s servants came and told him about the well
which they had dug, and said to him, “We have found water.” - While
Abimelech was still signing the papers, Isaac’s servants brought him good news,
we struck water. His people had found water without quarreling.
Genesis 26:33 So he called it Shebah.
Therefore the name of the city is
Beersheba
Genesis 26:34 When
Esau was forty years old, he took as wives Judith the daughter of Beeri the
Hittite, and Basemath the daughter of Elon the Hittite. 35And they
were a grief of mind to Isaac and Rebekah. - Like his father Esau married
at forty, however unlike his father he took wives of Hittites women; his
passion for the things of the world of sensuality were unbridled. He chose to
marry into a people that match his carnal nature. By taking these women as
wives, he sealed his faith as a person unfit to carry out the mission of his
father Abraham. The seed of greatness were left undiscovered in a person who
was born with such great potential.
Chapter 27
This chapter is filled with one of the
most crucial and mystifying account in Torah. Crucial because the decision
about which son was to receive the blessings would determine which would be the
father of EL YAHVEH Chosen people. Mystifying because it is hard to fathom how
the righteous Isaac could be so adamant in choosing Esau and Rebecca would
resort to such blatant deception to secure the blessing for Jacob. Isaac’s
decision to bless Esau as the firstborn, had the presumptive right to the
blessing, and Isaac would not have the right to deny it to Esau unless there
were compelling evidence.
It is also difficult to understand why
such a spiritual mature person such as Isaac could not discern the nature
between his two sons. It is also possible that Isaac was planning on bestowing
two sets of blessing on his two boys, one for Esau and one for Jacob.
It is also possible that Isaac had two
sets of plans, requiring two different sets of blessings; design to help each
fulfilled their destiny. Esau had his weakness and surely Jacob had his too.
Jacob had the desire for the higher calling as a Torah scholar, while Esau with
his material success could help his brother Jacob. Had Esau been found worthy
this could have well happened, just as the tribe of Zebulon undertook to engage
in commerce to support the Torah scholars of Issachar.
Had deception not entered into the
picture, hostility between brothers might not have happened. If Adam had not
obey his wife what would be the case. It seems that the lesson, the desire to
help EL YAHVEH with his plans, was not learnt by Rebecca. When our love for
anyone, encourage us to violate EL YAHVEH Sovereign Will, I have to reconsider
the validity of that relationship. My love for El Yahushua is all the
encouragement one’s need to be obedient. If you love Me keep My Commandment.
Genesis 27:1 Now it
came to pass, when Isaac was old and his eyes were so dim that he could not
see, that he called Esau his older son and said to him, “My son.” And he
answered him, “Here I am.” - Isaac was 123
years old when his eyes began to fail, somtime the natural manifestation is a
result of a spiritual condition. Isaac called his oldest the heir to the family
wealth, while ABBA YAHVEH had other plans. How could Isaac be so wrong?
Genesis 27:2 Then he said,
“Behold now, I am old. I do not know the day of my death. Psalms 90:12 So teach us to number our
days, That we may gain a heart of wisdom. - Isaac
says that he did not know his days, however Psalms says ABBA YAHVEH teach us to
number my days. Teach me to know when my time is up.
Genesis 27:3 “Now
therefore, please take your weapons, your quiver and your bow, and go out to
the field and hunt game for me. - He ask him to get things ready for the occasion of
executing his last will and testament, by which he designed to make him his
heir. Esau must go hunting, and bring back some venison, which his father will
eat of, and then bless him. In this he designed, not so much the refreshment of
his own spirits, that he might give the blessing in a lively manner, as it is
commonly taken, but rather the receiving of a fresh instance of his son’s final
duty and affection to him, before he bestowed this favour upon him.
Genesis 27:4 “And make me savory food, such as I love, and bring it
to me that I may eat, that my soul may bless you before I die.” - Isaac wanted Esau to earn the blessing by performing
the commandment of honoring his father. Isaac sent Esau out to the field to
hunt, so as to hunt, so as to make the task more arduous and therefore the
mitzvah more meritorious. Isaac’s wish for food was to satisfy his appetite so
that physical need would not interfere with his spiritual blessing. The prophetic
spirit can rest only flow from someone who is in a state of joy, which implies
satisfaction of all one’s need.
Because Esau had a
tendency to indulge in his voracious physical appetites, Isaac wanted him to
turn those traits to the service of EL YAHVEH, by hunting to bring food to his
father whose table was like an Altar.
Rebecca having been
told before the twins was born that the younger would be the superior one,
Rebecca knew that the blessings had to go to Jacob. She also knew from the
prophecy that the older would serve the youngest. They were destined to work
together; however, Jacob the Torah Scholar would be the head.
The scheming of
Rebecca changes this plan. It creates an animosity between both brothers. If
Rebecca had not interfered, Isaac would have given the right blessing for the
right reason, to the right person.
Genesis 27:5 Now
Rebecca was listening when Isaac spoke to Esau his son. And Esau went to the
field to hunt game and to bring it. -
It is my opinion that Rebecca only
listen to one part of the conversation between Isaac and Esau. She did not stop
to ask her husband what he was doing. There is no evidence that she did not
share the prophecy about the two boys with Isaac. A husband and wife must be on
the same page, in all actions pertaining to the children. We see in this
narrative a dysfunctional family. The wife loved Jacob, while the husband Esau.
Genesis 27:6 So
Rebecca spoke to Jacob her son, saying, “Indeed would behold I heard your
father speak to Esau your brother, saying, -
Instead of speaking to her son she should have asking EL YAHVEH about the
fulfillment of His Promise. Instead she took matters in her own hand.
Genesis 27:7 ‘Bring
me game and make savory food for me, that I may eat it and bless you in the
presence of YAHVEH before my death.’ - Rebecca
repeated to Jacob and adds a few words of her own. In the presence of EL YAHVEH.
To impress upon Jacob the immensity of the Isaac blessing, because the
prophetic spirit would descend upon him while he uttered the benediction and
such blessings would be irrevocable.
Accordingly, if Esau
were to receive them, they would remain with his descendant forever and Jacob
would never be able to lift his head before Esau.
Genesis 27:8“Now
therefore, my son, obey my voice according to what I command you. - Rebecca perceiving Jacob’s reluctance to participate
in this scheme, Rebecca emphasized that he was to listen to that which she had
command him. Is this not what happen to Adam, he listened to Eve. Since when
Rebecca has the authority to teach a man? I Timothy 2:12 But I
suffer not a woman to teach, nor to usurp authority over the man, but to be in
silence. Yet Rebecca was commanding Jacob
the future leader of Yisrael.
Genesis 27:9 “Go
now to the flock and bring me from there two choice kids of the goats, and I
will make savory food from them for your father, such as he loves. - Now go and bring me. Who is commanding who? Did Paul
not say it is not permissible for a woman thr flesh to usurp the man the spirit?
So much for women lib!
Genesis 27:10
“Then you shall take it to your father, that he may eat it,
and that he may bless you before his death.” – This was a repeat of the Garden of Eden,
when Eve took the fruit to Adam for him to eat, Jacob was to take the
substitute food to his Father for him to eat also. The woman the flesh will
always used intimidation to get what they want.
Genesis 27:11
And Jacob said to Rebecca his mother, “Look, Esau my brother is a hairy
man, and I am a smooth-skinned man. -
Jacob attempt to raise an objection to his mother’s plan, one that would not
only have caused it to fail, but to achieve the opposite result.
Genesis 27:12
“Perhaps my father will hug me, and I shall seem to be a deceiver to him;
and I shall bring a curse on myself and not a blessing.” - Mature believer are affectionate people, they hug a
lot. Jacob was concern that in the process of hugging, his true identity would
be discovered. He would be labeled as a deceiver, achieving the opposite
result.
Genesis 27:13
But his mother said to him, “Let your curse be on me, my son; only obey
my voice, and go, get them for me.” - Rebecca
reaction, let the curse be on Her, to Jacob objection. Rebecca had no fear that
there would be a curse. That curse was she never saw her only son again. It was
a very rash word which Rebekah spoke, when Jacob objected the danger of a
curse: Upon me be thy curse, my son. Messiyah indeed, who is mighty to
save, because mighty to bear, has said, Upon me be the curse, only obey my
voice; he has borne the burden of all our curse, the curse of the law, that
was place on the outside of the ark, Deut 31:26, for all those that will take
upon them the desire of the command, the desire of the gospel. But it is too
daring for any creature to say, Upon me be the curse, unless it be that
curse causeless which we are sure shall not come, Prov. 26:2.
Genesis 27:14 And he
went and got them and brought them to his mother, and his mother made savory
food, such as his father loved. -
Since the blessing was precious to
Jacob, he should have hurried to bring the delicacies to his father, just as
Abraham had to run to greet his guests. There are frequent mentions of haste in
the previous narrative of Elizer and even Rebecca. This verse seems to imply
other wise. It might have been beneficial that Jacob did not apply himself
emphatically to the task, but with some reservation or reluctant carried out
Rebecca wishes.
When Eve saw the
sweeness of the fruit see brought it to Adam, her again Rebecca knew how Isaac
love is meat prepared, so she fashioned it accordingly.
Genesis 27:15
Then Rebekah took the choice clothes of her elder son Esau, which were
with her in the house, and put them on Jacob her younger son. – She
told Jacob that he was not ready to received the Light. having been so immersed
in his Torah studis, Jacob had not yet experience the pain that this world. To
do this he had to take on the the clothing of Esau. The Spirit of Rebecca was
sharing with Jacob as she is sharing with us on this Shabbat, that to the
degree that we take upon ourselves the pain of the world, to this degree, we
have to take upon ourselves the clothing of Esau, the pain of this world
Genesis 27:16
And she put the skins of the kids of the goats on his hands and on the
smooth part of his neck.- The skin of the goat was
available because the goat had to die, the pain of our animal nature have to
die, for him to be clouth in it. The
smoothness and softness of Jacob’s hands and neck was the relatively easy life
that Jacob had, she covered them, and probably part of his face, with the skins
of the kids that were recently killed. Esau was rough indeed when nothing less
than these would serve to make Jacob like him. Those that affect to seem rough
and rugged in their carriage put the beast upon the man, and really shame
themselves, by disguising themselves.
Genesis 27:17 Then she gave the savory food and the bread,
which she had prepared, into the hand of her son Jacob. - When is it
appropriate to give false statement? Only in the process of saving a life, not
for personal gain!
Genesis 27:18 So he went to his father and said, “My
father.‘ And he said, “Here I am. Who are you, my son?” - Jacob
begins the dialog by addressing Isaac as my father. This seems to be the
standard greeting when greeting an elder person, for Isaac said here I am my
son, but who are you. Isaac recognizes the person as on of the sons in the
clan. Which one are you?
With the help of his
mother, who plans and aid in the deception, Jacob puts animal skins on his arms
so that his blind father will assume the he is Esau.
Genesis 27:19 Jacob said to his father, “I am Esau
your firstborn; I have done just as you told me; please arise, sit and eat of
my game, that your soul may bless me.” -
Since the Divine Presence was resting upon Isaac, he knew that the person
standing before him was worthy of the blessing, even if he was deceptive. Jacob
was accentuating the positive to cover the negative of the lie. I did as you
told me! See I am obedient to your request, therefore you can trust me.
When Jacob spoke to
his father he spoke to him in his godwithin voice, as if he was Esau. Is it
Jacob? Or is Jacob somehow expressing his inner sense that he know it should be
Esau standing before his father.
The answer become
clear. Isaac in a very well known verse in Torah says “the voice, the soul of
Jacob, but the hands are the hands of Esau.” So he blesses him. From this
perspective, one can understand why Isaac blessed Jacob, for he assume that
Esau had finally become the spiritual person who Jacob was.
Genesis 27:20 But
Isaac said to his son, “How is it that you have found it so quickly, my son?”
And he said, “Because YAHVEH your EL brought it to me.” - Isaac had specifically asked Esau to take his
weapons and go out to the field in order to make the task more arduous and
hence the mitzvah greater. The quick return made Isaac apprehensive that Esau
had not carried out the mission as requested.
Isaac understand
Jacob’s reply to mean that he had planned to hunt far away, but EL YAHVEH grant
him favor, where there is usually no animals he found favor. Most liars usually
used the name of God to justify their actions. Believe me for I just used God
Name. This coincident was a sure sign that it was arranged by EL YAHVEH.
Genesis 27:21 Then
Isaac said to Jacob, “Please come near, that I may feel you, my son, whether
you are really my son Esau or not.” - Is
it possible that Isaac was overwhelm to hear who he taught was Esau using the
Name of EL YAHVEH, that he called him close for a hug. Come near that I may hug
you to see if that was really my firstborn. By mentioning EL YAHVEH name made
Isaac suspicious, since he knew that it was not in the character of Esau to
speak that way. Did he just have a miracles conversion on the way?
Genesis 27:22 So
Jacob went near to Isaac his father, and he felt him and said, “The voice is
Jacob’s voice, but the hands are the hands of Esau.” - The voice of Jacob is the voice of Praise towards EL YAHVEH, while
the hands of Esau were a hand of physical strength and selfishness.
Isaac was at first
dissatisfied, and would have discovered the fraud if he could have trusted his
own ears; for the voice was Jacob’s voice. Providence
Genesis
27:23
And he did not recognize him, because his hands were hairy like his
brother Esau’s hands; so he blessed him. - Isaac
did not recognize him for it was his wish for his favorite son to embrace such
an attitude towards EL YAHVEH. When Isaac felt the hairy hand which could not
have been Jacob, in a state of overwhelming joy, Isaac blesses who he taught
was his firstborn. Sometime when we desire a thing so badly, that when it comes
to realization, we are so blinded by it that rational thinking goes out the
door.
At length he yielded
to the power of the deception, because the hands were hairy, not
considering how easy it was to counterfeit that circumstance; and now Jacob
carries it on dexterously, sets his venison before his father, and waits at
table very officiously, till dinner is done, and the blessing comes to be
pronounced in the close of this solemn feast. That which in some small degree
extenuates the crime of Rebekah and Jacob is that the fraud was intended, not
so much to hasten the fulfilling, as to prevent the thwarting, of the oracle of
ABBA YAHVEH: the blessing was just going to be put upon the wrong head, and
they thought it was time to bestir themselves.
Genesis 27:24 Then he
said, “Are you really my son Esau?” He said, “I am.” - Filled with amazement like most father in that
state of unbelief Isaac uttered, “Are you really my son” and the deceptive
Jacob answer, yes I am.
Isaac is still not
convince so he asks one more time, are
you really my son Esau? Jacob answered ‘Ani’
I am. At that moment of ultimate truth, Jacob responded with the Ani, the
simple I instead of the godself, anochi
the godwithin.
Isaac’s suspicions
are confirmed. Jacob reveals the deception through the language he uses, which
Isaac certainly understood. So why does Isaac proceed to give Jacob the blessings
of the firstborn? Isaac is a willing unnamed coconspirator for he knew at the
deepest level, that the spiritual blessing must go to Jacob, because the
spiritual inheritance must continue. Jacob, far more than esau, is the likely
transmitter of it.
Genesis 27:25
He said, “Bring it near to me, and I will eat of my son’s game, so that
my soul may bless you.” So he brought it near to him, and he ate; and he
brought him wine, and he drank. - Like all deceptive children, Jacob did not prepare
his father food out of love, but out of love for the inheritance. I saw this in
my own family, one of my sister, paid a lot of attention to my aging mother, so
that she and her sons could be prominent in her will.
Genesis 27:26 Then
his father Isaac said to him, “Come near now and kiss me, my son.” - A kiss brings about the deep spiritual intimacy that
Isaac wished to arouse in order to cause the Shechinah to alight upon him,
preparatory to his giving the blessings.
Genesis 26:27 And he
came near and kissed him; and he smelled the smell of his clothing, and blessed
him and said: “Surely, the smell of my son Is like the smell of a field which YAHVEH
has blessed. - When any one is blinded by
any desire for their children to achieve some form of spiritual growth, even
the pungent smell of unwashed goatskin will smell like the Garden of Eden.
Therefore, Isaac
perceived that the holiness of his son who stood before him was so great in his
eyes, that the traitorous character was overlooked. This approval causes the
Shechinah to rest upon Jacob. It is equally inspiring in all generations, for
the offspring of a believer to never lose the capacity to lift themselves back
to the ancient plateau of spiritual greatness. This just one of the many
messages this story reveals.
Genesis 27:28 and
therefore may the Mighty Ones give you of the dew of Heavens, of the fatness of
the earth, and plenty of grain and wine. - Since
this verse begins with the conjunction and, seems to be superfluous. This and
however, speaks of a continuous, repetitive action: may the Mighty Ones give
you the following blessing over and over again, without stopping.
The definite
article, the Mighty Ones. Accentuates that the reference is specifically to EL
YAHVEH in His role as the King of the Mighty Ones who is the dispenser of stick
justice, in contrast with His Name YAHVEH, which depicts Him in His role as
dispenser of mercy.
What Isaac was
saying was that EL YAHVEH would give his son this blessing only if he were
justifiable worthy of it, but not otherwise. This was not a blanket blessing
giving to someone whether they deserve it or not.
The above Midrash
seems to imply that even if Isaac had blessed both of his sons the one who
would receive the blessing Esau would be the one who earned it.
The grain and the
wine. In addition to their literal meaning, grain refers to the necessities of
life, and wine to its pleasures, which are not imperative, but give enjoyment.
In Torah study, too, there are grain and wine: the essential knowledge of the
text and law, and the homiletical interpretation that give spice to learning.
Genesis 27:29 Let
peoples serve you, and nations bow down to you. Be master over your brethren,
and let your mother’s sons bow down to you. Cursed be everyone who curses you,
and blessed be those who bless you!” - If
the one, who was receiving the blessing, would walk in the fullness of Torah,
then all people would serve him and the nations would honor him. He would be
master over all his brethren and his brother would bow down to him. The same
actions will be dealt out to the instigator of any actions towards the bless
one.
Genesis 27:30 Now it
happened, as soon as Isaac had finished blessing Jacob, and Jacob had scarcely
gone out from the presence of Isaac his father, that Esau his brother came in
from his hunting. - EL YAHVEH arranges it that as one was on his way
out the other was on his way in. There was a lot of refining to be done both in
Jacobs and Esau’s life. The circumstance that we experience are all design for
us to renovate our Ego.
Genesis 27:31 He also had made
savory food, and brought it to his father, and said to his father, “Let my
father arise and eat of his son’s game, that your soul may bless me.” - The difference between the approach of Jacob and
Esau; Jacob came to his father and submit, while Esau came and was
assertive. Compare verse 18 and 31.
Genesis 27:32
And his father Isaac said to him, “Who are you?” So he said, “I am your
son, your firstborn, Esau.” - Some believers are like Esau, they hunted after
the law of righteousness , yet missed the blessing of righteousness, because
they sought it by the works of the law ; while the Gentiles, who, like
Jacob, sought it by faith in the oracle of ABBA YAHVEH, obtained it by force,
with that violence which the kingdom of heaven suffers. See Mt.
That those who
undervalue their spiritual birthright, and can afford to sell it for a morsel
of meat, forfeit spiritual blessings, and it is just with ABBA YAHVEH to deny
them those favours they were careless of. Those that will part with their
wisdom and grace, with their faith and a good conscience, for the honors,
wealth, or pleasures, of this world, however they may pretend to have zeal for
the blessing, have already judged themselves unworthy of it, and so shall their
doom be.
Genesis 27:33 Then Isaac
trembled exceedingly, and said, “Who? Where is the one who hunted game and
brought it to me? I ate all of it before you came, and I have blessed him—and
indeed he shall be blessed.” - Where was that perfect son who hunted and brings
soul food into my Kingdom for my pleasure? I enjoyed his harvest and I have
blessed him before you came in with your harvest. It was the feeling of
disappointment that Isaac experience that causes him to trembled. His most
prized possession the heir to his family was now in jeopardy. Isaac was a
conduit for the blessing to his sons, as we are the conduit of blessing to our
children.
Genesis 27:34
When Esau heard the words of his father, he cried with an exceedingly
great and bitter cry, and said to his father, “Bless me—me also, O my father!” - The true
color of gold comes out when it is exposed to fire; such is the character of
every individual. Enrage with fury, Esau finally showed Isaac is true color,
his true nature. Furiously he begged his father for a blessing.
Genesis 27:35 But he said, “Your brother came
with deceit and has taken away your blessing.” - Isaac filled with disappointment over the action of his two sons. One
with deceit, and the other with an anger problem! Very important lessons to be
learnt here is that; even though we might be destined for greatness, if we do
not fulfilled the requirement to obtain that greatness, no amount of blessing
will not help us. Esau wanted to reach maturity by the action of his father and
not in his own merit.
As many Christians
today who want to get to Heavens by only believing in Jesus, and not keeping
the commandment.
Genesis 27:36 And
Esau said, “Is he not rightly named Jacob? For he has supplanted me these two
times. He took away my birthright, and now look, he has taken away my
blessing!” And he said, “Have you not reserved a blessing for me?” - Here we see another human nature at play. It is
always the other persons fault. Let us look at Esau excuse. The first thing we
as human does to someone who we are in conflict with is to belittle them, Esau
started by belittle the name of Jacob. Is not his name rightly called a heel a
deceiver!
The difference
between Jacob and Esau was, Jacob was willing to look at himself, while Esau
blamed everyone but himself.
If only we as
believers would used the same tactic against the Adversery, the one who rightly
steal our birth right every day. I wish that humanity would be as angry a the
Great Deceiver as Esau is towards Jacob, let us all be vigilant again those
things that try to steal our birth right.
Genesis 26:37 Then
Isaac answered and said to Esau, “Indeed I have made him your master, and all
his brethren I have given to him as servants; with grain and wine I have
sustained him. What shall I do now for you, my son?” – As conduit to the Blessing, who we bless will be
blessed indeed. There is a type of people that EL YAHVEH will give the promise
of a covenant, while others will receive a gift. It is those who have made it
into the Holy Place Outer Court Holy Place Outer Court Holy Place
Genesis 27:38 And
Esau said to his father, “Have you only one blessing, my father? Bless me—me
also, O my father!” And Esau lifted up his voice and wept. - In
Revelation we see another group of people who wept. It was those who serve in
the Tempe Revelation 7:15“Therefore they are before
the throne of EL YAHVEH, and serve Him day and night in His temple. And
He who sits on the throne will dwell among them. 16“They shall
neither hunger anymore nor thirst anymore; the sun shall not strike them, nor
any heat; 17“for the Lamb who is in the midst of the throne will
shepherd them and lead them to living fountains of waters. And EL YAHVEH will wipe
away every tear from their eyes.” When we fail
to achieved spiritual maturity in the flesh for whatever reason there might be,
at the end of our lives when we stand before our ABBA, there will be tears in
someone eyes.
Genesis 27:39
Then Isaac his father answered and said to him: “Behold, your dwelling
shall be of the fatness of the earth, and of the dew of Heavens from above. - The dew from Heavens falls on those in the Outer
Court. This blessing does not conflict with Jacob’s blessings, since EL YAHVEH’s
natural blessings is abundant enough for both of them. Furthermore, since Jacob
was Abraham’s heir, he would realize his blessing in the Land of Yisrael
Unlike the blessing
he gave Jacob, Isaac did not say that EL YAHVEH would grant Esau’s blessing,
which would have implied that it would be given under Divine providence and
guidance. Rather Esau’s good fortune would come in the normal course of nature.
Genesis 27:40 By your sword you
shall live, And you shall serve your brother; And it shall come to pass, when
you become restless, That you shall break his yoke from your neck.” - Those who serve in the Outer court were
responsible for slaying the animals. Those who continue to live in this
spiritual condition will have a continues battle will the flesh, which they
must defeat with the sword of the word in order to lived. As the Levites serve
the Priest and High Priest so will Esau. When Esau shall grow tired of living
in the Outer Court, he will be able to break free. The Children of Yisrael in Egypt
When you are
aggrieved! If Yisrael ever transgresses the Torah, and become undeserving of
dominion, you will have a right to be aggrieved that someone else has taken or
has seize the opportunity of get the blessing: they may cast off the yoke, the
rope from your neck. This is in consonance with the prophecy given to Rebecca
while she was pregnant: Her two sons would not be able to coexist; when one
ascended, the other would decline. Even these prophecy are not final, we all
have the opportunity to change the rain cloud over our lives, through
repentance.
Genesis 27:41 So Esau
hated Jacob because of the blessing with which his father blessed him, and Esau
said in his heart, “The days of mourning for my father are at hand; then I will
kill my brother Jacob.” - The
eternal rivalry between the brothers became intensified with Esau’s
determination to kill his brother when the opportunity present it self. This
was a resolve that his descendant would attempt to carry out time after time to
this very day. The Edomite finaly served Yisrael when they inherit the land of
Canaan. 1Ch 18:13 And he put garrisons in Edom; and all the Edomites became
David's servants. Thus YAHVEH preserved David whithersoever he went. 14 So
David reigned over all Yisrael, and executed judgment and justice among all his
people.
Nevertheless,
Rebecca feared for Jacob’s life, even while Isaac was still alive. Although
Esau implied that he would not carry out his intention until Isaac death,
Rebecca could no be sure when that treat would be implemented, took things in
her own hand and ordered Jacob to flee before it was too late.
Genesis 27:42 And the words of Esau her older
son were told to Rebecca. So she sent and called Jacob her younger son, and
said to him, “Surely your brother Esau comforts himself concerning you by
intending to kill you. - However she was told, by Divine inspiration
or by word of mouth, she was informed. Without consulting EL YAHVEH, we see a
clear example of someone trying to help the Divine Plan, in their own understanding.
She gave Jacob
warning of his danger, and advised him to withdraw for a while, and shift for
his own safety. She tells him what she heard of Esau’s design, that he
comforted himself with the hope of an opportunity to kill his brother. Would
one think that such a bloody barbarous thought as this could be a comfort to a
man? If Esau could have kept his design to himself his mother would not have
suspected it; but men’s impudence in sin is often their infatuation; and they
cannot accomplish their wickedness because their rage is too violent to be
concealed, and a bird of the air carries the voice.
Genesis 27:43 “Now
therefore, my son, obey my voice: arise, flee to my brother Laban in Haran
Genesis 27:44 “And stay with him a few days, until your brother’s
fury turns away, - Mama’s boy Jacob was now been told to flee to his
uncle Laban. If Isaac was not permitted to leave Canaan, should not Jacob also?
Genesis 27:45“until your
brother’s anger turns away from you, and he forgets what you have done to him;
then I will send and bring you from there. Why should I be bereaved also of you
both in one day?” - He again we see a
person who was not willing to take responsibility for what they did. Notice
Rebecca response to Jacob “for what you have done to him” Was this not Rebecca
Scheming in the first place that brought on Esau rage? Now she is blaming Jacob
for what she had done.
What Rebekah feared, lest
she should be deprived of them both in
one day, deprived, not only of the murdered, but of the murderer, who
either by the magistrate, or by the immediate hand of YAHVEH, would by sacrificed
to justice, which she herself must acquiesce in, and not obstruct: or, if not
so, yet thenceforward she would be deprived of all joy and comfort in him.
Those that are lost to virtue are in a manner lost to all their friends. With
what pleasure can a child be looked upon that can be looked upon as no other
than a child of the devil?
What Rebekah hoped, that,
if Jacob for a while kept out of sight, the affront which his brother resented
so fiercely would by degrees go out of mind. The strength of passions is
weakened and taken off by the distances both of time and place. She promised
herself that his brother’s anger would turn away. Yielding pacifies great
offences; and even those that have a good cause, and YAHVEH on their side, must
yet use this with other prudent expedients for their own preservation.
Genesis 27:46 And
Rebecca said to Isaac, “I am weary of my life because of the daughters of Heth;
if Jacob takes a wife of the daughters of Heth, like these who are the
daughters of the land, what good will my life be to me?” - On account of her daughter-in-law Esau’s wife,
Rebecca encourage her son to go to Laban and find a wife. Rebecca told Jacob
that the daughters of Heth was wearing her out. Another manipulation of Jacob.
Should it not be the responsibility of Isaac to find a bride or brides for his
son, as his father did for him.
Chapter
28
In this chapter we have here,
I. Jacob parting with his parents, to go
to Padanaram; the charge his father gave him verse 1, 2.
II. the blessing he sent him away with
verse 3, 4,
III. His obedience to the orders given
him verse 5, 10, and the influence this had upon Esau verse 6-9.
IV. Jacob meeting
with YAHVEH, and his communion with him by the way. And there,
1. his vision of the
ladder verse 11, 12.
2. The gracious
promises YAHVEH made him verse 13–15.
3. The impression
this made upon him verse 16–19.
4. The vow he made
to YAHVEH, upon this occasion verse 20.
Genesis 28:1 Then Isaac
called Jacob and blessed him, and charged him, and said to him: “You shall not
take a wife from the daughters of Canaan.- Jacob had no sooner
obtained the blessing than immediately he was forced to flee from his country;
and, as it if were not enough that he was a stranger and sojourner there, he
must go to be more so, and no better than an exile, in another country.
Now Jacob fled
into Syria
1. Perhaps to
correct him for his dealing fraudulently with his father. The blessing shall be
confirmed to him, and yet he shall smart for the indirect course he took to
obtain it. While there is such an alloy as there is of sin in our duties, we
must expect an alloy of trouble in our comforts. However,
2. It was to teach
us that those who inherit the blessing must expect persecution; those who have
peace in Messiyah shall have tribulation in the world, Jn. 16:33. Being told of
his before, we must not think it strange, and, being assured of a recompence
hereafter, we must not think it hard. We may observe, likewise, that YAH’s
providences often seem to contradict his promises, and to go cross to them; and
yet, when the mystery of ABBA YAHVEH shall be finished, we shall see that all
was for the best, and that cross providences did but render the promises and
the accomplishment of them the more illustrious. Now Jacob is here dismissed by
his father,
Genesis 28:2
Arise, go to Padan Aram
Who was wearing the
pants in the family? Was Isaac also following Rebecca’s idea? Isaac now called
Jacob and blesses him and gave him a charge on where to go and find a wife. I
believe that Isaac also gave Jacob enough money to pay the bride price and on
the way Esau stole it from him, that is only my opinion.
Genesis 28:3
“May El SHADDAI the Almighty bless you, And make you
fruitful and multiply you, That you may be an assembly of peoples; - The
promise of heirs: ABBA YAHVEH make
thee fruitful, and multiply the.
1.
Through his
loins should descend from Abraham that people who should be numerous as the
stars of heaven, and the sand of the sea, and who should increase more than the
rest of the nations, so as to be an assembly of people, as the margin
reads it. And never was such a multitude of people so often gathered into one
assembly as the tribes of Israel
2.
Through his loins should descend from Abraham
that person in whom all the families of the earth should be blessed, and to
whom the gathering of the people should be. Jacob had in him a multitude of
people indeed, for all things in heaven and earth are united in Messiyah (Eph.
1:10), all centre in him, that corn of wheat, which falling to the ground,
produced much fruit, Jn. 12:24.
Genesis 28:4 And give you the blessing
of Abraham, To you and your descendants with you, That you may inherit the land
In which you are a stranger, Which El SHADDAI gave to Abraham.” - In the name El SHADDAI, Isaac bless Jacob whole
heartedly and specifically gave him the Abrahamic blessing, which meant that
the destiny of Yisrael would be carried only by his offspring.
Notice the word El
meanins god, the God name יהוה, YAHVEH YIREH is the God who
provides.
Jacob’s nation would
comprise many distinct tribes or people with different characteristics and
missions, but all would be united as a part of the same congregation of
Yisrael, regardless of what part of the world we may live, we are Yisrael.
Genesis 28:5
So Isaac sent Jacob away, and he
went to Padan Aram
Genesis 28:6
Esau saw that Isaac had blessed
Jacob and sent him away to Padan Aram to take himself a wife from there, and
that as he blessed him he gave him a charge, saying, “You shall not take a wife
from the daughters of Canaan,” - This is
why I say that Esau robbed Jacob on his way to Laban, the taking of a wife from
Padan Aram would have cemented the position as leader of the Clan. It would be
in Esau favor to upset the apple cart.
Genesis 28:7 and
that Jacob had obeyed his father and his mother and had gone to Padan Aram
Genesis 28:8
Also Esau saw that the daughters of Canaan
did not please his father Isaac. - To show
the folly of an after-wit. Esau did well, but he did it when it was too late,
He saw that the daughters of Canaan pleased not his father, and he might
have seen that long ago if he had consulted his father’s judgment as much as he
did his palate. And how did he now mend the matter? Why, truly, so as to make
bad worse.
(1.) He married a
daughter of Ishmael, the son of the bond-woman, who was cast out, and was not
to inherit with Isaac and his seed, thus joining with a family which ABBA YAHVEH
had rejected, and seeking to strengthen his own pretensions by the aid of
another pretender.
(2.) He took a third
wife.
(3.) He did it only
to please his father, not to please YAHVEH. Now that Jacob was sent into a far
country Esau would be all in all at home, and he hoped so to humour his father
as to prevail with him to make a new will, and entail the promise upon him, revoking
the settlement lately made upon Jacob. And therefore:
1. He was wise when
it was too late, like Yisrael that would venture when the decree had gone forth
against them (Num. 14:40), and the foolish virgins, Mt. 25:11.
2. He rested in a
partial reformation, and thought, by pleasing his parents in one thing, to
atone for all his other miscarriages. It is not said that when he saw how
obedient Jacob was, and how willing to please his parents, he repented of his
malicious design against him: no, it appeared afterwards that he persisted in
that, and retained his malice.
Carnal hearts are
apt to think themselves as good as they should be, because perhaps, in some one
particular instance, they are not so bad as they have been. Therefore Micah
retains his idols, but thinks himself happy in having a Levite to be his
priest, Jdg. 17:13.
Genesis
28:9 So
Esau went to Ishmael and took Mahalath the daughter of Ishmael, Abraham’s son,
the sister of Nebajoth, to be his wife in addition to the wives he had.
Haftarah
Malachi 1:1-2:7
We learn in this
Scripture reading that the prophet is sent first to convince and then to
comfort, first to discover sin and to reprove for that and then to promise the
coming of The Messiyah who shall take away sin. And this method the blessed
Spirit takes in dealing with souls, Jn. 16:8.
He first opens the
wound and then applies the healing balm. YAHVEH TSEBAOTE had provided (and one would think
effectually) for the engaging of Yisrael to Himself by providences and
ordinances; but it seems, by the complaints here made of them, that they
received the grace of YAHVEH in both these in vain.
I. They were very ungrateful to YAHVEH for
HIS favours to them, and rendered not again according to the benefit they
received verse 1-5.
II.
They were very
careless and remiss in the observance of his institutions; the priests
especially were so, who were in a particular manner charged with them verse
6–14. And what shall we say of those whom neither providences nor ordinances
work upon, and who affront YAHVEH in those very things wherein they should honor
him?
Malachi 1:1 The burden of the Word of YAHVEH to
Yisrael by Malachi. - The prophecy of this book is entitled, The burden
or the purpose of the word of, which intimates,
1. That it was of great
weight and importance; what the false prophets said was light as the chaff,
what the true prophets said was ponderous as the wheat, Jer. 23:28.
2. That it ought to be
often repeated to them and by them, as the burden of a song.
3. That there were those
to whom it was a burden and a reproach; they were weary of it, and found
themselves so aggrieved by it that they were not able to bear it.
4. That to them it would
prove a burden indeed, to sink them to the lowest hell, unless they repented.
5. That to those who
loved it and embraced it, and bade it welcome, though it was a light burden, as
our Saviour calls it (Mt. 11:30), yet it was a burden.
This burden of
the word of YAHVEH was sent,
1.
To Yisrael, for
to them pertained the lively oracles of prophecy as well as those of the
written word. Many prophets YAHVEH had sent to Yisrael, and now he will
try them with one more.
2.
By Malachi,
by the hand of Malachi, as if it
were not a message by word of mouth, but a letter put into his hand, for the greater
certainty.
Malachi 1:2 I have loved you,” says the YAHVEH “Yet
you say, ‘In what way have You loved us?’ Was not Esau Jacob’s brother?” Says
the YAHVEH. “Yet Jacob I have loved; - In these verses, they are
charged with ingratitude, in that they were not duly sensible of YAH’s
distinguishing goodness to them; and such a charge as this may well be called a
burden, for it is a heavy one.
YAHVEH asserts the
great kindness he had, and had often expressed, for them: I have loved you,
saith YAHVEH. Thus abruptly does the sermon begin, as if YAHVEH intended,
whatever reproofs should be given them, to reconcile them to his love, and to
take care that they should still have good thoughts of him.
As many as I love
I rebuke and chasten. Thus kindly
does the sermon begin. YAHVEH will have his people satisfied that he loves them
and is ever mindful of his love. This is the same with what he said of old to
the virgin of Yisrael, that HE might engage her affections to himself (Jer.
31:3, 4): Yea I have loved thee with an everlasting love.
In this one word YAHVEH
sums up all his gracious dealings with them; love was the spring of all; he
loved them because he would love them (Deu. 7:7, 8), loved them in their
childhood, Hos. 11:1. His delight was in them, Isa. 62:4. "I have loved
you, but you have not loved me, nor made any suitable returns for my
love.’’ YAH’s people need to be often reminded of HIS love to them.
They question his
love, and diminish the instances of it, and seem to quarrel with him for
telling them of it: Yet you say, Wherein hast thou loved us? As YAHVEH
traces up all his favours to them to the fountain, which was his love, so he
traces up all their sins against him to the fountain, which was their contempt
of his love.
Instead of
acknowledging his kindness, and studying what they shall render, they scorn to
own that they have been beholden to him, challenge him to produce proofs of his
love that are material, and think and speak very slightly of the instances they
have had of his kindness, as if they were so few, so small, as not to be worth
taking notice of, and no more than what they had sufficiently made returns for,
or at least than he had sufficiently balanced with instances of his wrath.
"Have we not been wasted, impoverished, and carried captive; and wherein
then hast thou loved us?’’
YAHVEH justly takes
it very ill to have his favours slighted, as not worth speaking of; and it is
very absurd for us to ask wherein HE has loved us, when, which way soever we
look, we meet with the proofs and instances of his love to us.
Malachi 1:3 But
Esau I have hated, And laid waste his mountains and his heritage For the
jackals of the wilderness.” – ABBA YAHVEH made it clear, beyond any contradiction,
that HE has loved them, loved them in a distinguishing way, which was in a
special manner obliging. For proof of this HE shows the difference HE had made,
and would still make, between Jacob and Esau, between Yisraelites and Edomites.
Some read their question, Wherefore
hast thou loved us? As if they did indeed own that YAHVEH had loved
them, but withal insinuate that there was a reason for it, that HE loved them
because their father Abraham had loved him, so that it was not a free love, but
a love of debt, to which he replies, "Was
not Esau as near akin to Abraham as you are? Was he not Jacob’s own brother, his elder
brother? And therefore, if there were any right to a recompence for Abraham’s
love, Esau had it, and yet I hated
Esau and loved Jacob.’’
Let us them see what
a difference YAHVEH had made between the Ego of Jacob and the Ego of Esau. Esau
was Jacob’s brother, his twin-brother: "Yet
I loved Jacob and I hated Esau,
that is, took Jacob into covenant, and entailed the blessing on him and his,
but refused and rejected Esau.’’ Those that are taken into covenant with YAHVEH,
that have the lively oracles and the means of grace committed to them, have
reason to look upon these as tokens of HIS love.
The apostle quotes this (Rom. 9:13), and
compares it with what the oracle said to Rebecca concerning her twins (Gen.
25:23), The elder shall serve the
younger, to illustrate the doctrine of YAH’s sovereignty in dispensing
his favours; for may he not do what he
will with his own? Esau was justly hated, but Jacob freely loved; even
so, Father, because it seemed good in
thy eyes, and it is not for us to ask why or wherefore.
Malachi 1:4 Even though Edom has said, “We have been impoverished, But
we will return and build the desolate places,” Thus says YAHVEH TSEBAOTE: “They
may build, but I will throw down; They shall be called the Territory of Wickedness
(1.) The Edomites
shall be made the monuments of YAH’s justice, and HE will be glorified in their
utter destruction: For Esau have I hated; I laid his mountains waste,
the mountains of Seir, which were his heritage. When all that part of
the world was ravaged by the Chaldean army the country of Edom was, among the
rest, laid in ruins, and became a habitation for the dragons of the
wilderness, so perfectly desolate was it; as was foretold, Isa. 34:6, 11.
The Edomites had
triumphed in Jerusalem Edom
Jacob’s cities are
laid waste, but they are rebuilt; Edom Edom
Observe here,
[1.] The vain hopes
of the Edomites, that they shall have their ruins repaired as well as Yisrael,
though they had no promise to build their hope upon. They say, "It is
true, we are impoverished; it is the common chance, and there is no
remedy; but we will return and build the desolate places; we are
resolved we will’’ (not so much as asking YAHVEH leave); "we will
whether he will or no; nay, we will do it in defiance of YAH’s curse, and that
sentence pronounced upon Edom (Isa. 34:10), From generation to generation it
shall lie waste.’’
They build
presumptuously, as Hiel built Jericho
[2.] The dashing of
these hopes and the disappointment of them: They say, We will build; but
what says YAHVEH TSEBAOTE? For we are sure his word shall stand, and not
theirs; and he says:
First, Their attempts shall be baffled: They shall
build, but I will throw down. Those
that walk contrary to YAHVEH will find that he will walk contrary to
them; for who ever hardened his heart against YAHVEH and prospered? When
the Jews had rejected Messiyah and His gospel they became Edomites, and this
word was fulfilled in them; for when, in the time of the emperor Adrian, they
attempted to rebuild Jerusalem
Secondly, They shall be looked upon by all as abandoned to
utter ruin. All that see them shall call them the border of wickedness,
a sinful nation, incurably so, and therefore the people against whom YAHVEH
has indignation for ever. Since their wickedness is such as will never be
reformed, their desolations shall be such as are never to be repaired. Against
Yisrael EL was a little displeased (Zec. 1:15), but against Edom
Malachi 1:5 Your
eyes shall see, And you shall say, ‘The YAHVEH is magnified beyond the border
of Yisrael.’ - The Yisraelites shall be made the monuments of HIS
mercy, and HE will be glorified in their salvation. "The Edomites shall be
stigmatized as a people hated of YAHVEH, but
your eyes shall see your doubts concerning HIS love to you for ever
silenced; for you shall say, and have cause to say, YAHVEH is and will be
magnified from the border of Yisrael, from every part and border of the
land of Yisrael.’’
The border of Edom
is a border of wickedness, and
therefore YAHVEH will have indignation
against it for ever; but the border
of Yisrael is a border of
holiness, the border of the
sanctuary (Ps. 78:54), and therefore YAHVEH will make it to appear
(though it may for a time lie desolate) that he has mercy in store for it, and
thence he will be magnified; he
will give his people Israel both cause, and hearts, to praise him.
When the border of Edom still remains desolate, and the border of
Yisrael is repaired and replenished, then it will appear that YAHVEH has loved
Jacob.
[1.] Those who doubt
of YAH’s love to his people shall, sooner or later, have convincing and
undeniable proofs given them of it: "your
own eyes shall see what you
will not believe.’’
[2.] Deliverances
out of trouble are to be reckoned proofs of YAH’s good-will to his people,
though they may be suffered to fall into trouble, Ps. 34:19.
[3.] Distinguishing
favours are very obliging. If YAHVEH rear up again the border of Israel , but leave the border of Edom
[4.] The dignifying
of Yisrael is the magnifying of the El of Yisrael, and, one way or other, YAHVEH
will have honor from his professing people.
[5.] YAH’s goodness
being his glory, when he does us good we must proclaim him great, for that is
magnifying him. It is an instance of his goodness that he has pleasure in the prosperity of his servants,
and for this those that love his salvation say, YAHVEH be magnified, Ps. 35:27.
Malachi 1:6 “A
son honors his father, And a servant his master. If then I am the Father, Where
is My honor? And if I am a Master, Where is My reverence? Says YAHVEH
TSEBAOTE To you priests who despise My
name. Yet you say, ‘In what way have we despised Your name?’ - The
prophet is here, by a special commission, calling the priests to account,
though they were themselves appointed judges, to call the people to an account.
Let the rulers in the house of YAHVEH know that there is one above them, who
will reckon with them for their mal-administrations. Thus saith YAHVEH
TSEBAOTE you, O priests!
YAHVEH will have a saying
to unfaithful ministers; and it concerns those who speak from YAHVEH to HIS people
to hear and heed what he says to them, that they may save themselves in
the first place, otherwise how should they help to save those that hear
them? It is a severe, and no doubt a just reproof, that is here given to
the priests, for the profanation of the holy things of YAHVEH, with
which they were entrusted; and, if this was the crime of the priests, we have
reason to fear the people also were guilty of it: so that what is said to the
priests is said to all, nay, it is said to us, who, as Messiyanic,
profess ourselves, not only the people of YAHVEH, but priests to him. Observe
here,
That it was that YAHVEH
expected from them, and with what good reason he expected it: A son honors
his father, because he is his father; nature has written this law in the
hearts of children, before YAHVEH wrote it at Mount Sinai; nay, a servant,
though his obligation to his master is not natural, but by voluntary compact,
yet thinks it his duty to honor him, to be observant of his orders, and true to
his interests.
Children and servants pay
respect to their parents and masters; every one cries out shame on them if they
do not, and their own hearts cannot but reproach them too; the order of
families is thus kept up, and it is their beauty and advantage. But the
priests, who are YAH’s children and his servants, do not fear and honor him.
They were fathers
and masters to the people, and expected to be called so (Judges 18:19,
Mt. 22:7, 10) and to be reverenced and obeyed as such; but they forgot their
Father and Master in heaven, and the duty they owed to him. We may each of us
charge upon ourselves what is here charged upon the priests.
1.
We are every
one of us to look upon YAHVEH as our Father and Master, and upon ourselves as
his children and servants.
2.
Our relation to
YAHVEH as our Father and Master strongly obliges us to fear and honor HIM. If
we honor and fear the fathers of our flesh, much more the Father and Master of
our spirits, Heb. 12:9.
3.
It is a thing
to be justly complained of, and lamented, that YAHVEH is so little feared and honored
even by those that own him for their Father and Master. Where is HIS honor?
Where is HIS fear?
Malachi 1:7“You offer
defiled food on My altar. But say, ‘In what way have we defiled You?’ By
saying, ‘The table of YAHVEH is contemptible.’ - This is that, in general,
which is charged against them:
They despised YAH’s name;
their familiarity with it, as priests, bred contempt of it, and served them
only to gain a veneration by it for themselves and their own name, while YAH’s
name was of small account with them. YAH’s name is all that whereby he has made
HIMSELF known HIS Word and Ordinances; these they had low thoughts of, and
vilified that which it was their business to magnify; and no wonder that when
they despised it themselves they did that which made it despicable to others,
causing even the sacrifices of YAHVEH to be abhorred, as Eli’s sons did.
They profaned
YAH’s name, verse 12. They polluted it, verse 7. They not only made no
account of sacred things, but they made an ill use of them, and perverted them
to the service of the worst and vilest purposes their own pride, covetousness,
and luxury. There cannot be a greater provocation to YAHWAH than the
profanation of his name; for it is holy and reverend. His purity cannot be polluted
by us, for he is unspotted, but his name may be profaned; and nothing profanes
it more than the misconduct of priests, whose business it is to do honor to it.
This is the general
charge exhibited against them. To this they plead Not guilty, and challenge
YAHVEH to prove it upon them, and to make good the charge, which added daring
impudence to their daring impiety: You say, Wherein have we despised thy
name? and wherein have we
polluted thee?
It is common with proud
sinners, when they are reproved, to stand firm upon their own justification.
These priests had most horridly profaned sacred things, and yet, like the adulterous
woman, they said that they had done no wickedness; they were so
inobservant of themselves that they remembered not or reflected not upon their
own acts, or they were so ignorant of the divine law that they thought there
was no harm in them, and that what they did could not be construed into
despising YAH’s name, or they were so atheistically as to imagine that though
they knew their own guilt yet YAHVEH did not, or they were so scornful in their
conduct towards YAHVEH HIS prophets that they took a pride in bantering a
serious and just reproof, and turning it off with a jest.
They either laugh at the
reproof, as those that despise it, and harden their hearts against it, or they
laugh it off, as those that resolve they will not be touched by it, or will not
seem to be so. Which way so ever we take it, their defense was their offence,
and, in justifying themselves, their own tongues condemned them, and their
saying, wherein have we despised thy name? Proved them proud and
perverse. Had they asked this question with a humble desire to be told more
particularly wherein they had offended, it would have been an evidence of their
repentance, and would have given hopes of their reformation; but to ask it thus
in disdain and defiance of the word of YAHVEH argues their hearts fully set
in them to do evil. Sinners ruin themselves by studying to baffle their own
convictions; but they will find it hard to kick against the pricks.
Justly might they have
been convicted and condemned upon the general charge, and their plea thrown out
as frivolous; but YAHVEH will not only overcome, but will be clear, will be
justified when he judges, and therefore he shows them very particularly wherein
they had despised his name, and what the contempt was that they cast upon him.
As formerly, when he charged them with idolatry, so now, when he charges them
with profaneness, he bids them see their way in the valley and know
what they have done, Jer. 2:23.
They despised YAH’s
name in what they said, in the low opinion they had of his institutions: "You
say in your hearts, and perhaps speak it out when you priests get together
over your cups. out of the hearing of the people, The table of YAHVEH is
contemptible’’ , and again verse 12, "You say, The table of YAHVEH
is polluted; it is to be no more regarded than any other table.’’ Either
the table in the temple, on which the show-bread was placed, is that which they
reflect upon (not understanding the mystery of it, they despised it as an
insignificant thing), or rather the altar of burnt-offerings is here called the
table, for there YAHVEH, and HIS priests, and HIS people, did, as it were,
feast together upon the sacrifices, in token of friendship.
This they thought
was contemptible. Formerly, in the days of superstition, it was thought
contemptible in comparison with the idolatrous alters that the heathen had, and
was set aside to make room for a new-fashioned one (2 Ki. 16:14, 15); now it is
thought contemptible in comparison with their own tables, and those of their
great men: The fruit thereof, even his meat, is contemptible.
Those who served at
the altar were to live upon the altar; but they complained that they lived
poorly and meanly, and that it was not worth while to attend the service of the
altar for the fruit and meat of it, for it was very ordinary and always the
same again; they had no dainties, no varieties, no nice dishes. Nay, that part
of the sacrifices which was given to YAHVEH, the blood and the fat, they looked
upon with contempt, as not worthy the multitude of laws YAHVEH had made about
it; they asked, "What need is there of so much ado about burning the fat
and pouring out the blood?’’
Those greatly
profane and pollute YAH’s name who despise the business of religion, though it
is very honorable, as not worth taking pains in, and the advantages of
religion, though highly valuable, as not worth taking pains for. Those who live
in a careless neglect of holy ordinances, who come to them and attend on them
irreverently, and go away from them never the better and under no concern, do
in effect say, "The table of YAHVEH is contemptible; there is
neither virtue nor value in it, neither credit nor comfort from it.’’
Malachi 1:8 And
when you offer the blind as a sacrifice, Is it not evil? And when you offer the
lame and sick, Is it not evil? Offer it then to your governor! Would he be
pleased with you? Would he accept you favorably?” Says YAHVEH TSEBAOTE
. - They despised YAH’s name in
what they did, which was no in accordance with what they said; corrupt
principles and notions are roots of bitterness, which bear the gall and
wormwood of corrupt practices. They looked upon the table and Altar’s of YAHVEH
as contemptible.
They thought
anything and every filthy thing that would serve for a sacrifice, though ever
so coarse and mean, and were no even afraid for not bringing the best, as they
ought to have done, that they picked out the worst they had, which was not
fitting neither for the market nor for their own tables, and offered that at
YAH’s altar.
With every sacrifice
they were to bring a meat-offering of fine flour mingled with oil; but
they brought polluted bread verse 7, coarse bread, servants’ bread,
perhaps it was dry and moldy, or made of the reject of the wheat, which they
thought good enough to be burnt upon the altar; for had it been better they
would have said, To what purpose is this waste? And as to the beasts
they offered, though the law was express that what was offered in sacrifice
should not have a blemish, yet they brought the blind, and the lame, and the
sick and again verse 13, the torn, and the lame, and the sick, that
was ready to die of itself.
They looked no
further than the burning of the sacrifice, and they pleaded that it was a pity
to burn it if it was good for any thing else. The people were so far convinced
of their duty that they would bring sacrifices; they durst not wholly omit the
duty, but they brought vain oblations, mocked YAHVEH, and deceived themselves,
by bringing the worst they had; and the priests, who should have taught them
better, accepted the gifts brought to the altar and offered them up there,
because, if they should refuse them, the people would bring none at all, and
then they would lose their perquisites; and therefore, having more regard to
their own profit than to YAH’s honor, they accepted that which they knew he
would not accept.
Some make to be a
continuation of what the priests profanely said verse 7You say to the
people, If you offer the blind for sacrifice, it is not evil; or the lame
and the sick, it is not evil. It is a very evil thing, whether men think so
or no, to offer the blind and the lame, the torn and the sick, in sacrifice to YAHVEH.
Malachi 1:9 “But now
entreat YAH’s favor, That He may be gracious to us. While this is being done by
your hands, Will He accept you favorably?” Says YAHVEH TSEBAOTE . – If
we worship ABBA YAHVEH ignorantly, and without understanding, we bring the
blind for sacrifice; if we do it carelessly, and without consideration, if we
are cold, and dull, and dead, in it, we bring the sick; if we rest in the
bodily exercise, and do not make heart-work of it, we bring the lame;
and, if we suffer vain thoughts and distractions to lodge within us, we bring
the torn. And is not this evil? Is it not a great affront to ABBA YAHVEH
and a great wrong and injury to our own souls? Do not our books tell us, nay,
do not our own hearts tell us, that this is evil? for YAHVEH, who is the
best, ought to be served with the best we have.
Malachi 1:10 “Who is
there even among you who would shut the doors, So that you would not kindle
fire on My altar in vain? I have no pleasure in you,” Says YAHVEH TSEBAOTE ,
“Nor will I accept an offering from your hands. - They would do no more of
their work than what they were paid for. The priests would offer the sacrifices
that were brought to the altar, because they had their share of them; but as
for any other service of the temple, that had not a particular fee belonging to
it, they would not stir a step, nor lend a hand, to it; and this was the
general temper of them.
There is not a man
among the priests that would shut the doors, or kindle a fire, for
nought. If he were required to do the smallest piece of service, he would
ask, how shall I be paid for it? They would do nothing gratis, but were
all for what they could get, every one for his gain, from his quarter,
Isa. 56:11. Though YAHVEH has given
order that HIS servants be well paid in this world, yet those are no acceptable
servants to HIM who are mercenary, and would never do the work but for the
wages.
Malachi 1:11 For
from the rising of the sun, even to its going down, My name shall be great
among the Gentiles; In every place incense shall be offered to My name, And a
pure offering; For My name shall be great among the nations,” Says YAHVEH
TSEBAOTE. - That they shall not gain their point. YAH will
magnify his law and make it honorable, though they vilify it and make it
contemptible; for from the rising of
the sun to the going down of the same my name shall be great among the
Gentiles.
It might be said,
"If these are not the worshippers whom YAHVEH will accept, then he has no
worshippers.’’ As if he must make the best of their service, or else he would
have no service done him; and then what
will he do for his great name? But let him alone for that; though Yisrael be not faithful, be not gathered, yet YAHVEH will be glorious. Though these priests
provoke him to take down the ceremonial economy, and to abolish that law of commandments, which could not make the comers thereunto perfect,
yet he will be no loser by that, at the long run.
Malachi 1:12 “But you
profane it, In that you say, ‘The table of YAHVEH is defiled; And its fruit,
its food, is contemptible.’ - Instead of his being worshipped and served among the
Jews only, a small people in a corner of the world, he will be served and
worshipped in all places, from the rising of the sun to the going down of
the same; in every place, in every part of the world, incense shall be
offered to his name; nations shall be discipled, and shall speak of the
wonderful works of YAHVEH and have them spoken to them in their own language.
This is a plain
prediction of that great revolution in the kingdom of grace by which the
Gentiles, who had been strangers and foreigners, came to be fellow-citizens
with the saints and of the household of YAHVEH, and as welcome to the
throne of grace as ever the Jews had been. It is twice said (for the thing was
certain), My Name “YAHVEH” shall be great among the Gentiles, whereas
hitherto in Judah
Malachi 1:13 You
also say, ‘Oh, what a weariness!’ And you sneer at it,” Says YAHVEH TSEBAOTE .
“And you bring the stolen, the lame, and the sick; Thus you bring an offering!
Should I accept this from your hand?” Says YAHVEH. - Instead
of those carnal ordinances, which they profaned, a spiritual way of worship
shall be introduced and established: Incense
shall be offered to YAH’s Name (which signifies prayer and praise, Ps.
141:2; Rev. 8:3), instead of the blood and fat of bulls and goats. And it shall
be a pure offering, refined,
not only from the corruptions that were in the priests’ practice, but from the
mere bodily exercise that was in the institutions themselves, which are called carnal ordinances, imposed till the time of
reformation, Heb. 9:10. When the hour came in which the true worshippers worshipped the Father
in spirit and in truth, then this incense
was offered, even this pure offering.
Malachi 1:14 “But
cursed be the deceiver Who has in his flock a male, And takes a vow, But
sacrifices to YAHVEH what is blemished For I am a great King,” Says YAHVEH
TSEBAOTE , “And My name is to be feared among the nations. - That
they shall not go unpunished. Here is the doom of those who do like these
priests, for the sentence on them is a sentence on all such.
The description of
profane and careless worshippers. They are such as vow and sacrifice to YAHVEH
a corrupt thing when they have in their flock a male. They have of
the best, wherewith to serve and honor him, so bountiful has be been in HIS
gifts to them, but they put him off with the worst, and think that good enough
for HIM, so ungrateful are they in their returns to him.
This was the fault
of the people, but the priests connived at it, and indulged them in it. We find
a distinction in the law which allowed that to be offered for a
free-will offering which would not be accepted for a vow, Lev.
22:23. But the priests would accept it, though YAHVEH would not, pretending to
be more indulgent than he was, for which he will give them no thanks another
day.
The character given
of such worshippers. They are deceivers; they deal falsely and
fraudulently with YAHVEH; they play the hypocrite with him; they pretend to honor
him, in making the vow, but, when it comes to be performed, they put an affront
upon him, to such a degree that it would have been better not to have vowed
than to vow and thus to pay; but let not such be themselves
deceived, for YAHVEH is not mocked. Those who think to put a cheat upon YAHVEH
will prove, in the end, to have put a damning cheat upon their own souls.
Hypocrites are deceivers, and they will prove self-deceivers, and so
self-destroyers.
The doom passed upon
them: They are cursed; they expect a blessing, but will meet with a
curse, the tokens of YAH’s wrath, according to the judgment written.
The reason of this
doom: "For I am a great King, saith YAHVEH TSEBAOTE and therefore will reckon with those who deal
with me but as a man like themselves; MY Name is dreadful among the heathen,
and therefore I will not bear that it should be contemptible among my own
people.’’ The heathen paid more respect to their gods, though idols, than the
Jews did to theirs, though the only true and living EL. The consideration of YAH’s universal
dominion, and the universal acknowledgment of it, should restrain us from all
irreverence in his service.
Chapter 2
There are two great
ordinances which divine wisdom has instituted, the wretched profanation of both
of which is complained of and sharply reproved in this chapter. The ordinance of the ministry, which is
peculiar to the church, and is designed for the maintaining and keeping up of
that; this was profaned by those who were themselves dignified with the honor
of it and entrusted with the business of it. The priests profaned the holy
things of YAHVEH; this they are here charged with; their sin is aggravated, and
they are severely threatened for it verse 1-7.
Malachi 2:1“And
now, O priests, this commandment is for you. – What was said in the
foregoing chapter was directed to the priests (ch. 1:6): Thus saith YAHVEH TSEBAOTE to
you, O priests! That despise The Name of YAHVEH. But the crimes that
there were charged with, they were guilty of despising the Name, and for those
Priest they sacrifice the offering the people brought; and therefore the
corruptions the Sacred Name of YAHVEH for god or Lord. This is a part of their
office which still remains in the hands of gospel-ministers (who are appointed
to be pastors and teachers, like the priests Pre-Messiyah. If the priests had
given the people better instructions, the people would have brought better
offerings; and therefore the blame falls upon the priests: "And now, O you priests! this
commandment is purely for you,
who should have taught the people the Name of YAHVEH, and how to worship HIM
correctly.
Malachi 2:2 If
you will not hear, And if you will not take it to heart, To give glory to My
name,” Says YAHVEH TSEBAOTE , “I will send a curse upon you, And I will curse
your blessings. Yes, I have cursed them already, Because you do not take it to
heart. – Matthew 5:17 Think not that I am come to destroy the law, or the prophets:
I am not come to destroy, but to fulfill. 18For verily I say unto you, Till heaven and earth pass, one
jot or one tittle shall in no wise pass from the law, till all be fulfilled.
19Whosoever therefore shall break one of
these least commandments, and shall teach men so, he shall be called the least
in the kingdom of heaven: but whosoever shall do and teach them, the same shall
be called great in the kingdom of heaven. 20For I say unto you, That except your righteousness shall
exceed the righteousness of the scribes and Pharisees, ye shall in no case
enter into the kingdom of heaven. - The
curse is that these Priest or Pastors today who teaches people to forget the
Sacred name of YAHVEH, will be considered least in the Kingdom. In the Kingdom
there are three type of position: Those who rule, Rev 3:21, those who are
messengers, Rev 7:11, and those who are servants Rev 7:15. Those who are Priest
and Pastors are suppose to be rulers, those who get to sit on the Throne with
Messiyan. However, in this case they are only servant in the Kingdom.
Malachi 2:3“Behold, I
will rebuke your descendants And spread refuse on your faces, The refuse of
your solemn feasts; And one will take you away with it. – If
ye will not hear, and if ye will not lay it to heart, to give glory unto my
name, saith the YAHVEH TSEBEOTH, I
will even send a curse upon you, and I will curse your blessings: yea, I have
cursed them already, because ye do not lay it to heart. The language is
reminiscent of the Palestinian covenant (Deut 28–30) that operated on the
principle of blessing for obedience and punishment for disobedience. The
priests needed to walk right in order that they might teach the people to walk
aright. If they do not observe the admonition and render to YAHVEH the
reverence due His name as they discharge the duties of their office, they will
bring punishment upon themselves.
Behold, I will
corrupt your seed. Commentators, noting that the original Hebrew text contained
only consonants, note that the same consonants can spell either the word seed
or the word arm and are divided as to the proper reading of the text here.
Those that favor the
reading seed note that the resultant meaning is that YAHVEH would cause the
crops to fail. Since the priests were dependent on the increase of the harvest
for their tithes, they would therefore frail if YAHVEH cursed the effort. Those
that favor the reading “arm” note that this improves the parallelism in the
verse, for the face is mentioned in the next clause. They observe, further,
that to curse the seed would not be a punishment peculiar to the priests, for
they did not practice agriculture.
If the word “arm” is
the preferred reading, the resultant meaning is not that the lancing of the arm
in any way manifests displeasure against one’s arm; rather, the curse is upon
the arm with which one performs his business or the duties of his calling,
therefore neutralizing the official duties performed at the altar and in the
sanctuary.
They would be like
spread dung (Heb peresh, i.e., dung,
excrement) upon your faces, even the dung of your solemn feasts. This would be
the ultimate insult that could be heaped upon a priest in the discharge of his
official duties. The scene is even worse than Joshua standing in the presence
of the angel of Jehovah in dung-bespattered garments (cf. Zech 3:1–7). Rather
than the priest cleansing the dung, the dung would defile the priest; and he
would have to be removed together with it (cf. Hag 2:11–14), hence, and one
shall take you away with it.
Malachi 1:4 Then
you shall know that I have sent this commandment to you, That My covenant with
Levi may continue,” Says YAHVEH TSEBAOTH. - The
governors of the churches are under YAH’s government, and to HIM they are
accountable. Even for those who command YAHVEH has commandments. You shall
know that I have sent these commandments for you.
They should know it
either, by the power of the Spirit working with the word for their conviction
and reformation: "You shall know its original by its efficacy, whence it
comes by what it does.’’ When the word of YAHVEH to us brings about, and
carries on, the work of YAHVEH in us, then we cannot but know that he sent it
to us, that it is not the word of Malachi YAH’s messenger, but it is
indeed the Word of YAHVEH, and is sent, not only in general to all, but in
particular to us.
By the accomplishment of
the threatenings denounced against them: "You shall know, to your
cost, that I have sent this commandment to you, and it shall not return
void.’’
Let us now see what this
commandment is which is for the priests, which, they must know, was sent to
them; and let us put into method the particulars of the charge.
Here is a recital of
the covenant YAH made with that sacred tribe, which was their commission for
their work and the patent of their honor: YAHVEH TSEBAOTE sent a commandment
to them, for the establishing of this covenant, for HIS Covenant is said to be
the word which HE commanded (Ps. 105:8); and HE sent this commandment
by the prophet at this time for the re-establishing of it, that it might not be
cut off for their persisting in the violation of it.
Malachi 1:5 “My
covenant was with him, one of life and peace, And I gave them to him that he
might fear Me; So he feared Me And was reverent before My name. - Let the sons of Levi know then (and particularly
the sons of Aaron) what honor YAHWWAH put upon their family, and what a trust
HE reposed in them: My covenant was with him of life and peace.
Besides the covenant
of peculiarity made with all the house of Yisrael, there was a covenant of
priesthood made with one family, that they should do the services, and, upon
condition of that, should enjoy all the privileges, of the priest’s office
that, as Yisrael was a peculiar nation, a kingdom of priests, so the
house of Aaron should be a family of priests, set apart for the service and honor
of YAHVEH, to bear up HIS Name in that nation, as they were to bear up his name
among the nations; both the one and the other, in different degrees, were to give
glory unto YAH’s name, verse 2.
YAHVEH covenanted
with them as HIS menial servants, obliged them to do HIS work and promised to
own and accept them in it. This is called HIS covenant of life and peace,
because it was intended for the support of religion, which brings life and
peace to the souls of men life to the dead, peace to the distressed, or because
life and peace were by this covenant promised to those priests that faithfully
and conscientiously discharged their duty; they shall have peace, which implies
security from all evil, and life, which comprises the summary of all good.
What is here said of
the covenant of priesthood is true of the covenant of grace made with all
believers, as spiritual priests; it is a covenant of life and peace; it assures
all believers of life and peace, everlasting peace, everlasting life, all
happiness both in this world and in that to come.
This covenant was
made with the whole tribe of Levi when they were distinguished from the rest of
the tribes, were not numbered with them, but were taken from among them and appointed
over the tabernacle of testimony (Num. 1:49, 50), by virtue of which
appointment YAHVEH says (Num. 3:12), The
Levites shall be mine.
It was made with
Aaron when he and his sons were taken to minister
unto YAHVEH in the priest’s office, Ex. 28:1. Aaron is therefore called the saint of YAHVEH, Ps. 106:16. It
was made with Phinehas and his family, a branch of Aaron’s, upon a particular
occasion, Num. 25:12, 13. And there the covenant of priesthood is called, as
here, the covenant of peace,
because by it peace was made and kept between YAHVEH and Yisrael. These great
blessings of life and peace, contained in that covenant, YAHVEH gave to him, to Levi, to Aaron, to
Phinehas; he promised life and peace to them and their posterity, entrusted
them with these benefits for the use and behoof of YAH’s Yisrael; they received
that they might give, as Messiyah Himself did, Ps. 68:18. now, for the further
opening of this covenant, observe,
1.
The
considerations upon which it was grounded: It was for the fear wherewith he feared me, and was afraid before my name.
The tribe of Levi gave a signal proof of their holy fear of YAHVEH, and their
reverence for HIS name, when they appeared so bravely against the worshippers
of the golden calf (Ex. 32:26); and for their zeal in that matter YAHVEH
bestowed this blessing upon them and invited them to consecrate themselves unto
him.
Phinehas also showed
himself zealous in the fear of YAHVEH and HIS judgments when, to stay the
plague, he stabbed Zimri and Cozbi,
Ps. 106:30, 31. Those, and those only, who fear YAH’s name, can expect the
benefit of the covenant of life and
peace; and those who give proofs of their zeal for YAHVEH shall without
fail be recompensed in the glorious privileges of the Messiyah Priesthood.
Some read this, not
as the consideration of the grant, but as the condition of it: I gave them to him, provided that he
should fear before me. If YAHVEH
grants us life and peace, he expects we should fear before him.
2.
The trust that
was lodged in the priests by this covenant, verse 7. They were hereby made the messengers of the Lord of hosts,
messengers of that covenant of life and peace, not mediators of it, but only
messengers, or ambassadors, employed to treat of the terms of peace between YAHVEH
and Yisrael. The priests were YAH’s
mouth to HIS people, from whom they must receive instructions according
to the lively oracles.
This was the office
to which Levi was advanced; because, in his zeal for YAHVEH, he did not acknowledge his brethren, nor know
his own children, therefore they
shall teach Jacob YAH’s judgments, Deu. 33:9, 10.
It is an honor to
YAH’s servants to be employed as his messengers and to be sent on his errands.
Angels have their name thence. Haggai was called YAHVEH’s messenger. This being their office, observe,
(1.)
What is the
duty of ministers: The priests’ lips
should keep knowledge, not keep it from the people, but keep it for
them. Ministers must be men of knowledge; for how are those able to teach
others the things of YAHVEH who are themselves unacquainted with those things
or unready in them?
They must keep
knowledge, must furnish themselves with it and retain what they have got, that
they may be like the good householder,
who brings out of his treasury things
new and old. Not only their heads, but their lips, must keep knowledge;
they must not only have it, but they must have it ready, must have it at hand,
must have it (as we say) at their tongue’s end, to be communicated to others as
there is occasion.
Therefore we read of
wisdom in the lips of him that has understanding,
with which they feed many,
Prov. 10:13, 21.
(2.)
What is the
duty of the priest: They should seek
the law at their mouth; the People should consult the priests as YAH’s
messengers, and not only hear the message, but ask questions upon it, that they
may the better understand it and that mistakes concerning it may be prevented
and rectified. It is the responsibility of everyone to know what is the will of YAHVEH is, to
know it distinctly and certainly; we should be desirous to know it and
therefore inquisitive concerning it.
YAHVEH what wilt thou have me to do? We must
not only consult the written word (to
the law and to the testimony), but must have recourse to YAH’s
messengers, and desire instruction and advice from them in the affairs of our
souls as we do from physicians and lawyers concerning our bodies and estates.
No one but a mature
believer, a ministers ought to lay down the law of YAHVEH to those who do not
enquire concerning it, or desire the knowledge of it (they must instruct those that oppose themselves,
2 Tim. 2:25, as well as those that offer themselves), but it is people’s duty
to apply the instruction, not only to hear, but to ask questions, and to do.
Watchman, what of the night?
Thus if you will enquire, enquire you;
see Isa. 21:8, 11, 12. People should not only seek comfort or religion at the
mouth of their ministers, but should seek the law from them; for, if we are
found in the way of duty, so shall we be found it the way of comfort.
Malachi 1:6 The
law of truth was in his mouth, And injustice was not found on his lips. He
walked with Me in peace and equity, And turned many away from iniquity. - Here is a memorial of the fidelity and zeal of
many of their predecessors in the priest’s office, which are mentioned as an
aggravation of their sin in degenerating from such honorable ancestors and
deserting such illustrious examples, and as a justification of YAHVEH, in
withdrawing from them those tokens of his presence which he had granted to
those that kept close to HIM.
In this verse we see
how good the godly priest was, whose steps they should have trod in, and what
good he did, YAH’s grace working with him.
See how good he was. He was ready and mighty
in the scriptures: The law of truth was in his mouth, for the use of
those that asked the law at their mouth; and in all his discourses there
appeared more or less of the law of truth. Every thing he said was under the
government of that law, and with it he governed others. He spoke as one having
authority (every word was a law), and as one that had both wisdom and
integrity it was a law of truth, and truth is a law, it has a commanding
power.
It is by truth that
Messiyah Yahushua rules. The law of truth was in His mouth, for His
resolutions of cases of conscience proposed to Him were such as might be
depended upon; His opinion was good law.
Iniquity was not
found in His lips; He did not handle
the Word of YAHVEH deceitfully, to please men, or to make a name for
himself, but told all that consulted Him what the law was, whether it were
pleasing or displeasing. He did not pronounce that unclean which was clean, nor
that clean which was unclean, as some of the rabbi expounds it. And His
conversation was a piece with His doctrine. YAHVEH Himself gives Him this honorable
testimony: He walked with ME in peace and equity. He did not think it
enough to talk of YAHVEH, but HE walked with Him.
The temper of His
mind, and the tenor of His life, were of a piece with His doctrine and
profession; He lived a life of communion with YAHVEH, and made it His constant
care and business to please ABBA YAHVEH; He lived like a priest that was chosen
to walk before YAHVEH, 1 Sa. 2:30. His conversation was quiet; he was
meek and gentle towards all men, was a pattern and promoter of love; He
walked with YAHVEH in peace, was Himself peaceable and a great peace-maker. His
conversation was also honest; He did no wrong to anytime, but made conscience
of rendering to all their due: He walked with me in equity, or
rectitude.
We must not, for
peace-sake, transgress the rules of Torah, but must keep the peace as far as is
consistent with justice. The wisdom from above is first pure, then
peaceable. Ministers, of all men, are concerned to walk with YAHVEH in
peace and equity, that they may be examples to the flock.
See what good He
did; He answered the ends of His advancement to that office: He did turn
many away from iniquity; Yahushua made it His business to do good, and so
should we, that YAHVEH may crowned us as HE crowned Yahushua with wonderful
success; Yahushua helped to save many a soul from death, and there are
multitudes now in heaven blessing YAHVEH that ever they knew him.
Ministers must lay
out themselves to the utmost for the conversion of sinners, and even among
those that have the name of Yisraelites there is need of conversion-work, there
are many to be turned from iniquity; and they must reckon it an honor, and a
rich reward of their labor, if they may but be instrumental herein.
It is YAHVEH only
that by HIS grace can turn men from iniquity, and yet it is here said of a pious
laborious minister that HE turned men from iniquity as a worker together with YAHVEH,
and an instrument in his hand; and those that turn many to righteousness
shall shine as the stars, Dan. 12:3.
Those ministers, and
those only, are likely to turn men from iniquity that preach sound doctrine and
live good lives, and both according to the scripture; for, as one of the rabbi
observes here, When the priest is upright many will be upright.
Malachi 1:7 “For
the lips of a priest should keep knowledge, And people should seek the law from
his mouth; For he is the messenger of YAHVEH TSEBAOTE .- Here
is a high charge drawn up against the priests of the present age, who violated
the covenant of the priesthood and went directly contrary both to the rules and
to the examples that were set before them.
Many particulars of
their sins we had in the foregoing chapter, and we find (Neh. 13) that many
corruptions had crept into the Assembly of the Jews at this time, mixed
marriages, admitting strangers into the house of YAHVEH, profanation of the Sabbath-day,
which were all owing to the carelessness and unfaithfulness of the priests;
here it is charged upon them in general.
Today, we have
forsaken the Sabbath, the Holy Days, YAHVEH’s Time table, YAHVEH concept of
marriage by the bride price. HIS Passover are no more, replace with communion.
There are over a hundred different version of Scripture, when it was only one
version given to Moses. The True Name of the Creator have been replace with
God, and the Messiyah name to Jesus Christ.
Brit
Chadasha
Romans 9:6-16
Romans 9:6 But it is not that the word of YAHVEH
has taken no effect. For they are not all Yisrael who are of Yisrael. - Now
the difficulty is to reconcile the rejection of the unbelieving Yisraelite with
the word of YAH’s promise, or the Christian with the law, and the external
tokens of the divine favor, which had been conferred upon them.
This he does in four
ways:
1.
By explaining
the true meaning and intention of the promise, verse 6 endash 13.
2.
By asserting
and proving the absolute sovereignty of YAHVEH, in disposing of the children of
men, verse 14 endash 24.
3.
By showing how
this rejection of the Jews, and the taking in of the Gentiles, were foretold in
the Old Testament, verse 25 endash 29.
4.
By fixing the
true reason of the Jews’ rejection, verse 30, to the end.
In this paragraph the
apostle explains the true meaning and intention of the promise. When we mistake
the word, and misunderstand the promise, no wonder we are ready to quarrel with
YAHVEH about the accomplishment.
Now he makes it out that,
when YAHVEH said HE would be a EL to Abraham, and to his seed (which was
the famous promise made unto the fathers), HE did not mean it of all his seed
according to the flesh, as if it were a necessary concomitant of the blood of
Abraham; but that HE intended it with a limitation only to those who walk
accordingly.
As from the beginning it
was appropriated to Isaac and not to Ishmael, to Jacob and not to Esau, and yet
for all this the Word of YAHVEH was not made of no effect; so now the same
promise is appropriated to believing Yisraelite that embrace Messiyah, and,
though it throws off multitudes that refuse Him, yet the promise is not
defeated and invalidated, any more than it was by the typical rejection of Ishmael
and Esau.
Romans 9:7 nor
are they all children because they are the seed of Abraham; but, “In Isaac your
seed shall be called.” - He lays down this
proposition that they are not all Yisrael who say they are of Yisrael, neither
because they are, etc. Many that descended from the loins of Abraham and
Jacob, and were of that people who were surnamed by the name of Yisrael, yet
were very far from being Yisraelites indeed, interested in the saving benefits
of the new covenant. They are not all really Yisrael that are so in name and
profession.
It does not follow that,
because they are the seed of Abraham, therefore they must needs be the children
of YAHVEH, though they themselves fancied so, boasted much of, and built much
upon, their relation to Abraham, Mt. 3:9; Jn. 8:38, 39. But it does not follow.
Grace does not run in the blood; nor are saving benefits inseparably annexed to
external church privileges, though it is common for people therefore to stretch
the meaning of YAH’s promise, to bolster themselves up in a vain hope.
He proves this by
instances; and therein shows not only that some of Abraham’s seed were chosen,
and others not, but that YAHVEH therein wrought according to the counsel of his
own will; and not with regard to that law of commandments to which the present
unbelieving Jews were so strangely wedded.
He specifies the case of
Isaac and Ishmael, both of them the seed of Abraham; and yet Isaac only taken
into covenant with YAHVEH and Ishmael rejected and cast out. For this he quotes
Gen. 21:12, In Isaac shall thy seed be called, which comes in there as a
reason why Abraham must be willing to cast out the bond-woman and her son,
because the covenant was to be established with Isaac, Gen. 17:19. And yet the
word which YAHVEH had spoken, that HE would be a EL to Abraham and to his seed,
did not therefore fall to the ground; for the blessings wrap up in that great
word, being communicated by YAHVEH as a benefactor, HE was free to determine on
what head they should rest, and accordingly entailed them upon Isaac, and
rejected Ishmael.
Romans 9:8 That
is, those who are the children of the flesh, these are not the children of YAHVEH;
but the children of the promise are counted as the seed. - This he explains further, and shows what YAHVEH
intended to teach us by this dispensation. That the children of the flesh, as
such, by virtue of their relation to Abraham according to the flesh, are not
therefore the children of The Kingdom, for then Ishmael had put in a good
claim. This remark comes home to the unbelieving Jews, who boasted of their
relation to Abraham according to the flesh, and looked for justification in a
fleshly way, by those carnal ordinances which Messiyah had abolished.
They had confidence in
the flesh, and looked for justification in the works of the law. Ishmael was a
child of the flesh, conceived by Hagar, who was young and fresh, and likely
enough to have children. There was nothing extraordinary or supernatural in his
conception, as there was in Isaac’s; he was born after the flesh (Gal. 4:29),
representing those that expect justification and salvation by their own
strength and righteousness.
Romans 9:9 For
this is the word of promise: “At this time I will come and Sarah shall have
a son.” - That the children of the promise are counted
for the seed. Those that have the honor and happiness of being counted for
the seed have it not for the sake of any merit or desert of their own, but
purely by virtue of the promise, in which YAHVEH hath obliged HIMSELF of HIS
own good pleasure to grant the promised favor.
Isaac was a child of
promise; this is proves in the following quoted from Gen. 18:10. he was a child
promised (so were many others), and he was also conceived and born by force and
virtue of the promise, and so a proper type and figure of those who are now
counted for the seed, even true believers, who are born, not of the will of the
flesh, nor of the will of man, but of YAH-of the incorruptible seed, even the
word of promise, by virtue of the special promise of a new heart: see Gal.
4:28.
It was through faith
that Isaac was conceived, Heb. 11:11. Therefore were the great mysteries of
salvation taught under the Old Testament, not in express words, but by
significant types and dispensations of providence, which to them then were not
so clear as they are to us now, when the veil is taken away, and the types are
expounded by the antitypes.
Romans 9:10 And
not only this, but when Rebecca also had conceived by one man, even by our
father Isaac. - The case of Jacob and
Esau, which is much stronger, to show that the carnal seed of Abraham were not,
as such, interested in the promise, but only such of them as YAHVEH in
sovereignty had appointed. There was a previous difference between Ishmael and
Isaac, before Ishmael was cast out: Ishmael was the son of the bond-woman, born
long before Isaac, was of a fierce and rugged disposition, and had mocked or
persecuted Isaac, to all which it might be supposed YAHVEH had regard when HE
appointed Abraham to cast him out.
But, in the case of
Jacob and Esau, it was neither so nor so, they were both the sons of Isaac by
one mother; they were conceived by one conception; so some copies read
it. The difference was made between them by the divine counsel before they were
born, or had done any good or evil.
Both lay struggling
alike in their mother’s womb, when it was said, The elder shall serve the
younger, without respect to good or bad works done or foreseen, that the
purpose of YAHVEH according to election might stand that this great truth
may be established, that YAHVEH chooses some and refuses others as a free
agent, by his own absolute and sovereign will, dispensing his favors or
withholding them as he pleases.
This difference that
was put between Jacob and Esau he further illustrates by a quotation from Mal.
1:2, 3, where it is said, not of Jacob and Esau the person, but the Edomites
and Yisraelites their posterity, Jacob have I loved, and Esau have I hated.
The people of Yisrael were taken into the covenant of peculiarity, had the land
of Canaan given them, were blessed with the more signal appearances of Yisrael
for them in special protections, supplies, and deliverances, while the Edomites
were rejected, had no temple, altar, priests, nor prophets-no such particular
care taken of them nor kindness shown to them.
Such a difference
did YAHVEH put between those two nations, that both descended from the loins of
Abraham and Isaac, as at first there was a difference put between Jacob and
Esau, the distinguishing heads of those two nations. So that all this choosing
and refusing was typical, and intended to shadow forth some other election and
rejection.
Romans 9:11(for
the children not yet being born, nor having done any good or evil, that the
purpose of YAHVEH according to election
might stand, not of works but of Him who calls), - Some understand it of the election and rejection of conditions or
qualifications. As EL YAHVEH chose Isaac and Jacob, and rejected Ishmael and
Esau, so he might and did choose faith to be the condition of salvation and
reject the works of the law. Therefore Arminius understands it, Concerning
such as are rejected and such as are chosen, being distinguished by appropriate
qualities.
But this strains the
scripture; for the apostle speaks all along of persons, he has mercy on whom
(he does not say on what kind of people) he will have mercy, besides that
against this sense those two objections do not at all arise, and his answer to
them concerning YAH’s absolute sovereignty over the children of men is not at
all pertinent if no more be meant than his appointing the conditions of
salvation.
Romans 9:12
it was said to her, “The older shall serve the younger.” - Others understand it of the election and rejection
of particular person: some loved, and others hated, from eternity. But the
apostle speaks of Jacob and Esau, not in their own persons, but as ancestors
Jacob the people, and Esau the people; nor does YAHVEH condemn any, or decree
so to do, merely because he will do it, without any reason taken from their own
deserts.
Romans 9:13
As it is written, “Jacob I have loved, but Esau I have hated.” - Others therefore understand it of the election and
rejection of people considered complexly. His design is to justify YAHVEH and
HIS mercy and truth, in calling the Gentiles, and taking them into the church,
and into covenant with himself, while he suffered the obstinate part of the
Jews to persist in unbelief, and so to un-church themselves, thus hiding from
their eyes the things that belonged to their peace.
The apostle’s reasoning
for the explication and proof of this is, very applicable to, and, no doubt (as
is usual in scripture) was intended for the clearing of the methods of YAH’s
grace towards particular person, for the communication of saving benefits bears
some analogy to the communication of church-privileges.
The choosing of Jacob the
younger, and preferring him before Esau the elder (so crossing hands), were to
intimate that the Jews, though the natural seed of Abraham, and the first-born
of the church, should be laid aside; and the Gentiles, who were as the younger
brother, should be taken in their stead, and have the birthright and blessing.
The Hebrew, considered as
a body politic, a nation and people, knit together by the bond and cement to
the letter of the law, the temple and priesthood, the centre of their unity,
had for many ages been the darlings and favorites of heaven, a kingdom of
priests, a holy nation, dignified and distinguished by YAH’s miraculous
appearances among them and for them. While all that is true, they still missed
the spirit of the Law.
Now that the gospel was
preached by Messiyah, and the Messiyanic Assembly were planted, this national
body was thereby abandoned, their rabbinic religious polity dissolved; and Messiyanic
Assemble (and in process of time righteous nations), embodied in like manner,
become their successors in the divine favor, and those special privileges and
protections which were the products of that favor.
Romans 9:14 What
shall we say then? Is there unrighteousness with YAHVEH? Certainly not! - The apostle, having asserted the true meaning of
the promise, comes here to maintain and prove the absolute sovereignty of YAHVEH
Laws, in disposing of the children of men, with reference to their eternal
state.
YAHVEH’S Laws is to be
considered, not as a rector and governor, distributing rewards and punishments
according to HIS revealed laws and covenants, but as an owner and benefactor,
giving to the children of men, such grace and favor as HE has determined in and
by HIS secret and eternal will and counsel: both the favor of visible
church-membership and privileges, which is given to some people and denied to
others, and the favor of effectual grace, which is given to some particular
persons and denied to others.
Now this part of his
discourse is in answer to two objections. It might be objected, Is there
unrighteousness with YAHVEH? If YAHVEH, in dealing with the children of
men, do so in an arbitrary manner, choose some and refuse others, may it not be
suspected that there is unrighteousness with him? This the apostle startles at
the thought of: YAHVEH forbid! Far be it from us to think such a thing;
shall not the judge of all the earth does right? Gen. 18:25; ch. 3:5, 6. He
denies the consequences, and proves the denial.
Romans 9:15 For He says to Moses, “I
will have mercy on whomever I will have mercy, and I will have compassion on
whomever I will have compassion.” - In
respect of those to whom YAHVEH shows mercy. He quotes that scripture to show
YAH’s sovereignty in dispensing HIS favors (Ex. 33:19): I will be gracious to whom I will be gracious. All YAH’s reasons
of mercy are taken from within himself.
All the children of men
being plunged alike into a state of sin and misery, equally under guilt and
wrath, YAHVEH, in a way of sovereignty, picks out some from this fallen
apostatized race, to be vessels of grace and glory. He dispenses his gifts to
whom he will, without giving us any reason: according to his own good pleasure
he pitches upon some to be monuments of mercy and grace, preventing grace,
effectual grace, while he passes by others.
The expression is very
resounding, and the repetition makes it more so: I will have mercy on which I will have mercy. It imports a
perfect absoluteness in YAH’s will; HE will do what HE will, and giveth not
account of any of HIS matters, nor is it fit he should. As these great words, I am that I am (Ex. 3:14) do
abundantly express the absolute independency of his being, so these words, I will have mercy on whom I will have mercy,
do as fully express the absolute prerogative and Sovereignty of HIS Will.
To vindicate the
righteousness of YAHVEH, in showing mercy to whom HE will, the apostle appeals
to that which YAHVEH Himself had spoken, wherein he claims this sovereign power
and liberty. YAHVEH is a competent judge, even in his own case. Whatsoever YAHVEH
does, or is resolved to do, is both by the one and the other proved to be just.
I will have mercy on which I will have
mercy.
Romans 9:16 So then
it is not of him who wills, nor of him who runs, but of YAHVEH who shows mercy.
- When I begin, I will make an end. Therefore YAH’s mercy endures until
the purpose of the Word is fulfilled, because the reason of it is fetched from
within HIMSELF; therefore HIS gifts and callings are without repentance. Hence
HE infers, It is not of him that willeth.
Whatever good comes
from EL YAHVEH to man, the glory of it is not to be ascribed to the most
generous desire, nor to the most industrious Endeavour, of man, but only and
purely to the free grace and mercy of YAHVEH. In Jacob’s case it was not of
him that willeth, nor of him that runneth; it was not the earnest will and
desire of Rebecca that Jacob might have the blessing; it was not Jacob’s haste
to get it (for he was compelled to run for it) that procured him the blessing,
but only the mercy and grace of YAHVEH.
Wherein the holy
happy people of YAHVEH differ from other people, it is YAHVEH and HIS Mercy
that make them differ. Applying this general rule to the particular case that
Paul has before him, the reason why the unworthy, undeserving, ill-deserving
Gentiles are called, and grafted into the Messiyanic Assembly, while the
greatest part of the Jews are left to perish in unbelief, is not because those
Gentiles were better deserving or better disposed for such a favor, but because
of YAH’s free grace that made that difference.
The Gentiles did
neither will it, nor run for it, for they sat in darkness, Mt. 4:16. In
darkness, therefore not willing what they knew not; sitting in darkness,
a contented posture, therefore not running to meet it, but anticipated with
these invaluable blessings of goodness. It was there will to received that
cause YAHVEH’S grace to be given to them.
Such
is the method of YAH’s grace towards all that partake of it, for HE is found
oby those that seek HIM (Isa. 65:1); in this preventing, effectual,
distinguishing grace, HE acts as a benefactor, whose grace is HIS own. Our eye
therefore must not be evil because HIS is good; but, of all the grace that we
or others have, HE must have the glory: Not unto us, Ps. 115:1.
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