Libra: The Price Which Covers
Chapter Two: The Work of Grace on the Cross

In the first chapter of the book we saw that the Seed of the woman was to give up His life for others. In this chapter we are going to see the work of grace necessary to sustain the prophecy of the coming Messiah. That work of grace was Christ buying back, or redeeming, our right standing before God by His death on the cross. In the second book this grace will be seen in the pouring out of the Ruach Ha’Kodesh for the Church.

The Hebrew name is Mozanaim, or the scales, or weighing. Its name in Arabic is Al Zubena, which means purchase, or redemption. The name by which it has come down to us is the Latin Libra, which means weighing. The sign of Libra is pictured as two scales, an upper scale and a lower scale, and contains three bright stars whose names explain the significance of the two scales. The first star, alpha, in the lower scale, is named Zuben al Genubi, which means the purchase, or the price is deficient. This points to the fact that mankind is utterly lost, being weighed on these scales and found not to measure up. No man can redeem the life of another or give to God a ransom, for a life is costly; no payment is ever enough (Psalm 49:7-8). And not only that, but lowborn men are but a breath, the highborn are but a lie; if weighed on a balance scale,they are nothing; together they are only a breath (Psalm 62:9). This is the verdict pronounced by this first star.

This begs the question, is there no hope? Is there no one who can pay the price? Yes! There is the Seed of the woman. He is not merely coming as a child; He is coming as an atoning sacrifice. He is coming for the purpose of redemption. He is coming in grace. So we have the testimony of a second bright star, beta, in the upper scale, named Zuben al Chemali, which means the price which covers. This points to the fact that God is able to buy back His children. And they sang a new song: You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased men for God from every tribe and language and people and nation (Revelation 5:9). This star has another name, al Gubi, or heaped up, or high. This second star tells us of the infinite price that our redemption will cost.

But there is a third star, gamma, below, towards Centaurus and the Slain, telling us that by its name redemption could only be accomplished by conflict. It is called Zuben Akrabi or Zuben al Akrab, which means the price of the conflict. Therefore, the price which covers the sins of the world was paid, and was more than the price which was deficient. What that price was to be, how it was to be paid, and what was to be the result of the payment is seen in Libra’s three constellations.

1. Crux (The Cross): The first constellation was named Adom, after the Hebrew, which means cutting off (Dani’el 9:26). Another name for it is the last letter of the Hebrew alphabet, Tau,and to this day it means a mark; especiallya boundary-mark, a limit or finish. When Christ paid the price which covers on the cross, Jesus cried out: It is finished (John 19:30). Yeshua spoke in Aramaic, not in Greek. The Aramaic translation here is: Paid in full. What was paid in full? The payment for our sins, which is perfect, complete, finished, never to be repeated or added to.

2. Lupus (The Slain): The modern name is Lupus, or a wolf, because it looks like one, but it could be any animal. The main point of this ancient constellation is that the animal has been slainand is in the act of falling down dead. Its Greek name is Thera, a beast, and Lycos, a wolf. The ancient Hebrew Asada and Arabic Asedaton, both mean to be slain. Because He is slain here by the Centaurus, it points to the fact that it was His own act. Messiah would say: I lay down my life for the sheep, no one takes it from Me, but I lay it down of My own accord (John 10: 15, 18).

3. Corona (The Crown): Each chapter ends with glory, and here the shameful cross is closely followed by the glorious crown. But we see Jesus . . . now crowned with glory and honor because He suffered death, so that by the grace of God He might taste death for everyone (Hebrews 2:9). The Hebrew name for the constellation is Atarah, a royal crown, and its stars are known today in the East by the plural, Ataroth. Its Arabic name is Al Iclil, an ornament or jewel. So the second chapter ends, which describes the great work of redemption, beginning with the cross and ending with the crown. Jesus alone is seen as the substitute for lost sinners. I looked, and there before me was a white cloud, and seated on the cloud was Jesus with a crown of gold on His head (Revelation 14:14).

As followers of Messiah, we also receive a crown or crowns. Crown is from stephanos, which has the literal meaning of surrounding and was used of wreaths or garlands that were placed on the heads of dignitaries, military victors, and winners of athletic contests as a mark of great honor. For we must all appear before the judgment seat of Christ, that each one may receive what is due him or her for the things done while in the body, whether good or worthless (Second Corinthians 5:10 and First Corinthians 3:11-15). So certain rewards that believers will receive or not receive will be individual, based on their own faithfulness.

The image of the crown in the New Covenant is developed in detail in First Corinthians 9:24-27 with an image of a race and the perishable crown that the victor wins. But Paul writes that believers run the race to get a crown that will last forever (First Corinthians 9:25). These are not literal crowns, but the characteristic of the crown will be true of the believer for eternity (see my commentary on Revelation, to see link click Cc – We Must All Appear Before the Judgment Seat of Christ). We all look forward to the time when Jesus will say to us: Well done, good and faithful servant (Matthew 25:21)!

The First Book: The Redeemer (His First Coming) 

Virgo: The Virgin
Chapter One: The Promised Seed of the Woman

The beginning of all prophecy is in Genesis 3:15. Speaking to the serpent, ADONAI, God states that He will put enmity, or hostility, between Satan and the woman, and between his offspring and hers; He (Christ) will crush your head, and you (Satan) will strike His heel. The name of this sign in Hebrew is Bethulah, which means a virgin, and in the Arabic a branch. This points to the virgin Mary (Matthew 1:23) and the birth of her Son (Isaiah 4:2-6). Another name is Sunbul, Arabic, meaning an ear of corn. Virgo is represented as a woman with a branch in her right hand (Isaiah 11:1) and some ears of corn, pictured as the seed or offspring, in her left hand (Genesis 3:15), thus giving a two-fold testimony of the Coming One, Yeshua Messiah.

There are two important prophecies of the virgin and her Seed. One is connected with the first coming: The virgin will be with Child and will give birth to a Son, and will call Him Immanuel (Isaiah 7:14). The other is connected with His Second Coming: For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the LORD of heaven’s angelic armies will accomplish this (Isaiah 9:6-7). This is only the first chapter in the first of three books, but it contains the outline of the entire whole. The first constellation Coma pictures the first book and Christ’s first coming; the second constellation Centaurus pictures the second book, the Church, the result of the first coming; and the third constellation Bootes pictures the third book, the Messianic Kingdom, the result of the Second Coming.

1. Coma (the desired of all nations): The first constellation in Virgo explains that this coming Branch will be a child.The ancients pictured this constellation as a woman with a child in her arms. But this picture is not found in any modern maps of the stars. Today we find a woman’s wig! In the third century BC, Berenice, the wife of Ptolemy III, king of Egypt, vowed to consecrate her hair to Venus if he returned safely. Her hair, which was hung up in the Temple of Venus, was subsequently stolen, and to comfort her, Conon, an astronomer from Alexandria (283-222 BC), concluded that Jupiter had taken it and made it into a constellation. This is a good example of how the meaning of other constellations have also been perverted. The ancient name for this constellation is Coma, the desired, or the longed for. This is reflected in the Scripture: This is what the LORD of heaven’s angelic armies says: In a little while I will once more shake the heavens and the earth, the sea and the land. I will shake the nations and the desired of all nations will come, and I will fill this house with glory (Haggai 2:7). The next constellation foreshadows the Church, the body of Messiah, made up of Jewish and Gentile believers (Ephesians 2:14), which was a result of His First Coming.

2. Centaurus (the despised sin offering): This is a figure of a being with two natures. Centaurus was the name of the first Centaur in Greek mythology. It was a mythical creature with a human head and torso on top of a horse’s body. But the Hebrew word Bezeh and the Arabic Al Beze both mean the despised. Another Hebrew name was Asmeath, which means a sin offering (Isaiah 53:10). The Greek name was Cherion, which means the pierced, or who pierces (Isaiah 53:5). In the Greek fables Cheiron was renowned for his skill in hunting. He was supposed to be immortal, but he voluntarily agreed to die; and wounded by a poisoned arrow (not intended for him) while in conflict with a wild boar, he transferred his immortality to Prometheus; then he was placed among the stars. Unwittingly, this fable points to Christ, and that having two natures, perfect God and perfect man: He was despised and rejected by men, pierced for our transgressions (Isaiah 53). Then the third constellation of this first chapter goes on to tell of the Messianic Kingdom, which is the result of His Second Coming.

3. Bootes (the destined coming One): This constellation is pictured as a man walking rapidly (Isaiah 63), with a spear in his right hand and a sickle in his left hand. The Greeks called him Bootes, which is from the Hebrew root Bo (to come), meaning the coming. The ancient Egyptians called him Smat, which means one who rules, subdues and governs. They also called him Bau (reminiscent of the more ancient Bo), which also means the coming one. This can be seen in Psalm 96:13: For He comes, He comes to judge the earth. He will judge the world in righteousness and the peoples in His truth. This is the vision that was later shown to John: I looked, and there before me was a white cloud, and seated on the cloud was one “like the Son of Man” with a crown of gold on his head and a sharp sickle in His hand. Then another angel came out of the temple and called in a loud voice to Him who was sitting on the cloud, “Take your sickle and reap, because the time to reap has come, for the harvest of the earth is ripe.” So He who was seated on the cloud swung His sickle over the earth, and the earth was harvested (Revelation 14:14-16). The result of His Second Coming will be the Messianic Kingdom. It will be a thousand years (Revelation 20:2) of peace and righteousness on the earth (see the commentary on Isaiah, to see link click Jg – In Righteousness You Will Be Established, Terror Will Be Far Removed).

This is the conclusion of the first chapter. Here we see the woman whose Seed is to bruise the serpent’s head, the virgin born Branch of the LORD, the perfect God and perfect man who was despised and rejected of men, giving up His life so that others may live. But we also see Him coming afterwards in triumphant power to judge the earth. This is only one chapter out of twelve, but it foreshadows the Messiah’s sufferings and the glorious things to follow in the Messianic Kingdom (First Peter 1:11b CJB).

The Witness of the Stars

For more than two thousand five hundred years the world was without a written revelation from ADONAI. The question is, did the LORD leave Himself without a witness? The word of God says that He did not. In Romans 1:19 Rabbi Sha’ul declares that since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities – His eternal power and divine nature – have been clearly seen, being understood from what has been made, so that men are without excuse. But how was Ha’Shem known? How were His invisible qualities known since the creation of the world?

In Romans 10:17 and 18 we are told that trust comes from what is heard, and what is heard comes through a word proclaimed about the Messiah (CJB). But Paul asks: Did they not hear? Of course they did: Their voice has gone out into all the earth, their words, their teaching, message or instruction, to the ends of the world. These scriptures beg for the questions: What words? What teaching? Whose message? What instruction? There is only one answer and that is in the heavens. Here Rabbi Sha’ul quotes Psalm 19:1-4. The heavens declare the glory of God; the skies proclaim the work of His hands. Day after day they pour forth their speech; night after night they display knowledge. There is no speech or language where their voice is not heard. Their voice goes out into all the earth, their words to the ends of the world, or the heavens!

In Isaiah 40:26 we read: Lift up your eyes and look to the heavens: Who created all these? He who brings out the starry host one by one, and calls them each by name. Because of His great power and mighty strength, not one of them is missing. We have the same evidence in Psalm 147:4: He determines the number of the stars and calls them each by name. The question is, how has He revealed these names? Am I talking about reading a horoscope? Not at all, that would be about as useful as trying to read the significance for the future from the shape of a sacrificial animal’s innards like the priests of ancient Babylonia. I am talking about astronomy, the study of the stars.

The twelve signs have the same meaning, the same names, and the same order in all the ancient nations of the world. The word mazzaroth is the Hebrew of what we would call the zodiac. The word zodiac is actually a transliteration of a Greek word. But the Hebrew Zodi means the Way, which is a euphemism for being a Christ follower (Acts 9:2, 19:9 and 23, 22:4, 24:14 and 22). Therefore, the original story told in the stars was the story of the Messiah, from Virgo, the virgin Mary, to Leo, the Lion of the Tribe of Judah. Today we have only a corrupted understanding that goes back to the Latin, Romans, and the Greeks.

Like everything else that is good and righteous on the earth, the Adversary corrupts it. He takes the truth and turns it into lies (John 8:44). He has done this from the beginning (Chapter 3), and one of the greatest ancient counterfeit mythologies that he has unleashed on mankind is the study of the stars today. After the Tower of Babel (Chapter 11) the counterfeit religions of the world had started and ADONAI’s true message of salvation was distorted. What I want to present is God’s story through the stars. It is the hope of a coming Redeemer (3:15); these ancient star-pictures reveal Yeshua Messiah. Altogether there are forty-eight of them, made up of twelve signs. These may be divided into three books, each book containing four chapters (or signs) and each chapter containing three sections (or constellations).

Following the Messiah gives you purpose and hope in your life. Many times we endure pain, hardship and suffering in this life. But following Yeshua gives you a purpose driven life. It gives you perspective and a solid foundation from which to live out each day. My prayer is that this study of the witness of the stars will be an encouragement to you and that you can see them from a different perspective.⁸³¹

I realize this is merely an interpretation of Scripture. Thus, one cannot be too dictatorial about it, but I believe, at the least, it is very interesting.

Women and Spiritual Gifts
First Timothy 2: 11-15

Since tthe festival of Shavu’ot in Acts 2, believers have met together for prayer, fellowship, worship, the Lord’s Supper and teaching. Both men and women have participated in these times of public worship. In First Timothy 2:11-15, the apostle to the Gentiles wrote instructions on the role of women in public worship to Timothy, his apostolic representative to the church at Ephesus. This is the key passage in understanding what the B’rit Chadashah has to say about women in ministry. This passage is difficult, containing some unusual vocabulary, awkward grammar, references to the TaNaKh, and important theological issues.

After Sha’ul’s visit to Ephesus (First Timothy 1:3-11, 4:15; Acts 20:17-38), false teachers had surfaced. There is a possibility they were from within the church and may have included leadership (Acts 20:29-30). He was anxious to oppose them (First Timothy 1:3-11, 6:3-10) and teach correct doctrine so as to ward off any further attacks by them (First Timothy 4:6 and 13-16, 6:2 and 17-18), to promote godly living of the laity (First Timothy 5:1-16) and leadership (First Timothy 3:11-15, 5:17-25, 6:11-16), and lay a solid foundation for church practice (First Timothy 2:1-15, 3:1-13). There were problems in Ephesian public worship. Sha’ul addressed four areas of concern in Chapter 2.

First, he was concerned about public prayer for all. Sha’ul begins by explaining the necessity of offering public prayers for all, especially those in authority with governmental positions, so that life might be peaceful for the church (2:1-2). These prayers have innate value and are acceptable before the LORD, Who desires that all come to repentance (2:3-4). ADONAI not only has the desire, but, God has also provided the way by the cross (2:5-7).

Secondly, the inspired apostle was concerned about men with clean consciences. He taught the men to pray with a cleansed conscience, free from interpersonal strife (2:8). Although praying with raised hands was not uncommon, Sha’ul’s concern was not on the physical act, but, on the heart attitude. The men are to pray with spiritually unpolluted hands. In addition, Sha’ul of Tarsus encouraged the men of Ephesus not to have a contentious spirit. He had given warnings against quarrelsomeness to church leadership (First Timothy 3:3, Titus 1:7), men in general (First Timothy 2:8), deacons (First Timothy 3:8, Second Timothy 2:24) and believers in general (Titus 3:2) in his pastoral epistles.

Thirdly, the apostle was concerned that women would dress appropriately. He was concerned with both modest apparel (2:9a) and with a modest attitude (2:9b). They should not dress for show (2:9c), but as women who profess godliness, they should clothe themselves with good deeds (2:20).

Fourthly, Sha’ul was concerned that women learn with an attitude of quiet submissiveness.

A woman should learn in quietness and full submission (2:11). This passage is addressed to women generally. First, in the preceding context, verses 8 to 10 instruct men to pray and women to dress modestly. Since men praying and women dressing are not limited to husbands and wives, it is unlikely that verses 11 to 15 are limited to wives. Secondly, like in Ephesians 5:22-23, Sha’ul does not view men and women as family members, but, as part of a worshiping community. Thirdly, had the apostle from Tarsus been speaking of the husband-wife relationship, a definite article or possessive pronoun before to teach in verse 12 would be expected as in Ephesians 5:22-25, 28-29, 31 and 33.

An exhortation is first given that a woman should learn. This verb is used seven times in the Pastoral Epistles. Here it carries the idea of learning by instruction as in Second Timothy 3:7 and 14, John 7:15 and First Corinthians 14:31. By saying that a woman should learn, Sha’ul is presupposing that women were a part of public worship and were included in the instruction. This was in sharp contrast to Greek thought, and the church at Ephesus existed in a city dominated by Greek culture and religion, but, Sha’ul assumed women would learn and could learn. Later, in Second Timothy 3:6-7 for example, the apostle would record how false teachers had influenced some of the women. He probably knew how important it was to have them grounded in the Word.

There were two ways in which women were to learn. First, they were to learn in quietness. This word and its related forms are only used eleven times in the New Covenant, and ranges in meaning from silence (Acts 22:2; First Timothy 2:12) to rest in quietness (First Timothy 2:2; First Peter 3:4; Second Thessalonians 3:12). Here it is best translated quietness. The issue is not wordlessness, sound or content, but attitude. Secondly, the women were to learn in full submission. In First Corinthians 11:3, Sha’ul says: The head of every man in Christ, and the head of the woman is man, and the head of Christ is God. Women are to be submissive to men in the sense that they will respect and honor the leadership of qualified men that God has called to lead the local church.

I do not permit a woman to teach or to have authority over a man; she must be silent (2:12). This verse elaborates on three points from the previous verse. First, I do not permit a woman to teach parallels a woman should learn. Teaching, of course, is where much of the problem lay in the church in Ephesus. The straying elders were teachers (1:3 and 6:3), and the worthy elders, for whom Timothy was to serve as something of a model (First Timothy 4:11-16; Second Timothy 2:2), were those whose work is teaching (First Timothy 5:17). So, the women were neither to teach nor have authority over men in public worship.

The meaning of I do not permit has been interpreted by some as mere personal preference, but I believe the usage here is the same as that of not allowed in First Corinthians 14:34. There, the apostle to the Gentiles stated that women were not allowed to speak and highlighted the importance of this instruction by saying: What I am saying to you is the Lord’s command (referring to First Corinthians 26-36, which included verse 34). In addition, Sha’ul was probably using his personal authority as an apostle to back up what he was saying such as in First Corinthians 11:16.

The inspired apostle wrote that women were restricted in two aspects of public worship. They were not to teach or have authority over a man. First, what is meant by the phrase: I do not permit a woman to teach? The correct understanding of Sha’ul’s words are dependent upon the tense of the Greek infinitive and the grammatical rule pertaining to it. In the case of the infinitive, the Greek has a choice between the present and the aorist tenses. When the Greek desires to refer only to the fact of the action denoted by the infinitive, without referring to details, it uses the aorist. Should any other tense be used, the writer is going out of his way to add details. Thus, the student must pay particular attention to his choice of the tense. In addition, the aorist infinitive denotes that which is eventful or particular, while the present infinitive indicates a condition or process. As a result, because the aorist tense is not used here, Sha’ul is not forbidding a woman to teach universally. In other words, he does not forbid all teaching, but because the present tense is used, Sha’ul is saying, don’t become “the” teacher. The present infinitive always indicates the one who is doing the authoritative teaching in the church. It’s as if he was saying to women, “Do not take that kind of leadership, but be submissive to the authority in the local church.” If a woman is part of a pastoral staff that rotates the teaching of God’s Word on a regular basis, then she would not be the teacher. She would still be submissive and under the authority of the church elders; thus, she would not be in authority over men, and would be able to teach in that specific circumstance.

The inspired apostle is denying to women the kind of teaching spoken of in Acts 13:1, First Corinthians 12:28-29 and Ephesians 4:11. But, there are other places in the New Covenant that tell us about women teaching that help us to know what is appropriate and inappropriate. Titus 2:3 shows older women teaching younger women. Timothy is shown as being taught as a child by his mother and grandmother in Second Timothy 3:14, and in Acts 18:26, Priscilla and Aquila took Apollos aside and explain to him the way of God more adequately. As a result, letting Scripture provide some parameters for Rabbi Sha’ul’s statement, it seems clear that women can teach other women, children, and, under the authority of their husband, can teach a man, men or mixed group as a team. So, Sha’ul does not mean that women can never teach, but, he is denying to women, in regards to public worship in the church, a kind of teaching that relates to authority.

Secondly, not to have authority over man parallels being submissive in every way. But, what kind of authority is Sha’ul of Tarsus describing here? When we look at First Timothy 3:1-7; Titus 1:9; Acts 20:28-30, and especially First Timothy 5:17, two spheres of authority are in view. One is ruling, governing or generally being responsible for directing the affairs of the church. The other is preaching, teaching or doctrinal guardianship of the church. So teaching and authority are the two spheres of responsibility of elders, and I do not think it is coincidental that those are the two specific things forbidden to women in First Timothy 2:12. Therefore, Scripture tell us that it is inappropriate for women to be bishops, pastors, elders or overseers in the local church.

But, what do we really mean when we say that elders have authority, and how does this relate to the prohibition of women in the church? Elder authority is servant authority (Luke 22:26), it is edifying authority (Second Corinthians 10:8, 13:10), and it is exemplary living (First Peter 5:3). This is why teaching is part of, really the essence of, the exercising of biblical authority. Because elder authority is exerted through persuasion and teaching and not through coercion or political maneuvering, teaching and authority go hand in hand in the B’rit Chadashah. Leading people freely into obedience and truth is the kind of authority that elders are supposed to exert.

Thirdly, the former Pharisee concludes she must be silent, again better translated in a quiet demeanor, which exactly repeats the prepositional phrase learn in quietness and full submission of 2:11. Thus, here in verse 12, he is inspired to record that women are not permitted to teach men nor have authority over men in public worship. Instead, as Sha’ul as already directed in verse 11, they are to receive instruction with an inner attitude of quietness and full submission to the truth of God’s Word through His chosen teachers. The apostle concludes his discussion by giving two reasons why women were to learn in quietness and full submission rather than teach and assume a position of authority over men.

For Adam was formed first, then Eve (2:13). First, Sha’ul begins his reasoning by pointing us back to Genesis 2, and later to Genesis 3. There are those who do not consider Genesis 2 and 3 relevant to the discussion here, but, I don’t think anyone should say something is meaningless when an inspired apostle says it is meaningful. The inspired spokesman is a better authority for the interpretation of Moses than anyone living today and Rabbi Sha’ul places Genesis 2 and 3 into the context of the issue of women in ministry.

It is important to understand that the apostle is not referring to two verses taken from Genesis 2 and 3. Instead, he is using a common rabbinic method of referring to the TaNaKh, a method known as summary citation. That is, he used the summary statement in First Timothy 2:13 to point the reader to the entire pericope describing the creation of man and woman in Genesis 2:4-24, and in First Timothy 2:14 he is referring back to the entire pericope detailing the Fall in Genesis 3:1-25. So, Sha’ul was not limiting his focus to two specific, isolated thoughts; rather, he was drawing on two complete narratives.

Therefore, when Saul of Tarsus points us back to Genesis 2:4-25, he is saying that we should not overlook that fact that ADONAI, God chose to make the man first, to put him in the Garden and give him the responsibility for caring for, literally guarding, it. The inspired apostle is saying that its important to understand that the LORD gave man the primary responsibility for receiving, communicating, and being held accountable for the moral pattern of life in the Garden. After some time, ADONAI, God made woman from his side, equally in his image, to be his partner in carrying that responsibility into action. The woman’s responsibility for her own moral conduct before the LORD was not compromised by the fact that ADONAI, God would hold the man responsible for what went on in the relationship. Sha’ul looks at that and says it means something. As a result, verses 11 and 12 are not based on any temporary situation in Ephesus, or cultural circumstance. Those two verses were based on the pattern that God set in motion before sin came into the world.

And Adam was not the one deceived; it was the woman who was deceived and became a sinner (2:14). Saul’s second reason that women should learn in quietness and submission is that when ADONAI, God’s appointed order is abandoned, bad things happen. The apostle to the Gentiles again points us back to Genesis, but, this time to the Fall in Genesis 3:1-24. He points our attention to the fact that the Adversary approached Eve first and drew her in as the spokesperson for the couple. The deceiver treated her as the guardian of the Garden, and Adam followed right along. The leader responding and the responder leading, a classic role reversal that destroyed ADONAI, God’s pattern for harmony between men and women, as it brought sin into the world. Sha’ul’s point is that this role reversal that caused such devastation at the beginning must not be repeated in the church. The woman must not be the one who leads the man in obedience to her.

When some women are told that they are free to participate in any ministry in the Church but one: Do not teach or to have authority over a man, many say, “Then that’s exactly the one I want.” They act just like Eve did in the garden of Eden when she was deceived. ADONAI, God told her, “You are free to eat from any tree in the Garden but one; you must not eat from the tree of the knowledge of good and evil” (Genesis 2:16-17a). But, eventually she would say, “Then that’s exactly the one I want” (Genesis 3:6).

In his book A Symphony in Sand, Calvin Miller not only pictures the devastating results of the reversal of God’s appointed order, but, also Adam’s responsibility in all of it when he writes, “Adam’s ghost walked through Hiroshima’s ruins giving apples to the dying, begging for forgiveness.” Even though he followed, he was still held responsible (see my commentary on Genesis, to see link click Bf – Your Desire Will Be For Your Husband, and He Will Rule Over You).

Lest anyone think that Sha’ul didn’t believe that women could be saved, even though they were to be in subjection to men in the worship service, he completes this passage with this: But women will be kept safe through (the) childbirth, if they continue in faith, love and holiness with propriety (2:15). I believe the meaning of being kept safe, literally pulled from danger, here means spiritual salvation. There are four reasons for this. First, because the context of this verse has to do with Eve; she must be the subject of will be kept safe. Consequently, it is relevant to consult Genesis, and Genesis 3:15 tells us that the ancient Serpent’s victory will not be final. The Seed of the woman will crush Satan’s head. This points specifically to Christ’s birth, not to childbirth in general.

Secondly, a spiritual catastrophe is the subject of verse 14, and spiritual deliverance is to be expected as a part of the discussion. Eve’s salvation was secured because God promised deliverance through His Seed, Jesus Christ. By the great childbirth, by that which has produced the Savior, the childbearing of Mary has undone the sin of Eve.

Thirdly, the definite article that appears before childbirth indicates a definite and particular event, rather than childbearing in general. There is certainly a more obvious inference to be drawn from the presence of the article. The Greek language had a very simple way to indicate childbearing in general. All that was necessary was to omit the article. This would throw emphasis upon the quality or idea in the noun, rather than individualizing it. The presence of the article makes the birth of Messiah the more credible.

Fourthly, the preposition dia, meaning through, is very important. It comes from the Greek word duo, meaning two, and directs our attention to a connection or channel between the two points. The two points are the fallen Eve and her salvation. This channel is the childbearing. It was through the Seed of the woman that salvation was possible for her and for all women.

In First Timothy 2, Sha’ul deals with four areas of concern in public worship in the church at Ephesus and gives guidelines for correcting them. First, believers should pray for all, especially those in government services (verses 1-7). Secondly, the men must pray with cleansed consciences, free from the pollution of quarrelsomeness (verse 8). Thirdly, the women should dress appropriately, with a modest attitude, clothing themselves with good deeds (verses 9-10). Fourthly, women should learn with an attitude of quiet submission to church authority rather than improperly teach and lead men because it is the men who are held responsible by God for what goes on in the local congregation (verses 11-12).

Sha’ul gave two reasons for this admonition. First, the pattern of male headship was established in creation and he wanted to see this principle affirmed in the church (verse 13). Second, the principle of male headship was violated through the reversal of authority roles in the Fall with devastating consequences, and Saul wanted believers to avoid such a role reversal and its consequences in the local church (verse 14), but, Satan’s victory in the Garden is not the final word. The spiritual catastrophe of Eve was undone through the spiritual deliverance, the childbearing of Mary, making salvation possible for all (verse 15).

The Death of Joseph
50: 22-26

The death of Joseph DIG: Why was it so important to Yosef that his bones be taken to Canaan when his people returned there? Of all the events in Joseph’s life, why did the Holy Spirit pick this as an example of faith (Hebrews 11:22)?

REFLECT: Like Joseph, are you feeling positive about the future? Where do you need to be reminded of God’s aid right now? What outstanding characteristics of Yosef’s life would you like to make a part of yours right now?

Joseph stayed in Egypt, along with all his father’s family. He lived a hundred and ten years, or fifty-four years after Jacob’s death. The Egyptians viewed this figure as the ideal lifespan.⁸²⁵ There are twenty-seven references to this in Egyptian manuscripts. This was considerably younger than the age at which Abraham (a hundred and seventy five years), Isaac (a hundred and eighty years), and Ya’akov (a hundred and forty seven years) had died. Mankind’s longevity was still declining after the Flood.⁸²⁶ Yosef did live long enough to know some of his great grandchildren. And he saw the third generation of Ephraim’s children. Also the children of Makir son of Manasseh were placed at birth on Joseph’s knees (50:22-23). Joseph may have lived long enough to see his great-grandchildren, but he would not live forever.⁸²⁷

In his final statement, Yosef then said to his surviving brothers, “I am about to die. But God will surely come to your aid and take you up out of this land to the land He promised an oath to Abraham, Isaac and Jacob” (50:24). Joseph never had a direct divine revelation from ADONAI, yet he had faith in the word of God passed down from Abraham, Isaac and Jacob. Yosef had faith in the promises of the Abrahamic Covenant (to see link click Ef – Abram Believed the LORD and He Credited It to Him as Righteous). The phrase to Abraham, Isaac and Jacob is found here for the first time in the Bible.

And once again a dying man required an oath from the living.⁸²⁸ Joseph made the sons of Isra’el swear an oath and said: God will surely come to your aid, and then you must carry my bones up from this place (50:25). The writer to the Hebrews tells us that the request to bring his bones up out of Egypt was in itself an act of faith (Hebrew 11:22). Of all the things that the Ruach Ha’Kodesh would pick out of the life of Yosef, it was this. It wasn’t that he refused to sin with Potiphar’s wife or that he was faithful in Potiphar’s prison. It was this: By faith Joseph, when his end was near, spoke about the Exodus of the Israelites from Egypt and gave instructions about his bones. Why was that so important? It was important because the promises of Isra’el are all wedded to the Land. In fact, the prophets mention the fact that in the future, the entire world will go to war over Israel’s claim to the land of Palestine, with Yerushalayim as her capital. Has this ever been more true than today?

The fulfillment of this was found in two writings. First, Exodus 13:19, which required the removal of his bones from Egypt; Moses took the bones of Joseph with him because Joseph had made the sons swear an oath (see my commentary on Exodus Cf – Moses Took the Bones of Joseph With Him). And secondly, Joshua 24:32, which records the burial of the bones of Yosef in the land of Isra’el: And Yosef’s bones, which the Israelites had brought up from Egypt, were buried at Shechem in the tract of land that Jacob had bought for a hundred pieces of silver from the sons of Hamor, the father of Shechem. This became the inheritance of Joseph’s descendants.

Like all of us, Joseph died– but he died at a full, ripe old age. So Joseph died at the age of a hundred and ten. And after they embalmed him, he was placed (without the fanfare of his father) in the coffin in Egypt (50:26). The definite article is used here, and literally reads, the coffin. His bones in the coffin would be a constant reminder to his descendants and those of his brothers that Egypt was not their home. One day they would all return to Canaan, just as ADONAI had promised.

The word for coffin is aron, the word used for the ark of the Covenant (Deuteronomy 31:26; Joshua 3:8; First Samuel 4:3-5). Later Jewish tradition did not miss the parallel between Joseph being placed in an aron, and the Ten Commandments also being placed in an aron (Deuteronomy 10:5). When Isra’el wandered in the desert they carried these two shrines with them. The one coffin contained the bones of the dead man Joseph, while the other ark contained the covenant of the living God. The rabbis said that when travelers saw the two side-by-side they would ask, “How does the ark of the dead come next to the ark of the Ever-living?” The answer was, “The dead man enshrined in the one, fulfilled the commandments of the other.” The tradition goes on to document Yosef’s supposed faithful observance of the Ten Commandments even though he lived before its announcement at Sinai. For example, Joseph’s rejection of Potiphar’s wife’s advances is linked with the commandment about condemning adultery and coveting.⁸²⁹

The book of Genesis began with man in the garden of Eden and ends with him in a coffin in Egypt. Paradise had been lost and the world needed to be bought back from sin. Thus the groundwork has been laid and the transition is natural to the opening verses of Exodus, where ADONAI would rise up a new prophet and leader in His servant Moses.⁸³⁰

Haftarah vaY’chi: M’lakhim Alef (First Kings) 2:1-12
(see my commentary on Deuteronomy, to see link click Af – Parashah)

Dynasty begins as kingly rule passed from father to son. David lived on through Solomon his son, and David’s house lives on through the reign of reign of King Solomon. Both David and Solomon reign for a full 4o years. Thus, the dynasty of the line of Judah begins very promisingly with the passing of the heritage from father to son. To ensure Solomon’s firm control, David instructs his son to beware of his enemies. Joab and Shim’i needed to be dealt with (First Kings 2:5-9) in order to secure lasting control. That dynasty continues today! Matthew’s genealogy telescopes the generations into chunks of fourteen (the numerical value of the letters in David’s name) – from Abraham to David, to Jeconiah, in the Babylonian exile, and another fourteen generations to Yeshua, son of Joseph by adoption.

B’rit Chadashah suggested reading for Parashah Vayechi:
Acts 7:9-16 (specifically verses 15-16); Messianic Jews (Hebrews) 11:21-22;
First Kefa (First Peter) 1:3-9 and 2:11-17

Salvation of our souls is the goal of our faith! The outcome of this goal will be revealed at the last day. Meanwhile, how do we prepare? In Isra’el’s case, the eternal Land and seed heritage blessings must be obtained by faith, with the saving of the nation as the ultimate goal (Romans 11:25-27). For Isra’el and believers alike, our inheritance is reserved, and the Ruach Ha’Kodesh has been given to use as a deposit, guaranteeing what is to come (Second Corinthians 5:5). Until then, we wait with joy to inherit the blessing (First Peter 1:8). Even the valuable things in life, such a fine gold, are perishable (First Peter1:18). But faith/trust/belief in Yeshua, like the inheritance for which it waits, is indestructable and eternal. Trust is perfected through all kins of trials (First Peter 1:6b-7), and it evokes praise, honor, and glory when Yeshua Messiah is revealed for the saving of souls (First Peter 1:8-9).

At the end of Genesis (as well as at the end of the five books of Moshe), the rabbis have inserted the following words at the end of the text:

Hazak, hazak, v’nit’chazek!
Be strong, be strong, and let us be strengthened!

Joseph Reassures His Brothers
50: 15-21

Joseph reassures his brothers DIG: What do you make of the brother’s fear as described here? Is it justified? Why or why not? How does Joseph’s story reveal the truth of Yosef’s response? What four ways did Joseph foreshadow the life of Christ?

REFLECT: When you read these verses, what struggles and triumphs come to mind in your own life? When was the last time you were tempted to replace God in judging others? In judging yourself?

On their return to Egypt, Joseph’s brothers began to worry that he would hold a grudge against them for all the wrongs they had done to him (50:15). Clearly the brothers had not dealt thoroughly with their own guilt, and they had not fully understood Yosef’s forgiveness of them.⁸¹⁷ They had actually never made a full confession of guilt to him, although they had shown by their actions that they were sorry. A combination of pride and fear seemed to stop them from saying anything further as long as Jacob was alive. They assumed that, for Jacob’s sake, Joseph would not do anything to them. As Ya’akov could no longer a restrain Yosef, their fears grew and they knew that something had to be said.⁸¹⁸

Afraid to face him, they invented an imaginary message from Jacob to protect themselves. They sent it to Joseph, probably by Benjamin, saying: Your father left these instructions before he died, “This is what you are to say to Joseph: I ask you to forgive your brothers the sins and the wrongs they committed in treating you so badly. Now please forgive the sins of the servants of the God of your father.”

When their message came to him, Yosef wept (50:16-17). Why? When he had previously revealed himself to his brothers, he had said: I am your brother Joseph, the one you sold into Egypt! And now, do not be stressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you (45:4-5). He had tried to calm their fears and emphasized God’s sovereignty in what he had experienced. And he kissed all his brothers and wept over them. Afterward his brothers talked with him (45:15). But this recent message seemed to say that they had either not believed him or learned nothing of his true character in the past seventeen years. He had forgiven them long ago. Hadn’t they realized that? Therefore, Yosef wept.

Hearing of Joseph’s reaction to their words, that is, his tears, the brothers felt brave enough to face him in person. They came to him in humility, bowing before him and announcing their servitude.⁸¹⁹

79. All of the children of Isra’el bow down before Joseph and Christ. His brothers then came and threw themselves down before him saying: We are your slaves (50:18). So in the coming Day of the Lord they will bow down before Him and say: Surely this is our God; we trusted Him and He saved us. This is the LORD, we trusted Him; let us rejoice and be glad in His salvation (see the commentary on Isaiah, to see link click Fc – Surely This is Our God; We Trusted in Him).

But Joseph comforted and reassured them and said: Don’t be afraid. Am I in the place of God? The Hebrew here can also be translated as a statement rather than a question: I am subject to God! He realized that he was not sovereign. Indeed, everything that had happened occurred because of the providence of ADONAI. How could he, a mere human, change it? Not only that, he said: You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives from all over the world (50:19-20). In other words, “You blew it, but God knew it!” Yosef believed that God even uses the sinfulness of humans to bring about His good purposes in the world. This truth is woven throughout Scripture (Proverbs 16:1, 20:24; Psalm 37:23). As Proverbs 16:9 says: In his heart a man plans his course, but the LORD determines his steps. In the B’rit Chadashah, Paul echos Joseph’s words when he says: We know that God causes everything to work together for the good of those who love God and are called in accordance  with His purpose (Romans 8:28). However, there is no stronger statement in the Scriptures regarding the true meaning of the sovereignty of God than what Joseph said to his brothers.⁸²⁰

What gave Yosef the grace to make this remarkable reply? There can be only one answer: Joseph knew God. In particular, he knew two truths about God. First, he knew that ADONAI is sovereign – that nothing ever comes into the life of any one of His children that He has not approved of first. In other words, there are no accidents.⁸²¹ Secondly, he knew that the LORD is faithful – therefore, when the good and the bad came Joseph’s way, he knew that God would be with him. In other words, He will never leave or abandon His children (Hebrews 13:5b). These two truths are just as real to us today as they were for Yosef. Jesus Christ is the same yesterday and today and forever (Hebrews 13:8).

80. Both Yosef and Yeshua give proof that they are fully reconciled to their family. So then, don’t be afraid. I will provide for you and your children. And he kissed all his brothers and wept over them (45:15 and 50:21a). The fact that he kissed and wept over his brothers showed that they were forgiven and speaks of his love. It was with a kiss that his father greeted the prodigal son as he returned from a season of sin (Luke 15:17-21). Notice, it was Joseph that kissed them, and not the other way around. God always takes the initiative.How blessed, also, are the words that follow: And he reassured them and spoke kindly to them (50:21b). Their fears were all gone now. Reconciled to Yosef, they could now enjoy his fellowship and talk with him. So it is with the saved sinner and the Lord.

There is no doctrine so clearly taught in the Bible as the providence of God. ADONAI is grandly portrayed as the blessed and only Ruler, the King of kings and Lord of lords, who also is immortal and who lives in unapproachable light (First Timothy 6:15-16). In his book of systematic theology, Berkhof summarizes the doctrine of sovereignty as follows, “The sovereignty of God is strongly emphasized in Scripture. He is represented as Creator and His will as the cause of all things . . . He is clothed with absolute authority over the hosts of heaven and the inhabitants of the earth. He upholds all things with His almighty power, and determines the ends that they are destined to serve. He rules as King in the most absolute sense of the word, and all things are dependent upon Him and subservient to Him.” The Bible teaches that at this very moment the LORD sits enthroned over the universe. He is preserving and maintaining His creation by His sovereign hand. All in the universe – the whens, the wheres, the hows and the whys – is determined and directed by the matchless, supreme God.⁸²² But does that mean we are mere robots with no choices of our own?

No, implicit here is the intimate relationship between divine sovereignty and human responsibility. We can never fully understand how both are held together, yet both are clearly affirmed in Scripture. Any attempt to emphasize one at the expense of the other will result in misunderstanding how we relate to God. So, for example, to emphasize divine predestination to such a degree that you and I are not really responsible for our actions is to put too much emphasis on sovereignty.⁸²³ Likewise, to assert our human freedom in a way that implies that any of our actions are outside the LORD’s control is to misunderstand our responsibility before God. The story of Joseph beautifully illustrates that both are true and both must be held in balance. Yosef’s life experiences taught him well. His brother’s evil betrayal, Potiphar’s wife’s lies, the cup-bearer’s negligence, all had taught Joseph that ADONAI could overrule the evil of humans to accomplish good for those who serve Him.⁸²⁴

So Joseph Went Up to Bury His Father
50: 4-14

So Joseph went up to bury his father DIG: Why such details concerning the funeral? Why such a large company of mourners? What does this have to say about the importance of Jacob? Of Joseph?

REFLECT: How do you feel about the whole subject of death and dying? Is it something that you can talk about, or is it something you avoid? Why?

Joseph was faithful to the last, burying his father with great pomp and ceremony in the patriarchal tomb in the land of Promise.⁸¹¹  When the seventy days of mourning had passed, Yosef and his brothers were determined to follow through with their pledge to bury him in Canaan. But this was easier said than done. Even though the famine had ceased, the Israelites had become very important to the Egyptian economy. Yosef, especially, was judged indispensable by Pharaoh and there might have been some real resistance to his leaving.

As a result, Joseph very diplomatically first gained the support of Pharaoh’s court for his request, and then asked them to speak to Pharaoh on his behalf. He assured them that the Israelites would all return after the burial. He also appealed to their strong sense of respect for the dead by pointing out that his father had made them swear a solemn oath to bury him where his ancestors were buried.⁸¹² Pharaoh could see that Yosef was sincere and said to him, “Go up and bury your father, as he made you swear to do” (50:4-6). Pharaoh’s words do not end with, “and then come back to me,” because Joseph had said he would. This is another indication of his unspoken trust in Joseph’s truthfulness.⁸¹³

So Yosef went up to bury his father, but he did not go alone. All Pharaoh’s officials accompanied him – the dignitaries of his court and all the dignitaries of Egypt – besides all the members of Joseph’s household and his eleven brothers and those belonging to his father’s household. The accompaniment by Egyptian dignitaries and a military escort reflect the importance of Joseph and the dignity that is thereby accorded to Jacob. It also served a theological purpose, showing how far this little family of Abraham’s had come. God promised to make them a great nation and bless them. Now all of Egypt stopped and paid attention to the passing of Abraham’s grandson.⁸¹⁴ Only their children and their flocks and herds were left in Goshen, a fact that assured any skeptical Egyptian that they would indeed return (50:7-8).

A military escort of chariots and horsemen also went up with him for his protection. It ended up being a very large company (50:9). The funeral march did not take the normal route from Egypt to Canaan, but, for some unknown reason, it took a detour and traveled around the Dead Sea and up the east side of the Jordan River.⁸¹⁵

On the way to the burial site in Hebron, the funeral procession stopped when they reached the threshing floor of Atad,on the east side of the Jordan. There they lamented loudly and bitterly; and there Yosef observed a seven-day period of mourning for his father (50:10).

Even the Canaanites were impressed by the great sorrow expressed there. When they saw the mourning at the threshing floor of Atad, they said to one another:The Egyptians are holding a solemn ceremony of mourning. That is why the place near the Jordan is called Abel Mizraim (50:11). In Hebrew the word for mourning is aveil, and it translates into English as Abel (with Mizraim being the Hebrew word for Egypt). The Canaanites realized that it was very unusual for dignitaries from Pharaoh’s court to come to Canaan, so they gave it the unusual name, the mourning of Egypt, or Abel Mizraim.

So Jacob’s sons did as he had commanded them. They carried him across the Jordan to the land of Canaan and buried him in the cave in the field of Machpelah, near Mamre, which Abraham had bought as a burial place from Ephron the Hittite, along with the field (50:12-13). There they buried him, as he had commanded, giving testimony not only to the love of their father, but also to their faith in the LORD’s promises concerning the Land, which someday would go to their descendants as an everlasting possession.⁸¹⁶

After burying his father, Yosef finally returned to Egypt, together with his brothers and all the others who had gone with him to bury his father (50:14). God had led them into Egypt, and it would be up to Him to lead them out again. They probably realized that they would be there for a long time. ADONAI had said that their descendants would be strangers in a country not their own, and they would be enslaved and mistreated for four hundred years. It would not be until the fourth generation that their descendants would go back to the Promised Land (15:13-16).

Jacob Breathed His Last and Was Gathered to His People
49:29 to 50:3

Jacob breathed his last and was gathered to his people DIG: Why is it so important to Ya’akov that he be buried in Canaan (46:1-4; 47:29-31)? What does this say about Jacob’s faith in God’s promises?

REFLECT: What arrangements have you made for your death? Is there someone you need to reconcile with before they die? Before you die? Do you have the assurance that you will see your loved ones again after they have passed away? Do you see death as an active foe or a conquered enemy?

Jacob had previously made Joseph swear that he would not bury his father permanently in the land of Egypt, but return his body to Canaan (47:29-31). Now Jacob repeats that command to all his sons in order to ensure that his instructions would be carried out.⁸⁰⁶

Then he gives them these instructions, “I am about to be gathered to my people.” This phrase is a single word in Hebrew and is a synonym for died. It is also used in the passive voice which meant that Jacob recognized that someone besides himself was in control of his life, and that he could do nothing about it. Who was it that was in control of his life? In Jacob’s own words: El Shaddai appeared to me at Bethel, in the land of Canaan, and there He blessed me (48:3). Here, Jacob confirms that he had enjoyed a personal relationship with El Shaddai, the God of Abraham and his father Isaac. It was YHVH who was the absolute sovereign in Jacob’s life. He alone is the Giver and Taker of life. There is no better preparation for death than this. This is the same God about whom Job spoke, when he said that he know his Redeemer lives and that in the last He will take His stand on the earth. Even after my skin is destroyed, yet from my flesh I shall see God (Job 19:25-26).

It was the same God who sent Messiah, who was the Word made flesh (Jn 1:14). Yeshua said that He is the resurrection and the life, no one comes to the Father except through Him (Jn 11:25). All this is to emphasize that we must have a personal relationship with the Eternal One in order to face death properly. Jacob had that personal relationship. This is why he was able to face death with the hope of the resurrection of Messiah.

In addition to the spiritual preparation necessary for facing death, there are practical earthly matters to which one should attend as well. Jacob already had his place of burial planned. This decision was not left to the last moment, to be decided by his grief-stricken children. He did this years before. In Jacob’s case, he intended to be buried in the family burial site in Hebron. Bury me with my fathers in the cave in the field of Ephron the Hittite, the cave in the field of Machpelah, near Mamre in Canaan, which Abraham bought as a burial place from Ephron the Hittite, along with the field” (49:29-30).

There Abraham and his wife Sarah were buried, there Isaac and his wife Rebekah were buried, and there I buried Leah. The fact that Rebekah and Leah had been buried in the cave of Machpelah is only mentioned here in the Bible. This demonstrates that the field and the cave that were bought from the Hittites had truly become the family burial grounds (49:31-32).⁸⁰⁷ It is ironic that Leah, and not Rachel, was buried with Jacob. She achieved in death, what she was unable to achieve in life, to be close to the one she loved.

When Ya’akov had finished giving instructions to his sons, he summoned all of his remaining strength and drew his feet up into his bed, breathed his last and was gathered to his people in Sheol (49:33). He died and the angels carried him to Abraham’s side (Luke 16:22), awaiting the coming Messiah and the great resurrection day.

While his brothers and sons stood there watching, it was Joseph who threw himself upon his father and wept over him and kissed him (50:1). Even though Yosef knew he would see his father again, there was still a void and he grieved the loss. Death is the great enemy (First Corinthians 15:26), and will be conquered in the future (Revelation 21:4). However, for the present, death causes sorrow. After a while, Yosef composed himself and proceeded with the necessary duties for the dead. As God had promised, Joseph’s own hand closed Ya’akov’s eyes (46:4), and he died content (45:28; 46:30).⁸⁰⁸

For the unbeliever, death is a curse, or a penalty for sin. For although death does not bring about extension or the end of existence, it cuts one off from any opportunity of obtaining eternal life. Looking at death as an enemy, the unbeliever sees nothing positive in it and recoils from it in fear. However, for those who believe in Christ, and as a result are righteous, death has a different character. The believer undergoes physical death, but its curse is gone because Christ became a curse for us by dying on the cross (Galatians 3:13). Therefore, for the believer, death is no longer an active enemy, but a conquered enemy who now serves not to condemn and destroy, but to free us from the dreadful conditions which sin has introduced.⁸⁰⁹

It was customary in Egypt to embalm the dead, so Joseph directed the physicians in his service to embalm his father Isra’el. They used an elaborate process that assured that his remains would remain preserved almost indefinitely. For Yosef, it was a practical solution to the difficult problem of how to preserve his father’s body until he was returned to Canaan for burial. He used his own personal physicians and not professional embalmers so as to avoid the magic and mysticism practiced by the embalmers. Some of the remains were dedicated to the spirits of the underworld.  So Joseph’s physicians embalmed him, taking a full forty days, for that was the time required for embalming. And because he became known as a true man of God during the seventeen years that he had lived in their country, the Egyptians themselves mourned for him seventy days (50:2-3).⁸¹⁰ The mourning period for a Pharaoh was seventy-two days. Thus, he was highly respected as the father of Joseph.

Advice to the ones left behind: Having pointed out several words of wisdom from Genesis concerning people who were facing death, consideration needs to be given to the survivors of a loved one.

1. Reconcile fully with the dying person: The survivors are the ones who must live with any potential guilt from a deteriorated relationship. We see an example of this principle in the account of the relationship between Joseph and his brothers in Chapter 50. After Jacob died, the brothers started worrying whether or not Joseph really forgave them (50:15). This showed that a reconciliation needed to take place. The issue was not whether Joseph or the brothers were right or wrong. The point is that more needed to be taken care of before anyone else died! In the end, Joseph told his brothers the same thing he told them when he first revealed himself to them in Chapter 45. He said that it was really the will of God that he endured the past trials and experiences. Then, as he had done before, he cried with them (50:17-19). Through Joseph’s relationship with his brothers, we can see how important it is to heal relationships when a wrong (or even a perceived wrong) has been done.

2. Respect the wishes of the deceased: The greatest form of loving-kindness (see the commentary on Ruth Af – The Concept of Chesed) is the kindness shown to one who is dead. It is a form of respect. This is why Jacob’s and Joseph’s requests were diligently followed after their deaths. Both requested to be buried in the Land of Isra’el rather than Egypt, the place of their deaths. For Joseph and Jacob, their requests were an encouragement to their families that they fully believed in the promises God made to their forefathers. For their survivors, it was an opportunity to show respect by following their requests.

3. Fully mourn and grieve: The patriarchs had little trouble expressing emotions. When it was time to laugh, Abraham laughed. When it was time to cry, there was great weeping. This becomes especially evident at the funeral of Jacob. There was a funeral entourage from Egypt to Hebron (see Ls – So Joseph Went Up to Bury His Father). When this entourage was observed by the Canaanites they said: How bitterly the Egyptians are mourning. We see from Scripture the intense mourning which was experienced by the sons of Jacob.

4. Cry! Cry! Cry some more: How was this mourning handled? For one thing, there were lots of tears. More specifically, it the Bible says: Then Joseph fell upon his father’s face; he wept over him and kissed him (50:1). Joseph, like others of his generation, was not afraid to express outwardly his emotion of grief over a loved one who passed away. But how often in modern western cultures does one hear, “Oh, don’t cry. Be strong. It will be alright.” Or perhaps worse, “Don’t cry. Just trust God.” We must realize why ADONAI made tears anyway. Some physicians will tell us that the tears of grief are actually healing tears designed by God to begin to wash out some of the toxins created in the body because of the stress of internal emotional grief. There have been studies done which will indicate that the best and most lasting healing of a grief-stricken person occurs when that person expresses grief openly, especially by crying.

5. Take your time: Another way to express grief in a healthy way is to take the time necessary for the required emotional healing. The Bible describes how there were several time periods devoted for mourning after Jacob’s death. It says, for example, that the Egyptians mourned for Jacob seventy days (50:3). Again, it says that after Jacob’s funeral Joseph mourned for his father seven days (50:10). The seven-day mourning period mentioned here provides the basis for the traditional Jewish custom of mourning for a seven-day period (or shiva) after a funeral. The shiva is a time when the whole community bands together and makes it physically possible for the grieving family to take time to begin the healing process necessary as the result of the trauma of losing a loved one. Just as one would not think it was healthy to walk on a broken bone, so likewise, it is not healthy to walk on a broken spirit. When the bone cries out, “Pain! Pain!” we rush to its aid and provide the necessary relief. It should be the same for the hurting mourner. Too often society judges strength by how soon the mourner can come back to work. But the real strength comes when, by the grace of God, one takes time out to nurture the deep wounds of the missing loved one.

6. Be strong: The patriarchs knew a secret, which is taking time to live life and to mourn death. As this parashah ends, the rabbis have inserted the following words at the end of the text (as is the case for the end of all the five books of Moshe): “Be strong! Be Strong? And may we be strengthened!” This can only happen when we take the necessary time to follow the Lord according to His Word, and letting the Lord minister to us in life’s most difficult moments, such as death. When we learn how to do this, then we can say: For to me, life is Messiah, and death is gain (Phil 1:21). Whether we live or die we belong to the Lord (Romans 14:8).

The Death and Burial of Jacob
49:29 to 50:14

Jacob died after one hundred and forty seven years (47:28) of struggle; his sorrow came to an end. Infirmities, he had many, sins, not a few. But Jacob had an unquenchable desire for the blessing of ADONAI. All through his ups and downs, he relied on God. In the end, he died a man of faith, righteous in the eyes of the LORD.⁸⁰⁵

These are the Twelve Tribes of Isra’el,
This is What He said as He Blessed Them
49: 28

Therefore, the prophecy section ends with this concluding summary: All these are the twelve tribes of Isra’el, so the prophecies go beyond the sons to the tribes. And this is what their father said to them when he blessed them, giving each the blessing appropriate to him. Even though some of the predictions hardly sounded like blessings, they were intended indirectly to serve as such, through warning his sons and their children of those traits and tendencies against which they needed to especially guard. The children and descendants of Isra’el must have read and meditated on these sayings of Jacob many times during the following centuries, particularly during their bondage in Egypt and their wanderings in the wilderness. Clearly his words proved very helpful to them.⁸⁰³

These prophecies serve a purpose in the book similar to that of Noah’s prophecies about his sons (9:24-27). Both look ahead prophetically to the destinies of the sons at the end of their respective ages – Noah in the primeval days and Ya’akov in the patriarchal days. This is the first time that the phrase the twelve tribes of Isra’el is mentioned in the Bible and is the third of Jacob’s blessings. The first was on Pharaoh (47:1-10), the second on Ephraim and Manasseh (48:1-20), and the last on Jacob’s sons (48:3-27).⁸⁰⁴

Benjamin is a Ravenous Wolf,
He Devours the Prey and Divides the Plunder
49: 27

Benjamin is a ravenous wolf, he devours the prey and divides the plunder DIG: Who was Benjamin’s mother and why is that important? What happened to Benjamin when Joseph left the scene? What two tribes made up the southern kingdom of Judah? How do we know that Benjamin was favored from his allotment of land? What does the word ravenous mean and how does it apply to the Torah? Who were some famous Benjamites? Who was the famous Benjamite in the B’rit Chadashah and what did he have to give up to follow Jesus? Although the Benjamites were very courageous, where did their safety lay? How many sons of Jacob were lost?

REFLECT: Like Rabbi Sha’ul, do you have a zeal for what Yeshua has done in your life? Or are you hiding your light under a bowl? What have you given up to follow the Messiah? What would you give up to follow Him? Just how far would you go to proclaim His name?

Benjamin is a ravenous wolf; in the morning he devours the pray, in the evening he divides the plunder (49:27).

In Genesis 49 the patriarch Jacob, sensing his impending death, gathers his sons to his bedside to bless them. Each son became the progenitor of the twelve tribes of Isra’el. Benjamin, as the youngest, received his father’s blessing last. He was the second son of Jacob’s favorite wife Rachel (see Hg – Jacob Marries Leah and Rachel), but she died in childbirth (see Ij – The Birth of Benjamin and the Death of Rachel).

As all his boys grew up, the fact that Ya’akov favored Joseph over all his other brothers made them so mad they wanted to kill him (excluding his full brother Benjamin). They didn’t actually kill him, but they sold Yosef off to slave traders going down to Egypt. But they wanted Jacob to think Joseph was dead, and for all intents and purposes – he was dead to Ya’akov. As a result, Binyamin, named the son of my right hand or son of my strength (35:18), became the major focus of Jacob’s life.

The fact that Benjamin would be seen as being special to Jacob is clearly seen in the territorial allotments. All of the tribes were given different territories. Eventually there were two main divisions of land. After the death of Solomon (First Kings 11:41-43), ten of the tribes ended up in what became known as the northern kingdom of Isra’el (First Kings 12:1-20a), and two of the tribes ended up in what became known as the southern kingdom of Judah (First Kings 14:21). The two tribes of Judah and Benjamin made up the Southern Kingdom, where Judah made up almost all of the land. But even though Benjamin was probably less than ten percent of the whole southern kingdom of Judah, it includes the most holy spot on planet earth – the sacred city of Yerushalayim.

Later, Moses prophesied about Benjamin saying: Let the beloved of ADONAI rest secure in Him, for He shields him day after day, and the one the LORD loves rests between His shoulders (Deuteronomy 33:12). What an interesting way to put it. Benjamin rests between the shoulders of God. So in a metaphorical sense, Jerusalem lies between the Judean Mountains, or the shoulder blades of God. At the very center, or the very heart, if you will, of Ha’Shem. Benjamin will have the place where El Shaddai dwells.

Benjamin is a ravenous wolf (49:27a). The word ravenous comes from the Hebrew tref or trefah, meaning a wolf that tears apart his prey. Sometimes trefis used in a generic sense. For example, there is kosher food, and anything else is tref. But the word trefah actually comes from the Hebrew word meaning to tear. In the Torah, if an animal, even a kosher animal, is torn apart and killed, it is trefah. In other words, there is no such thing as kosher road-kill even if it’s a nice prime rib. It would not be prepared in a way that the Torah commands (Leviticus 11:1-46; 17:1-16), with the core thought being: Be sure you do not eat the blood, because the blood is the life, and you must not eat the life with the meat (Deuteronomy 12:23). That’s why hunting is not normally a Jewish thing. When someone shoots their prey, it is torn apart and automatically becomes unkosher. In the TaNaKh, Jews would set a snare for a kosher animal and capture it. Then they could kill in the ritual way, by draining the blood.

So Benjamin is a wolf who tears apart, and there are some very interesting people from the tribe of Benjamin who fulfill Jacob’s prophesy. One is Ehud, famous warrior and one of the judges (Judges 3:15-30). Sha’ul the first king of Isra’el was also a Benjamite (First Samuel 9:1-2), and for better or worse, fulfilled this prophesy of Jacob. Saul’s son Jonathan, a great warrior, became one spirit with David (First Samuel 18:1). In addition, both Mordecai and Esther were from the tribe of Benjamin (Esther 2:5-7). They were warriors of that generation whom ADONAI used to deliver Isra’el from her enemies like a ravenous wolf (see Esther Bm – The Jews Struck Down All Their Enemies with the Sword, Killing and Destroying Them).

And in the B’rit Chadashah, Rabbi Sha’ul, an often overlooked son of Benjamin (Roman 11:1), would later become known as the apostle Sha’ul (Acts 9:1-18). In Philippians he gives a brief testimony of his ultra orthodox background. Though I myself have reasons for such confidence. If someone else thinks they have reasons to put confidence in the flesh, I have more: circumcised on the eighth day, of the people of Isra’el, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the Torah, a Pharisee; as for zeal, and thinking that he was being faithful to God, persecuting the messianic Community; as for righteousness based on legalism, not sinless, but blameless (Philippians 3:4-6). In other words, a zealot from the tribe of zealots; a warrior from the tribe of warriors. But, in the very next sentence he describes the consequences of his former life.

But the things that used to be advantages for me, I have come to consider a disadvantage because of the Messiah (Philippians 3:7 CJB). Normally what happens in these situations is that the Jewish community turns its back on you, your children will have nothing to do with you and your spouse divorces you. Not a pretty picture. In First Corinthians 7, Rabbi Sha’ul seems to talk about this. When the unbeliever leaves the believer, what can you do? Maybe this was part of his testimony. I’m sure that Mrs. Sha’ul, wife of an ultra Orthodox rabbi, wasn’t to pleased with his revelation and probably couldn’t go along with his change of theology. So it is as if he is saying, “Whatever the cost, I have put those things aside for my relationship with the Meshiach.” Jesus Himself  had said: Anyone who loves their father or mother more than Me is not worthy of Me; anyone who loves their son or daughter more than Me is not worthy of Me (Matthew 10:37). Sha’ul understood this and gave up everything to follow the Messiah. And like a ravenous wolf, this son of Benjamin tore things up and turned things upside down for Yeshua in the first century. This seems like it was part of Benjamin’s blessing.

The warlike nature of the small tribe of Binyamin became well known, as exhibited in their swordsmen.This tribe was so aggressive and successful that they would be able to share their plunder with the other tribes. This seems like a strange prophecy for a son whom Jacob especially loved, but it was both a promise and a warning. The tribe of Benjamin would be courageous and strong, successful in warfare, but at the same time it might become cruel and ravenous.

So it seems that Benjamin’s tribe had its dark side. The warlike nature came out not only in defense of his country, but also in depravity within his country. In Judges 19–21 Benjamites took up an offense against the other eleven tribes of Isra’el, and civil war ensued. This period had the reputation of everyone doing what was right in his own eyes (Judges 21:25). What led to this was the horrific abuse and death of an unnamed Levite’s concubine (Judges 19:10-28). The eleven tribes turned against the tribe of Benjamin and nearly annihilated them because of their refusal to give up the perpetrators (Judges 20:1 to 21:25).⁸⁰¹ Eventually they all restored Binyamin’s tribe, greatly diminished due to the war, and the country reunited.

Although the Benjamites were very courageous, that was not where their safety lay. The prophecy of Moses shed some light on this. He prophesied: Let the beloved of the LORD rest secure in Him, for He shields him all day long, and the one ADONAI loves rests between His shoulders (Deuteronomy 33:12). This last phrase literally means he rests on the Lord’s back. This pictures a Father carrying His beloved on His back, and therefore a beautiful metaphor for God’s protective, fatherly care of Benjamin.⁸⁰²

In the morning he devours the prey, in the evening he divides the plunder (49:27b). Both attributes, devouring the prey and dividing the plunder,were later evident in the tribe. Although the smallest of the tribes, in the near historical future, they would become famous for their courage, fierceness and power. After the conquest of Canaan, they received the territory between the tribes of Ephraim and Judah. It has been a war-zone throughout Israel’s history. The tribe of Benjamin themselves became known as a warrior tribe (Judges 5:14, 20:14-21; Second Samuel 2; First Chronicles 8:40 and 12; Second Chronicles 14:8, 17:7; Psalm 68:27).

In the far eschatological future, the tribe of Benjamin will have one portion in the messianic Kingdom, extending from the east side to the west side (Ezeki’el 48:23). When you look at Jacob’s family I think it would be fair to say that it was very dysfunctional, but even with all their problems, the sons of Isra’el believed in the God of Abraham and Isaac, and all fourteen sons are found in the millennial Kingdom (Ezeki’el 47:13, 48:1-29). Not one was lost. Yeshua talked about eternal security for those who believe, trust and have faith in Him. He said: My sheep hear My voice; I know them, and they follow Me. I give them eternal life, and they shall never perish; no one can snatch them out of My hand. My Father, who has given them to Me, is greater than all; no one can snatch them out of My Father’s hand; I and the Father are one (John 10:27-30).

Joseph is a Fruitful Vine
49: 22-26

Joseph is a fruitful vine DIG: In what way was Joseph a fruitful vine? Who attacked him? What are the three main titles of God used here? What do they point to? Why is that important? Does this speak more of Joseph or Joseph’s God? What correlation did the rabbis see between Yosef and the Messiah? How did the fact that the rabbis did not, and still do not, believe in two distinct comings of Yeshua affect their theology? Where do we see Joseph during the thousand-year reign of the Messiah during the Millennium?

REFLECT: If you feel overwhelmed today, can you let Jesus be your Shepherd? If everyone has deserted you and you are all alone, can you stand on the Rock of Christ? If you feel like you can’t go on another day, can you let El Shaddai nourish and sustain you? Joseph had a choice about how he reacted to adversity in his life. Do you have that same choice? What kind of vessel are you (Second Timothy 2:19)? What kind of spiritual fruit are you producing?

Joseph is a fruitful vine, a fruitful vine near a spring, whose branches climb over a wall. With bitterness, archers attacked him; they shot at him with hostility. But his bow remained steady, his strong arms stayed limber, because of the hand of the Mighty One of Jacob, because of the Shepherd, the Rock of Isra’el, because of the God of your father, who will help you, because of El Shaddai, who will bless you with blessings from heaven above, blessings from the deep, lying below, blessings from the breasts and the womb. Your father’s blessings are greater than the blessings of the ancient mountains, than the bounty of the age-old hills. Let all these rest on the head of Joseph, on the brow of the prince among his brothers (49:22-26).

Finally, Jacob turned to the children of his beloved Rachel, Joseph and Benjamin. Joseph was the eleventh son of Jacob (not to mention his daughters), and he spoke in greater detail to Joseph than any of his other sons. He was the firstborn of his favorite wife and Jacob had clearly spoiled him (to see link click Ix – Joseph Sold into Slavery by His Brothers). But Jacob recognized Joseph’s leadership qualities and placed him in charge of shepherding the flock, even though he was younger than all the brothers except for Benjamin. Put simply; Jacob saw qualities in Joseph that he did not see in his other sons.

Technically, there is no tribe of Joseph. Instead, Joseph received a double blessing and his two sons, Ephraim and Manasseh, each became their own tribe (Genesis 48; Joshua 14:4; Ezeki’el 47:13). The TaNaKh does, on occasion, refer to a tribe of Joseph (Joshua 17:17; Judges 1:22-23; Second Samuel 19:20; Amos 5:6; Revelation 7:8). However, in the contexts listed here, the tribe of Joseph seems to be referring to either the tribe of Ephraim or Manasseh, or to the house of Joseph, which included Ephraim and Manasseh.

Joseph is a fruitful vine, a fruitful vine near a spring, whose branches climb over a wall (49:22). The well-watered, far spreading, fruitful vine is often used in the Bible to signify great productivity and fruitfulness (Psalm 128:3; Ezeki’el 19:10).⁷⁹⁴ The word fruitful has the same root as the name Ephraim, which means double fruit. In the history of Joseph’s sons are accounts of victorious leaders. Joshua, Deborah and Samuel all came from the tribe of Ephraim; while Gideon and Jephthah came from the tribe of Manasseh.⁷⁹⁵ So Joseph’s descendants would be strong and numerous. From the metaphor of a fruitful vine, Jacob changes to a warlike figure beset by enemy archers who had tried to destroy him as a hated foe. With bitterness, archers attacked him; they shot at him with hostility (49:23). This refers to the mistreatment that Joseph suffered first at the hands of his brothers, and then from Potiphar’s wife (see Ji – Potiphar’s Wife said: Come to Bed with Me! But Joseph Ran Out of the House). Their lying tongues seemed to be as sharp as arrows.

What was Joseph’s focus? You never hear a negative word from him. How did he make it through the trials and turmoil’s in his life? But because of his moral and spiritual strength, his bow remained steady in the midst of being attacked.Joseph was tested, but his strong arms stayed limber, a metaphor for his wisdom, courage, and patience. In short, he maintained both his integrity and his comfort through all his trials, bearing all his burdens with an invincible resolution, and did not sink under the weight of them.⁷⁹⁶

There are three names the Holy Spirit uses to describe how Joseph made it through the trials and burdens in his life. What was his focus in the pit (see Ja – Joseph in the Pit)? How did Joseph cope after being sent to prison for something he didn’t do (see Jk –While Joseph was in Prison the LORD was with Him, and Granted Him Favor with the Prison Warden)? How did Joseph keep his sanity after being left to rot in prison for two years by someone whom he had helped (see Jp – The Chief Cupbearer did not Remember Joseph: He Forgot Him)? You never hear Joseph complain about his circumstances because it was the hand of God, the Mighty One of Jacob, who sustained him (49:24a). This same Mighty One would produce the Messiah.

The first name is the Shepherd. Even though the concept of the Messiah had not been revealed during Joseph’s lifetime, he knew that God was watching over him. Later, David would be more specific: ADONAI is my Shepherd; I lack nothing. He makes me lie down in green pastures, He leads me beside the quiet waters, He refreshes my soul. He guides me along the right paths for His name’s sake. Even though I walk through the darkest valley, I will fear no evil, for You are with me; Your rod and Your staff they comfort me. You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows. Surely Your goodness and love will follow me all the days of my life, and I will dwell in the house of the LORD forever (Psalm 23:1-6). Finally, in the New Covenant, we learn that the Shepherd is none other than Jesus Himself, when He said: I AM the Good Shepherd. I know My sheep and My sheep know Me – just as the Father – and I lay down My life for the sheep (John 10:14).

The second name is the Rock of Isra’el (Exodus 17:6; Second Samuel 23:3; Isaiah 8:14 and 30:29). This is the first time in the Bible that Yeshua is referred to as either the Shepherd or the Rock. Once again, although this concept the Messiah being the Rock was not revealed at that time, Joseph sensed that both he and his father Jacob were being led by the same God who was shepherding and strengthening them.⁷⁹⁷ Much later, Isaiah would say: Trust in the LORD forever, for the LORD, the LORD (a doubling to emphasize the point), the eternal Rock (Isaiah 26:4). Here Moses uses the proper name in its most emphatic form. Many times in the TaNaKh, the use of the word the Rock is a picture of the Messiah (Genesis 49:24; Exodus 17:6; Numbers 20:8; Deut 32:4 and 13; 2 Samuel 22:2; Psalm 18:2, 10:14, 40:2, 61:2, 92:15; Isaiah 8:14).The Bible teaches that Messiah Yeshua is at the right hand of God and is actually pleading on our behalf (Romans 8:34 CJB).

The third name is El Shaddai. There is a play on words in the text with this name. Shad means breast in Hebrew and occurs twenty-four times as El Shaddai, and signifies One who nourishes, supplies and satisfies (Isaiah 60:16). The Hebrew word dai means provision, sustenance or blessing. Combined with the word for God, or El, it then becomes One mighty to nourish, satisfy and supply.

The extent of Joseph’s blessings was amazing. Jacob reemphasized that because the God of his Father would help Joseph, and because of El Shaddai or God Almighty, his son would be blessed in three ways. First, he would be blessed by the dew from the heavens above (Genesis 27:39; Deuteronomy 33:13a). Secondly, he would be blessed by the springs and fountains of the deep that lies below (Deuteronomy 33:13b), and thirdly, he would be blessed by the breast and womb (49:25c). The tribe of Joseph became the largest because it developed from his two sons Ephraim and Manasseh.

The secret of Joseph’s ability to endure the hardships that he faced in life was the fact that He relied on the Shepherd, the Rock of Isra’el, El Shaddai. We also need to learn this lesson when dealing with the problems in our lives. It’s not that we can minimize our problems, but we need to maximize God. May we learn from Joseph and walk in the Lord’s blessing.

The rabbis have always been intrigued with Joseph. They realized that there was something about this son of Isra’el that spoke to them. Was Joseph human? Of course he was. But they saw what they believed to be a correlation between Yosef and what they believed the Messiah would be like when He came (see Iw – The Written Account of the Generations of Jacob). But what would the Anointed One be like?

On the one hand, the rabbis knew that the Messiah would be like King David. He would be the greatest King in Israel’s history, bringing peace and blessing upon the Land. Thus, they called Him Meshiach ben-David. But the rabbis also realized that there were verses within the Torah and the Prophets that give a different picture of the Messiah – a suffering and rejected Messiah. Like Joseph, He will be unjustly accused. So the rabbis pondered the possibility that Joseph was a foreshadowing of the coming Messiah. Both were rejected by their own brothers; both were left for dead; both endured persecution, and both were not recognized by their brothers when they saw them! So they call this persecuted One Meshiach ben-Joseph (see my commentary on The Life of Christ Mv – The Jewish Concept of Two Messiah’s).

Keep in mind the Torah never actually speaks of two Messiah’s, but this is what the rabbis implied from reading the Scriptures. How could there be a coming Messiah to rule and another Messiah to be rejected? The rabbis did not recognize the concept of the two comings of Christ. In His First Coming, He would be called the Lamb of God who takes away the sin of the world (John 1:29) coming to be slaughtered as a sacrifice; and at His Second Coming, He will be known as the Lion of the Tribe of Judah (Revelation 5:5) coming to rule and reign for a thousand years (Revelation 20:1-3).

Because of the God of your father, who will help you, because of El Shaddai, who will bless you with blessings from heaven above, blessings from the deep, lying below, blessings from the breasts and the womb (49:25 CJB). Joseph may have felt weak and helpless – but El Shaddai said I’m going to bless you because you’re standing on the Rock.

Lastly, Joseph would receive the blessing of Jacob himself. Your father’s blessings are greater than the blessings of the ancient mountains, than the bounty of the age-old hills (49:26a). Jacob’s blessings were greater than those received from Abraham and Isaac. They could only bless one son each; however, Jacob was blessing twelve sons. He prophesied: Let all these rest on the head of Joseph, on the brow of the prince among his brothers (49:26b). And all of Jacob’s blessings would likewise be showered on the head, the Nazir, of Joseph because he would be the prince among his brothers. The word was later used of the Nazirite (Numbers 6:1-21), who was set apart for God.⁷⁹⁸ As a result, he who was once separated from his brothers through spite was then separated from his brothers by blessing.⁷⁹⁹

In the far eschatological future, during the Messianic Kingdom, Joseph will continue to inherit a double portion of the land (Ezeki’el 47:13), one being for the tribe of Manasseh (Ezeki’el 48:4), and the other being for the tribe of Ephraim (Ezeki’el 48:5).

Jacob began his prophesy with fruitfulness when he said: Joseph is a fruitful vine, a fruitful vine near a spring, whose branches climb over a wall (49:22). Therefore, the blessing of Joseph can be summed up in the word fruitful. There is nothing more glorious in life than fruitfulness. Fruit is the natural and necessary expression of the spiritual life, and the way in which our Lord emphasized it (John 15:1-17), shows the importance of fruitfulness in the gospel. The people who, like Joseph, are faithful to ADONAI will bring forth much good fruit, and their lives will be filled with the fruit of righteousness that comes through Jesus Christ – to the glory and praise of God (Philippians 1:11).⁸⁰⁰

Seeing the youngest of his twelve sons, Ya’akov turned to Benjamin, whose mother Rachel died during childbirth.

Naphtali is a Doe Set Free that bears Beautiful Words
49: 21

Naphtali is a doe set free that bears beautiful words DIG: Who gave birth to Naphtali? Who named him? What does his name mean? Why In what way was Naphtali like a doe set free? What did the rabbis teach that the bears beautiful words alluded to? How can the Hebrew word shefer be interpreted? Where does this interpretation come from? What does Isaiah have to say about Naphtali? What did Jesus have to say about him? Who does Rabbi Sha’ul say lifted the veil for the Jewish people? What example does the prophet Habakkuk give us today?

REFLECT: How are you engaged in a desperate struggle like Naphtali? What kind of words do you use for your situation in life right now? What is your attitude during your struggles? Do you maintain a spirit of thanksgiving or do you merely want to curse God and die (Job 2:9)! Do you emphasize your problems or emphasize ADONAI (Psalm 23; Romans 8:31-39)? Have you revealed the Good News to anyone lately?

Naphtali is a doe set free that bears beautiful words (49:21 CJB).

As Jacob next looked up from his deathbed his eyes fell upon Naphtali, the last of the sons of his handmaidens. Naphtali was Ya’akov’s sixth son borne to him by Rachel’s maidservants. Naphtali was her second and last child with Ya’akov (to see link click Hj – Rachel’s Servant Bilhah Bore Jacob a Son and Rachel named Him Dan).. When Naphtali was born, Rachel said: I have had a great struggle with my sister, and I have won. So she named him Naphtali (30:8), which means I have been entangled in a desperate struggle.

When Ya’akov blessed his twelve sons, he said: Naphtali is a doe set free that bears beautiful words (49:21 CJB). Short but profound. Only six words in Hebrew. The image presented is of one who springs forth with great speed and provides good news. Later, Moses blessed the tribe saying: Naphtali is abounding with the favor of the Lord and is full of his blessing; he will inherit southward to the lake (Deuteronomy 33:23). In Joshua 19:32-39, we learn that Napthali’s land was in northern Isra’el, bordering Asher’s territory, and the Sea of Galilee touched the southern portion of its territory.

Ya’akov used a metaphor to describe Naphtali and said in the near historical future he would be productive and produce many descendants. Like a doe, Naphtali pictures strength, surefootedness, beauty and speed. His descendants would be like warriors, fleet afoot, with swift hands, and his was one of the few areas of the Promise Land that showed no signs of Canaanite occupation. The rabbis teach that this verse is an allusion to the battle against Jabin and Sisera of the Canaanites, when the men of Naphtali were swift to answer the call of Deborah the judge (Judges 4:1-24).

The rabbis also teach that the phrase bears beautiful words, alludes to the song of triumph sung by Deborah and [General] Barak after the victory against the Canaanites. When they returned from battle, they brought with them beautiful words (Judges 5:1-31). But as believers, these beautiful words, or imrei shefer, are the good news of the gospel. Naphtali would somehow not only bring a beautiful message to those around him, but to all the nations of the world.

The Hebrew word shefer can also be interpreted as to remove the veil. As in the Jewish wedding. One of the differences between a Gentile wedding and a Jewish wedding, is that in the Jewish wedding the couple are commanded to see each other before the ceremony. In Gentile weddings this is considered to be bad luck (whatever that means). If you will remember, Jacob had a little problem at his wedding (see Hg – Jacob Marries Leah and Rachel), and ever since then Jewish guys want to see exactly whom they are marrying! So today the groom is actually commanded to unveil the bride in the Jewish wedding ceremony. So this word, shefer, is another way of saying unveil the bride, to make things clear, or to have a revelation.

In the time of Messiah, the land of Naphtali was part of the area of Galilee, and it was viewed by the Jews in Judea as a place of dishonor, full of Gentile pagans (John 1:46 and 7:52). But much earlier Isaiah had prophesied that Naphtali would be honored: In the past He humbled . . . the land of Naphtali, but in the future he will honor Galilee of the Gentiles, by the way of the sea, along the Jordan (see my commentary on Isaiah Cj – He Will Honor Galilee of the Gentiles). This honor came with the coming of Jesus Christ. All Yeshua’s talmidim but Judas, who betrayed Him, came from Galilee, and much of Jesus’ ministry took place there. Therefore, on those living in the land of the shadow of death a light has dawned (Isaiah 9:2).

When Jesus heard that John [the Baptist] had been put in prison, He withdrew to Galilee Leaving Nazareth, He went and lived in Capernaum, which was by the like in the area of Zebulun and Naphtali – to fulfill what was said through the prophet Isaiah: Land of Zebulun and land of Naphtali, the Way of the Sea, beyond the Jordan, Galilee of the Gentiles – the people living in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned. From that time on Jesus began to preach: Repent, for the kingdom of heaven has come near (Matthew 4:12-17). You can only imagine how the first century Jewish readers would have felt after reading this. The rabbis had taught them that when the Messiah came, He would come from the north. They thought He would come from Galilee of the Gentiles. From a people who had historically lived in darkness, would come the great light. From Naphtali, the very place where the prophets said the Good News must come from. It would come from Galilee, not Salt Lake City or Vatican City.⁷⁹¹

Rabbi Sha’ul tell us that it was through the Meshiach that the veil was lifted. What is more, their minds were stonelike; for to this day the same veil remains over them when they read the TaNaKh; it has not been unveiled, because on by the Messiah is the veil taken away. Yes, till today, whenever Moshe is read, a veil lies over their heart. “But,” says the Torah, “whenever someone turns to ADONAI, the veil is taken away.” Now, “ADONAI” in this text means the Spirit. And where the Spirit of ADONAI is, there is freedom. So all of us, with faces unveiled, see as in a mirror the glory of the Lord; and we are being changed into His very image, from one degree of glory to the next, by ADONAI the Spirit (Second Corinthians 3:14-18 CJB).

Here Rabbi Sha’ul mixes in a second metaphor: hardness of minds and hearts, with the first of impaired vision and understanding in Second Corinthians 4:3-6. Their minds, or the minds of the unsaved Jewish people, were made hared and unreceptive to the word of God (see Romans 11:7), for to this day, Paul’s day, but still true today, the same veil remains over them, so that when they read the TaNaKh they do not see that it points toward the Meshiach. And the veil lies over their heart, singular, referring to the community as a whole, which resists being open His truth exerts social pressure against examining the Scriptures every day to see if what Paul said was true (Acts 17:11). Even though throughout history individual Jews have been open to the Good News and received it.

This is spiritual warfare pure and simple that enslaves Jewish people from seeing that the goal at which the Torah aims is the Messiah (Romans 10:4 CJB). Yeshua Himself made the same point to the religious leaders of His day when He said: You keep on examining the TaNaKh because you think that in it you have eternal life, and it keeps bearing witness to Me! Yet you don’t want to come to Me in order to have life . . . But don’t think that I will be your accuser before the Father. Do you know who will accuse you? Moshe, the very one you have counted on! For it you really believed Moshe [that is, the Torah] you would believe Me, because it was about Me that he wrote But if you don’t believe what he wrote, how are you going to believe what I say (John 5:39-40 and 45-47).⁷⁹²  So Jesus lifted the veil for them to make things clear, but because of their pride and arrogance – they would have none of it.

ELOHIM Adonai gives triumph over circumstances to those who trust Him. As Job said: Though He slay me, yet will I trust in Him (Job 13:15). God is bigger than all of our problems. The way to get out from under the load is to get right under ADONAI. To be under the LORD is to be over the circumstances. This is a lesson worth learning, especially when the world seems like a cesspool of quicksand. The prophet Habakkuk, for example, was about to go under when he started his book. Destruction, violence, strife, conflict, injustice, and wickedness were all he could see. But he cried out to God and his cry did not go unnoticed. The LORD not only answered his complaint but also provided the confidence needed to lift him from the quagmire. Habakkuk started in the pits, but ended on the mountaintop. His journey was not an easy one, but it was certainly worth it.

The prophet’s complaints were swallowed up by confidence. At the last, he would say: ELOHIM Adonai is my strength. He makes me swift and sure-footed as a dear and enables me to stride over my high places (Habakkuk 3:19 CJB). His fear turned to faith and he was transformed from a sour, jittery prophet weighed down with burdens to a secure, joyous preacher buoyed up with blessing. We should take note of that. The just, the upright, the happy, the contented and the victorious live by their faith.⁷⁹³

In the far eschatological future during the Messianic Kingdom, Naphtali will have one portion; it will border the territory of Asher from east to west (Ezeki’el 48:3).

The question that everyone eventually has to answer is this: When the veil is lifted – who’s under there? Is it Joseph Smith? Is it the pope? Is it Buddha? Is it Mary Baker Eddy? Is it Muhammad? For those who love the God of Abraham, Isaac and Jacob, it is Meshiach ben-David.

Continuing around the circle of his death bead, when Ya’akov turned to his next son, he saw the face of his beloved Joseph, who was the son of his favorite wife Rachel.

Asher’s Bread Will Be With Oil; 
He Will Provide Delicacies Fit for a King
49: 20

Asher’s bread will be with oil; he will provide delicacies fit for a king DIG: What did Asher’s name mean and how did his name become a reality? Where was his territory located and what was it like? What did he and his tribe do with their blessing? What are the three important words in Jacob’s prophecy and what do they mean? What was Asher’s undoing? How do we know they changed? Is Asher one of the “lost tribes” of Isra’el? How do we know? Where in the bible do we see the tribe of Asher in the future Messianic Kingdom?

REFLECT: What do you think your name means to those who come into contact with you? What evidence is there of that name? What has been your undoing? What evidence is there of your change? What happens when we become one with the world (James 4:4)? You don’t have to give one of your kidney’s to be a blessing, but what could you do instead?

Asher’s bread will be with oil; he will provide delicacies fit for a king (49:20).

Asher was Jacob’s eighth son. His mother was Leah’s maidservant, Zilpah, and he was her second and last child with Ya’akov. When Asher was born, Leah said: How happy am I. The women will call me happy (Genesis 30:13). Therefore, Asher’s name means happy or blessed and Jacob’s prophecy for the tribe of Asher certainly comes true when they settled along the rich slopes of the Galilean coastland north of Mount Carmel (Joshua 19:24-31). Asher’s territory was known as one of the most fertile parts of Canaan, abounding in wheat and olive oil.

Ya’akov prophesied that Asher’s bread would be shmeinah, or rich; saying: he will provide delicacies fit for a king (49:20). The Hebrew word for rich, or oil here is shmeinah, which literally means fat or oily. Moses also used this same word when he said: Most blessed of sons of Asher; let him be favored by his brothers, and let him bathe his feet in shmeinah, or in oil (Deuteronomy 33:24a). This particular word is found one hundred and ninety times in the TaNaKh and it is always, without exception, used of olive oil. This points out that the territory he had was suitable to grow olive trees, and in Joshua 19:24-31, we learn that Asher received land along the Mediterranean coast. His land was north of Manasseh, northwest of Zebulun, and west of Naphtali. To this day the territory along the coastline is rich with olive trees.

So even though Asher would be blessed, he would share his blessing with his brothers, and as you read his story you will find out that he lived up to Jacob’s prophesy pretty well. Not perfect – but pretty well. He is an example of someone who is blessed and wants to share those blessings. There are three important words in 49:20 the prophesy of Ya’akov that illustrate this.

1. Asher’s bread (49:20a): The first important word is lechem or bread – meaning the basic sustenance of life. That is why Jews say ha-motzi at the beginning of a meal. Because no matter what it is you are eating there is probably some form of bread on the table. So it is a general blessing for thanking ADONAI for all that He provides: Blessed are You, Lord, our God, King of the universe, Barukh atah Adonai, Eloheinu, Melekh ha-olam – who brings forth bread from the earth,Ha-motzi lechem min ha’aretz (Amein).

It is also interesting to note that beth-lechem means house of bread, and Bethlehem was the place where Jesus was born (see the prophesy in Micah 5:2). Yeshua said: I AM the bread of life. Whoever comes to Me will never go hungry, and whoever believes in Me will never be thirsty (John 6:35); therefore, the place where He was born is known as the house of bread.

2. Will be with oil (49:20b): The second important word used is shmeinah, or his bread will be with shmeinah, which should be translated olive oil because of the context. Asher settled in the area known as Haifa in northern Isra’el. It is still a beautiful coastline with fertile grounds and olive trees all around. Olive oil from the heart of olive country (It also has great surfing see promisedlandthemovie.com and view the trailer). In biblical times, the abundant olive oil was used for cooking, but it also had several other uses like for light and medicine. Thus, of all the tribes, Asher will be the one with a lot of shmeinah, and he shared it with all the other tribes. Moses would later prophesy: May Asher be most blessed of sons, may he bathe his feet in shmeinah (Deuteronomy 33:24). Meaning, that olive oil would be so plentiful that the Asherites could bathe their feet in it.

3. He will provide delicacies fit for a king (49:20c): The third important word is ma’adan translated here as delicacies, as in First Samuel 15:32; Lamentations 4:5, or delight in Proverbs 29:17. Gan ‘Edhen is translated the garden of Eden. But it was also called gan adan. . . the garden of paradise . . . the garden of feasting (Genesis 2-3). All that is captured in this Hebrew word ma’adan. So Asher will have bread, made with olive oil, yet he will share these royal delicacies of paradise with his brothers.

However, their prosperity seemed to be their undoing. They failed to drive out the Canaanites in the region of Tyre and Sidon, and because of this the people of Asher lived among the Canaanite inhabitants of the land (Judges 1:31-32). In the time of Deborah and Barak, Asher remained on the coast and stayed in its coves rather than join the fight against Jabin, a Canaanite king (Judges 5:17). The reason for their decline is unclear, although it could have been for their love of, and proximity to, the luxury of the Phoenicians.⁷⁸⁸ So although Asher was richly blessed, they did not behave admirably for a time in their history; when the time for action came, they failed to trust in God and honor His plan. By the time of King David, they had faded into insignificance. We lose our witness in the world when we become one with the world. Anyone who chooses to be a friend of the world becomes an enemy of God (James 4:4).

Later in Judges, Asher does respond to Gideon’s call to repel the Midianites, Amalekites, and others from the East (Judges 6:35). In another important gesture, Asher accepts Hezekiah’s invitation to the tribes from the northern kingdom of Isra’el to join the Passover celebration in Jerusalem (Second Chronicles 30:11). This was considered an act of humility, proof of a contrite heart before God.

After the Babylonian captivity and even the dispersion after the fall of Jerusalem in 70 AD, the tribe of Asher did not lose its identity. There are no “lost tribes,” and there will always be a believing remnant. As an example, the prophetess Anna was from the tribe of Asher and she gave thanks to God for the birth of Jesus (see my commentary on The Life of Christ, to see link click Au – Jesus Presented in the Temple).

Have you had some blessings lately? Family, friends, job, or your health? But it is one thing to be blessed, and it is quite another to be willing to share those blessings (see my commentary on The Life of Christ Il – The Rich Young Ruler). Yeshua said: Freely you have received – freely give (Matthew 10:8). We need to have a light touch on the things of this world. The richness of the Lord means sharing our blessings with others around us – especially if those blessings have nothing to do with money.

Kevin Jordan was a terrific high school baseball player. But during the 2010 season, he had trouble shaking the flu as a high school senior in Columbus, Georgia, and lost 20 pounds. But he still played well enough to receive a baseball scholarship to Wake Forest University from baseball coach Tom Walter. After many tests, the doctors at Emory University Hospital in Atlanta discovered his kidney was functioning at only 15 to 20 percent. That same year he was diagnosed with ANCA vasculitis, a type of autoimmune swelling disorder caused by abnormal antibodies. When those abnormalities show up in the kidneys, they can cause blood and protein to leak into the urine and could result in kidney failure.

After his diagnosis, Kevin was doing everything he could to fight the disease. He was taking thirty-five pills a day and went on dialysis three times a week – then daily, took steroids and went on chemotherapy, but his kidney function fell to less than 10 percent. The treatments were not working. Coach Walter assured Kevin’s parents that Wake Forest would still honor his scholarship. But when Kevin visited Wake Forrest in the fall of 2011 he had lost forty pounds and was going down hill fast. Coach Walter barely recognized him.

Kevin had been placed on the national organ donor list that has a 4 to 5 year waiting period. Family members were tested to see if any were a possible match for a transplant, and Coach Walter was tested that December after it was determined that his relatives weren’t compatible. Tom Walter said he wasn’t going to just sit around and watch Kevin die even though he hadn’t played one inning for the Wake Forest baseball team. By that time Kevin was so sick he couldn’t hold down any food. This wasn’t about baseball anymore.

Six weeks after his battery of tests, on January 28^th, 2011, Coach Walter found out during Wake Forrest’s first practice of the spring semester that he was a match. Three days later he told the team and said the players greeted the news with “stunned silence followed by a round of applause.” Dr. Kenneth Newell, the lead surgeon on the team that removed Walter’s kidney, said that the recovery time for both the 42-year-old Walter and Jordan was expected to be several months. It took two months before Walter was back to normal. Keith Jordan says his son began swinging a bat again in about 6-8 weeks. Kevin then enrolled in summer school that June and prepared for the 2012 fall semester.

“For us, it’s almost like it’s been divine intervention,” Jordan’s father Keith told The Associated Press in a telephone from Atlanta.

In February 2012 Kevin Jordan’s parents sat in the stands for their son’s first baseball game at college. He had regained much of the 40 pounds of muscle he had lost. But he struck out his first three at bats – once looking. In his last at bat for the day, he took two quick strikes and third base coach Walter called time out to talk to his young player . He said, “Listen, just relax. It’s a long season and a lot more games. Stop pressing.” With that, Kevin lined the next pitch to right field for a solid single. But his biggest hit was off the field. Like Asher, Tom Walter had shared his blessing with Kevin Jordan and his family.

In the far eschatological future during the messianic Kingdom, Asher will have one portion; it will border the territory of Dan from east to west (Ezeki’el 48:2). Thus, descendants of Asher will live up to their forbearer’s name of blessed.⁷⁸⁹

How blessed are those who reject the advice of the wicked, don’t stand in the way of sinners or sit where scoffers sit. Their delight is in ADONAI’s Torah; on His Torah they meditate day and night (Psalm 1:1-2 CJB). We need to remember that blessedness is intended for service and not for luxury. The most fundamental meaning of Scripture is this: Blessed is the one who blesses because God is a God of blessing.⁷⁹⁰

As Jacob looked at those around him, he turned to his next son Naphtali, whose mother was Bilhah, maidservant of Rachel.

Raiders Shall Raid Gad,
But He Shall Raid at Their Heels
49: 19

Raiders shall raid Gad, but he shall raid at their heals DIG: What characterized this tribe of Gad? What were they known for? Why were they given the best land by Joshua? Why was the tribe of Gad constantly under attack? Why did they build an altar on the Jordan River? What did the name of that altar convey about their unity with the other tribes of Isra’el?

REFLECT: What can we learn from this tribe as far as being rewarded when we obey and honor ADONAI? How can honoring God present difficulties with other believers? In what ways are you like the tribe of Gad? How are you different? Do you want to change that? How does the knowledge that you are an overcomer change the way you look at the world? What is it exactly that you will inherit?

Raiders shall raid Gad, but he shall raid at their heels (49:19).

Gad is the second of the four sons by the maidservants. They are arranged, not according to their mothers or their ages, but according to the blessing pronounced upon them. Thus, the two warlike tribes came first, first Dan, and now Gad. Because there is no short a sound in Hebrew, his name is actually pronounced God, not Gad. This was a tribe of brave warriors, an elite army unit, the mossad of the tribes of Isra’el if you will.

In the near historical future, Gad will be attacked by a band of raiders, but he will attack them at their heels. His name comes from the root word for warrior. There is a play on words in this single verse because four of the six Hebrew words have the root word for Gad in them. Gad in Hebrew sounds like the noun, a band of raiders and the verb raid is used twice. His original given name meant good fortune or lucky, yet he was constantly under attack.⁷⁸⁶

When the nation of Isra’el came out of its forty years of wilderness wanderings, the Gadites did not settle west of the Jordan River with most of the other tribes. Joshua gave Gad the best of the new land east of the Jordan (Numbers 32) because they obeyed the LORD’s and punished Israel’s wicked enemies (Deuteronomy 32:20-21). Gad was one of the tribes especially dedicated in the fight to conquer the Land as God commanded (don’t tell the United Nations, but this land would encompass the country of Jordan today). Jacob prophesied that raiders shall raid Gad. Their territory was large and they were constantly under attack by the enemies of the Jewish people – the Ammonites and the Moabites who were the terrorist’s of their day (Judges 11:1 to 12:7; First Samuel 11). The Gadites had to be strong because of where they lived.

After the tribes had settled into the Land, however, they were shocked to hear that Gad had built an altar in its territory across the Jordan. The other tribes took the altar to be a sign that the Gadites were falling away from the true worship of God in Shiloh, and plans were made to attack Gad for their perceived disobedience. Prior to battle, however, a delegation traveled to Gad to learn more about its action and rebuke them for their perceived sin. When they got there, however, they discovered that Gad had actually constructed the altar to honor the LORD and to prevent the Jordan River, a significant geographical divide between Gad and the majority of the other tribes, from spiritually dividing the people of ADONAI. What they said satisfied the people of Isra’el. The people of Isra’el blessed God and said no more about going to war against the descendants of Reuben and Gad and destroying the land were they lived. The descendants of Reuben and Gad called the altar: A Witness Between Us That ADONAI is God (Joshua 22:33-34). Therefore, war was averted, but we are reminded that differences in how we choose to honor the LORD may result in misunderstanding, discord and strife, even among believers.

So when Ya’akov prophesied: but he shall raid at their heels, they knew that they already had the victory. It is as if Jacob was saying, “They think they are attacking you, but you will attack them! This is very interesting and we continue to see this being played out in our own day. We can rely on God’s Word that Isra’el will be victorious. Moses had also prophesied about Gad when he said: Blessed is he who enlarges Gad’s domain! Gad lives there like a lion, tearing at the arm or head of his enemies (Deuteronomy 33:20).

Why did ADONAI designate them as tribe of warriors? We can read about some of the qualities of this elite military unit in First Chronicles. In describing Gad much later during the times of King David, we read: Some Gadites defected to David (as opposed to continuing to support King Saul who had disobeyed the LORD) at his stronghold in the wilderness, or masada. They were brave warriors, [trained] for battle and [skillful] in handling the shield and spear. Their faces were the faces of lions, and they were as swift gazelles in the mountains (First Chronicles 12:8). What an amazing description.

They were brave warriors. What does this mean for us today? Well . . . it’s both good news and bad news. The good news is that God is in control. But the bad news is that we are in the midst of a tremendous battle called life. We know that we already have the victory and that we are more than conquerors through Him who loved us (Romans 8:37), but it is still a battle nonetheless. The spiritual walk on planet earth is not going to be easy. In fact, if it were easy to fallow God everyone would be doing it. But Yeshua says, “If you make a decision to come to Me, you had better count the costs. If you come to Me, you have to die to yourself. If you come to Me, you need to pick up your cross and follow Me.” The question is this. Can we, like the tribe of Gad, stand strong in the face of the enemy?

The Gadites were trained for battle. They were Israeli army strong and committed, but if you are strong and committed without any training you are still in trouble. The tribe of Gad was tenacious, but they were also teachable. These were not loose cannons. And like the Gadites, we need to be teachable. In one sense, being a believer happens at the moment of faith (see my commentary on The Life of Christ, to see link click Bw – Wheat God Does For Us at the Moment of Faith). This is called justification. At that moment we are justified in the eyes of God (Romans 3:21-16; Titus 3:7). But there is a second aspect of our faith called sanctification, or to be set apart, specifically, to the holy use and purposes of God (Romans 7:14-25; First Thessalonians 5:23-24). This is a life-long process of being conformed to the image of Christ. In other words, being teachable.

They were also skillful, this word coming from the Hebrew meaning to arrange, or to put things in order. So the tribe of Gad had their priorities straight and as believers, we also need to put our priorities in order because we have the world, our flesh and the devil against us. Sometimes it seems like a tsunami of opposition. John writes to us and says: Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world – the lust of the flesh, the lust of the eyes, and the pride of life – comes not from the Father but from the world. The world and its desires pass away, but whoever does the will of God lives forever (First John 2:15-17). So how do we keep our priorities in order. King Solomon said it like this: Trust in ADONAI with all your heart; do not rely on your own understanding. In all your ways acknowledge Him; then He will level your paths (Proverbs 3:5-6).

In the far eschatological future, Gad will overcome the Ammonites and Moabites in the Millennial Kingdom. Jeremiah prophesied that in the end times the Ammonites will become a mound or ruins, and its surrounding villages will be set on fire. Then Isra’el will drive out those who drove her out (Jeremiah 49:1-2). In the end, just as the Ammonites and the Moabites possessed their territory, the Jews will end up possessing theirs. However, ADONAI will be gracious to them. Just as He promised the restoration of Ammon (Jeremiah 49:2 and 6), He also promises the restoration of Mo’ab (Isaiah 16:1-5; Jeremiah 48:12-17 and 47). Both will serve Isra’el in the Messianic Kingdom.

Life is often associated with sorrow and hardship, but victory is promised to the faithful soldier, and to those who overcome, there are eternal spiritual blessings.⁷⁸⁷ Jesus made seven specific promises to the overcomer. For everyone born of God overcomes the world. Our faith is the means by which we overcome the world. Therefore, who is it that overcomes the world? Only he or she who believes that Yeshua is the Son of God (First John 5:4-5). What will overcomers inherit?

Yeshua said that the overcomer will be given the right to eat from the tree of life (Revelation 2:7), the overcomer will not be hurt at all by the second death (Revelation 2:11), will be given some of the hidden manna (Revelation 2:17), will be given authority over the nations (Revelation 2:26-28), will be dressed in white and never be blotted out from the book of life (Revelation 3:5), will be made a pillar in the temple of God and Christ will also write on them a new name (Revelation 3:12) and will be given the right to sit with Christ on His throne, just as He overcame and sat down with His Father on His throne (Revelation 3:21). Are you, like the tribe of Gad, constantly under attack today? If you are living for Christ, you are in a spiritual battle whether you like it or not. Thus, we need to be teachable, brave spiritual warriors, having our priorities in order so that we can overcome the world and live with our Savior forever.

Continuing to prophecy to the twelve sons circled around his bed, Jacob next directed his attention to Asher, whose mother was Zilpah, Rachel’s maidservant.

Dan Will be a Serpent by the Roadside,
A Viper Along the Path
49: 16-18

Dan will be a serpent by the roadside, a viper along the path DIG: What does Dan’s name mean? How will there be a double fulfillment? What judge was an example of their early glory? What was the gulf between Dan’s calling and his achievement? Why did the tribe of Dan move away from the southern kingdom Judah to the northern kingdom of Isra’el? How did the tribe of Dan turn to idolatry? What were the results of their judgment?

REFLECT: Can you move away from your problems? Is it more important where you live or how you live? What kind of person you are? What does it mean to you personally, that Dan is given territory in the messianic Kingdom? Are you waiting and looking for the blessed hope – the appearing of the glory of our great God and Savior Jesus Christ (Titus 2:13)? What happens when people believe the evening news more than they believe the Word of God?

Dan will judge his people as one of the tribes of Isra’el. Dan will be a serpent by the roadside, a viper along the path that bites the horse’s heels so its rider falls off backward. I wait for Your deliverance, ADONAI (49:16-18 CJB).

The sons of Leah are followed by the four sons of the two maidservants, arranged, not according to their mothers or their ages, but according to the blessing pronounced upon them, so that the two warlike tribes come first (to see link click Hj – Rachel’s Servant Bilhah Bore Jacob a Son and Rachel Named Him Dan). The name Dan means to judge, and Jacob prophesied that Dan will judge his people as one of the tribes of Isra’el (49:16 CJB). This is a play on words in Hebrew because here we learn that Dan will judge his people. The name Dan comes from the Hebrew verb din. So yadin here means he will judge his people. Interestingly enough, he will not only judge, but the tribe of Dan itself would be judged.

Just because his birth-mother was a concubine did not mean he was some sort of second class son. He was very important to the nation and history of Isra’el. The fact that he would provide justice was fulfilled by Samson, but the prophesy associated with Dan had nothing to do with territory (Judges Chapters 13-16).⁷⁸² The tribe of Dan would provide many of the key judges in the book of Judges, with Samson being the most famous of that era. He had his ups and downs for sure, but in his grand finale he did the right thing and brought down the house. Samson was not always walking with ADONAI, but that’s probably why he is in the TaNaKh. Like us, he was not sinless, but gave his life for the redemption of Isra’el. He is like that snake of Dan, biting at the heels of the enemy.

Dan battled the Philistines in the cities of Gaza. So it seems the more things change the more they stay the same. The modern Palestinians are not the Philistines, but ironically, we are still battling Gaza today. The Philistines wanted to destroy Isra’el during the time of the judges, and the Palestinians want to push Isra’el into the sea today. They do not recognize God’s covenant with Isra’el and are sworn to her destruction?

Jacob resorts to a metaphor to make his second point. Dan will be a judge in a surprising way. He will be a snake by the roadside of the enemies of Isra’el, a viper along the path that bites the horse’s heels so that its rider tumbles backward. The imagery here seems to suggest that Dan, although small, will be quite capable of holding his own. His strength will be greater than his size. As small as he is, he will be able to strike panic into an animal as large as a horse.⁷⁸³ We see much of this fulfilled in the exploits of Samson. After an impressive opening by Dan, however, we see the same gulf between the calling and the results that was seen in Reuben’s disgrace.⁷⁸⁴

As the Israelites came into the land of Canaan, by lot certain areas of territory were assigned to each tribe. The tribe of Dan was given a tract of land that was smaller than the other land grants, but was fertile and also had a boundary along the Mediterranean Sea where there was fishing and commerce available to them.

However,the tribe of Dan never fully conquered this area as a result of a lack of faith in God. This was true of the other tribes as well as what the early chapters of the book of Judges clearly teach, and led to a time during the period of Judges where it was said: In those days there was no king in Isra’el; everyone did what was right in his own eyes. Judges 18:1-31 tells the story of the people of Dan falling into idolatry. They also did not like the territory that was theirs, so they sent out spies to find a better area. In the north, some representatives of Dan learned of an area where a peaceful group of people lived. They took things into their own hands and wiped them out so that they could then move the entire tribe up to a region close to the sources of the Jordan River, just south of present day Lebanon. There they established their main city and called it Dan.

It was there that Dan introduced idolatry into the nation of Isra’el. In Judges 17:5 we learn that one of the Levite priests named Micah, had a shrine, and he made an ephod possibly an object of worship. The nature of the ephod is not clear. It could have been patterned after the short outer garment worn by the high priest (see my commentary on Exodus Fz – Make the Ephod of Gold, Blue, Purple and Scarlet Yarn). But instead of being worn as a garment, it was apparently fashioned out of gold to serve as an idol (Judges 8:24-26). In addition, he made some household idols and installed one of his sons as his priest to conduct worship to this shrine (Judges 17:5).

Therefore, Micah set up a cult in the northern part of the country and took down the tribe of Dan with him. It was therefore in Dan that King Jeroboam, who led the rebellion that culminated in the divided kingdom, set up one of his two golden calves in the northern kingdom of Isra’el. We learn in First Kings 12:25-33 that Jeroboam was afraid that those who lived in his kingdom in the north would still go down to the southern kingdom of Judah to worship at Jerusalem, since that was where the Temple that God had authorized was located. So Jeroboam built two additional altars for the people of the northern kingdom of Isra’el to worship. He established worship in the south at Bethel and in the north at Dan. He built a golden calf at each location, and instituted special days and feasts where people would meet. Sadly, this man-made worship at Dan has been one of its lasting legacies.

The LORD doesn’t look too kindly upon idolatry. Earlier, Moses had said: So let there not be among you a man, woman, family or tribe whose heart turns away today from ADONAI our God to go and serve the gods of those nations. Let there not be among you a root bearing such bitter poison and wormwood. ADONAI will single him out from all the tribes of Isra’el to experience what is bad in all the curses of the covenant written in this book of the Torah (Deuteronomy 29:18 and 21 CJB). Dan was the judge, but he was also to be judged. And because of the tribe of Dan’s idolatry they were set aside for generations and lost many blessings along the way.

This is an interesting illustration of our own lives. If you are truly saved (see my commentary on The Life of Christ Bw – What God Does For Us at the Moment of Faith), you are His child. Jew or Gentile – you belong to Him (Ephesians 2:11-13). Through sin and rebellion, we can lose many of our blessings along the ways also. In the last analysis, we are still saved (see my commentary on The Life of Christ Ms –The Eternal Security of the Believer), but the question becomes: what kind of child are we? Are we walking in our own inheritance? There is no doubt about it, we will also be judged (see my commentary on Revelation Cc – We Must All Appear Before the Judgment Seat of Christ).

The tribe of Dan is not listed among the twelve tribes in the book of Revelation during the Great Tribulation (see my commentary on Revelation Cr – Then I Heard the Number of Those Who Were Sealed), because the world at that time will be drowning in idolatry.⁷⁸⁵ The tribe of Levi, who did not have an inheritance, will be substituted for Dan during that time of trouble for Jacob (Jeremiah 30:7). But God’s gifts and His calling [to all the tribes of Isra’el] are irrevocable (Romans 11:29). Thus, by the grace of ADONAI, in the far eschatological future, Dan will be included in the twelve tribes of the Messianic Kingdom. Despite leading the nation of Isra’el into idol worship, the LORD will not cast him out. These are the tribes, listed by name: at the northern frontier, Dan will have one portion(Ezeki’el 48:1-2 and 32).

At first glance, Jacob’s final line of praise seems out of place. He blurted out: I look for your yeshu’ah or for your salvation, ADONAI (49:18 CJB). This is the first mention of salvation in the Torah. It is not a coincidence that this is not merely the concept of redemption, but the name of redemption – the name of our Redeemer.

The rabbis interpret these words as messianic. The later Targum reads, “Not for the deliverance of Gideon, the son of Joash, does my soul wait, for that is temporary; and not for the redemption of Samson, for that is transitory; but for the redemption of the Messiah, the Son of David, which your word has promised to bring to your people, the children of Isra’el: For this my soul waits.” Jacob was looking forward to the Messiah, who is the source of salvation. When Christ was presented in the Temple on the eighth day, a man called Simeon was waiting for Him. When he saw Jesus, he said: Now, ADONAI, according to Your word, Your servant is at peace as You let him go; for I have seen with my own eyes your yeshu’ah (because Yeshua means salvation), which you have prepared in the presence of all peoples – a light that will bring revelation to the Goyim and glory to your people Isra’el (Luke 2:29-32 CJB). We have a lot to learn from the tribe of Dan.

Once Ya’akov finished prophesying to Dan, he then turned to his next son, Gad, whose mother is was Zilpah, maidservant of Leah.

Issachar is a Strong Donkey,
and Became a Laborer Who Tills
49: 14-15

Issachar is a strong donkey, and became a laborer who tills DIG: Why can these verses be seen in either a positive or a negative light? Why? How does Judges 5:19-22 and First Chronicles 12:23 and 32help us to know which view is correct? In what sense was Issachar a strong donkey? How are all the other animals in Genesis 49 and Deuteronomy 33 viewed? How was the land he inherited good and pleasant? What from Issachar’s past history would indicate that he would not choose slavery over liberty? What was Issachar’s far eschatological future?

REFLECT: How are we to understand the times today? Are you a hard worker? When was the last time you had to rest from exertion when serving the Lord? How does the thought of being a strong donkey for ADONAI strike you? In what way do you need a burdenlifted from you today? Who can you talk to? Is there anything holding you back from seeking help? Why? Are you a burden bearer for others?

Issachar is a strong donkey pausing to rest between the sheepfolds, and [when] he saw how good [his] resting-place was, and that the land was pleasant he will [bend his shoulder to the burden], and will become a [farmer who tills the land].

As Jacob gazed up at his sons standing around his deathbed, Issachar was next as he was standing next to Zebulun. The last of Leah’s six sons, his near historical prophecy can be somewhat perplexing. Many of the words in these two verses are so obscure, that translations from the Hebrew vary widely. This has led commentators to come to one of two conclusions. On the one hand, some believe these words should be translated to paint a negative picture the tribe of Issachar as a beast of burden, who, unwilling to fight, would rather submit to the yoke and be forced to do the work of a slave rather than risk their possessions and their peace in the struggle for liberty. On the other hand, others see a positive picture of Issachar being a sturdy, hard-working donkey, who is seen resting from his labors. When he sees how good his inheritance is and how productive the land may become, he becomes determined to continue his hard-working efforts. To get a more complete picture, we need to look elsewhere in the TaNaKh.

First, we see the tribe of Issachar’s loyal support of the prophetess Deborah in defeating the Canaanites. The princes of Issachar were with Deborah; yes, Issachar was with General Barak (who was from the tribe of Issachar), set under his command into the valley (Judges 5:15a). The Song of Deborah blessed those tribes who responded freely to the call to battle – included in that list was the tribe of Issachar. They were not faint of heart and would not submit to the kings of Canaan (Judges 5:19-22), nor sacrifice their peace for the sake of safety. They were not lazy cowards!

Secondly, the chronicler tells us of their willingness to fight and die for what they knew was right. These were the numbers of the men armed for battle who came to David at Hebron to turn Saul’s kingdom over to him, as ADONAI had said: From Issachar, men who understood the times and knew what Israel should do – 200 chiefs, with all their relatives under their command (First Chronicles 12:23 and 32). This is not the picture of a timid tribe who chose slavery over liberty for want to fight. As a result, Scripture points to the fact that Issachar and his descendants should be seen in a positive light. They had discernment and because of that the other tribes leaned on them for their insight.

ADONAI is looking for men and women who have discernment and understand the times today. It is absolutely amazing how many people today are so busy with the things of this world they do not understand they are one the wide road to judgment (see my commentary on Revelation, to see link click Fo – The Great White Throne Judgment). What a tragedy to go through life chasing the wind and miss that single most important reason we are here – to worship God. The other tribes might have been somewhat distracted, but Issachar understood the times and knew what Israel should do. And so should we. All we have to do is read and believe the Scriptures. The Bible says it . . . I believe it . . . and that does it!

The name Issachar means hire. When Leah’s son Reuben found some mandrake plants, meaning love apples (a supposed aphrodisiac) he brought them to his mother. But when Rachael found out about them, she wanted them to help her with her barrenness. She then agreed that Jacob could sleep with Leah that night in return for the mandrakes (30:15). When Jacob came in from the fields that day, Leah informed him: I have hired you (to sleep with me tonight) with my son’s mandrakes. Consequently, when she became pregnant Leah named her son Issachar, or hire (see Hl – God Listened to Leah and She Became Pregnant and Bore Issachar, Zebulan, and Dinah). This son would have a special gifting in bearing the burdens of others.

Issachar is a hamor garem, or strong donkey (49:14a NET). If viewed negatively, the word translated “rawboned” in the NIV is translated strong in the New English Translation and other versions. “Rawboned” can also mean “bony” as in “nothing but skin and bones.” Some see a sadly comical picture of an ass that has knelt with its heavy saddle bags and can no longer stand up. Thus, if viewed negatively, the prophecy could mean that the descendants of Issachar would be thin and weak.

However, the positive nature of all other animal comparisons in both Genesis 49 and Deuteronomy 33 suggests the possibility that this prophecy contains a similarly positive statement about Issachar. A brief summary of the other animal comparisons will illustrate this point. In Genesis 49:9, Judah is compared to a lion’s cub. In Genesis 49:17, Dan will be a snake by the roadside, a viper along the path that bites the horse’s heels so that its rider tumbles backward. The imagery here seems to suggest that Dan, although small, will be quite capable of holding his own. His strength will be greater than his size. As diminutive as he is, he will be able to strike panic into those much larger than himself. In Genesis 49:21, Naphtali is compared to a doe, and in Genesis 49:27, Benjamin is compared to a wolf. It seems to me that commentators have been too quick to read western views of the ass into this text. For centuries the word “ass” has been a metaphor in the English language for stupidity. Nothing in the Scriptures suggests this view. The donkey is an important animal in the Bible – sure-footed in rough terrain, able to survive on poor forage, the basic transportation of poorer people and the bearer of burdens.⁷⁷⁹

Pausing to rest between the sheepfolds (49:14b NET). The word hammispetayim appears only three times in the TaNaKh. In Judges 5:16 CJB we read: But why did you stay at the pens for the sheep, and listen to the shepherd’s flute playing for the flocks? And Psalm 68:13 NIV says: Even while you sleep among the sheep pens, the wings of My dove are sheathed with silver, its feathers with shinning gold. So this translation seems preferable to that of “saddlebags,” as some have translated it.⁷⁸⁰ Thepositive picture here, then, is of a strong donkey, pausing temporarily to rest from the work that he was meant to accomplish. Yosef calling his son a donkey was actually a complement because donkeys were a very important mode of travel and a mean of work during those days. One who carried burdens.

And [when] he saw how good [his] resting-place was, and that the land was pleasant (49:15a). This verse continues that thought of the previous verse, explaining what Issachar, thestrong donkey, will do when he arrives in Canaan. When viewed negatively,Issachar is seen as “a rawboned donkey,” who preferred “lying down between two saddlebags,” or the territory between the Carmel Mountain Range and the Gilboa Mountain Range. In the northwest, the boundaries of the tribe of Issachar touched those of Zebulun, and extended westward to the Kishon River. The southern boundary bordered the northern boundary of West Manasseh. Consequently, an eastern portion of the Jezreel Valley, along with the city of Megiddo, rested with their tribal allotment. The son’s of Issacharlooked east through the Jezreel valley and the Plain of Esdraelon. The Jordan River formed the tribe’s eastern boundary (Joshua 19:17-23). Their allotment was one of the most agriculturally desirable.

However, the Hebrew word rabas, to lie down, merelymeans to rest from exertion. There is nothing inherent in the verb resting-place, sometimes interpreted by some as laying down, to suggest laziness. I think those who find laziness here have been influenced by the rebuke of Reuben in 49:3-4, where there is a contrast between what Reuben might have become and what he really became. Some commentators expect to find the same thing here.

He will [bend his shoulder to the burden](49:15b NIV). Besides being fertile, the main highway form Egypt to Babylon passed through the Jezreel Valley so that any country trying to control the trade routes would seek to take control of that region. It is therefore understandable that Issachar would often be subject to invading armies. Therefore, those who would interpret the verse negatively would say that Issachar would not fight for his land. They would say that he was strong, but passive and lazy, preferring to take it easy.

And will become a [farmer who tills the land] (49:15c ASV). When viewed negatively, some see that Issachar’sapathy resulted in the tribe’s slavery to the Canaanites:“He will bend his shoulder to the burden and submit to forced labor.” But Issachar’sname hire, does not fit this “forced labor” view. There is nothing in the TaNaKh that indicates the tribe of Issachar was ever forced into slavery of any kind. In fact, the Greek Septuagint (the Greek translation of the TaNaKh), supports the elementary, nontechnical meaning of the phrase, translating kai egenethe aner georgos, and he will become a farmer who tills the land.

A negative view of this passage sees a tribe strong enough to conquer the Canaanites in its area, but unwilling to forego political power and military victory in favor of enjoying the good land, even at the cost of liberty. They say the people of Issachar were willing to work for others just as long as they could enjoy peace and quiet. But this view is at odds with Scripture as seen in the introductory comments on Judges 5:19-22 and First Chronicles 12:23 and 32. It is hard to see how Issachar could expect to enjoy subjugation or be willing to endure it after the experience of 430 years of oppression in Egypt (see my commentary on Exodus Ca – At the End of the 430 Years, to the Very Day). It is hard to see how slavery would be preferable to liberty, particularly when the history of Isra’el is filled with rebellions against various tyrannical rulers. No . . . it is better to take the positive view of these two verses and see Issachar as a strong, hard-working donkey, who at the present time is resting from his labors. And when he saw how good his inheritance was and how productive the land may become, he will continue his hard-working efforts.⁷⁸¹

But in the far eschatological future, Issachar will have one portion in the messianic Kingdom; it will border the territory of Simeon from east to west (Ezeki’el 48:25).

The spirit of Issachar is still will us today. Rabbi Sha’ul, inspired by the Ruach ha- Kodesh speaks to us today and says: Brothers, suppose someone is caught doing something wrong. You who have the Spirit should set him right, but in a spirit of humility, keeping an eye on yourselves so that you won’t be tempted too. Bear one another’s burdens – in this way you will be fulfilling the Torah’s true meaning, which the Messiah upholds (Galatians 6:1-2 CJB). This reminds us of our own calling – being a burden bearer. A strong donkey for Yeshua, if you will. I wonder if Rabbi Sha’ul wasn’t thinking of tribe of Issachar when he wrote these words. The spirit of Issachar is about restoration – about bearing burdens. That’s a picture of what ADONAI wants in our community. We all need assistance from time to time. Which means God will use you as the burden bearer.

On May 30, 1935, the greatest career in the history of major league baseball came to an end. It was Memorial Day in Philadelphia, but there were no fireworks to bid farewell, just a weak ground ball to Phillies’ first baseman Dolph Camilli and a mournful walk back to the dugout. The immortal Babe Ruth was finished.

Towards the end of that same season, the Babe was playing for the Boston Braves in a game against the Reds at Crosley Field in Cincinnati. His skills had eroded and he was a shadow of his former self as the best player in the game – arguably of all time. There he had a nightmare game – three errors in the outfield resulting in five unearned runs, five strike-outs. At the end of the game he was jogging in from left field and the crowd started booing. In the midst of the booing, a young boy ran out onto the field and hugged Babe Ruth’s leg. After a brief moment, the Babe took hold of the boy’s hand and they started walking off the field. Everyone was so silent you could hear a pin drop. The actions of the youngster had put things into perspective – this once great player was having a bad game. A few cheers started to come from the once-quiet crowd. Just a few at first. But as the Babe and the boy walked off the field hand-in-hand, the jeers turned to cheers. That’s a burden bearer. Someone with discernment who understood what was happening and did something about it. Are you an Issachar? Are you able to bear a burden? We must always remember Messiah has touched us so we can touch others until He comes. Thank God.

Continuing around the circle on his deathbed, Ya’akov next came to Dan, whose mother was Rachel’s maidservant, Bilhah.

Zebulun Will Live by the Seashore 
and Become a Haven for Ships
49: 13

Zebulun will live by the seashore and become a haven for ships DIG: What was puzzling about Jacob’s prophecy to Zebulun? The word seashore is plural. What does that point to? Who traveled through the territory of Zebulun? Why will Isaiah’s prophecy that Isra’el will reach all the Gentile nations come through Zebulun and not Judah? How was the tribe of  Zebulun a haven for Jesus? How will their boundaries change during the thousand-year messianic Kingdom, and what special ministry will they have?

REFLECT: Has the Lord ever prompted you to do something, or put you in a situation, that didn’t make any sense to you – only to end up being a blessing? When? Where? How can you use that experience to help others? Do you need to have the gift of evangelism to evangelize? How are you a conduit through which the God of Isra’el is made known to others?

Zebulun will live by the seashore and become a haven for ships; his border will extend toward Sidon (49:13).

After speaking to Judah, Ya’akov turned to Leah’s two other sons, who apparently were standing together next to him.⁷⁷⁵   One would expect to read now the blessing upon Dan since he was the fifth son of Jacob (30:6). Yet, the chronology here is not according to birth but according to the birth mother; the first six sons of Jacob’s prophecy are children of his first wife Leah (35:23).⁷⁷⁶  Zebulun is mentioned before Issachar (although Issachar is older and should have been mentioned first) because Zebulun’s territory fell between Issachar’s and Dan’s, and for that reason they are referred to in that order.

Ya’akov prophesied to the sixth son of Leah first and said: Zebulun will live by the seashore and become a haven for ships; his border will extend toward Sidon (49:13). The shortest of all the bedside blessings, this is not a curse leveled at Zebulun because of his vain flirtation with the Phoenicians, but a word or praise and promise addressed to this tribe.⁷⁷⁷ The need for a near historical and a far eschatological view of this prophecy is vital because initially Zebulun had no border by the seashore.

In the near historical future we know that Zebulun’s borders did not extend to the seashore (Joshua 19:10-16). Zebulun was separated from the Mediterranean Sea by the tribe of Asher on the west, and from the Sea of Galilee (Kinnereth) by the tribe of Naphtali on the east (Joshua 19:24-31). But Asher never fully settled the northern peninsula. They failed to possess the land . . . and did not drive out those living in Akko or Sidon or Ahlab or Akzib or Helbah or Aphek or Rehob. The Asherites lived among the Canaanite inhabitants of the land because they did not drive them out (Judges 1:31-32). Therefore, the tribe of Zebulun ended up having an expanded influence in northern Isra’el. The word seashore is plural, and it became a double fulfillment because Zebulun then had access to both the Mediterranean Sea and the Sea of Galilee.

However, the influence of Zebulun’s trading did extend northward toward the Phoenicians and the city of Sidon (Isaiah 23:4; Ezekiel 28:22). They would do business with the Phoenicians, and therefore, would be enriched with trade from the sea. In fact, one of the key highways of the ancient world, the way of the sea, or the via maris, passed right through the territory of Zebulun. So the rich crops he and members of his tribe grew in their territory were exported by the Phoenicians.

Not only that, but later Moshe would specifically tell us that ADONAI would spread His message through the tribe of Zebulun. About Zebulun he said: Rejoice, Zebulun, in your going out, and you Issachar, in your tents. They will summon peoples to the mountain, a specific mountain, the holy mountain of the LORD, Yerushalayim, and there offer the sacrifices of the righteous; they will feast on the abundance of the seas, on the treasures hidden in the sand (Deuteronomy 33:18-19). The Greek, the Babylonians, and the Romans would all come through the territory of Zebulun, and they would be a conduit through which the God of Isra’el would be made known to them. Both Jew and Gentile coming to the mountain of the LORD through the business of Zebulun.

This should be a reminder to us that we should do the same as we carry on our business in this world. Not all have the spiritual gift of evangelism, but we all need to be evangelists. All of us are sent out to be a blessing, a conduit through which Jesus Christ would be made known to the Greeks, Babylonians and Romans of our day. No matter what we do in this life, some of the best opportunities to share the Good News come from the most day-to-day, commonplace experiences. ADONAI has done some great things in our lives and to want to share that with others is quite natural. Jesus said it this way: In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven (Matthew 5:16). Just be who you are and let God work through you.

Isaiah also gives us a prophetic promise through Zebulun. How unexpected! Why not through Judah? God will reach Isra’el and all the Gentile nations. Speaking of the darkness of his day, the prophet writes: Nevertheless, there will be no more gloom for those who were in distress. In the past [God] humbled the land of Zebulun and Naphtali, but in the future He will honor Galilee of the nations, by the Way of the Sea, beyond the Jordan (Isaiah 9:1). Jacob’s prophecy would be fulfilled by a tribe living on the edge of the nations – Zebulun. The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned. You have enlarged the nation and increased their joy (Isaiah 9:2-3a). How would this be accomplished?

For to us a child is born, to us a son is given, and the government will be on His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father Prince of Peace. Of the greatness of His government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of ADONAI, the LORD of heaven’s angelic armies, will accomplish this (see the commentary on Isaiah, to see link click Cm – For To Us a Child is Born).

We also know that the tribe of Zebulun was a haven for Jesus. When Joseph and Mary returned from Egypt when Yeshua was an infant, Galilee was their haven of safety (Matthew 2:13-23). Although Jesus was of the tribe of Judah, He grew up in Nazareth and lived there about thirty years before He started His ministry, much of which took place in the territory of Zebulun (Matthew 4:12-17). Eleven of the twelve apostles were from Galilee (Judas was not). Also, when the Jewish religious leaders were plotting to kill Him, He took refuge in Galilee (John 7:1 and 9).

However, a key part of Jacob’s blessing referred to the far eschatological future during the messianic Kingdom. The borders of the tribes during that time will be different, and the border of Zebulun will extend to the Mediterranean Sea. Indeed, Zebulun will live by the seashore and become a haven for ships during that time (Ezeki’el 48:26).

So it appears that in some way Zebulun will have a special ministry to the unbelieving Gentiles during the messianic Kingdom, and many will be saved. The people and territory of Zebulun will become a haven for ships, as Galilee was a haven for Jesus before the cross.

The Psalmist describes how God came to Israel’s rescue and ours as well. He paints four pictures taken from life, yet intended to represent Israel’s and our experience. The fourth of these parables speaks about Israel’s and our smallness when compared to ADONAI. Some went out to the sea in ships; they were merchants on the mighty waters. They saw the works of the LORD, His wonderful deeds in the deep; For He spoke and stirred up a tempest that lifted high the waves. They mounted up to the heavens and went down to the depths; in their peril their courage melted away. They reeled and staggered like drunken men; they were at their wits end, literally, all their wisdom was swallowed up (Psalm 107:23-27). The hurricane shakes us into seeing that in a world of frightening forces, we live by permission and not by good management.⁷⁷⁸ We come to the end of ourselves, or our wits end. All of our supposed skill to manage our lives becomes useless. We need to believe that it is God who has His hands on the helm of our ship.

Then they cried out to the LORD in their trouble, and He brought them out of their distress. He stilled the storm to a whisper and the waves of the sea were hushed. They were glad when it grew calm, and He guided them to their desired haven (Psalm 107:28-30). This will be the message of the tribe of Zebulun during the thousand year reign of the Messiah. Their message will point unbelieving Gentiles to Christ, and He will become a haven for those who have come to their wits end, who are weary of trying to steer their own ship.

Let them give thanks to the LORD of His unfailing love and His wonderful deeds for men. He calmed the storm and delivered them from their danger, guiding them safely to their destination. Let them exalt Him in the assembly of the people and praise Him in the council of the elders (Psalm 107:31-32). The tribe of Zebulun will finally live by the seashore, but they will become fishers of men (Matthew 4:18-20).

The last of Leah’s six sons was next in line. What did God have in store for him?

The Scepter Will Not Depart from Judah
Until He Comes to Whom It Belongs
49: 8-12

The scepter will not depart from Judah until He comes to whom it belongs DIG: What was so special about Judah? Why was he favored over his brothers? What was Judah’s far eschatological future?

REFLECT: If you are a believer, Judah’s blessing is your blessing because you are royalty and a child of King Jesus. What is your evidence for that?

Judah, your brothers will praise you; your hand will be on the neck of your enemies; your father’s sons will continue to bow down to you. Judah is a lion’s cub; my son, you will stand over the prey. Like a lion he crouches and lies down, like a lioness – who cares to provoke him. The scepter will not depart from Judah, nor the ruler’s staff from between his feet until He comes to whom [obedience] it belongs; and it is He whom the [Gentile nations] will obey (49:8-10).

Here the focus turns away from the past to the future.⁷⁶⁹ Jacob had little good to say about his first three sons, but his fourth son Judah was the first to receive a true blessing. Jacob prophesied with a play on words when he said: Judah, your brothers will praise you, literally, it means praise you will your brothers praise (49:8a), because Judah means praise. He will be a praise himself, but more importantly, he will be a praise to ADONAI because this is the tribe that the Messiah will come from. Because of this, Judah will be praised by all his other brothers.

Then Ya’akov said: Your hand will be on the neck of your enemies, pointing to superiority and triumph in war (Genesis 49:8b; Second Samuel 22:41; Psalm 18:40). Jacob predicted a fierce lion-like dominance of Judah over his enemies and his brothers.

Because Judah had fully redeemed his character (to see link click Kd – Then Judah said to Isra’el, Send Benjamin with Me and I Will Guarantee His Safety) from his compliance with Joseph being sold by his brothers (37:12-36), and his seedy encounter with Tamar (38:1-30), his future was one of glory and blessing to the world.⁷⁷⁰ It is obvious from the rest of the Bible that he did in fact become the leading tribe. Judah was to be praised indeed. The descendants of Judah would be first in importance, their brothers would acknowledge his superiority, they would have victory over their enemies, royal authority and kingly administration by the Lion of the Tribe of Judah (Rev 5:5). Therefore, there is an aspect of the near historical future and an aspect of the far eschatological future in each part of Jacob’s prophecy concerning Judah.

In the near historical future, Ya’akov prophesied about Judah and said: Your father’s sons will continue to bow down to you (49:8c). Although the rights of the firstborn belonged to Joseph, Judah was first in importance over his brothers because the Messiah would come through him (First Chronicles 5:1-2). This is why his brothers would continue to bow down to Judah. He will be the preeminent, leading tribe. In the far eschatological future, every knee shall bow and every tongue confess that Judah’s descendant, Jesus Christ, is Lord (Philippians 2:10-11).

In the near historical future, Jacob employed a simile to describe him. He said: Judah is a lion’s cub; my son, you will stand over the prey (49:9a). This is a youthful cub, not the old retired lion at the zoo. Prophetically, Judah will lead the charge. Even today, all Jews outside the tribe of Levi, claim to be from Judah! What more proof do we need to see to validate Jacob’s prophecy? Judah! Your hand will be on the neck of your enemies. Judah! Your brothers will bow down to you. Judah! Like a lion he crouches and lies down, like a lioness – who cares to provoke him (49:9b)? His son was like a strong and powerful lion. As a result of this verse, the lion of Judah became a favorite image in Jewish art and a symbol of the Messiah. John reminds us of this when he writes of the far eschatological future: The Lion of the tribe of Judah has triumphed (Rev 5:5).

It was to Joseph that Jacob willed a double portion of the Land, but it was to Judah that Jacob willed the throne. Like the rest of the blessings, this was also a prophecy. Jacob, through the power of the Ruach Ha’Kodesh, told Judah that the rulers of Isra’el would come through his tribe by declaring the scepter will not depart from Judah.

In the near historical future, Ya’akov prophesied that: The scepter will not depart from Judah, nor the ruler’s staff from between his feet (49:10a). The scepter was the symbol of royalty, and emphasized Judah’s right to rule. In its earliest form the scepter was a long staff, which the king held in his hand when speaking publicly, and when he sat upon his throne he rested the base between his feet.⁷⁷¹  So God declares that the only tribe that would have the scepter, or the right to rule would be Judah. All the kosher kings would come from Judah; any king that ADONAI has designated to rule the Jews must come from the tribe of Judah. In the far eschatological future, this passage points to the Second Coming when Yeshua Ha’Meshiach comes to set up His Kingdom for a thousand years. At that time, He will have the right to rule, and the obedience of the Gentile nations will be His.

Until He comes to whom [obedience] belongs; and it is He whom the [Gentile nations] will obey (49:10b). The NASB translates this verse: until Shiloh comes. Many sources see Shiloh as a title of Christ. The Targum (an Aramaic paraphrase of the TaNaKh) referred these words to Ishmael, the murderer of Governor Gedaliah, but later rabbis more soberly assign them to the Meshiach. They said that the transmission of authority shall not cease from the house of Judah, nor the scribe from his children’s children forever, until the Anointed One comes to whom the Kingdom belongs, and to whom the Gentile nations will obey. To this day the Jews teach that the Messiah is not divine. But two Hebrew words, shai lo should be translated whose it is, or to whom it belongs.

Similar words were spoken from Ezeki’el the prophet: As for you, you wicked prince of Isra’el, due to be killed, whose day has come. The wicked prince was Zedekiah. Because he violated his oath of allegiance to Babylon, he would be deposed. His death was so certain that he was addressed as though he had already undergone his punishment. The manner of his punishment is one of the most severe in the Scriptures. His “day” was the day of his judgment. The time of his wickedness of the end pointed to the measure of guilt as being full. Because the pleas of God had fallen on deaf ears, Ezeki’el declared that the entire land of Isra’el was ripe for judgment (Ezeki’el 7:2-3).

At the time of final near historical punishment for the kingdom of Judah in 586 BC, here is what Adonai ELOHIM says:Take off the turban of the High Priest (see my commentary on Exodus Gc – Make a Plate and Engrave On It: Holy to the LORD), remove the crown of the king because this would mark the beginning of the times of the Gentiles (see my commentary on The Life of Christ Jl – Jerusalem Will Be Trampled on by the Gentiles Until the Times of the Gentiles are Fulfilled). Zedekiah would be the last king: It will not be as it was. Indeed, everything would change, King Nebuchadnezzar would come and destroy Jerusalem (Jeremiah 52:1-30), and the Jews would be sent away for seventy years of Babylonian Captivity. The once proud king was humbled, and the poorest people of the land (Second Kings 25:12) who were allowed to remain took his place in managing the land for Babylon: the lowly will be exalted and the exalted will be brought low. Ruin! Ruin! I will make it a ruin! The crown will not be restored (Ezeki’el 21:25-27a)

Then 49:10b puts us in the far eschatological future:

Until He comes to whom it rightfully belongs, or ad bo asher lo (Ezeki’el 21:27b).

Until He comes to whom it rightfully belongs, or ad bo asher lo (Genesis 49:10b).

These two verses are so parallel that the great Rabbi Rashi in his commentary on Ezeki’el said that there is a strong connection between Ezeki’el 21 and Genesis 49. Some have translated Genesis 49:10a as: Until Shiloh comes. They see Shiloh as the city in the Israelite territory of Ephraim where the Tabernacle stood from the time of Joshua (Joshua 18:1) through the time of Samuel (First Samuel 1:24). She lo (see above) is not the name of a city, it is a short form of shiloh in Hebrew. Consequently, we can look at the two parallel passages above and agree with Rashi that she lo is the Ezeki’el 21 person.

The one who has the right to the throne would be King Messiah – the Kosher King from Judah to whom the throne rightfully belongs. There were other godly kings from Judah, like David, Solomon, Asa, Jehoshaphat, Joash, Uzziah, Hezekiah and Josiah. But the sad prophecy of Ezeki’el 21 says remove the crown, its done. The kosher kings are stopping in 586 BC. There will be no more kings of Judah until He comes to whom it rightfully belongs (see my commentary on Revelation Ce – The Lion of the Tribe of Judah, the Root of David Has Triumphed), and to this very day not one king of Judah has been crowned. The Maccabees were Levites. In fact, the Hasmonean Empire ran into trouble precisely because they were priests who tried to become kings later on. What about King Herod? His family was converted to Judaism. He was really a Roman king. In 1948 David Ben-Gurion didn’t call himself a king. For about 2,500 years – no king of Judah. This is why Rashi, and many other rabbis believe, that the last King of Judah has to be King Messiah.

Historically, this prophecy has already been fulfilled. Once the tribe of Judah, under King David, attained leadership over the nation, the scepter (or the symbol of the king) never departed from Judah until after Christ was born.⁷⁷² About that time the Romans, who had the right to rule, took away the right of capital punishment from the Jews. This changed the death penalty from stoning to the Roman method of the cross for the Jews (John 18:31-32). When this happened, the high priest went throughout the city of Yerushalayim wearing sackcloth and ashes saying, “Woe to us for the scepter has been taken from Judah and he to whom it belongs has not come.” They thought the word of the LORD had been broken because they did not know that up in a Nazareth carpenter’s shop, Jesus Christ, the One to whom the scepter belonged, the One to whom obedience belonged, had come and Genesis 49:10 had been fulfilled.

The promise of a personal Messiah began in the garden of Eden. And ADONAI said to the serpent, “I will put enmity between you and the woman, and between your offspring and hers; He will crush your head, and you will strike His heel (Genesis 3:15). Through all the ages, men have looked for the coming Savior, and this was certainly true of Jacob. The old patriarch would surely be expected to express that hope in his prophecy. This promise to Judah must indeed be Jacob’s specific reference to that hope. Centuries later, Isaiah seemed to have these prophecies in mind when he first spoke of the coming child of the virgin (Isaiah 7:20), and then went on to say that His name would be the Prince of Peace (Isaiah 9:6-7). The obedience of the Gentile nations, which Ya’akov prophesied, corresponds clearly to God’s messianic promise to Abraham, Isaac and Jacob, that through their coming Seed, all the peoples on earth will be blessed (12:3b).⁷⁷³

In the near historical future, not only would Judah’s tribe be strong and courageous, but his land would also be productive and fruitful. He will tether his donkey to a vine, his colt to the choicest branch (49:11a). Normally this would not be a good thing to do because his donkey or his colt would merely tear out the vine or branch. The point is that when Judah entered the Promise Land, these vines and branches would be so strong that he will be able to tether his donkey or colt to them. Wine is a symbol of abundance. The rabbis teach that the Meshiach will be recognized as riding on his donkey (Zechariah 9:9; Luke 19:28-40). In the far eschatological future when the Messiah returns, Isra’el will be a paradise (Isaiah 35:1-2). The tribe of Judah will have one portion of land, and it will border the territory of Reuben from east to west (Ezeki’el 48:7).

In the near historical future, Jacob said that when Judah’s descendants returned to Canaan, their land would be very productive. His eyes will be darker than wine, his teeth whiter than milk (49:12). Their eyes will be bright from wine, and their teeth will be white from drinking much milk. These are the picturesque ways of describing the suitability of Judah’s territory for vineyards, which is true to this very day. However, in the far eschatological future, the Meshiach will come in judgment. He will wash His garments in wine, and His robes in the blood of grapes (49:11b). This is also depicted in Isaiah 63:1-8 where the prophet saw the Messiah returning at Bozrah (see my commentary on Isaiah Kg – The Second Coming of Jesus Christ to Bozrah) with His garments stained crimson.

And when Christ returns, we will return with Him. The armies of heaven were following Him, riding on white horses and dressed in fine linen, white and clean. During His thousand-year reign, He will rule the nations with an iron scepter (Psalm 2:8-9). He will tread the winepress of the fury of the wrath of ADONAI, God of heaven’s armies (Revelation 19:14-15 CJB). At that time Jesus will be the King who will hold the iron scepter. He will swiftly judge all sin and instantly put down any rebellion. Using the same imagery of ruling with an iron scepter, Yeshua promised that believers would rule under Him in the Messianic Kingdom: To him who overcomes and does My will to the end, I will give authority over the Gentile nations. He shall rule them with an iron scepter and he will dash them to pieces like pottery, just as I have received authority from My Father (Rev 2:26-27). Therefore, because we are a chosen people, a royal priesthood, and a holy nation belonging to God (First Peter 2:9), we will be priests of God and of Christ and will reign with Him for a thousand years (Revelation 20:6). Believers now serve as priests by worshiping ADONAI and leading others to the knowledge of Him, and we will also serve in that same way during the Millennial Kingdom.⁷⁷⁴ We are blessed to be royalty; we will rule under Christ with an iron scepter because we are children of the King.

Up to this point Ya’akov had prophesied in the natural order of his children through Leah. But now that progression takes a different turn.

Simeon and Levi are Brothers, 
Their Swords are Weapons of Violence
49: 5-7

Simeon and Levi are brothers, their swords are weapons of violence DIG: In what way had Simeon and Levi been guilty of treachery? How did Simeon deal with his anger? How did Levi deal with his? What was their punishment? Why did one tribe decline into obscurity and the other ascend to prominence? How did ADONAI change the curse of one into a blessing? Are these tribes excluded in the millennial Kingdom? Why or why not? Who are the twelve gates in the millennial Jerusalem named after? What does this tell us about God’s faithfulness?

REFLECT: How do you deal with your anger? Have you ever let your anger get the worst of you? What were the consequences of your actions? Did you change? Why or why not? Is there a place for righteous anger? If God can change the heart of Levi, what can He do for you or for someone you love? Who has a hold of the steering wheel of your life? Do you have any evidence of that? There are natural consequences for the decisions in our lives. What kind of spiritual crop are you producing?

Simeon and Levi are brothers – their swords are weapons of violence. Let me not enter their council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased. Cursed be their anger, so fierce, and their fury, so cruel. I will scatter them in Jacob and disperse them in Isra’el (49:5-7).

The next two oldest sons were Simeon and Levi. As always, they were standing there side by side before Jacob. The name Simeon comes from the Hebrew word sh’ma, meaning to hear, to listen, or to obey. His name suggests that Ya’akov named him as a son who would listen to ADONAI, and perhaps more importantly, to obey God. So when we sing: Sh’ma Yisra’el, Adonai Eloheinu, Adonai echad (hear O Isra’el, ADONAI is our God, ADONAI is one), it means hear and obey. In Judaism, you haven’t really heard anything until you act on it. Actions speak louder than words. So here you have a son with the name Sh’ma built right into it. He was the one who was supposed to listen to God, but frankly, far too often Simeon acted as if he was deaf to His voice.

Levi means joined or attached. Like kindred spirits they were joined at the hip since theywere young. They were the closest among the brothers, and that wasn’t so good in this case. As Reuben had displayed instability and lust, these two brothers had displayed treachery and cruelty. These hot heads had disgraced and endangered the whole family when they slaughtered the men of Shechem to defend the honor of their sister Dinah (34:1-31).766 There is hardly anything more terrible in life than treachery, especially when, as in the case of Simeon and Levi, it is cloaked in honor, doing evil in the name of good.

They were two full brothers and sons of Leah, but they were also full brothers in violence and anger (49:5a). Simeon was probably the ringleader when Joseph was sold into slavery. Earlier, when Yosef was testing his brothers, he thought Simeon needed the instruction of time in prison more than any of the other brothers and he had Simeon taken from them and bound before their eyes (42:24). That was no accident.

Jacob’s near historical prophecy was that their swords would be weapons of violence and cruelty (49:5b). When the men of Judah needed help to fight the Canaanites, they asked for the help of the Simeonites (Judges 1:3). Later in their history, the Simeonites also slaughtered the Amalekites who had escaped in the hill country of Seir (First Chronicles 4:42-43). But Simeon and Levi’s slaughter of the men of Shechem was not a holy war, as was the case with Joshua (see my commentary on Jeremiah, to see link click Ae – The Problem of Holy War in the TaNaKh); it was a case of vengeance (see Le – The Slaughter at Shechem by Simeon and Levi).

We all deal with this issue of anger in one way or another. Some more than others. There is also such a thing as righteous anger. The rabbis note that if it wasn’t for anger, we wouldn’t know love. They are actually flip sides of the same emotion. There is no doubt that God is capable of being angry (Exodus 4:14, 15:7, 32:10-12; Leviticus 26:28; Numbers 32:13; Second Kings 22:13). Yeshua was angry with the money changers in the Temple when He first came into Yerushalayim (see my commentary on The Life of Christ Iu –Jesus Entered the Temple Area and Drove Out All Who Were Buying and Selling). But the Lord’s anger is righteous and proper, just like ADONAI’s righteous protection of His wife Isra’el (see my commentary on Exodus Dl – You Shall Not Make For Yourselves an Idol). But in contrast to this, Simeon and Levi took a ruthless and cruel revenge of the rape of their sister into their own hands. They let their anger get the worst of them.

There is also a place for righteous anger in defense of God and His purposes on this earth in our lives. Unfortunately, many times we think our anger is righteous indignation for the Lord when it is really self-righteousness on our own behalf. When we are angry it is always righteous, but when other people are angry, they are of the devil. Truly pure, righteous anger from God is, in reality, seldom seen today. We may think we are justified in our anger, but I fear that much too often we err on the side of where Simeon was. We let it control us. We act out of the flesh, making the situation only worse. It was a terrible situation when Dina was raped, but Simeon and Levi made the situation much worse. The righteousness of ADONAI is seldom equated with our anger. Never seek revenge, my friends; instead, leave that to God’s anger. For it is written in the TaNaKh, “ADONAI says, ‘Vengeance is My responsibility – I will repay (Romans 12:19 CJB).”

As terrible as Shechem’s son of Hamor the Hivite crime was (34:2), it seems that God did not want to slaughter him and all the men of the city. Jacob wanted nothing to do with them and he disassociates himself from their actions. With deep emotion, he said: Let me not enter their council, let me not join their assembly, for they have killed men in their anger (49:6a). Notice that Jacob never condemns Simeon and Levi as people or disowns them as his sons. But basically, he was saying, “I didn’t bring you up to act like this!” Like Jacob, we need to love the sinner, but hate the sin.

This is another trap in life. This self-willed attitude says, “I am going to do it as I please. I take hold of the steering wheel of my own life – nobody is going to tell me what to do!” And if we shut God out of the decision making process in our lives we’re in trouble because pride goes before destruction, and [arrogance] before a fall (Proverbs 16:18). Isn’t self-will the worst form of pride? There are those who are not seeking a personal relationship with Jesus, but at the same time, do not consider themselves hostile to God. We all know people like this. They are not terrible, but they don’t have time for the LORD – no time to hear Him. In reality this is merely a veiled form of self-will – going about life in our own way and trying to shut ADONAI out of the picture. But Messiah won’t let us sit on a theological fence. He declares to us today: Whoever is not with Me is against Me (Matthew 12:30a). Even as believers, we are not immune to this self-willed attitude.

After the slaughter at Shechem, Simeon and Levi hamstrung oxen as they pleased (49:6b). After the attack they had seized their flocks and herds and donkeys and everything else of theirs in the city and out in the fields (34:28). To hamstring oxen means to cut the tendons in their legs so that they can no longer work. The oxen that they didn’t take – they hamstrung, making them useless and helpless. All the men of Shechem were slaughtered and their wives and children were taken as spoil. So there was no one left to tend these oxen. This was merely an act of cruelty, which, of course, was their nature.

Then Ya’akov, speaking on God’s behalf, says to them, “Cursed be their anger, so fierce, and their fury, so cruel” (49:7a)! Proverbs 6:16-19 tells us that there are six things ADONAI hates, seven things that are detestable to Him. The first is haughty eyes, reflecting a proud heart, the second is a lying tongue, the third is hands that shed innocent blood, the fourth is a heart that devises wicked schemes, the fifth is feet that are quick to rush into evil, sixth is a false witness who pours out lies, and the seventh is a man who stirs up dissension among brothers. It seems like Simeon and Levi did all seven of these when they lied to the men of Shechem before they slaughtered them. No wonder the LORD hated what they did and found their actions detestable.

Simeon and Levi had joined together to commit their crime at Shechem, and as a punishment, they would be scattered among the tribes of Isra’el. Ya’akov prophesied: I will scatter them in Jacob and disperse them in Israel (49:7b), never to receive their own territory during the dispensation of the Torah (Exodus 19:1 to Acts 1:26). Thus, they would be denied one of the major covenant blessings promised by God (15:18-20). Inseparable growing up, they brought out the worst in each other. So, for their own good they would be separated.

Simeon and his descendants turned out to be the smallest of all the tribes and is omitted from the tribal blessings of Moses in Deuteronomy 33. In Numbers 1:22-23 we learn that after the Israelites had received the Torah at the base of Mount Sinai there were 59,300 men from the tribe of Simeon over twenty years old. But several decades later we learn that the descendants of Simeon had shrunk to22,200 men over twenty years old (Numbers 26:12-14). Do the math – you might call that a judgment! Just before this second census, Moabite women committed sexual immorality with the Israelite men and convinced them to offer sacrifices to the Baal of Peor leading to idolatry (Numbers 25:1-3). As a result, the Torah tells us that 24,000 Israelites died in a plague (Numbers 25:9). The rabbis teach that these were all from the tribe of Simeon. Obviously, we don’t know that, but it’s interesting that the rabbis allude to it.

After the conquest of Canaan by Joshua, the Simeonites scattered, settling in the southern part of Judah’s territory (Joshua 19:1-9; Judges 1:3). Consequently, they lost much of their own identity and little was heard about them after the days of King Asa. So Jacob says that because of Simeon’s and Levi’s anger and attitude of self-will, choosing to do as they pleased, they would be scattered.

In contrast to the idolatry of the Simeonites, the Levites sided with Moses over the sin of the golden calf at Mount Sinai. But even then they used theirs words as weapons of violence in slaughtering about three thousand that day (see my commentary on Exodus Gv – And All the Levites Rallied to Moses). So in keeping with Jacob’s curse, the Levites did not receive their own territory, but scattered in forty-eight Levitical cities throughout Isra’el when they came into the Land (Numbers 18:20-24, 35:1-8; Deuteronomy 10:8-9; Joshua 14:4, 24:1-42).

In the final analysis, the Levites had a change of heart and developed a zeal for the LORD, while the Simeonites continued their passion for violence and cruelty. Thus, the Simeonites started to decline into obscurity while the Levites ascended to the prominence of the priestly tribe, and they would be the custodians of the Tabernacle and the priesthood (see my commentary on Exodus Ge – The Consecration of Aaron and His Sons). Moses, as God’s prophet, declared: In this way you are to set the Levites apart from the other Israelites and the Levites will be Mine . . . I have taken them as My own in place of the first born, the first male offering from every Israelite woman. (Numbers 8:14-17; Deuteronomy 18:2). After the plague of the first born in Egypt, the first born male of each family was to be a priest (see my commentary on Exodus Cd – Consecrate To Me Every Firstborn Male).

But now ADONAI says that because of their faithfulness in the golden calf incident, the entire tribe of Levi will be the priests for the nation representing ADONAI to His people and His people to ADONAI. And I have taken the Levites in place of the first born sons of Isra’el. From among all the Israelite, I have given the Levites as gifts to Aaron and his sons to do the work at the [Tabernacle] on behalf of the Israelites and to make atonement for them (Numbers 8:18-19). Therefore, we see an example of the marvelous grace of God in Levi. While it is true that his descendants were scattered throughout Isra’el, but it became a blessing in disguise because they became a tribe of priests led by Aaron, the brother of Moses.⁷⁶⁷

This is the opportunity Yeshua offers each of us today. To often we may choose to be like Simeon and Levi. In our modern terminology, people say, “I’ve got challenging issues in my life.” Back in the old days, people merely said, “I have sinned.” But no matter what you call it, we’ve got the same choice. Are we going to deal with things in our own way, with our own anger, or will we have a change of heart, a change of direction? Without minimizing our sin, anger, depression, or whatever it is . . . ADONAI brings us good news (Isaiah 40:9)! We must understand that the world has no answers to our problems. It’s kind of like spiritual agriculture for dummies. Do not be deceived: God cannot be mocked. People reap what they sow. Whoever sows to please their flesh,  from the flesh will reap destruction; whoever sows to please the Spirit,  from the Spirit will reap eternal life (Galatians 6:7). This concept is so simple – yet profound.

In the far eschatological future both Simeon and Levi will receive territory in the messianic Kingdom. By the grace of God, Simeon will have one portion; it will border the territory of Benjamin from east to west (Ezeki’el 48:24). Not only that, but John was carried away in the Spirit to the top of a great, high mountain and saw the Holy City, millennial Jerusalem, coming down out of heaven. It had the Sh’khinah glory of God, so that its brilliance was like that of a priceless jewel, like a crystal-clear diamond. It had a great high wall with twelve gates; at the gates were twelve angels; and inscribed on the gates were the names of the twelve tribes of Israel (Revelation 21:10-12). These are the same gates seen in Ezeki’el 48:31-34.

There were three gates to the east, three gates to the north, three gates to the south and three gates to the west (Revelation 21:13). And on the south side, will be the gate of Simeon. Those who believe in “Replacement Theology” (the belief that all of ADONAI’s promises to Isra’el have been forfeited by her national rejection of Christ and given to the Church), have a tough time with these verses. The twelve gates will not be named for the twelve apostles. No gate will be called Matthew, or Mark or Luke or John. But there will be a gate named after Simeon (Ezeki’el 48:33c), and there will be a gate named after Levi (Ezeki’el 48:31c). For all eternity the twelve tribes of Isra’el will be remembered. When the Gentile nations enter into the millennial Jerusalem, they will pass through gates named after the sons of Isra’el.

And alongside the territory of the priests, the Levites will have an allotment 25,000 cubits long and 10,000 cubits wide. Its total length will be 25,000 cubits and its width 10,000 cubits. They must not sell or exchange any of it. This is the best of the land and must not pass into other hands, because it is holy to the LORD (Ezeki’el 49:13-14).

It is also the grace of God that has transformed sinners like you and me into a kingdom of priests. All believers are priests today. Among them are converted drunkards, prostitutes and murderers. How did they become priests in the kingdom of God? Just as we all did – by the marvelous grace of God. For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect (First Peter 1:18-19). Then Kefa goes on to say: You also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ (First Peter 2:5). Who is he talking about? Those who have been redeemed by the precious blood of Christ!

Reuben lost first place, and then Simeon and Levi also lost first place. The Messiah would not come from any of those tribes. There was also another brother who was a sinner. Let’s see what the grace of God would do for him.⁷⁶⁸