Chayei Sarah

Parashas Chayei Sarah

Genesis 23:1 – 25:18

Haftarah

I King 1:1-31

Brit Chadasha

Mathew 8:19-22

Please Pray this

Prayer before reading

In the name of Yahushua

Our Messiyah,

I pray for the SpirCit of Understanding

The Spirit of Knowledge and

The Spirit of Wisdom

As I read through this Parasha

That the Truth of the Torah may

Come forth. Amen

This Torah portion is the 5^th reading in the torah cycle; it is called Chayei Sarah meaning “the life of Sarah.” In the previous Parashas, we learn about the binding of Isaac. This Midrash tells us that Abraham did not tell Sarah that he was going to sacrifice Isaac. When Sarah learned that Abraham was about to sacrifice their son, she died of grief.

This however does not make any spiritual sense. Someone of Sarah’s spiritual maturity would have obviously understood that her husband would never do anything that the CREATOR did not ordain. She would have understood that there is something beyond the physical event that was taking place, something of great spiritual significance.

This Parashas tell us not to interpret this and other stories in Torah in a literal way. In fact, Sarah might have known that Isaac was not going to die, since he was the promise seed. She knew that a tremendous Light was about to be revealed at Mount Moriah, the site where the Temple would eventually be built.

As Sarah represents the flesh, the flesh had to die, and we learn that she did die in this Parasha. In order for the Spirit to prosper, the flesh have to die to its desires, Abraham the spirit prosper by sacrificing the Soul “Isaac” the product of both the Spirit and the flesh. It was this Sacrifice by the Spirit that the CREATOR find great favor in.

The binding of Isaac by Abraham, is the binding of the Soul by the Spirit, with the exclusion of the flesh, Sarah. There is a reason why Torah says that Sarah died in Kiryat Arba, which literally means the Town of the Four. She died with a complete connection to the Name of YAHVEH “יהוה”. Sarah the flesh achieved total connection by relinquishing all selfish desires in her relationship with other people; she freed herself of the desire to receive for the self alone.

Sarah is the only matriarch whose death, funeral, and burial place spark the kind of debate we see in this Parashas, underscoring her spiritual significance. This Parashas also goes into considerable length to describe the process by which Isaac’s wife Rebecca was selected. The man who conducted that process on behalf of Abraham the Spirit was his closest and most brilliant student. According to the Parashas, his name is Dammeseq Eliezer, which means Eliezar from Damascus.

In this Parasha we also learn about Eliezer, Abraham servant. Not only was Eliezer able to understand the wisdom of Kabbalah, he was also capable of conveying it to other people. Many students throughout history have had this unique ability, such student such as those of the Greatest Kabbalahlist of them all MessiYAH YAHushua. In the case of Eliezer, we find someone who attained a level of wisdom far beyond what we can ever imagine today.

The Torah says that Eliezer travelled to a city of Nahor, where Rebecca lived, and asked ABBA YAHVEH to give him a sign to identify a future wife for Abraham’s son, Isaac. The Torah devote many words to this narrative, but it is repeats them when Eliezer recounts the event in detail for Rebecca’s family. Since we knew that the Torah is very intentional in its use of words, there is no wastage of words in it. In reply to this statement, greater are the words of the stories of the servants of the patriarchs than is the study of their children.

When Eliezer went to Nahor to find a wife for Isaac, he carried a significant amount of wealth to redeemed a wife, but when Eliezer introduced himself to Rebecca and her family, he did so saying ‘Eved Avraham anochi’ I am the servant of Abraham. He could have introduced himself as Abraham’s closest friend or as his most promising student, which would have been equally true. He chose to describe himself as eved Avraham, the servant of Abraham.

We know that the purpose of life is to transform our Desire to receive to the Desire to Share. We can share by helping another person, or we can share at an even higher spiritual level by sharing as a servant. When the Torah describes the great heights that Moses achieved spiritually, the words used to are “Moshe Avdi” or Moses MY servant.

When we no longer feel that we have a choice about whether to give or not to give, our consciousness become that of a servant, not in the sense of lowering ourselves, but in the sense of elevating ourselves spiritually.

As we strive to understand how this works in everyday life, we need to differentiate between being a servant and being a victim. There are many people who give to their children, spouse, or friends, because they feel obligated to do so, even when they do not like them; these are victims of sharing. There is no need for them to be servants, yet they choose to take on the role. This is the way to the highest level of the soul. In order to develop this consciousness in our Ego, we have to use it every day, which in this case meant the effort to give regardless of the feeling.

      

Many of us share, but how many of us share with the Ego of a servant? I believe that if we are truly honest with ourselves, our answer would be almost never. It is possible that anyone of us will attain this level of Spiritual maturity today, but by awakening a desire for it, we are taking an all important first or even second step, depending on what day of Creation we are experiencing.

Like Eliezer and Rebecca in the Parasha of Chayei Sarah, we can achieve continuous growth in our connection to the Light of the CREATOR. We can achieve the elevated spirit of Sarah, the flesh, the women who choose to leave the influence of her body, that selfish desire, when she wanted something more important. The attending of the unveiling of the MessiYAH, the Lamb slaying from the foundation of the world at Mount Moriah.

This Parashas is the fifth portion of the Torah Cycle. In this Parashas we should pray for the development of the servant attitude.

Parashas Sarah is a narrative on the life of Sarah, the mother of a nation, a type of people who strive for perfection “Yisrael”. An essential concept of Judaism, it does not reject the past like Christianity, nor does it forget what is to come. The narrative up for discussion, begins with the death of Sarah and her husband‘s intense desire to give her a proper burial, one worthy of her greatness. We see Abraham looking ahead, turning to the responsibility of finding a suitable wife for his son Isaac.

Here is, 

I. Abraham a mourner for the death of Sarah verse 1, 2.

II. Abraham a purchaser of a burying-place for Sarah.

1. The purchase humbly proposed by Abraham verse 3, 4.  

2. Fairly treated of, and agreed to, with a great deal of mutual civility and respect verse 5–16.

3. The purchase-money paid verse 16. 

4. The premises conveyed and secured to Abraham verse 17, 18, 20.

5. Sarah’s funeral verse 19.

Let’s us look at why this section is called “the lives of Sharah” and why we turn our attention to Sarah’s life only after she died. We need to understand that according to Kabbalah, life and death can exist on many levels. Someone can be physically alive but impart no spiritual energy to us; in that sense, it is as if they were already dead. In the same manner, a person who has left this world can be very much alive in our heart and minds, because of their spiritual legacy.

When we remember someone who has pass on, we keep that person alive; if we forget, then that person is already dead to us. The meaning of life and death should not be limited to the physical dimension.

Genesis 23:¹ Sarah lived one hundred and twenty-seven years; these were the years of the life of Sarah. - The number of cycle she endures before accomplishing all that she had to accomplish was 127 years or cycle. These cycles span three periods in her life, as it does for us today. Ur of the Caldeese where she start her journey, Param Haram the mid way journey to perfection, and finally Canaan the promise land.

Genesis 23:² So Sarah died in Kirjath Arba (that is, Hebron) in the land of Canaan, and Abraham came to mourn for Sarah and to weep for her. - She died in the land that she was destined to posses. Abraham came to eulogize his beloved wife by emphasizing the noble traits that had become associated with her name. Sarah represent her as the princess of all mankind, she fulfilled her name prophetically.

It is said that when Sarah died, Abraham wept only a little, and this was because Sarah was old. But why should this have kept him from weeping? He loves Sarah as any man should love his wife. Abraham and Sarah was Soul mate, they were chariots, and they were prophets.

Why do we weep when something bad happens to us? Specifically, why do we cry at the death of a person who has been close to us? It is because of the physical absence we experience? Kabbalah teaches that the physical transition from life in the flesh to life in the spirit is not where our emphasis of lack should be focused.

In fact, we must remember that nothing physical really makes a difference in this world because truth comes only from the Spiritual realm. As mature believers we should not cry about unimportant matters in the physical world, over things we have lost, like money, celebrity, status, or fame. The strength we receive from the Light is the ability to separate what is important from what is not. What is enough cause for weeping over them? Should it not be because someone who was close to us has left the physical world? We should weep because of the loss of the Light that we were illuminated by when that person was here on earth.

When we cry over the challenges and obstacles we are having in this physical world, such as debt, conflict, pain ect, or if we ask why is this happening to us, we have not learnt our lesson through them and we will cause the same payment to become due again. The only type of crying that is justified in this world is the weeping for the absence of the revealed light.

This transformation is not something final, but rather the closing of one stage and the opening of another. The death of a righteous person is always a cause to rejoice on their behalf, and if their disciple has absolutely no desire for themselves, they are able to feel gladness about the liberation of their holy teachers.

Genesis 23:³ Then Abraham stood up from before his dead, and spoke to the sons of Heth, saying, -   At this most painful time in Abrahams live, in his deep sadness, he asks a favor from the world, he hardly knows; Abraham speaks from the deepest part of his godself, the godwithin because this is where his greatest godlike grace and compassion reside.

Genesis 23:⁴ “I am a foreigner and a visitor among you. Give me property for a burial place among you, that I may bury my dead out of my sight. - A Hebrew is always a foreigner and a visitor in this life. We are created in the image of our Creator, therefore this world is not our home just a temporary dwelling place.

Abraham had to plead and negotiate with the Hittites to sell him a burial place plot after some many promise that he would be given this land. When someone is promise that something will be given to them it does not mean it will be free. It mean that he will posses it one day weather by working for it, conquering it, or inheriting it. Here is a principle worth our obedient; freeness is never a good idea. It will never be appreciated.

Abraham emphasized the dual role that ever Hebrew or believer must play. On one hand, he is a resident of his country, and as such he must work and pray for its welfare, as Jeremiah 29:7 urges his people on the threshold to do. On the other hand, the Hebrew in this world is always an alien, for his allegiance is to the Kingdom of Heavens, whose goal is set forth by the Torah.

A believer must always be ready to be a lonely alien, resisting the carnal culture that surrounds him, maintaining his set apart responsibility.

Genesis 23:⁵ And the sons of Heth answered Abraham, saying to him, - 

Genesis 23:⁶ “Hear us, my lord: You are a mighty prince among us; bury your dead in the choicest of our burial places. None of us will withhold from you his burial place, that you may bury your dead.” -  The Hittites the world will always treat the believers with the utmost respect. Compare to Abraham modest description of himself as only an alien and a resident, they address him as prince among men. So respectful will we be, that they will offered to surrender to us even personal real estate for burial purposes.

Genesis 23:⁷  Then Abraham stood up and bowed himself to the people of the land, the sons of Heth. - 

Genesis 23:⁸ And he spoke with them, saying, “If it is your wish that I bury my dead out of my sight, hear me, and meet with Ephron the son of Zohar for me, - as believers our dealing with the world should be done in the fruit of the Spirit. Bowing before Heth does not signify lordship over, but a sign of humility by Abraham. As believers we must carefully scrutinize our reaction to the world, making sure that when we deal with them in business, it is as if the world is doing us a favor.

Genesis 23:⁹ “that he may give me the cave of Machpelah which he has, which is at the end of his field. Let him give it to me at the full price, as property for a burial place among you.” -  See here again the emphasis on giving, not selling at full price. The name Machpelah means double as in a cave with two chambers, an upper and a lower.

Genesis 23:¹⁰ Now Ephron dwelt among the sons of Heth; and Ephron the Hittite answered Abraham in the presence of the sons of Heth, all who entered at the gate of his city, saying, - The present which Ephron made to Abraham of his field: The field give I thee, verse. 10 - 11. Abraham thought he must be entreated to sell it; but, upon the first mention of it, without entreaty, Ephron freely gives it. Some men have more generosity than they are thought to have. Abraham, no doubt, had taken all occasions to oblige his neighbors, and do them any service that lay in his power; and now they return his kindness: for he that water shall be watered also himself.  If those that profess religion adorn their profession by eminent civility and service to all, they shall find it will rebound to their own comfort and advantage, as well as to the glory of YAHVEH.

Genesis 23:¹¹“No, my lord, hear me: I give you the field and the cave that is in it; I give it to you in the presence of the sons of my people. I give it to you. Bury your dead! - A mature believer may consider himself bless when he participate in business. You need not purchase it the entire land, Ephron was implying that he would be honored to give the entire field as a gift.

Genesis 23:¹² Then Abraham bowed himself down before the people of the land;

Genesis 23:¹³and he spoke to Ephron in the hearing of the people of the land, saying, “If you will give it, please hear me. I will give you money for the field; take it from me and I will bury my dead there.- Even if the world is willing to give to us anything at no cost, it is our responsibility to pay the full price.

Genesis 23:¹⁴ And Ephron answered Abraham, saying to him, -

Genesis 23:¹⁵“My lord, listen to me; the land is worth four hundred shekels of silver. What is that between you and me? So bury your dead.” – The price of the land fixed by Ephron but not insisted on: The land is worth four hundred shekels of silver (about fifty pounds of our money), but what is that between me and thee?  He would rather oblige his friend than have so much money in his pocket. Herein Ephron discovers,

1. A great contempt of worldly wealth. "What is that between me and thee? It is a small matter, not worth speaking of.’’ Many a one would have said, "It is a deal of money; it will go far in a child’s portion.’’ But Ephron says, "What is that?’’  It is an excellent thing for people to have low and mean Thoughts of all the wealth of this world; it is that which is not, and in the abundance of which a man’s life does not consist, Lu. 12:15.

2. Great courtesy, and obligated to his friend and neighbor. Ephron was neither jealous of Abraham as a resident foreigner, nor envious at him as a man likely to thrive and grow rich. He bore him no ill-will for his singularity in religion, but was much kinder to him than most people now-a-days are to their own brothers: What is that between me and thee?  No little thing should occasion demurs and differences between true friends. When we are tempted to be hot in resenting affronts, high in demanding our rights, or hard in denying a kindness, we should answer the temptation with this question: "What is that between me and my friend?’’

Genesis 23:¹⁶ And Abraham listened to Ephron; and Abraham weighed out the silver for Ephron which he had named in the hearing of the sons of Heth, four hundred shekels of silver, currency of the merchants. - In every negotiation, it should be done in the presence of other, and payment should be done immediately. If one does not have the funds to purchase land a believer should not attempt to purchase any land by mortgage.

Genesis 23:¹⁷ So the field of Ephron which was in Machpelah, which was before Mamre, the field and the cave which was in it, and all the trees that were in the field, which were within all the surrounding borders, were deeded - Ephron honestly and fairly makes him a good title to the land. The field, with all its appurtenances, is conveyed to Abraham and his heirs forever, in open court, not by writing (it does not appear that writing was then used), but by such a public solemn declaration before witnesses as was sufficient to pass it.  As that which is bought must be honestly paid for, so that which is sold must be honestly paid for, so that which is sold must be honestly delivered and secured.

Abraham, thereupon, takes possession, and buries Sarah in the cave or vault (whether framed by nature or art is not certain) which was in the purchased field. It is probable that Abraham had buried servants out of his family since he came to Canaan, but the graves of the common people (2 Ki. 23:6) might suffice for them; now that Sarah was dead a peculiar place must be found for her remains. It is worth noting,

(1.) That a burying-place was the first spot of ground Abraham possessed in Canaan. When we are entering into the world it is good to think of our going out of it; for, as soon as we are born, we begin to die.

(2.) That it was the only piece of land he ever possessed, though the country was all his own in reversion. Those that have least of this earth find a grave in it. Abraham provided, not cities, as Cain and Nimrod, but a Sepulcher,

Genesis 23:¹⁸  to Abraham as a possession in the presence of the sons of Heth, before all who went in at the gate of his city. - To be a constant memorandum of death to himself and his posterity that he and they might learn to die daily. This Sepulcher is said to be at the end of the field verse 9; for, whatever our possessions are, there is a Sepulcher at the end of them.

Genesis 23:¹⁹ And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah, before Mamre (that is, Hebron) in the land of Canaan. - To be a token of his belief and expectation of the resurrection; for why should such care be taken of the body if it be thrown away forever, and must not rise again? Abraham, in this, said plainly that he sought a better country, that is, a heavenly. Abraham is content to be still flitting, while he lives, but secures a place where, when he dies his flesh may rest in hope.

Genesis 23:²⁰ So the field and the cave that is in it were deeded to Abraham by the sons of Heth as property for a burial place. - In our spiritual life, we will not always possess the land all at one. Abraham was given the fist piece of land that he required. The rest will be given to him as the need is required.

Chapter 24

Abraham was in the final stages of His magnificent life. Like all good Hebrew father, it is his responsibility to find his son Isaac the heir to his kingdom, a wife. As our Heavenly Father EL YAHVEH, responsibility is to find a bride for His Son El Yahushua.

Genesis 24:¹ Now Abraham was old, well advanced in age; and YAHVEH had blessed Abraham in all things. – Every day of Abraham’s life was a special, because in each of those days, he was a channel of light to someone. We are fortunate if we occasionally have such a moment when we manifest light as he did, so we must always be ready for such occasion.

 Three things we may observe here concerning Abraham: - The care he took to find a good wife for his son. It was high time to think of it now, for Isaac was about forty years old, and it had been customary with his ancestors to marry at thirty, or sooner, ch. 11:14, 18, 22, 24. Abraham believed the promise of the building up of his family, and therefore did not make haste; not more haste than good speed. Two reasons inspired him to think of it now:-

1. That he himself was likely to die soon, for he was old, and well-stricken in age, and it would be a satisfaction to him to see his son settled before he that happen; and.

2. That he had a good estate to leave behind him, for ABBA YAHVEH had blessed him in all things; and the blessing of YAHVEH made him rich. See how much faith and piety befriend physical prosperity.

Now notice Abraham’s devoted care concerning his son was,

(1.) That he should not marry a daughter of Canaan, but one of his kindred. He saw that the Canaanites were degenerating into great wickedness, and knew by revelation that they were designed for ruin, possessing the spirit of Jezebel, and therefore he would not allow his son to marry any of them, lest they should be either a snare to his soul, or at least a blot to his name.

(2.) That yet he should not leave the land of Canaan, to go himself among his kindred, not even for the purpose of choosing a wife, lest he should be tempted to settle there. This caution is given verse 6, and repeated, verse 8. "Bring not my son here again, whatever comes of it.’’  Parents in disposing of their children should carefully consult the welfare of their souls, and their furtherance in the way to heaven. Those who through grace have escaped the corruption that is in the world through selfish desire, and have brought up their children accordingly, should take heed of doing anything by which they may be again entangled and overcome, 2 Pt. 2:20. Beware that you bring them not there again, Heb. 11:15.

Genesis 24:² So Abraham said to the oldest servant of his house, who ruled over all that he had, “Please, put your hand under my thigh, - The charge he gave to a good servant, Eliezer of Damascus, one of whose conduct, fidelity, and affection to him and his family, he had long experience. He trusted him with this great affair, and not Isaac himself, because he would not have Isaac go at all into that country, but marry there by proxy; and no proxy so fit as this steward of his house. This matter is settled between the master and the servant with a great deal of care and solemnity.

1. The servant must be bound by an oath to do his utmost to get a suitable wife for Isaac from among his relations. Abraham swears him to it, both for his own satisfaction and for the engagement of his servant to all possible care and diligence in this matter. Therefore YAHVEH swears HIS servants to their work, that, having sworn, they may perform it. Honor is done here to the eternal Elohim; for it is HE that is sworn by, in HIM alone these appeals ought to be made. And some think honor is done to the covenant of circumcision by the ceremony he used by putting his hand under his thigh. Swearing being an ordinance not peculiar to the church, but common to mankind, is to be performed by such signs as are the appointments and common usages of our country, for binding the person sworn.

2. He must be clear of this oath if, when he had accomplished it, he could not prevail. This provided the servant prudently inserted verse 5, putting the case that the woman would not follow him; and Abraham allowed the exception, verse 8. Oaths are to be taken with great caution, and the matter sworn to should be rightly understood and limited, because it is a snare to devour that which is holy, and, after vows, to make the enquiry which should have been made before.

Genesis 24:³ “and I will make you swear by YAHVEH, the Elohim of Heavens and the Elohim of the earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I dwell; Abraham now took upon himself to provide for the future by finding a wife for his son. Abraham now turns to his ancestral home, to his wife family. He chooses his trusted servant Eliezer who was the Rosh Yeshiva of Abraham’s household, the one who taught the disciples and who exemplified Abraham’s way of life. Like most matchmaker such a person had the statues and understand to be worthy to choose a mate. Do not take a wife from among the Canaanites who were idol worshipers. Idolatry is an intellectual perversion of spiritual matters, and as such it can be remedied, but a lack of morality, ethics and modesty affects a person’s entire nature, and disqualified a woman from being the mate of a mature believer.

When Abraham seeks a wife for his son Isaac, he does not want Isaac to be joined with one of the local virgins. Abraham senses that the Covenant he has made with YAHVEH must be continued through family lineage. He sends Eliezer, his trusted stewards, back to the ancestral homeland to find a wife for Isaac from his own family tribe.

 Genesis 24:⁴“but you shall go to my country and to my family, and take a wife for my son Isaac.”- This Sheliak, an Apostle, a sent one, was sent to his people to seek among the young virgins who would be qualified to be chosen a bride for his Masters Son. This is exactly why we have a church a body to create mature believer who will be invited to the wedding feast of the Lamb. These are divine principle.

Abraham instructed Eliezer to travel to the place where Abraham’s family lived and to return with Rebecca “Rivka” who would be Isaac soul mate. It is only when we put aside our personal agendas that we will find success and fulfillment in what we do. When our actions are undertaken for selfish interests, we cannot succeed.

Genesis 24:⁵ And the servant said to him, “Perhaps the woman will not be willing to follow me to this land. Must I take your son back to the land from which you came?” -  Notice the response to the command to go find a wife. Suppose the woman, the church is not willing to follow him ”Messiyah” back to the promise land? Notice careful what Abraham answer is. As today it is the man who follows the woman not the woman who follows the man.

Genesis 24:⁶ But Abraham said to him, “Beware that you do not take my son back there. Abraham was playing the role of our EL YAHVEH, the Heavenly Father of YAHushua.

Genesis 24:⁷“The EL YAHVEH of Heavens, who took me from my father’s house and from the land of my family, and who spoke to me and swore to me, saying, ‘To your descendants I give this land,’ He will send His angel before you, and you shall take a wife for my son from there. - The confidence he put in a good YAHVEH, who, he doubts not, will give his servant success in this undertaking. He remembers that YAHVEH had wonderfully brought him out of the land of his nativity, by the effectual call of his Voice; and therefore he did not doubts that he will succeed in his care to bring his son there again. The wife must come to the husband not the husband going or submitting to the wife.

He remembers also the promise YAHVEH had made and confirmed to him that he would give Canaan to his seed, and therefore infers that YAHVEH would prosper him in his endeavors to find a suitable wife for his son, not among those un-devoted nations, but to one that was fit to be the mother of such a seed. "Fear not therefore; he shall send his angel before thee to make thy way prosperous.’’

1. Those that carefully walk according to the way of Torah, and govern themselves by the principles of its teaching in their undertakings, will have good reason to expect prosperity and success in them. YAHVEH will cause everything to support our comfort as we sincerely aim at his glory.

2. YAH’s promises, and our own experiences, are sufficient to encourage our dependence upon YAHVEH, and our expectations from him, in all the affairs of this life.

3. YAH’s angels are ministering spirits, sent to aid us, not only for our protection, but for the guidance, of the heirs of promise, Heb. 1:14. "He shall send his angel before you, and then you will journey safely.’’

Genesis 24:⁸“And if the woman is not willing to follow you, then you will be released from this oath; only do not take my son back there.”- This verse is a prophetic verse concerning woman lib. If the woman is not will to submit do not allow the man to do so. If the woman is not will to follow you then you will be release from her.

Genesis 24:⁹  So the servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter.- Eliezer did not doubt that he could find a suitable mate who would not consent to be Isaac wife. He was afraid that she might refuse to leave her family to go with him. Therefore, the emphasis that Isaac had that no away should Isaac be permitted to leave the land that EL YAHVEH had promise to his descendant.

Genesis 24:¹⁰ Then the servant took ten of his master’s camels and departed, for all his master’s goods were in his hand. And he arose and went to Mesopotamia, to the city of Nahor. - In order to influence the parent to allow their daughter to be the wife of Isaac. Eliezer had to prove that Isaac was surely capable of providing the necessity of life. The bride price was never to purchase the woman; it was to show that the man was able to sustain the new wife.

Genesis 24:¹¹ And he made his camels kneel down outside the city by a well of water at evening time, the time when women go out to draw water.

Genesis 24:¹² Then he said, “O YAHVEH EL of my master Abraham, please give me success this day, and show kindness to my master Abraham. – Arriving in Abraham’s hometown, Eliezer prayed to ABBA YAHVEH for success in his mission and for a sign by which to recognize Isaac’s soul mate. He met with Rebecca near a well, which shows us how water has symbolic power to help us in our relationships and even to unite us with our soul-mate.

We should also note that Jacob’s first meeting with Rachel was also by a well, as was the meeting between Moses and Tsipporah.

Genesis 24:¹³ “Behold, here I stand by the well of water, and the daughters of the men of the city are coming out to draw water. – A well is called “rechovot” when a union is effected for producing souls because then the souls of the righteous rise as female waters, and yesod is called a well of flowing water. It is during the evening that water in drawn for the purification of washing one’s feet before sleep. That is why we are told if anyone touches an unclean thing he is unclean until evening.

Genesis 24:¹⁴ “Now let it be that the young woman to whom I say, ‘Please let down your pitcher that I may drink,’ and she says, ‘Drink, and I will also give your camels a drink ’— let her be the one You have appointed for Your servant Isaac. And by this I will know that You have shown kindness to my master. - During Eliezer’s journey to find a wife for Isaac, he stops at a well, an Assembly outside of a village, where a number of women were gathered. Eliezer asked the CREATOR for a sign: the woman that replied to his request for water, for Torah, and volunteering to water all his camels would be the CREATOR’S choice for Isaac’s.

If we were to attend an Assembly and a man with his friend came up to you ladies and ask for a drink from the Well of Living Water, would you ever dream of offering Living Water? Such an act of kindness goes beyond mere sharing; it is unreasonable sharing, or sharing like a servant. This was the quality that Eliezer was looking for in a wife.

Eliezer was not interested in the wealthy or even famous or one who is the fashion model of the Assembly; He preferred a woman of modest means, the kind that would go draw water for herself, no having a servant. One with this type of personality would be a woman of Torah, or one could easily mold to follow Torah.

Parents, in the development of your daughter these are the quality you should instilled in them; making it easier, for her to find a mature believer for a husband. Likewise, in the development of a son, make sure he becomes a mature believer before taking a wife. When the father sees that his son is mature enough to take a wife; it is his responsibility alone to seek a wife for his son. These are all Torah principles; we need to start implemented in the life of the Hebrew or the believing community.

Genesis 24:¹⁵ And it happened, before he had finished speaking, that behold, Rebekah, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham’s brother, came out with her pitcher on her shoulder.  - Your Heavenly Father already knows the personality and the character of those who are His. When we are on our way to find that elusive wife, He is on the other hand making preparation for them to meet. Today, men and women choose mate based on their own rationalization and not on Torah principle.

Genesis 24:¹⁶ Now the young woman was very beautiful to behold, a virgin; no man had known her. And she went down to the well, filled her pitcher, and came up. - We know she was a virgin, it was repeated that know man had know her. This is one of the key in choosing a wife, a person who the new husband can establish a blood covenant with. Unlike the other girls at the well, who wasted their time in idle chatter, wondering who might choose them as a wife! Rebecca did her task quickly and without hesitation. This is the character of a woman who would have no problem conforming to the will of her husband, the spirit who is a follower of Torah.

Genesis 24:¹⁷ And the servant ran to meet her and said, “Please let me drink a little water from your pitcher.- A true servant of EL YAHVEH, when you see the potential in a individual, run quickly to her, do not linger, less the opportunity is lose. Who we are inside will always come out in our demeanor. Young Ladies be careful how you respond to the request to show kindness or any of the fruits of the Spirit, when it is in our power to do so. We do not know if we are been kind to a prospective ambassador of a rich, powerful, mature husband.

Genesis 24:¹⁸ So she said, “Drink, my lord.” Then she quickly let her pitcher down to her hand, and gave him a drink. - The fruit of the Spirit was oozing out of Rebecca, her words “drink my lord” showing respect; her action “she quickly let her water bucket down” showing Kindness. Kindness was an instinct. Many of today’s young women would tell Eliezer to go and get his own water for himself, for I don’t know you.

 Genesis 24:¹⁹  And when she had finished giving him a drink, she said, “I will draw water for your camels also, until they have finished drinking.”-  It is good to take all opportunities of showing a humble, courteous, charitable, disposition, because, some time or other, it may turn more to our honor and benefit than we think of; some hereby have entertained angels, and Rebekah hereby, quite beyond her expectation at this time, was brought into the line of Christ and the covenant. There may be a great deal of obliging kindness in that which costs but little: our Savior has promised a reward for a cup of cold water, Mt. 10:42.

Today if anyone should ask a woman to water their camel, they would accuse him off domestic abuses. A woman is asked to help a man, god forbid. It takes a lot of water to feed 10 camels.  

Genesis 24:²⁰ Then she quickly emptied her pitcher into the trough, ran back to the well to draw water, and drew for all his camels. - Rebecca continues to show her true nature; notice she was now showing faithfulness and long suffering. Drawing water for ten Camel is about fifty gallons of water, no easy task for a young lady. Yet she did it faithfully.  The attitude in which she did her, job she ran. She made every effort to be prompt.

 Genesis 24:²¹ And the man, wondering at her, remained silent so as to know whether YAHVEH had made his journey prosperous or not. -  Even though all the signs were there, Eliezer stood quietly to see if this was really happening. His next hurdle was to see if she was a descendant of Abraham family.

Genesis 24:²² So it was, when the camels had finished drinking, that the man took a golden nose ring weighing half a shekel, and two bracelets for her wrists weighing ten shekels of gold,- He acknowledges YAHVEH in a particular thanksgiving. He first paid his respects to Rebekah, in gratitude for her civility, obliging her with such ornaments and attire as a Virgin, especially a bride, cannot forget (Jer. 2:32), which yet, we should think, not suited the pitcher of water; but the ear-rings and bracelets she sometimes wore did not make her think herself above the work of a virtuous woman (Prov. 31:13), who works willingly with her hands; nor the services of a child, who, while under age, differs nothing from a servant, Gal. 9:1. Having done this, he turns his wonder verse 21) into worshipping: Blessed be E: YAHVEH of my master Abraham, verse 26, 27:

(1.) He had prayed for good favor, verse 12, and now that he was successful he gives thanks. What we win by prayer, we must wear with praise; for mercies in answer to our prayer place us under obligations to give thanks.

(2.) He had not yet receives clarification to his prospect of success, and was not certain what the issue might prove to be; yet he gives thanks. When YAH’s favors are coming towards us we must meet them with our praises.

Genesis 24:²³ and said, “Whose daughter are you? Tell me, please, is there room in your father’s house for us to lodge? - So confident was Eliezer that he lavishes her with gifts even before asking her who she was. The gift, which he had prepared beforehand, alluded to the destiny of her future offspring. The beak is a half shekel, which symbolized the amount that every Hebrew would contribute to the Sanctuary every year: the two bracelets the two Tablets containing the Law; and their weight of ten shekels the Ten Commandment.

Even before receiving an answer about her family’s identity, Eliezer asked if he could lodge with them for the night. Apparently he was so impressed with Rebecca’s character that he was eager to see, the kind of family that produce such an adorable woman.

Genesis 24:²⁴ So she said to him, “I am the daughter of Bethuel “destroyer of god”, Milcah’s son, whom she bore to Nahor.”

Genesis 24:²⁵ Moreover she said to him, “We have both straw and feed enough, and room to lodge.” -  She had just made Eliezer day, not only was she all that and more but she fulfilled the requirement. When our Lord and Savor send His servants to receive His five wise Virgins; will we be one of them. Will he be so overtaken by our character that he asks who is your Husband, who is your Pastor, where is your congregation. In essence take me to your leader. In keeping with her previous display of giving more than Eliezer asked of her, she responded to his request for personal lodging by saying that she would provide even for his camels as well.

Genesis 24:²⁶ Then the man bowed down his head and worshiped YAHVEH. ²⁷And he said, “Blessed be YAHVEH EL YAHVEH of my master Abraham, who has not forsaken His mercy and His truth toward my master. As for me, being on the way, YAHVEH led me to the house of my master’s brethren.” - Eliezer’s expression of gratitude revealed his own stature as Abraham’s chief disciple and the master of his household. Everything that had happen so far, he ascribed to the grace of EL YAHVEH. He made it clear that it was not in his merit that he was there; he came for the sake of his master Abraham. In his prayer Eliezer mention mercy and truth, it is important for the two to come together. Mercy alone can be harmful, because it can cause someone to given in to the wishes of the one they love, even in cases where it is wrong. Therefore, truth must regulate mercy to prevent it from abuses. Although he was Abraham servant, far away from home, EL YAHVEH has guided him and brought Eliezer directly to his objective. This is another principle worth considering; he who starts a good work is faithful to complete it.

Genesis 24:^28-31 So the young woman ran and told her mother’s household these things. Now Rebecca had a brother whose name was Laban, and Laban ran out to the man by the well. So it came to pass, when he saw the nose ring, and the bracelets on his sister’s wrists, and when he heard the words of his sister Rebecca, saying, “Thus the man spoke to me,” that he went to the man. And there he stood by the camels at the well. And he said, “Come in, O blessed of YAHVEH! Why do you stand outside? For I have prepared the house, and a place for the camels.” Torah now introduces us to Rebecca’s family, where it seems that her father might not be alive; therefore the eldest son Laban was the eldest male in the clan. From the profound influence Laban exercised in the household it would appear that he was either the only son or the eldest. However, Laban’s character in this story is basically straightforward and honorable, since there is nothing up to this point that suggests otherwise.

To find love, to welcome love, to commit to love, and to affirm the covenant of love is not a simple human endeavor. The inspiration for human love comes directly from the pre love of YHAVH; human love is a reflection of YAH’S perfect covenant love. To seek and find the deepest, the most real human love means going to the god within. Rebecca showed love by giving of herself.

Abraham knew that, and sends his servant on a mission. The servant went looking for love in the right place, at the god within. The young woman and her family embrace the concept of love from the god within themselves. Isaac and Rebecca lived their love and assured the continuation of the covenant love with YAHVEH, through the Anochi the god-within, of the depths of their beings, they gave of themselves.

    

Genesis 24:³² Then the man came to the house. And he unloaded the camels, and provided straw and feed for the camels, and water to wash his feet and the feet of the men who were with him. It is customary in those days to muzzle the livestock whenever they were away from home, preventing them from grazing in other people’s fields. This is another principle worthy of consideration; when we are away from home, we need to be very careful on what we feed. All good Sheppard would muzzle there flock against false teaching they may developed in a foreign land.

 Genesis 24:^33-39 Food was set before him to eat, but he said, “I will not eat until I have told about my errand.” And he said, “Speak on.” So he said, “I am Abraham’s servant. “YAHVEH has blessed my master greatly, and he has become great; and He has given him flocks and herds, silver and gold, male and female servants, and camels and donkeys. “And Sarah my master’s wife bore a son to my master when she was old; and to him he has given all that he has. “Now my master made me swear, saying, ‘You shall not take a wife for my son from the daughters of the Canaanites, in whose land I dwell; ‘but you shall go to my father’s house and to my family, and take a wife for my son.’ “And I said to my master, ‘Perhaps the woman will not follow me.’- Since Eliezer still did not know if the girl would consent to follow him to Canaan, he resolved not to eat until the matter was settled beyond a doubt.

Eliezer allowed Laban to provide for his camel and the servants who accompanied him, but he refused to eat anything himself until he had completed his mission by securing the family’s consent for the union. Eliezer repeated the whole story in order to convince them that EL YAHVEH willed this union, he skillfully suggesting that it was not in their power to prevent it.

Eliezer began by saying that to him was given the greatest mark of distinction that a human being could claim: A servant of Abraham am I. Therefore he establish his credentials as a Elohim-fearing man of integrity, for no one could be a disciple of Abraham without being touched by his greatness and his high moral caliber. With feeling and enthusiasm, Eliezer went on to tell his hosts about Abraham’s miracle-filled life, summarizing Abraham’s life, and accomplishment.

Eliezer said he was only there because of the oath; there is no shortage of women in my country, but his Master rejected them all. This method of an oath was also to explain why he could not eat with them until his task was complete. Since he had taken an oath, he had to set everything aside until he had fulfilled his commitment. We see here the implementation of another divine principle; do not be sidetracking in our commitment to reach maturity.

 Genesis 24:⁴⁰“But he said to me, ‘YAHVEH, before whom I walk, will send His angel with you and prosper your way; and you shall take a wife for my son from my family and from my father’s house. - The spiritual implication here is that, as Eliezer is seek a bride for Isaac, so is the ministers of the Gospel are also seeking a mature bride for our Messiyah Yahushua.

Genesis 24:⁴¹‘You will be clear from this oath when you arrive among my family; for if they will not give her to you, then you will be released from my oath.’ - Those who do go out and preach the Besorah (good new) will be cleared from any responsibility if the people they are preaching to refuse to accept the invitation

Genesis 24:⁴²“And this day I came to the well and said, ‘YAHVEH your Elohim of my master Abraham, if You will now prosper the way in which I go, - Here is another divine principle. When we as minister of the Gospel go out to preach, we must always ask our CREATOR to make our way prosperous.

 Genesis 24:⁴³‘behold, I stand by the well of water; and it shall come to pass that when the virgin comes out to draw water, and I say to her, “Please give me a little water from your pitcher to drink,”-  It is essential that when a young man is looking for a wife, he should stand by the well of living Water, and observe the young woman who come to receive their daily water, and question them to see if they have any living water to share. The young woman pitcher was a form and picture of the pot of manna. This was not manna, but living water.

Genesis 24:⁴⁴‘and she says to me, “Drink, and I will draw for your camels also,” let her be the woman whom YAHVEH has appointed for my master’s son.’ - Eliezer is a type and shadow of a true minister of the Good News, who stood by the Word, and when the young woman came to Torah study, he ask her for a word for himself. Without delay she draw from what was inside of herself and minister unto the stranger and his associates. On the spot he prayed secretly for her to be the companion for his master. Any person who continuously goes to the well, and is unable to feed others from what her or she have gleaned, disqualified themselves from been chosen as the wise virgin.

Genesis 24:⁴⁵“But before I had finished speaking in my heart, there was Rebecca, coming out with her pitcher on her shoulder; and she went down to the well and drew water. And I said to her, ‘Please let me drink.’ ⁴⁶“And she made haste and let her pitcher down from her shoulder, and said, ‘Drink, and I will give your camels a drink also.’ So I drank, and she gave the camels a drink also. – Our actions as believers should always be visible Torah. The desire of a mature believer will always be answered before he even finishes praying. Some time we might wonder why our prayers are not been answered, just check our statue with Our Creator. We also see in Rebecca the seed of potential greatness, which is promptness covered with generosity.

Genesis 24:⁴⁷“Then I asked her, and said, ‘Whose daughter are you?’ And she said, ‘The daughter of Bethuel, Nahor’s son, whom Milcah bore to him.’ So I put the nose ring on her nose and the bracelets on her wrists. – Under whose authority are you under? That is the question everyone should ask! This is a person who knew the principle of the Kingdom of Heavens. Spiritual authority is of the essence. Even a young woman is under some authority, and there is a Torah protocol that must be maintained.

Genesis 24:⁴⁸“And I bowed my head and worshiped YAHVEH, and blessed YAHVEH EL YAHVEH of my master Abraham, who had led me in the way of truth to take the daughter of my master’s brother for his son. – As a match maker his job was almost accomplish. He saw the right young woman for his master son, much like our CREATOR is trying to find a wife for HIS Son Yahushua. He was led into the way of Truth, to find a suitable wife for his Master son. However, he chose his master brother daughter. I thought that was against Torah. This is one of the practices I find puzzling.

Genesis 24:⁴⁹“Now if you will deal kindly and truly with my master, tell me. And if not, tell me, that I may turn to the right hand or to the left.” - Eliezer intimated that she was indeed the woman who EL YAHVEH had designated, and he was merely seeking their consent to conclude the matter. Eliezer require that they dealt kindly; it is an intention to do something that is not obligated while truth means to give permanence to the kindness.

The kindness would be to Abraham, in that they would yield to his wishes by sending Rebecca, because it was for her benefit that she marries Isaac.

Genesis 24:⁵⁰ Then Laban and Bethuel answered and said, “The thing comes from YAHVEH; we cannot speak to you either bad or good. - Rebecca family’s response is the best evidence of Eliezer’s success in having carried out his mission. Since the matter is obviously EL YAHVEH’s wish, they had no objection. This is also a revelation of the principle of choosing a wife.

      

 Genesis 24:⁵¹“Here is Rebecca before you; take her and go, and let her be your master’s son’s wife, as YAHVEH has spoken.” -  Nowhere in this story did we hear about EL YAHVEH speak. However, EL YAHVEH speaks through His control of events, and the entire sequence of the narrative shows that He wanted Rebecca to become Isaac’s wife. It is not the church that determines the legitimacy of a marriage, as they did in the 11^th century; it is the Divine matchmaking, along with the bride price.

Genesis 24:⁵² And it came to pass, when Abraham’s servant heard their words, that he worshiped YAHVEH, bowing himself to the earth.  - Once Eliezer had proven his loyalty and accomplished his mission, EL YAHVEH called him a servant of His beloved Abraham. As ministers of the Good News, when we have produced a mature bride for El Yahushua, we too will be called Servant of EL YAHVEH.

Genesis 24:⁵³ Then the servant brought out jewelry of silver, jewelry of gold, and clothing, and gave them to Rebecca. He also gave precious things to her brother and to her mother. - Now that the family had agreed to the match, Eliezer acted as Isaac’s agent to take Rebecca, and the gifts served the function of the bride price. The earlier gift that was given to Rebecca was an example of the betrothal, for it was not permitted to take a young lady without her family consent.

          

 Genesis 24:⁵⁴ And he and the men who were with him ate and drank and stayed all night. Then they arose in the morning, and he said, “Send me away to my EL YAHVEH’s wish, master. – This is the first example of wedding feasts in Torah; they got together and eat and drink all night.

 Genesis 24:⁵⁵ But her brother and her mother said, “Let the young woman stay with us a year, at least ten months; after that she may go.- This was a period of time generally given to a young bride to be, to prepare her for marriage. Ostensibly, therefore, Laban and his mother were making a customary and reasonable request. Since everything has gone smoothly and EL YAHVEH had granted him favor, it is obvious Eliezer wanted to return with the good news.

Genesis 24:⁵⁶ And he said to them, “Do not hinder me, since YAHVEH has prospered my way; send me away so that I may go to my master.” ⁵⁷So they said, “We will call the young woman and ask her personally.” - From this we learn that young lady should be given in marriage only with her consent.

Genesis 24:⁵⁸ Then they called Rebecca and said to her, “Will you go with this man?” And she said, “I will go.”- After that she is sent away with Abraham’s servant, the very next day after, but very quickly: her friends see that she has a good heart, and so they dismiss her, with suitable attendants her nurse verse 59, her damsels. It seems, then, that when she went to the well for water it was not because she had not servants at her command, but because she took a pleasure in works of humble industry. Now that she was going among strangers, it was fit she should take those with her with whom she was acquainted. Nothing is said of her personality. Her personal merits was her portion in her, she needed no one else to establish her, nor did that ever come into the treaty of marriage.

Genesis 24:⁵⁹So they sent away Rebecca their sister and her nurse, and Abraham’s servant and his men. ⁶⁰And they blessed Rebecca and said to her:

“Our sister, may you become

The mother of Thousands of ten Thousands;

And may your descendants possess

The gates of those who hate them.”

 With blessing they sent their sister and daughter away: They blessed Rebekah. When our relations are entering into a new condition, we should by prayer place them under the blessing and grace of YAHVEH. Now that she was going to be a wife, they prayed that she might be a mother both of a numerous and of a victorious progeny. Perhaps Abraham’s servant had told them of the promise YAHVEH had lately made to his master, which it is likely, Abraham acquainted his household with, that YAHVEH would multiply his seed as the stars of heaven, and that they should possess the gate of their enemies (ch. 22:17), to which promise they had an eye in this blessing, Be You the mother of that seed.

Genesis 24:⁶¹ Then Rebecca and her maids arose, and they rode on the camels and followed the man. So the servant took Rebecca and departed. ⁶²Now Isaac came from the way of Beer Lahai Roi, for he dwelt in the South. – Isaac was well employed when he met Rebecca: He went out to meditate, or pray, in the field, at the even-tide. Some think he expected the return of his servants about this time, and went out on purpose to meet them. But, it should seem, he went out on another errand, to take the advantage of a silent evening and a quiet, peaceful field for meditation and prayer, those divine exercises by which we converse with YAHVEH and our own hearts.

1. Holy souls love retreat. It will do us a lot of good to be alone, walking alone and sitting alone; and, if we have the opportunity to be alone, we shall find we are never really alone when we are alone.

2. Meditation and prayer should be both our purpose and our delight when we are alone; while we have a YAHVEH, a Messiyah, and a heaven, to acquaint ourselves with, and to secure our interest in, we need not lack in meditation or prayer, which, if they go together, will mutually befriend each other.

3. Our walks in the field will be truly pleasant, when in them we apply ourselves to meditation and prayer. In those quite times we will discover a free and open heavens above us and the earth around us, and the host and riches of both, by the view of which we should be led to the contemplation of the Maker and owner of all things.

4. The exercises of devotion should be the refreshment and entertainment of the evening, to relieve us from the fatigue occasioned from the daily cares and business of the day, and to prepare us for the repose and sleep of the night.

Genesis 24:⁶³ And Isaac went out to meditate in the field in the evening; and he lifted his eyes and looked, and there, the camels were coming.- Enlightenment are then doubly comfortable when it find us well employed in righteousness and in the way of our duty. Some think Isaac was now praying for good success in this affair that was depending, and meditating upon that which was proper to encourage his hope in YAHVEH concerning it; and now, when he sets himself, as it were, upon his watch-tower, to see what YAHVEH would answer him, as the prophet (Hab. 2:1), he sees the camels coming. Sometimes YAHVEH sends in the enlightenment prayed for immediately, Acts 12:12.

Genesis 24:⁶⁴ Then Rebecca lifted her eyes, and when she saw Isaac she dismounted from her camel; - Rebecca behaved herself very becomingly, when she saw Isaac: understanding who he was, she came down of her high horse.

 Genesis 24:⁶⁵ for she had said to the servant, “Who is this man walking in the field toward us?” The servant said, “It is my master.” So she took a veil and covered herself. – And took a veil, and covered herself, in token of humility, modesty, and subjection. She did not reproach Isaac for not coming himself to fetch her, or, at least, to meet her a day’s journey or two, she did not complain of the tediousness of her journey, or the difficulty of leaving her relations, to come into a strange place; but, having seen blessing going before her in the affair, she accommodates herself with cheerfulness to her new relation.

Those off us that are by faith are espoused to Messiyah, and would be presented as chaste virgins to him, must, in conformity to this example, humble themselves, as Rebecca, who came down of her high horse when she saw Isaac on foot, and place herself to subjection to him who is her head (Eph. 5:24), as Rebekah, signifying it by the veil she put on, 1 Co. 11:10.

Genesis 24:⁶⁶ And the servant told Isaac all the things that he had done. –

Genesis 24:⁶⁷ Then Isaac brought her into his mother Sarah’s tent; and he took Rebecca and she became his wife, and he loved her. So Isaac was comforted after his mother’s death. - This passage describes the meeting and marriage between Isaac and Rebecca. It is quite touching for it reflects the basic premise of a Hebrew wedding. It begin with the Man walking back home from praying at a place that recalled EL YAHVEH’s mercy to the previous generation, for Hebrew cleave to their past and look towards the future and the Elohim who guided them.

The meeting of Isaac and Rebecca was finally accomplished; she displayed the personal modesty that has always been one of her glory as a Hebrew woman. When Rebecca recognizes that it was her master coming towards her, she modestly dismounts from her Camel in order to meet him face to face. If she had stayed on her Camel if would signified that she wanted to be over him. Something today’s women need to remember.

Finally, Isaac brought her back to his mother’s tent, the seat of the Matriarch of the family, where he consummates the union. When did they get married? Who was the presiding Rabbi? Who were the bridesmaids? I forgot we are not talking about Christianity.

Chapter 25

As is customary in the Torah, when a person come to the end of their spiritual development, the establishing of a super-conscious mind and their influence in the lives of other are complete; He may lived for many more years as is this final chapter in Abraham’s life?

Abraham was at the age of 140 when he found a wife for his son; the history of the development of the Hebrew people is now transferred to the next generation. The Torah now summarizes the rest of Abraham’s life, saying merely that he remarried, provided for his children by his second wife, before he was laid to rest at the age of 175 by his sons Ishmael and Isaac.

Since Ishmael had no part in the ongoing story of the Hebrew people, the Torah merely mention the list of his offspring; then it takes up the story of Isaac. All of this is to say, that the Torah is not a history book; if it were, there would surely be many more events of interest that might be recorded. But since it is the story of the development of EL YAHVEH chosen People, any events central to this primary theme are extraneous.

Genesis 25:¹ Abraham again took a wife, and her name was Keturah. ²And she bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. ³Jokshan begot Sheba and Dedan. And the sons of Dedan were Asshurim, Letushim, and Leummim. ⁴And the sons of Midian were Ephah, Epher, Hanoch, Abidah, and Eldaah. All these were the children of Keturah. ⁵And Abraham gave all that he had to Isaac. ⁶But Abraham gave gifts to the sons of the concubines which Abraham had; and while he was still living he sent them eastward, away from Isaac his son, to the country of the east.

The disposition which Abraham made of his estate, verse 5,6. After the birth of these sons, he set his house in order, with prudence and justice.

1. He made Isaac his heir, as he was bound to do, in justice to Sarah his first and principal wife, and to Rebekah who married Isaac upon the assurance of it, ch. 24:36. In all this, which he settled upon Isaac, are perhaps included the promise of the land of Canaan, and the entail of the covenant. Or, YAHVEH having already made him the heir of the promise, Abraham therefore made him heir of his estate. Our affection and gifts should attend YAH’S.

2. He gave portions to the rest of his children, both to Ishmael, though at first he was sent away empty, and to his sons by Keturah. It was justice to provide for them; parents that do not imitate him in this are worse than infidels. It was prudence to settle them in places distant from Isaac that they might not pretend to divide the inheritance with him, nor be in any way a care or expense to him.

He did this while he yet lived, lest it should not be done, or not so well done, afterwards. Note, in many cases it is wisdom for men to make their own hands their executors, and what they find to do to do it while they live, as far as they can. These sons of the concubines were sent into the country that lay east from Canaan, and their posterity were called the children of the east, famous for their numbers, Jdg. 6:5, 33. Their great increase was the fruit of the promise made to Abraham, that YAHVEH would multiply his seed. YAHVEH, in dispensing his blessings, does as Abraham did; common blessings he gives to the children in the outer court, as to the sons of the bondwoman, but covenant-blessings he reserves for the heirs of promise. All that he has is theirs, for they are his, Isaac from whom the rest shall be forever separated.

      

Genesis 25:⁷ This is the sum of the years of Abraham’s life which he lived: one hundred and seventy-five years.- The age and death of Abraham. He lived 175 years, just 100 years after he came to Canaan; so long he was a sojourner in a strange country. Though he lived long and lived well, though he did good yet he died at last.

Observe how his death is described.

1. He gave up his Spirit. His life was not taken from him, but he cheerfully gave it; into the hands of the Father of all Spirits he committed his spirit. Great men when they have accomplished their purpose in this world find this world boring to live and desire to go to a better place.

2. He died in a good old age, a spiritual enlighten man; so YAHVEH had promised him. His death was his discharge from the burdens of his age. It was also the crown of the glory of his old age.

3. He was full of years, or full of life (as it might be supplied), including all the conveniences and comforts of life. He did not live till the world was weary of him, but till he was weary of the world; he had had enough of it, and desired no more. I have lived long enough. A good man, though he should not always die old, he dies been enlightened, satisfied with living here, developing his super-conscious mind and longing to live in a better place.

4. He was gathered to his people. His body was gathered to the congregation of the Enlighten beings, and his soul to the congregation of the blessed. Death gathers us to our people. Those that are our people while we live, whether the people of YAHVEH or the children of this world, are the people to whom death will gather us.

Genesis 25:⁸ Then Abraham breathed his last and died in a good old age, an old man and full of years, and was gathered to his people. - His burial. Here is nothing recorded of the pomp or ceremony of his funeral; only we are told,

1. Who buried him: His sons Isaac and Ishmael? It was the last office of respect they had to pay to their good father. Some distance there had formerly been between Isaac and Ishmael; but it seems either that Abraham had himself brought them together while he lived, or at least that his death reconciled them.

2. Where they buried him: in his own burying-place, which he had purchased, and in which he had buried Sarah. Those that in life have been very dear to each other may not only innocently, but laudably, desire to be buried together, that in their deaths they may not be divided, and in token of their hopes of rising together.

Genesis 25:⁹ And his sons Isaac and Ishmael buried him in the cave of Machpelah, which is before Mamre, in the field of Ephron the son of Zohar the Hittite, - The age and death of Abraham. He lived 175 years, just 100 years after he came to Canaan; so long he was a sojourner in a strange country. Though he lived long and lived well, though he did well and could not be spared; yet he died at last. Observe how his death is described.

1. He gave up his Spirit. His life was not taken from him, but he cheerfully resigned it; into the hands of the Father of all enlighten Spirits he committed his spirit.

2. He died in a good old age, an enlighten man; so YAHVEH had promised him. His death was his discharge from the burdens of his age: an enlighten man would not live always. It was also the crown of the glory of his old age.

3. He was full of years, or full of life (as it might be supplied), including all the conveniences and comforts of life. He did not live till the world was weary of him, but till he was weary of the world; he had had enough of it, and desired no more. I have lived long enough. A good man, though he should die old, dies full of enlightenment, satisfied with living here, and longing to live in a better place.

1.     He was gathered to his people. His body was gathered to the congregation of the enlighten soul, and his soul to the congregation of the blessed. Death gathers us to our inheritance. Those that are our people while we live, whether the people of the Kingdom or the children of this world, are the people to whom death will gather us.

                

Genesis 25:¹⁰  The field which Abraham purchased from the sons of Heth. There Abraham was buried, and Sarah his wife. Here is nothing recorded of the pomp or ceremony of his funeral; only we are told, - Who buried him: His sons Isaac and Ishmael. It was the last office of respect they had to pay to this great man. Some distance there had formerly been between Isaac and Ishmael; but it seems that Abraham had brought them together while he was alive, or at least that his death reconciled them. Where they buried him: in his own burying-place, which he had purchased, and in which he had buried Sarah. Those that in life have been very dear to each other may not only innocently, but commendably, desire to be buried together, that in their deaths they may not be divided, and in token of their hopes of rising together.

Genesis 25:¹¹ And it came to pass, after the death of Abraham, that YAHVEH blessed his son Isaac. And Isaac dwelt at Beer Lahai Roi. His burial. - Immediately after the account of Abraham’s death, Moses begins the story of Isaac, and tells us where he dwelt and how remarkably YAHVEH blessed him. The blessing of Abraham did not die with him, but survived to all the children of the promise. But he presently digresses from the story of Isaac, to give a short account of Ishmael, forasmuch as he also was a son of Abraham, and YAHVEH had made some promises concerning him, which it was requisite we should know the accomplishment of. Observe here what is said, concerning his children.

Genesis 25:¹² Now this is the genealogy of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s maidservant, bore to Abraham. ¹³And these were the names of the sons of Ishmael, by their names, according to their generations: The firstborn of Ishmael, Nebajoth; then Kedar, Adbeel, Mibsam, ¹⁴Mishma, Dumah, Massa, - And some very good expositors have taken notice of the signification of those three names which are put together, as containing good advice to us all, Mishma, Dumah, and Massa, that is, hear, keep silence, and bear; we have them together in the same order, Jam. 1:19, Be swift to hear, slow to speak, slow to wrath.

                    Genesis 25:¹⁵ Hadar, Tema, Jetur, Naphish, and Kedemah. ¹⁶These were the sons of Ishmael and these were their names, by their towns and their settlements, twelve princes according to their nations. Concerning his children. -  He had twelve sons, twelve princes they are called, heads of families, which in process of time became nations, distinct tribes, numerous and very considerable. They peopled a very large continent that lay between Egypt and Assyria, called Arabia. The names of his twelve sons are recorded. Midian and Kedar we often read of in scripture. The posterity of Ishmael had not only tents in the fields, wherein they grew rich in times of peace; but they had towns and castles, wherein they fortified themselves in time of war.

                    Genesis 25:¹⁷ These were the years of the life of Ishmael: one hundred and thirty-seven years; and he breathed his last and died, and was gathered to his people. - Many that are strangers to the covenants of promise are yet blessed with outward prosperity for the sake of their godly ancestors. Wealth and riches shall be in their house.  Concerning himself! Here is an account of his age: He lived 137 years which is recorded to show the efficacy of Abraham’s prayer for him (ch. 17:18), O that Ishmael might live before thee! Here is also an account of his death; he too was gathered to his people; but it is not said that he was full of days, Though he lived to so great an age: he was not so weary of the world, nor so willing to leave it, as his good father was. Those words, he fell in the presence of all his brethren, whether they mean, as we take them, he died, or, as others, his lot fell, are designed to show the fulfilling of that word to Hagar (ch. 16:12), He shall dwell in the presence of all his brethren, that is, he shall flourish and be eminent among them, and shall hold his own to the last. Or he died with his friends about him, which is comfortable.

Genesis 25:¹⁸(They dwelt from Havilah as far as Shur, which is east of Egypt as you go toward Assyria.) He died in the presence of all his brethren

                                                           

Haftarah

I King 1:1-31

In this chapter we learn about:

 I. David declining in his health verse 1-4. 

II. Adonijah aspiring to the kingdom, and treating his party, in order to it verse 5–10.

 

III. Nathan and Bathsheba contriving to secure the succession to Solomon, and prevailing for an order from David for the purpose verse 11–31. 

I King 1:¹ now King David was old, advanced in years; and they put covers on him, but he could not get warm. - David, as recorded in the foregoing chapter, had, by the great mercy of YAHVEH, escaped the sword of the destroying angel. But our deliverances from or through diseases and dangers are but reprieves; if the candle be not blown out, it will burn out of itself. We have David here sinking under the infirmities of old age, and brought by them to the gates of the grave.

He that cometh up out of the pit shall fall into the snare; and, one way or other, we must needs die. 1. It would have troubled one to see David so infirm. He as old, and his natural heat so wasted that no clothes could keep him warm. David had been a valiant active man and a man of business, and very vehement had the flame always been in his breast; and yet now his blood is chilled and stagnated, he is confined to his bed, and there can get no heat.

He was now seventy years old. Many, at that age, are as lively and fit for business as ever; but David was now chastised for his former sins, especially that in the matter of Uriah, and felt from his former toils and the hardships he had gone through in his youth, which then he made nothing of, but was now the worse for.

Let not the strong man glory in his strength, which may soon be weakened by sickness, or at last will be weakened by old age. Let young people remember their Creator in the days of their youth, before these evil days come. What our hand finds to do for YAHVEH, and our souls, and our generation, let us do with all our might, because the night comes, the night of old age, in which no man can work; and, when our strength has gone, it will be a comfort to remember that we used it well.

I King 1:² Therefore his servants said to him, “Let a young woman, a virgin, be sought for our lord the king, and let her stand before the king, and let her care for him; and let her lie in your bosom, that our lord the king may be warm.” – It would have troubled one to see his physicians so weak and unskillful that they knew no other way of relieving him than by outward applications. No cordials, no spirits, but. They covered him with clothes, which, where there is any inward heat, will keep it in, and so increase it; but, where it is not, they have none to communicate, no, not royal clothing. Elihu makes it a difficulty to understand how our garments are warm upon us (Job 37:17); but, if YAHVEH deny his blessing, men clothe themselves, and there is none warm (Hag. 1:6), David here was not.

They brought a virgin young woman to David, that she might stimulate him physically. This might encourage him out of his depression. Proverbs 30:¹⁹ The way of an eagle in the air, The way of a serpent on a rock, The way of a ship in the midst of the sea, And the way of a man with a virgin. David was in a vegetative state, he was cold all day long, something had to be done to warm up the King.  Nowhere is Torah did it ever state that there was an age limit between a man and a woman. Today, we place such man made limits on relationship, and we forget the greater purpose of man and woman, that is to provide righteous children for the Kingdom.

I King 1:³ So they sought for a lovely young woman throughout all the territory of Yisrael, and found Abishag the Shunammite, and brought her to the king. – The search went out to find a young wife for David. This would have been his twelve or even thirteen wife.

I King 1:⁴ The young woman was very lovely; and she cared for the king, and served him; but the king did not know her.- The young lady was given to David as a wife, but he never consummate the relationship. Notice there was no wedding; however, I believe that the Bride Price was paid. She cared for him, even Though she was far younger that the King was. Today David would be called a dirt old man, and older man with a beautiful young woman?

I King 1:⁵ Then Adonijah the son of Haggith exalted himself, saying, “I will be king”; and he prepared for himself chariots and horsemen, and fifty men to run before him. - David had much affliction in his children. Amnon and Absalom had both been his grief; the one his first-born, the other his third, 2 Sa. 3:2, 3. His second, whom he had by Abigail, we will suppose he had comfort in; his fourth was Adonijah (2 Sa. 3:4); he was one of those that were born in Hebron; we have heard nothing of him till now, and here we are told that he was a comely person, and that he was next in age, and (as it proved) next in temper to Absalom, verse 6. And, further, that in his father’s eyes he had been a jewel but was now a thorn.

He, in return, made a fool of his father. Because he was old, and confined to his bed, he thought no notice was to be taken of him, and therefore exalted himself, and said, I will be king. Children that are indulged learn to be proud and ambitious, which is the ruin of a great many young people.

The way to keep them humble is to keep them under. Observe Adonijah’s insolence.

1. He looked upon the days of mourning for his father to be at hand, and therefore he prepared to succeed him, Though he knew that by the designation both of YAHVEH and David Solomon was to be the man; for public notice had been given of it by David himself, and the succession settled, as it were by act of parliament, in pursuance of YAH’s appointment, 1 Chr. 22:9; 23:1. This entail Adonijah attempted by force to cut off, in contempt both of YAHVEH and his father. Thus is the kingdom of Messiyah opposed, and there are those that say, "We will not have him to reign over us.’’

2. He looked upon his father as superannuated and good for nothing, and therefore he entered immediately upon the possession of the throne. He cannot wait till his father’s head be laid low, but it must now be said, Adonijah reigns verse 18, and, Elohim save king Adonijah, verse 25. His father is not fit to govern, for he is old and past ruling, nor Solomon, for he is young, and not yet able to rule; and therefore Adonijah will take the government upon him. It argues a very base and wicked mind for children to insult over their parents because of the infirmities of their age.

I King 1:⁶ (And his father had not rebuked him at any time by saying, “Why have you done so?” He was also very good-looking. His mother had borne him after Absalom.) - His father had made a fondling of him. He had not displeased him at any time. It is not said that he never displeased his father; it is probably that he had done so frequently, and his father was secretly troubled at his misconduct and lamented it before YAHVEH. But his father had not discipline him, by crossing him in his humors, denying him anything he had a mind to, or by calling him to an account as to what he had done and where he had been, or by keeping him to his book or his business, or reproving him for what he saw or heard of that he did amiss; he never said to him, Why hast You done so?

Because he saw it was uneasy to him, and he could not bear it without fretting. It was the son’s fault that he was displeased at reproof and took it for affront, whereby he lost the benefit of it; and it was the father’s fault that, because he saw it displeased him, he did not reprove him; and now he justly smarted for indulging him. Those who honor their sons more than YAHVEH, as those do who keep them not under good discipline, thereby forfeit the honor they might expect from their sons.

     

I King 1:⁷ Then he conferred with Joab the son of Zeruiah and with Abiathar the priest, and they followed and helped Adonijah. - In pursuance of this ambitious project,

(1.) He got a great retinue verse 5, chariots and horsemen, both for state and strength, to wait on him, and to fight for him.

(2.) He made great alliance with no less than Joab, the general of the army, and Abiathar the high priest. That he should validate his court to those who by their influence in church and camp were capable of doing him great service is not strange; but we may well wonder by what arts they could be drawn to follow him and help him. They were old men, who had been faithful to David in the most difficult and troublesome of his times, men of sense and experience, who, one would think, would not easily be wheedled. They could not propose any advantage to themselves by supporting Adonijah, for they were both at the top of their preferment and stood fast in it.

I King 1:⁸ But Zadok the priest, Benaiah the son of Jehoiada, Nathan the prophet, Shimei, Rei, and the mighty men who belonged to David were not with Adonijah.- They could not be ignorant of the entail of the crown upon Solomon, which it was not in their power to cut off, and therefore it was their interest to oblige him. But YAHVEH, in this matter, left them to themselves, perhaps to correct them for some former misconduct with a scourge of their own making. We are told who those were that were of such approved fidelity to David that Adonijah had not the confidence so much as to propose his project to them Zadok, Benaiah, and Nathan.

I King 1:⁹ And Adonijah sacrificed sheep and oxen and fattened cattle by the stone of Zoheleth, which is by En Rogel; he also invited all his brothers, the king’s sons, and all the men of Judah, the king’s servants. - He prepared a great entertainment at En-rogel, not far from Jerusalem; his guests were the king’s sons, and the king’s servants, whom he feasted and caressed to bring them over to his party. 

I King 1:¹⁰ But he did not invite Nathan the prophet, Benaiah, the mighty men, or Solomon his brother. - But Solomon was not invited, either because he despised him or because he despaired of him. Such as serve their own belly, and will be in the interest of those that will feast them what side so ever they are of, are an easy prey to seducers, Rom. 16:18. Some think that Adonijah slew these sheep and oxen, even fat ones, for sacrifice, and that it was a religious feast he made, beginning his usurpation with a show of devotion, as Absalom under the color of a vow (2 Sa. 15:7), which he might do the more plausibly when he had the high priest himself on his side. It is a pity that any occasion should ever be given to say, In the name of the Lord begins all evil, and that all religious exercises should be made to patronize all religious practices.

I King 1:¹¹ So Nathan spoke to Bathsheba the mother of Solomon, saying, “Have you not heard that Adonijah the son of Haggith has become king, and David our lord does not know it? - We have here the effectual endeavors that were used by Nathan and Bathsheba to obtain from David a ratification of Solomon’s succession, for the crushing of Adonijah’s usurpation.

1. David knew not what was going on. Disobedient children think that they are well enough off if they can but keep their good old parents ignorant of their bad courses; but a bird of the air will carry the voice.

2. Bathsheba lived retired, and knew nothing of it either, till Nathan informed her. Many get very comfortably through this world that know little how the world goes.

3. Solomon, it is likely, knew of it, but was as a deaf man that heard not. Though he had years, and wisdom above his years, yet we do not find that he stirred to oppose Adonijah, but quietly composed himself and left it to YAHVEH and his friends to order the matter. Hence David, in his Psalm for Solomon, observes that while men, in pursuit of the world, in vain rise early and sit up late, YAHVEH gives his beloved (his Jedidiahs) sleep, in giving them to be easy, and to gain their point without agitation, Ps. 127:1, 2. How then is the design brought about?

Nathan the prophet alarms Bathsheba by acquainting her with the case, and puts her in a way to get an order from the king for the confirming of Solomon’s title. He was concerned, because he knew YAH’s mind, and David’s and Israel’s interest; it was by him that YAHVEH had named Solomon Jedidiah (2 Sa. 12:25), and therefore he could not sit still and see the throne usurped, which he knew was Solomon’s right by the will of him from whom promotion cometh. When crowns were disposed of by immediate direction from heaven, no marvel that prophets were so much interested and employed in that matter; but now that common providence rules the affairs of the kingdom of men (Dan. 4:32) the subordinate agency must be left to common persons, and let not prophets intermeddle in them, but keep to the affairs of the kingdom of Heaven among men.

Nathan applied to Bathsheba, as one that had the greatest concern for Solomon, and could have the freest access to David. He informed her of Adonijah’s attempt, and that it was not with David’s consent or knowledge. He suggested to her that not only Solomon was in danger of losing the crown, but that he and she too were in danger of losing their lives if Adonijah prevailed. A humble spirit may be indifferent to a crown, and may be content, notwithstanding the prospect of it, to sit down short of the possession of it. But the law of self-preservation, and the sixth commandment, obliges us to use all possible endeavors to secure our own life and the life of others.

I King 1:¹²“Come, please, let me now give you advice, that you may save your own life and the life of your son Solomon. - Now, says Nathan, let me give thee counsel how to save thy own life and the life of thy son. Such as this is the counsel that Messiyah’s ministers give us in his name, to give all diligence, not only that no man take our crown (Rev. 3:11), but that we save our lives, even the lives of our souls.

I King 1:¹³“Go immediately to King David and say to him, ‘Did you not, my lord, O king, swear to your maidservant, saying, “Assuredly your son Solomon shall reign after me, and he shall sit on my throne”? Why then has Adonijah become king?’ - He directs her to go to the king, to remind him of his word and oath, that Solomon should be his successor; and to ask him in the most humble manner, Why doth Adonijah reign? He Thought David was not so cold but this would warm him. Conscience, as well as a sense of honor, would put life into him upon such an occasion as this; and he promised verse 24 that, while she was reasoning with the king in this matter, he would come in and second her, as if he came accidentally, which perhaps the king might look upon as a special providence (and he was one that took notice of such evidences, 1 Sa. 25:32, 33), or, at least, it would help to awaken him so much the more.

I King 1:¹⁴“Then, while you are still talking there with the king, I also will come in after you and confirm your words.” - Bathsheba, according to Nathan’s advice and direction, loses no time, but immediately makes her application to the king, on the same errand on which Esther came to king Ahasuerus, to intercede for her life.

I King 1:¹⁵ So Bathsheba went into the chamber to the king. (Now the king was very old, and Abishag the Shunammite was serving the king.) - She needed not wait for a call as Esther did, she knew she should be welcome at any time; but it is remarked that when she visited the king Abishag was ministering to him.

I King 1:¹⁶ And Bathsheba bowed and did homage to the king. Then the king said, “What is your wish?” -  Bathsheba took no displeasure either at him or her for it, also that she bowed and did obeisance to the king in token of her respect to him both as her prince and as her husband; such a genuine daughter was she of Sarah, who obeyed Abraham, calling him lord.

I King 1:¹⁷ Then she said to him, “My lord, you swore by YAHVEH your EL to your maidservant, saying, ‘Assuredly Solomon your son shall reign after me, and he shall sit on my throne.’ - Those that would find favor with superiors mush show them reverence, and be dutiful to those whom they expect to be kind to them. Her address to the king, on this occasion, is very discreet. She reminded him of his promise made to her and confirmed with a solemn oath, that Solomon should succeed him. She knew how fast this would hold such a conscientious man as David was.

I King 1:¹⁸“So now, look! Adonijah has become king; and now, my lord the king, you do not know about it. - She informed him of Adonijah’s attempt, which he was ignorant of: "Adonijah reigns, in competition with thee for the present and in contradiction to thy promise for the future. The fault is not yours, for you did not know; but now that you know it you will, in pursuance of thy promise, take care to suppress this usurpation.

                   

I King 1:¹⁹“He has sacrificed oxen and fattened cattle and sheep in abundance, and has invited all the sons of the king, Abiathar the priest, and Joab the commander of the army; but Solomon your servant he has not invited. - She told him who were Adonijah’s guests, and who were in his interest, and added, but "Solomon thy servant has he not called, which plainly shows he looks upon him as his rival, and aims to undermine him. It is not an oversight, but contempt of the act of settlement, that Solomon is neglected.

I King 1:²⁰“And as for you, my lord, O king, the eyes of all Israel are on you, that you should tell them who will sit on the throne of my lord the king after him. -  She pleads that it is very much in his power to obviate this mischief: The eyes of all Yisrael are upon thee, not only as a king, for we cannot suppose it the prerogative of any prince to bequeath his subjects by will (as if they were his goods and chattels) to whom he pleases, but as a prophet. All Yisrael knew that David was not only himself the anointed of the EL of Jacob, but that the Spirit of YAHVEH spoke by him (2 Sa. 23:1, 2), and therefore waiting for and depending upon a divine designation, in a matter of such importance, David’s word would be an oracle and a law to them; this therefore (says Bathsheba) they expect, and it will end the controversy and effectually quash all Adonijah’s pretensions. A divine sentence is in the lips of the king. Whatever power, interest, or influence, men have, they ought to improve it to the utmost for the preserving and advancing of the kingdom of the Messiah, of which Solomon’s kingdom was a type.

I King 1:²¹“Otherwise it will happen, when my lord the king rests with his fathers, that I and my son Solomon will be counted as offenders.” - She suggested the imminent peril which she and her son would be in if this matter was not settled in David’s life-time. "If Adonijah prevail, as he is likely to do (having Joab the general and Abiathar the priest on his side) unless speedily suppressed, Solomon and all his friends will be looked upon as traitors and dealt with accordingly.’’ Usurpers are most cruel. If Adonijah had got into the throne, he would not have dealt so fairly with Solomon as Solomon did with him.

I King 1:²² And just then, while she was still talking with the king, Nathan the prophet also came in. -  Nathan the prophet, according to his promise, seasonably stepped in, and seconded her, while she was speaking, before the king had given his answer, lest. if he had heard Bathsheba’s representation only, his answer should be dilatory and only that he would consider of it: but out of the mouth of two witnesses, two such witnesses, the word would be established, and he would immediately give positive orders. The king is told that Nathan the prophet has come, and he is sure to be always welcome to the king, especially when either he is not well or has any great affair upon his Thoughts; for, in either case, a prophet will be, in a particular manner, serviceable to him.

I King 1:²³ So they told the king, saying, “Here is Nathan the prophet.” And when he came in before the king, he bowed down before the king with his face to the ground. - Nathan knows he must render honor to whom honor is due, and therefore pays the king the same respect now that he finds him sick in bed as he would have done if he had found him in his throne: He bowed himself with his face to the ground. He deals a little more plainly with the king than Bathsheba had done. In this his character would support him, and the present languor of the king’s spirits made it necessary that they should be roused.

I King 1:²⁴And Nathan said, “My lord, O king, have you said, ‘Adonijah shall reign after me, and he shall sit on my throne’? - He makes David sensible how much he was concerned to clear himself from having a hand in it: Hast You said, Adonijah shall reign after me?

                                

I King 1:²⁵“For he has gone down today, and has sacrificed oxen and fattened cattle and sheep in abundance, and has invited all the king’s sons, and the commanders of the army, and Abiathar the priest; and look! They are eating and drinking before him; and they say, ‘Long live King Adonijah!’ - He makes the same representation of Adonijah’s attempt as Bathsheba had made verse 25, 26, adding that his party had already got to such a height of assurance as to shout, YAHVEH save king Adonijah, as if king David were already dead, taking notice also that they had not invited him to their feast (Me thy servant has he not called), thereby intimating that they resolved not to consult either YAHVEH or David in the matter, for Nathan was intimately acquainted with the mind of both. Rebellious people will always used the name of the Creator to justify their rebellion.

      

I King 1:²⁶“But he has not invited me—me your servant—nor Zadok the priest, nor Benaiah the son of Jehoiada, nor your servant Solomon. – The Adonijah is a form of Lucifer, who wanted to seize power for himself. Lucifer went around the Universe seeking the other Angels to support his Liberation movement. He promises them liberty, their own dominion. Much like Adonijah who got the Chief of staff of the Army and the High Priest to support him, such is the spirit of rebellion.

I King 1:²⁷“Has this thing been done by my lord the king, and you have not told your servant who should sit on the throne of my lord the king after him?” - "Is this thing done by my lord the king? If it were, he is not so faithful either to YAH’s word or to his own as we all took him to be; if it were not, it is high time that we witness against the usurpation, and declare Solomon his successor.

If it be, why is not Nathan made acquainted with it, who is not only in general, the king’s confidant, but is particularly concerned in this matter, having been employed to notify to David the mind of YAHVEH concerning the succession; but, if my lord the king knows nothing of the matter (as certainly he does not), what daring insolence are Adonijah and his party guilty of!’’ Thus he endeavored to incense David against them that he might act the more vigorously for the support of Solomon’s interest. Good men would do their duty if they were reminded of it, and put upon it, and told what occasion there is for them to appear; and those who are their remembrances do them a real kin. That what a good wife is! Notice Bathsheba, never brought up the young wife that the King just took! What do you think a wife today would do? Maybe take half his money and leave!

I King 1:²⁸ Then King David answered and said, “Call Bathsheba to me.” So she came into the king’s presence and stood before the king. - David, hereupon, made a solemn declaration of his firm adherence to his former resolution, that Solomon should be his successor. Bathsheba is called in, and to her, as acting for and on behalf of her son; the king gives these fresh assurances.

I King 1:²⁹ And the king took an oath and said, “As YAHVEH lives, who has redeemed my life from every distress, - He repeats his former promise and oath, owns that he had sworn unto her by YAHVEH the EL of Yisrael.

I King 1:³⁰“just as I swore to you by YAHVEH the EL of Yisrael, saying, ‘Assuredly Solomon your son shall be king after me, and he shall sit on my throne in my place,’ so I certainly will do this day.” - He repeats his former promise and oath, owns that he had sworn unto her by YAHVEH EL of Yisrael that Solomon would reign after him. Though he is old, and his memory begins to fail him, yet he remembers this. An oath is so sacred a thing that the obligations of it cannot be broken, and so solemn a thing that the impressions of it, one would think, cannot be forgotten.

He ratifies it with another, because the occasion called for it: As YAAHWEH lived, that hath redeemed my soul out of all distress; even so will I certainly do this day, without dispute, without delay. His form of swearing seems to be what he commonly used on solemn occasions, for we find it, 2 Sa. 4:9. And it carries in it a grateful acknowledgment of the goodness of YAHVEH to him, in bringing him safely through the many difficulties and hardships which had lain in his way, and which he now makes mention of to the glory of YAHVEH (as Jacob, when he lay a dying, Gen. 48:16), thus setting to his seal, from his own experience, that that was true which the Spirit of the Lord spoke by him. Ps. 34:22, YAHVEH redeemed the soul of his servants. Dying saints ought to be witnesses for YAHVEH, and speak of him as they have found. Perhaps he speaks thus, on this occasion, for the encouragement of his son and successor to trust in YAHVEH in the distresses he also might meet with.

I King 1:³¹ Then Bathsheba bowed with her face to the earth, and paid homage to the king, and said, “Let my lord King David live forever!” -  Bathsheba receives these assurances,

1. With great complaisance to the king’s person; she did reverence to him; while Adonijah and his party affronted him.

2. With hearty good wishes for the king’s health; let him live. So far was she from thinking that he lived too long that she prayed he might live forever, if it were possible, to adorn the crown he wore and to be a blessing to his people. We should earnestly desire the prolonging of useful lives, however it may be the postponing of any advantages of our own.

Brit Chadasha

Mathew 8:19-22

Mathew 8:¹⁹ Then a certain scribe came and said to Him, “Teacher, I will follow You wherever You go.” ^– We have here Messiyah’s managing of two different tempers, one quick and eager, the other dull and heavy; and his instructions are adapted to each of them, and designed for our use.

Here is one that was too hasty in promising; and he was a certain scribe, a scholar, a learned man, one of those that studied and expounded the law; generally we find them in the gospels to be men of no good character; usually coupled with the Pharisees, as enemies to Messiyah and his doctrine. Where is the scribe? 1 Co. 1:20. He is very seldom following Messiyah; yet here was one that bid pretty fair for discipleship, a Saul among the prophets. Now observe,

How he expressed his forwardness; Master, I will follow thee, whithersoever You goes. I know not how any man could have spoken better. His profession of a self-dedication to Messiyah is,

[1.] Very ready, and seems to be from his unbiased inclination: he is not called to it by Messiyah, nor urged by any of the disciples, but, of his own accord, he proffers himself to be a close follower of Messiyah; he is not a pressed man, but a volunteer.

[2.] Very resolute; he seems to be at a point in this matter; he does not say, "I have a mind to follow thee;’’ but, "I am determined, I will do it.’’

[3.] It was unlimited and without reserve; "I will follow thee whithersoever You goes; not only to the other side of the country, but if it were to the utmost regions of the world.’’ Now we should think ourselves sure of such a man as this; and yet it appears, by Messiyah’s answer, that his resolution was rash, his ends low and carnal: either he did not consider at all, or not that which was to be considered; he saw the miracles Messiyah wrought, and hoped he would set up a temporal kingdom, and he wished to apply betimes for a share in it.

 There are many resolutions for religion, produced by some sudden pangs of conviction, and taken up without due consideration that proves abortive, and come to nothing: soon ripe, soon rotten.

Mathew 8:²⁰And Yahushua said to him, “Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head.” - How Messiyah tried his forwardness, whether it were sincere or not. He let him know that this Son of man, whom he is so eager to follow, has not where to lay his head. Now from this account of Messiyah’s deep poverty, we observe,

[1.] That it is strange in itself, that the Son of YAHVEH, when he came into the world, should put himself into such a very low condition, as to want the convenience of a certain resting-place, which the meanest of the creatures have. If he would take our nature upon him, one would think, he should have taken it in its best estate and circumstances: no, he takes it in its worst. See here, 

First, how well provided for the inferior creatures are: The foxes have holes; Though they are not only not useful, but hurtful, to man, yet YAHVEH provides holes for them in which they are earthed: man endeavors to destroy them, but thus they are sheltered; their holes are their castles. The birds of the air, Though they take no care for themselves, yet are taken care of, and have nests (Ps. 104:17); nests in the field; some of them nests in the house; in YAH’s courts, Ps. 84:3. 

Secondly, How poorly Messiyah Yahushua was provided for. It may encourage us to trust YAHVEH for necessaries, that the beasts and birds have such good provision; and may comfort us, if we want necessaries, that our Master did so before us.  Our Messiyah Yahushua, when he was here in the world, submitted to the disgraces and distresses of extreme poverty; for our sakes he became poor, very poor. 

He had not a settlement, had not a place of repose, not a house of his own, to put his head in, not a pillow of his own, to lay his head on. He and his disciples lived upon the charity of well-disposed people that ministered to him of their substance Lu. 8:2. Messiyah submitted to this, not only that he might in all respects humble himself, and fulfill the scriptures, which spoke of him as poor and needy, but that he might show us the vanity of worldly wealth, and teach us to look upon it with a holy contempt; that he might purchase better things for us, and so make us rich, 2 Co. 8:9.

[2.] It is strange that such a declaration should be made on this occasion. When a scribe offered to follow the Messiyah, one would think he would have encouraged him, and said, Come, and I will take care of thee; one scribe might be capable of doing him more credit and service than twelve fishermen: but Messiyah saw his heart, and answered to the Thoughts of that, and therein teaches us all how to come to Messiyah. 

First, The scribe’s resolve seems to have been sudden; and Christ would have us, when we take upon us a profession of religion, to sit down and count the cost (Lu. 14:28), to do it intelligently, and with consideration, and choose the way of godliness, not because we know no other, but because we know no better. It is no advantage to religion, to take men by surprise, ere they are aware. They that take up a profession in a pang, will throw it off again in a fret; let them, therefore, take time, and they will have done the sooner: let him that will follow Yahushua know the worst of it, and expect to lie hard, and fare hard. 

Secondly, His resolve seems to have been from a worldly, covetous principle. He saw what abundance of cures Yahushua wrought, and concluded that he had large fees, and would get an estate quickly, and therefore he would follow him in hopes of growing rich with him; but Messiyah rectifies his mistake, and tells him, he was so far from growing rich, that he had not a place to lay his head on; and that if he follow him, he cannot expect to fare better than he fared. 

Messiyah will accept none for his followers that aim at worldly advantages in following him, or design to make anything but heaven of their religion. We have reason to think that this scribe, hereupon, went away sorrowful, being disappointed in a bargain which he Thought would turn to account; he is not for following Messiyah, unless he can get by him.

Mathew 8:²¹ Then another of His disciples said to Him, “Master, let me first go and bury my father.” - Here is another that was too slow in performing. Delay in execution is as bad, on the one hand, as precipitancy in resolution is on the other hand; when we have taken time to consider, and then have determined, let it never be said, we left that to be done to-morrow, which we could do to-day. This candidate for the ministry was one of Messiyah’s disciples already, a follower of him at large. Clemens Alexandrinus tells us, from an ancient tradition, that this was Philip; he seems to be better qualified and disposed than the former; because not so confident and presumptuous: a bold, eager, over-forward temper is not the most promising in religion; sometimes the last are first, and the first last. Now observe here.

The excuse that this disciple made, to defer an immediate attendance on Messiyah Yahushua verse 21; "Master, suffer me first to go and bury my father. Before I come to be a close and constant follower of thee, let me be allowed to perform this last office of respect to my father; and in the mean time, let it suffice to be a hearer of thee now and then, when I can spare time.’’ His father (some think) was now sick, or dying, or dead; others think, he was only aged, and not likely in a course of nature, to continue long; and he desired leave to attend upon him in his sickness, at his death, and to his grave, and then he would be at Messiyah’s service.

This seemed a reasonable request, and yet it was not right. He had not the zeal he should have had for the work, and therefore pleaded this, because it seemed a plausible plea. An unwilling mind never wants an excuse. The meaning of the want of leisure is the want of inclination. We will suppose it to come from a true filial affection and respect for his father, yet still the preference should have been given to Messiyah.

Many are hindered from and in the way of serious godliness, by an over-concern for their families and relations; these lawful things undo us all, and our duty to YAHVEH is neglected, and postponed, under color of discharging our debts to the world; here therefore we have need to double our guard.

Mathew 8:²² But Yahushua said to him, “Follow Me, and let the dead bury their own dead.”- Messiyah’s disallowing of this excuse; Yahushua said to him, Follow me; and, no doubt, power accompanied this word to him, as to others, and he did follow Messiyah, and cleaved to him, as Ruth to Naomi, when the scribe, in the verses before, like Orpah, took leave of him. That said, I will follow thee; to this Yahushua said, Follow me; comparing them together, it is intimated that we are brought to Yahushua by the force of His call to us, not of our promises to Him; it is not of him that will, nor of him that run, but of YAHVEH that showed mercy; he calls whom he will, Rom. 9:16. 

Though chosen vessels may make excuses, and delay their compliance with divine calls a great while, yet Messiyah will at length answer their excuses, conquer their unwillingness, and bring them to his feet; when Messiyah calls, he will overcome, and make the call effectual, 1 Sa. 3:10. His excuse is laid aside as insufficient; Let the dead bury their dead. It is a proverbial expression; "Let one dead man bury another: rather let them lie unburied, than that the service of Messiyah neglected.

Let the dead, spiritually bury the dead corporally; let worldly offices be left to worldly people; do not You encumber thyself with them. Burying the dead, and especially a dead father, is a good work, but it is not thy work at this time: it may be done as well by others, that are not called and qualified, as You art, to be employed for Messiyah; You hast something else to do, and must not defer that.’’ Notice how piety is shown to YAHVEH must be preferred before piety to parents, though that is a great and needful part of our religion. The Nazarite, under the law, were not to mourn for their own parents, because they were holy to YAHVEH (Num. 6:6-8); nor was the high priest to defile himself for the dead, no, not for his own father, Lev. 21:11, 12. And Messiyah requires of those who would follow him, that they hate father and mother (Lu. 14:26); love them less than YAHVEH; we must comparatively neglect and disesteem our nearest relations, when they come in competition with Messiyah, and either our doing for Him, or our suffering for Him.