Jacob the Righteous – chapter 6 – the Birthright

And Jacob said, Sell me this day thy birthright.[1]

Chapter Six 

The Birthright  

Pt 1 – Esau’s Right as the Firstborn

Easton’s Bible Dictionary describes the birthright as following:

(1.) This word denotes the special privileges and advantages belonging to the first-born son among the Jews. He became the priest of the family.[2] Italics added

(2.) The first-born son had allotted to him also a double portion of the paternal inheritance. [3] Reuben was, because of his undutiful conduct, deprived of his birth-right. Esau transferred his birth-right to Jacob. Italics added

(3.) The first-born inherited the judicial authority of his father, whatever it might be. Italics added

(4.) The Jews attached a sacred importance to the rank of “first-born” and “first-begotten” as applied to the Messiah. [4]  Italics added.

 

Prior to the exodus from Egypt the Hebrew children were instructed to,

“Set aside for me all the firstborn. Whatever is first from the womb among the people of Isra’el, both of humans and of animals, belongs to me.” [5]

Prior to the debacle of the golden calf, the responsibilities of the firstborn male in each home were to include the priestly function for each family. The firstborn was to act as the spiritual head of each family. Jacob, from an early age, desired the mantel of priesthood. [6] He understood the covenant blessing spoken over Abraham and desired to be the progenitor of the seed that would liberate mankind from the curse of sin. That seed is unmistakably the Messiah, Jesus Christ.[7] Jacob was not concerned over the material blessing of his father, Isaac. Jacob desired the spiritual blessing of his father, God.

Exodus 32 tells the story of the golden calf and tells us that when Moses came down from Mount Sinai that he found the children ofIsraelengaged in idolatrous revelry, and that only the Levites rallied around him to put the revelers to the sword. Because of this, verse 29 tells us that,

“You [the Levites] have been set apart to the LORD today, for you were against your own sons and brothers, and he has blessed you this day.”

Numbers 3:12 adds to this saying,

 “Look,I myself have taken the Levites from among the Israelites instead ofevery firstborn who opens the womb among the Israelites. So the Levites belong to me, because all the firstborn are mine. When I destroyed all the firstborn in the land of Egypt, I set apart for myself all the firstborn in Israel, both man and beast. They belong to me. I am the Lord.” [8]

Prior to these events, the priesthood was the right and responsibility of the firstborn. These are the sacred responsibilities that Esau despised. 

“See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son.” Hebrews 12:16

 

The Birthright

Pt 2 – Esau Sells His Birthright

“Once when Jacob was cooking some stew, Esau came in from the open country, famished. He said to Jacob, “Quick, let me have some of that red stew! I’m famished!” (That is why he was also called Edom.) Jacob replied, “First sell me your birthright.““Look, I am about to die,” Esau said.” What good is the birthright to me?” But Jacob said, “Swear to me first.” So he swore an oath to him, selling his birthright to Jacob. Then Jacob gave Esau some bread and some lentil stew. He ate and drank, and then got up and left. So Esau despised his birthright.”[9]

There are a few things that must be examined regarding Esau and “his inheritance rights as the oldest son”, the rights for which he showed contempt for when he sold them for a cup of soup.

As discussed earlier, Esau and Jacob were aware of the significant events in the lives of their parents and grandparents. Events such as the offering of Isaac atMountMoriah, the smoking pot and the covenant with God, and the sending of Abraham’s servant to PaddanAramto find a bride for Isaac are certainly stories that must have been told on a regular basis.

Esau, aware that his grandfather Abraham had sent his servant to PaddanAramto find a wife for his father Isaac, (because Abraham did not approve of the local Hittite women), appears to have intentionally married two Hittite women. Scripture says,

“When Esau was forty years old, he married Judith daughter of Beeri the Hittite, and also Basemath daughter of Elon the Hittite. They were a source of grief to Isaac and Rebekah”.[10]

 

[1] Genesis 25:31 KJV

[2] After the Exodus and theMount Sinai experience, the Levites replaced the firstborn of each family as priests. In Numbers 8:18 it says, “So I have taken the Levites instead of all the firstborn sons among the Israelites.” KJV

[3] Deuteronomy 21:17, KJV, “But he shall acknowledge the son of the hated for the firstborn, by giving him a double portion of all that he hath: for he is the beginning of his strength; the right of the firstborn is his.”

[4] http://eastonsbibledictionary.com/search–birthright, June 2010

[5] Exodus 13:2, Complete Jewish Bible

[6] The conflict between the twins within the womb of Rebekah should be seen as a spiritual battle. It is likely that Jacob, like John the Baptist, was filled with the Holy Spirit before birth and that Esau sought to destroy the righteous Jacob even prior to his birth.

[7] Galatians 3:16, KJV, “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.”

[8] NET Bible®

[9] Genesis 25:29-34 NIV

[10] Genesis 26:34-35, NIV

Jacob the Righteous – Chapter 5 – The Righteous Will Live by Faith

This is the fifth chapter of my book on the Patriarch Jacob. The introduction and  chapters 1-4 can be found in previous posts. The purpose of this book is to present Jacob in a different light than he is often portrayed. Many of us have been taught things about Jacob that I believe are not consistent with scripture. Please enjoy and do not hesitate to comment. Shalom! Mike

Chapter Five

 The Righteous Will Live by Faith

 The question and answer to, “On what account was Abraham credited with righteousness?” was foundational to the Protestant Revolution and is the keystone of modern evangelical Christianity. It is the basis of Martin Luther’s doctrine of Sola Fide, or Justification by Faith. We accept that we, like Abraham, are justified through our faith in the promises of God.

 In his letter to the assembly in Rome[1], the apostle Paul, quotes from Genesis, “Abram believed the Lord, and he credited it to him as righteousness.” [2] Paul goes on to state in chapter 4 verse 16 that, “He [Abraham] is the father of us all.

 There is a popular children song that teaches that we are all children, by faith, of Abraham. The main verse states,

 Father Abraham, had many sons,
Many sons had Father Abraham,

I am one of them, and so are you,
So let’s all praise the Lord!

 

 Although Paul calls Abraham “the father of us all” in Romans 4:16, Abraham is not the first to be considered righteous through faith alone. The first person in scripture to be recognized as righteous through faith is Abel, the son of Adam and Eve.

 The author of the letter to the Hebrews states,

 “By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as a righteous man, when God spoke well of his offerings. And by faith he still speaks, even though he is dead.”[3]

  It is critical to recognize from the context of Romans 4:3 Paul is using Abraham as the example because the Jews recognized Abraham to be the father of the Jewish people. (It would not help Paul’s argument to establish the gentiles as children of Abel, or Enoch, or Noah, although each of them –Abel, Enoch and Noah, according to Hebrews 11, shared in the same faith as Abraham – the faith that accredits one with righteousness.) Paul was teaching them that although Abraham was the progenitor of their physical lineage, unless they also shared in his spiritual lineage, as the believing gentiles did, they were not his true offspring, for Abraham was both a physical and a spiritual man.

 Going back to the letter to the Hebrews, we find chapter 11 begins the chronology of what the author later calls the “great cloud of witnesses.”[4] 

 “Now faith is being sure of what we hope for and certain of what we do not see. This is what the ancients were commended for.[5]

 Abraham’s faith was in God’s promise of the seed, and that the seed promised was Jesus Christ[6], the author of our salvation; salvation found through His offering of Himself as the sacrifice for our sin. I also believe that the “good tidings” proclaimed by the prophet Isaiah speaks directly of the coming Messiah, Jesus Christ.

 “How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, “Your God reigns!”[7]

  I believe that the first pair of feet to present the gospel message belonged to Adam, the father of all mankind, and particularly, the father of Cain and Abel. I believe that Cain and Abel both heard the gospel message of how God had provided a substitute on behalf of Adam and Eve, a substitute that was later showed to Abraham atMountMoriah, and to all of mankind atCalvary. The reason I believe that Adam was the first “evangelist” is because the Apostle Paul stated,

 “So then faith cometh by hearing, and hearing by the word of God.” [8]

 Abel heard, and believed.

 If we accept that Genesis 3:15[9] is the first prophetic announcement of Messiah – the seed of Abraham, through the offspring of the woman- we must also conclude that this is the first telling of the gospel message. This gospel message must have been told by Adam to his sons, Cain and Abel. I believe that Cain and Abel heard the gospel message and that the firstborn Cain, like the firstborn Esau, showed contempt for the things of God and rejected the message. I believe that Abel’s heart, upon hearing the gospel message, was pierced and he believed.

 What would this gospel message have consisted of? It was, and remains a simple message. The message has not changed from the very beginning. The message is that sin will be defeated. Not through the efforts of mankind, but through the mercy of God. God himself offered a sacrifice to cover the sin of man. Man cannot atone for his own sin. The gospel is that God himself offered a substitute on behalf of Adam and Eve and for all of humanity. I believe that this is the message that Cain and Abel heard from Adam and Eve. I believe that this is the message that Abel took to heart when he offered portions of “the first born of his flock.” I believe it was the same gospel message that the first born Cain showed contempt for when he offered “some of the fruits of the soil” –the soil that had been cursed due to the sin of his father.[10] 

 Yes, I believe that Abel heard and believed, and that Paul had Abel in mind when he said in his letter to the church atRome,

 “For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.”[11]   

---

[1] Romans 4:3 KJV;”For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.”

[2] Genesis 15:6 NIV

[3] Hebrews 11:4 NIV

[4] Hebrews 12:1 KJV

[5] Hebrews 11:1-2 NIV

[6] Galatians 3:16 Now the promises were spoken to Abraham and to his descendant.  Scripturedoes not say, “and to the descendants, referring to many, but “and to your descendant,”referring to one, who is Christ. NET Bible®

[7] Isaiah 52:7 NIV

[8] Romans 10:17 KJV

[9] “And 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 NIV

[10] The Genesis account of the fall of man notes that Yahweh covered Adam and Eve with skins. These skins would replace the coverings that Adam and Eve had fashioned from leaves to cover their nakedness. Abel’s offering was similar to that which was used by Yahweh to cover  the sins of Adam and Eve, Cain’s offering was similar to that of Adam and Eve.

[11] Romans 1:17 NIV

Jacob the Righteous – Chapter Four -pts 1 and 2

This is the fourth chapter of my book on the Patriarch Jacob. The introduction and  chapters 1-3 can be found in previous posts. The purpose of this book is to present Jacob in a different light than he is often portrayed. We have been taught things about Jacob that I believe are not consistent with scripture. Please enjoy and do not hesitate to comment. Shalom! Mike

And the boys grew: and Esau was a cunning hunter, a man of the field;

and Jacob was a plain man, dwelling in tents. Genesis 25:27 KJV

 

Chapter Four

Jacob – Pt 1 – No “Momma’s Boy”

 Character assassination:

The deliberate and unfair destruction of someone’s reputation.

 Macmillan Online Dictionary[1]

 

I have often asked people to describe the character of Jacob. I am struck by the variety of responses that always paint a negative picture of the patriarch. I am told things like, “he was a supplanter,” “a deceiver,” “he was dull,” “he was feminine,” “tied to his momma’s apron strings“, and “he was a momma’s boy!” J.M. Boice in his commentary on Genesis, Vol. 2, A New Beginning, went so far as to call Jacob, “that sniveling sissy, Jacob.” [2] Ouch!

 John Calvin, in his Commentary Upon the Book of Genesis, says this of Jacob, “he loved the quiet of home so much, that he might seem to be indolent” and that the disposition of Jacob, “had nothing worthy of commendation.”[3]

 The Merriam Webster Online Dictionary gives the definition of indolent as: Averse to activity, effort, or movement: habitually lazy[4].

 Calvin doesn’t mince his words. He calls Jacob “a lazy, good for nothing!”

 When  I ask people why do they think Jacob was a “momma’s boy”, the answers range from, “He lived amongst the tents with the women“, or, “He was cooking in the kitchen,” “His father loved Esau and his mother loved him.” Are they developing this idea from a close examination of the scriptures, or are they just  following along with an idea that may contain prejudice and that has been taught from the time of the reformation? 

 When I ask people why they call him a deceiver, they reply, “He stole the birthright from his brother,” or “He deceived his father into giving him the blessing“.  I also hear, “He manipulated the flocks and herds of his Uncle Laban and snuck away without saying good-bye.” Rarely do I get a response such as, “he was an upright man“, “he was righteous“, or, “Jacob was a God-fearing man.”

 I will never suggest that Jacob, like his forefathers, did not have his faults; but to summarize his character in a negative manner makes the phrase, “the God of Abraham, Isaac and Jacob” appear incongruent. The reputation of Jacob is most often developed and propagated through a very poor interpretation of Genesis 25:27 and through pastors and teachers accepting and promoting the testimony of individuals, like Laban and Esau, whose character the Scripture clearly call into question.[5]  

It is beginning to appear that the character of Jacob may have been the target of deliberate and unfair destruction.

 

And the boys grew: and Esau was a cunning hunter, a man of the field;

and Jacob was a plain man, dwelling in tents. Genesis 25:27 KJV

 

 Jacob – Pt 2 – A tam Man

 

 The Hebrew word translated as quiet in the KJV, or plain in the NIV is tam. Tam is translated as peaceful in the NASB. Tam is used 15 times in the Hebrew Scriptures and is only once translated as quiet, or peaceful. The remaining times it is translated as perfect, blameless, complete, guiltless or integrity.

 Job 1:1 says, “There was a man in land of Uz whose name was Job; and that man was blameless, upright, fearing God and turning away from evil.”

 The NET Notes for Job 1:1 state,

 [T]he word Mt (tam) has been translated “perfect” (so KJV, ASV). The verbal root Mmt (tamam) means “to be blameless, complete.” The word is found in Gen 25:27 where it describes Jacob as “even-tempered.” It also occurs in Ps 64:5 (64:4 ET) and Prov 29:10. The meaning is that a person or a thing is complete, perfect, flawless. It does not mean that he was sinless, but that he was wholeheartedly trying to please God, that he had integrity and was blameless before God.[6]

 If in the above passage – Genesis 25:27 – the author intended to show contrast between the sons of Isaac, it would have been difficult for the translators to show contrast between a hunter and a righteous man. Had the interpreters correctly identified Esau as a godless tyrant, Jacob’s righteousness would have provided the proper contrast. Poorly interpreting yada tsayid as “cunning hunter, a man of the field” put the translators in a position in which living among the tents would have to appear to be tame and thus create the necessary contrast between the sons of Isaac. This verse presents a great example of the danger of eisegesis – placing one’s own interpretation over that of the meaning intended by the author – and creates an improper picture of Esau as “a man’s man” and Jacob as a “Momma’s boy.” Nothing could be further from the truth.

 Proper contextual study clearly shows that “dwelling in tents” does not imply that Jacob is attached to his mother’s apron strings. What is stated is that Jacob is carrying on the vocation of his father and grandfather. I’m not so sure too many people would have called Abraham a “sissy”!

 The first mention of tents in the Bible is directly related to the raising of livestock. Genesis 4:20 states that, “Adah gave birth to Jabal; he was the father of those who live in tents and raise livestock.” We also find in Genesis 13:5 that Jacob’s grandfather Abraham and his nephew Lot, “also had flocks and herds and tents.”  

 It is clear that by using Scripture to explain and understand Scripture, that “staying in tents” had nothing to do with one’s masculinity or a perceived lack thereof. A more literal interpretation of Genesis 25:27 might read, “When the boys grew up, Esau forsook the promises of God and became a godless tyrant while Jacob followed in the path of his fathers as a righteous shepherd.”

 “Bloodthirsty men hate a man of integrity and seek to kill the upright.”[7]

 Recognizing Jacob as a righteous man, a man of integrity, gives us better insight into his purpose for desiring the birthright and the blessing that was culturally reserved for Esau. How did Jacob develop his desire for the righteous ways of God? Scripture states that Abraham spent time dwelling with his son Isaac. Hebrews 11:9 states,

 “By faith he [Abraham] lived as an alien in the land of promise, as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise.”[8]

 Jewish traditions also teach that both Esau and Jacob spent time learning in the tents of Shem and Eber.[9] If the legend of Esau and Jacob with Shem and Eber is true, and knowing that Scripture is God-breathed and reliable; Esau and Jacob may have heard from Shem, himself, of God’s displeasure with sinful men that led to the Great Flood. They would have certainly been aware of the division of people and the confusion of the language at the Tower of Babel. They must have shaken at the story of the Mighty Tyrant, Nimrod. How often had they heard their grandfather Abraham retelling the story about the covenants that God had made with him? They must have sat amazed at how Grandpa had met the malak of Elohim and had been promised a son. Their father had been promised by angels! They sat in awe to hear the story of how God spoke directly to their grandfather. They must have been told how through Abraham’s seed – and through their father’s seed – the whole world would be blessed. Hearing the stories and promises of God, Jacob desired intensely to have that promise fulfilled through his seed.

 Did Jacob sense a cavalier attitude about the promises of God in his brother Esau? Had Esau already dismissed his calling as the firstborn by choosing to pursue game as opposed to pursuing God? Shouldn’t his heart have been swelling with expectation knowing that he was the firstborn and heir to the birthright? Didn’t he recall when he claimed to be “starving to death” that his father had already been raised from the dead, but instead, “for a single meal sold his inheritance rights as the oldest son”? [10]

 I believe that Jacob, who Scripture identifies as a righteous man, could not bear the thought or sight of his immoral brother placing upon himself the priestly robe of righteousness and standing before the Lord on behalf of his family. Jacob would look for an opportunity for the righteous to take hold of the priestly mantel. This would not be accomplished without conflict. Recognizing Jacob as a  tam, or upright man should provide us with better insight into the adversary Jacob wrestled with at Peniel, the night before his brief reunion with his brother Esau.

---

[1] http://www.macmillandictionary.com/dictionary/american/character-assassination, retrieved June 21, 2010

[2] J. M. Boice, Genesis, A New Beginning, p 756

[3] Calvin’s Commentaries vol. 1, Commentary Upon the Book of Genesis, chap XXV, pg 49,  published by Baker Book House Co. Grand Rapids, MI

[4] indolent. (2010). In Merriam-Webster Online Dictionary. Retrieved June 22, 2010, from http://www.merriamwebster.com/dictionary/indolent

 [5] In Genesis 27:36, Esau accuses Jacob of taking away his birthright. The text of Genesis 25:32 clearly demonstrates that Esau knowingly sold his birthright to Jacob. Genesis 31, Laban accuses Jacob of deceiving him by slipping out of PaddanAram without notice. The texts of Genesis 29 and 31 show that it was Laban who had dealt deceptively with his nephew Jacob and that it was by instruction from God that Jacob left the house of Laban to return to the land of Canaan. Reference has already been given for Boice and Calvin’s impressions of the Patriarch Jacob.

[6] Notes taken from the NET Bible® footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All rights reserved. Used by permission from http://bible.org

[7] Proverbs 29:10 NIV

[8] Hebrews 11:9 NAS

[9] Lewis Ginzberg, Legends of the Jews, chapter VI, Jacob, The Favorite of Abraham, “In their childhood, both brothers went to school, but when they reached their thirteenth year, and were of age, their ways parted. Jacob continued his studies in the Bet ha Midrash of Shem and Eber, and Esau abandoned himself to idolatry and an immoral life. Both were hunters of men, Esau tried to capture them in order to turn them away from God, and Jacob, to turn them toward God.”

[10] Hebrews 12:16 NIV

 

 

 

 

 

 

 

 

 

 

 

 

 

 

The Chronolgy of the Passion Week

The purpose of this brief study is to use scripture to interpret scripture in relation to the spring feasts of the Lord and then to lay out a reasonable timeline pertaining to the passion week of our Lord and Savior, Jesus Christ.

 Our troubles in understanding the scriptures are often times related to our failing to address the scriptures in their proper context. This is often complicated by a poor understanding of the cultural fabric in which the scriptures were woven. Through preconceived ideas or poorly constructed systematic theology, whether personally developed or learned, we find ourselves at odds with the simple truths as laid out in the scriptures.

An Accurate Account of Revisionist History

Revisionist history is a retelling of history that is not the true and accurate telling of history. Logical fallacies are developed to steer the reader away from reality. An example of this may be found in the arguments concerning the chronological construct of Passover and the Feast of Unleavened Bread as developed by some through interpreting only the accounts as given in the gospels regarding the Passion Week. Developing our understanding of the festival of Passover and Unleavened Bread through the accounts of the gospel writers, rather than developing our understanding of the festival from the instructions found in Torah, corrupts our understanding and ultimately may cause confusion regarding the feasts of the Lord.

 John and the synoptic storytellers have given us an accurate portrayal of the 1^st century pharisaic and culturally accepted interpretation of the Judeans pertaining to the chronology of the spring festival of Passover/Unleavened Bread. The problem is that the storytellers do not give us an accurate biblical account of the days as established in Torah.

 The first problem for modern readers is developed in the Gospel accounts through the introduction of a High Sabbath occurring after the day of Passover. The transferring of the first Sabbath of the festival from the day of Passover changes the initial schedule of the festival of Passover and Unleavened Bread from a seven day festival to that of eight. Support for the development of an eight day festival is found in a narrow interpretation of the Torah instruction pertaining to the festival as found in the books of Leviticus[1] and Numbers[2]. Support for an eight day festival cannot be reconciled without ignoring the instructions of the Passover in Egypt as documented in the book of Exodus[3] and the subsequent instructions regarding the festivals as found in the book of Deuteronomy[4].

 The creation of an eight day festival came along with the development of the Pharisaic sect during the second temple period. The Pharisees rendered Passover and the Festival of Unleavened Bread to be calendar independent yet consecutive festivals. The Pharisees were known for their belief in adhering to oral tradition and were frequently at odds with Christ over his disregard to adhering to their oral traditions.

 A statement supporting the Pharisees view of oral tradition is summed up in the following statement. “My son, be more careful in the observance of the words of the Scribes than in the words of the Torah (Old Testament).”[5]

Where Did They Go Wrong?

 As mentioned above, looking at Leviticus 23:5-8 and Numbers 28:16-18 without the counsel of Exodus 12:6-16 and Deuteronomy 16:1-8 can leave the reader confused about the length of the festival and the placement of the Sabbaths within the festival.

 “The Lord’s Passover begins at twilight on the fourteenth day of the first month. On the fifteenth day of that month the Lord’s Feast of Unleavened Bread begins; for seven days you must eat bread made without yeast.  On the first day hold a sacred assembly and do no regular work. For seven days present an offering made to the Lord by fire. And on the seventh day hold a sacred assembly and do no regular work.”[6]

 “On the fourteenth day of the first month the Lord’s Passover is to be held. On the fifteenth day of this month there is to be a festival; for seven days eat bread made without yeast. On the first day hold a sacred assembly and do no regular work.” [7]

 Without the full counsel of scripture- the additional instruction of Exodus and Deuteronomy- there is admittedly room to argue that the seven days the Israelites were commanded to eat bread made without yeast may have begun on the 15^th day of Abib, the day after Passover. However, there is no support to extend the festival beyond the evening of the 21^st of Abib. Although ground is given for an argument for an eight day festival, the evidence of Leviticus and Numbers alone cannot be accepted as fully conclusive. These two passages leave ample space to interpret the first day of the command to eat bread made without yeast to have occurred simultaneous to Passover and thereby support a festival that is seven days in length and concluding at the evening of the 21^st.

 The Purpose of Creation

I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please.[8]

“And there was evening, and there was morning–the first day.” [9]

The Hebraic vs. the Greek Mindset

 The mindset that prevails in our western culture was birthed in Greco-Roman tradition and teaches that our days begin and end at midnight. This is not in harmony with the mindset of God. Reading the account of the first day of creation we see that evening is the first part of the day, “And there was evening, and there was morning–the first day.” Genesis 1:5b. If this account of creation is to be considered true we should be able to agree that the second day of creation began at evening and that the same may hold true for today. 

 “The Lord said to Moses and Aaron in Egypt, “This month is to be for you the first month, the first month of your year.  Tell the whole community of Israel that on the tenth day of this month each man is to take a lamb for his family, one for each household.  If any household is too small for a whole lamb, they must share one with their nearest neighbor, having taken into account the number of people there are. You are to determine the amount of lamb needed in accordance with what each person will eat.  The animals you choose must be year-old males without defect, and you may take them from the sheep or the goats.  Take care of them until the fourteenth day of the month, when all the people of the community of Israel must slaughter them at twilight.”[10]

 Understanding that through God’s reckoning the biblical day begins at evening; it should be indisputable that the Israelites were to slaughter their lamb at the beginning of the 14^th day of Abib, the day known as Passover. It was that very night that the Lord passed through theland ofEgypt striking down the firstborn of all who had not placed the blood of the Passover lamb upon their doorposts.

  “On that same night I will pass through Egypt and strike down every firstborn–both men and animals–and I will bring judgment on all the gods of Egypt. I am the Lord. The blood will be a sign for you on the houses where you are; and when I see the blood, I will pass over you. No destructive plague will touch you when I strike Egypt. “This is a day you are to commemorate; for the generations to come you shall celebrate it as a festival to the Lord–a lasting ordinance. For seven days you are to eat bread made without yeast. On the first day remove the yeast from your houses, for whoever eats anything with yeast in it from the first day through the seventh must be cut off from Israel. On the first day hold a sacred assembly, and another one on the seventh day. Do no work at all on these days, except to prepare food for everyone to eat–that is all you may do. “Celebrate the Feast of Unleavened Bread, because it was on this very day that I brought your divisions out of Egypt. Celebrate this day as a lasting ordinance for the generations to come. In the first month you are to eat bread made without yeast, from the evening of the fourteenth day until the evening of the twenty-first day. For seven days no yeast is to be found in your houses. And whoever eats anything with yeast in it must be cut off from the community of Israel, whether he is an alien or native-born. Eat nothing made with yeast. Wherever you live, you must eat unleavened bread.”[11]

 This account, the Exodus account, the only account that establishes both the dates in which to begin and end the festival cannot be construed to be anything other than a festival to be held for seven days. It is impossible to interpret the scripture consistently and find support for the festival of Passover and Unleavened Bread to be more than seven days.

 Every biblical account of the length of the festival of Passover/Unleavened Bread mentions seven days. Poor interpretation, (or possibly poor memory of the Torah while in exile), supported by the addition of oral tradition is the only way that this festival can have been altered to run greater than seven days.

 Further support is of a seven day festival is found in Deuteronomy, (literally “the second law”),

 “Sacrifice as the Passover to the Lord your God an animal from your flock or herd at the place the Lord will choose as a dwelling for his Name. Do not eat it with bread made with yeast, but for seven days eat unleavened bread, the bread of affliction, because you left Egypt in haste–so that all the days of your life you may remember the time of your departure from Egypt. Let no yeast be found in your possession in all your land for seven days. Do not let any of the meat you sacrifice on the evening of the first day remain until morning. You must not sacrifice the Passover in any town the Lord your God gives you except in the place he will choose as a dwelling for his Name. There you must sacrifice the Passover in the evening, when the sun goes down, on the anniversary of your departure from Egypt. Roast it and eat it at the place the Lord your God will choose. Then in the morning return to your tents. For six days eat unleavened bread and on the seventh day hold an assembly to the Lord your God and do no work.”[12]

 Again, it is impossible to find support for a festival exceeding seven days in length without relying on the traditions of man.

How Could That Have Happened?

 Tradition is a powerful foe. Many in the Hebraic Roots/Torah Restoration movement have come to their own realization of the sway that tradition holds over the mainstream church. Mention the sanctity of the Sabbath, the beauty of the festival cycle, or clean foods and wait for the non-biblical and traditional reasoning for why we are no longer “under obligation” to the law. Tradition is not always wrong. But tradition also needs to be examined so that we won’t find ourselves in a well intentioned but difficult mess.

The Gospel Accounts of the Passion Week

 It is important to review the gospel accounts of what is commonly called the Passion Week. Upon review we will see the reality which is Christ in the festival of Passover and Unleavened Bread. We will also see the error within 1^st century Judaism that was accurately described by both the disciple John and the synoptic authors.

 Preparation Day

Each of the gospel accounts makes mention of Preparation Day. What was Preparation Day? The authors describe the day as a day of preparation for the “Sabbath.” What Sabbath are the authors speaking of? Is it the weekly Sabbath or is it one of the special Sabbaths as defined in Exodus, Leviticus, Numbers and Deuteronomy? The Sabbath referred to in Luke 23:54 was a Jewish misunderstanding of the “first day” of Unleavened Bread. As discussed above, the Pharisees interpreted Passover and the festival of Unleavened Bread to be independent festivals, not running concurrent to each other. In the Pharisaic tradition, Unleavened Bread followed Passover. Although the new tradition included Passover within the greater festival of Unleavened Bread, Passover was not recognized as the first Sabbath of the festival of Unleavened Bread.

 Passover is presented as the first day of the Festival of Unleavened Bread by the synoptic authors. Mark 14:12 states,

 “On the first day of the Feast of Unleavened Bread, when it was customary to sacrifice the Passover lamb, Jesus’ disciples asked him, “Where do you want us to go and make preparations for you to eat the Passover?”

 Support for this is found in the gospel of Matthew.

 “On the first day of the Feast of Unleavened Bread, the disciples came to Jesus and asked, “Where do you want us to make preparations for you to eat the Passover?”[13]  

 Again, support is found in the gospel of Luke.

 “Then came the day of Unleavened Bread on which the Passover lamb had to be sacrificed.”[14]

 At the time of the Christ, Passover was considered by many to be Preparation Day.

 “It was Preparation Day (that is, the day before the Sabbath). So as evening approached.”[15]

 “It was Preparation Day, and the Sabbath was about to begin.”[16]

 “The next day, the one after Preparation Day, the chief priests and the Pharisees went to Pilate.” [17]

 The accounts related above in Mark and Luke pertain to the end of the day on which Yeshua/Jesus was crucified. It is without question that Yeshua was crucified on the day of Passover. He was crucified on the same day in which he participated and celebrated the Passover meal with his disciples in the upper room.

 The Matthew account relates to the day after the crucifixion of Christ and again demonstrates the accepted cultural idea that Passover was also known as Preparation Day.

 What was Preparation Day?

 Preparation Day was developed from the instructions found in Exodus 12. These instructions included the killing of an unblemished year old male from the flock, the placing of its’ blood upon the doorposts of their homes and the removal of the leaven developed inEgyptfrom their kneading bowls and trays. The culture developed inEgyptwas to be left behind.

 The idea of the day of Passover being recognized as Preparation Day is not in itself unacceptable. What is unacceptable is to consider that the day of Passover is not the first day of a seven day festival and therefore, not set it apart as the Sabbath day that the Lord had set apart according to Torah.

 The importance of recognizing the error of the Pharisees reckoning of Passover/ Unleavened Bread is important in that following the Pharisaic tradition obscures Yeshua’s punctilious fulfillment of the spring festivals.

 Some have suggested that Preparation Day was the sixth day of the week; the day before the weekly Sabbath. It is impossible for this day, Preparation Day, to be a day of preparation for the weekly Sabbath without rejecting Yeshua’s prophecy regarding his burial.

 “For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth.”[18]  

 If Preparation Day was a Friday as some have suggested, Yeshua’s declaration to be in the ground “three days and three nights” would have required him to have resurrected on Monday, the second day of the week instead of on the first day of the week. This would conflict with each of the gospel accounts of Yeshua’s’ resurrection. He was found to have been risen from the grave on the first day of the week.

 It should be evident that what we see in the gospel accounts is an accurate description of the prevailing 1^st century school of thought as to the practice of the festival(s) of Passover/Unleavened Bread. This practice was not consistent with the festival as it was established by YHWH in his instructions to Moses. The festival was to begin at the evening of the 14^th of Abib and continue until the evening of the 21^st of Abib.

 Additional God-breathed instructions regarding the length of the festival of Passover is found in the book of Ezekiel.

 “‘In the first month on the fourteenth day you are to observe the Passover, a feast lasting seven days, during which you shall eat bread made without yeast. On that day the prince is to provide a bull as a sin offering for himself and for all the people of the land. Every day during the seven days of the Feast he is to provide seven bulls and seven rams without defect as a burnt offering to the Lord, and a male goat for a sin offering”.[19]

An Additional Error of the Pharisees – Firstfruits

 The errors of the Pharisees regarding the festival of Passover/Unleavened Bread also include their rendering of when the wave offering of the firstfruits was to take place. The Pharisaic rendering placed the day of Firstfruits on the day immediately following the first Sabbath of the Festival of Unleavened Bread, (the day after the Sabbath).

 If Passover/Preparation Day – the day on which Yeshua was crucified – was not the first Sabbath of the festival, but preceded the first Sabbath of the festival of Unleavened Bread, the Pharisaic placement of the day of Firstfruits would have occurred either on the sixth or seventh day of the week. The placement of the day of Firstfruits on the sixth or seventh day of the week would not permit the congruent fulfillment of this aspect of the festival by the resurrection of Christ from the dead.

 Reckoning the firstfruits wave offering to take place on the day after the weekly Sabbath that falls within the parameters of the festival of Unleavened Bread is consistent with the instructions found in Leviticus 23:11-16. This reckoning would place the firstfruits wave offering at the morning of the first day of the week and would accomplish a fulfillment of the offering consistent with the disciples’ recognition of the resurrection of our Lord.

The Day of the Firstfruits Wave Offering

 The day of the firstfruits wave offering, according to the instructions of Leviticus 23, is to occur “after the Sabbath.”[20] If this offering were to occur on the day immediately after the “first” day of the Festival of Unleavened Bread, the day mistaken presumed in the gospel accounts to have been the day after Passover, it would most likely be referred to as the 16^th of Abib. There would have been no need for any other instructions as to when this offering was to occur. The fact that in order to determine the day of Shavuot, or Pentecost, required the counting of days rather than the identification of a specific numeric day, i.e. the 14^th Abib, clearly identifies the day of the waving of the firstfruits offering to be “floating” day, one that would always occur after the regular weekly Sabbath which occurs during the Festival of Passover/unleavened Bread. 

Passion Week Timeline

 The apostle Paul in his letter to the church at Colossaesaid that the festivals were pictures foretelling the story of Christ.[21] Believing this to be true we may be able to construct a timeline of the Passion Week based on the instructions for Festival of Passover and Unleavened Bread.

 If we believe that Yeshua was resurrected prior to the arrival of the women and disciples, this would place his resurrection either early in the morning of the first day of the week or perhaps even towards the evening/beginning of the day the night before – at the end of the weekly Sabbath and the beginning of the first day of the new week.

 Believing Yeshua correctly understood the time he would spend in the earth to be “three days and three nights” would place his burial at the conclusion of the 4^th day (Passover)/onset of the 5^th day. The scriptures note that he was laid in the ground at the end of the day – the day of Passover.[22] This day during the Passion Week would have been what we know to be Wednesday.

 A burial at the end of the day Wednesday permits Christ to be in the ground for three nights and three days just as he prophesied would occur. His resurrection would then have occurred at the end of the weekly Sabbath/beginning of the first day of the week.

 This timeline is consistent with the gospel writer’s accounts of the events of the Passion Week and Yeshua’s prophecy regarding himself.

“Then some of the Pharisees and teachers of the law said to him, “Teacher, we want to see a miraculous sign from you.”  He answered, “A wicked and adulterous generation asks for a miraculous sign! But none will be given it except the sign of the prophet Jonah.  For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth.” [23]

 Summary

 The word of God is more beautiful and than the most intricately woven tapestry. To appreciate a fine tapestry requires that we view it from both a distance and through close scrutiny. It is through both that we forms of examination that we begin to understand the skill of its craftsman. The word of God is similar in that through our examination of it we will be left in awe it both its’ divine intricacies and its majestic power.

 Close examination of the Passion Week through the foundation established in Torah in the instructions for Feast of Passover and the Festival of Unleavened Bread show us how Christ in his death and resurrection fulfilled the prophecies within these set apart days.

                                                      

 

---

[1] Leviticus 23:5-8

[2] Numbers 28:16-18

[3] Exodus 12:6-16

[4] Deuteronomy 16:1-8

[5] Erubin 21b (Soncino edition p. 149)

[6] Leviticus 23:5-8

[7] Numbers 28:16-18

[8] Isaiah 46:10

[9] Genesis 1:5b

[10] Exodus 12:1-6

[11] Exodus 12:12-20

[12] Deuteronomy 16:2-8

[13] Matthew 26:17

[14] Luke 22:7

[15] Mark 15:42

[16] Luke 23:54

[17] Matthew 27:62

[18] Matthew 12:40

[19] Ezekiel 45:21-23 

[20] Leviticus 23:9-16

[21] Colossians 2:16-17

[22] Matthew 27:57; Mark 15:42; Luke 23:54

[23] Matthew 12:38-40

Passover and Unleavened Bread

There are different teachings found on the internet/Facebook/blogosphere that create unnecessary problems for the believer. These problems include a Passover/Unleavened Bread festival of eight days in length. There are also those who are teaching that Yeshua and his disciples did not participate in a “true Passover” celebration because Yeshua could not participate in the Passover before he “became” the Passover lamb. These teachings are formulated by men and women who I pray have the right intentions, but a right intention does not make one “right.” I have considered prayerfully this response and hope that it is a benefit to all who participate in reading it. Shalom!

 The first point is regarding John’s account of what many believe to be the “last supper.” John’s account of this meal is considerably different than the synoptic accounts of the “last supper.” There are enough differences to deduce that what John was describing was an altogether different meal. In fact, the meal that John describes in chapter 13 is called the evening meal. He also notes it was before the Passover Feast.

Another event from this common evening meal that occurred between the time of Yeshua’s triumphal entry and the beginning of Passover  differentiates it from the Passover meal as described by the synoptic – Matthew 26:19; Mark 14:14-16; and Luke 22:8-13.

 Each of the synoptic accounts refers to specific instructions related to the preparation of the Passover meal. John’s account makes no mention of the meal being related to Passover. John’s only reference to Passover regarding the “evening meal” is that it occurred before the Passover. We would do well to accept this as “gospel.”

 Also, in John’s account of the meal, Judas leaves the dining hall and it is assumed by the remaining disciples that Judas was going out to purchase items necessary for the festival. This would not have occurred on a Sabbath, of which Passover is. (I will address objections to this later)

The disciples would never have thought this had it occurred during the  Passoverdinner described in the synoptic gospels. Besides, it is highly likely that it would have been quite difficult for Judas to make a purchase anywhere in Jerusalem on a Sabbath.

 Another significant difference between John’s account and that of Matthew, Mark and Luke is the foot washing ceremony. If this would have taken place during the Passover meal, it is very likely that one it the synoptic authors would have mentioned it in their memoir.

 One of the objections I see brought forward by many people who believe that Yeshua and his disciples were not participating in a true Passover meal is that they believe that Yeshua couldn’t participate in the Passover meal and then later become the Passover lamb. What needs to be understood here is that there was not one specific “national” lamb that was offered by the High Priest. Numbers 28:16-25. The slaughtering of the Passover lamb was not in any way like the slaughtering of the goat on the Day of Atonement. One goat was sacrificed as a sin offering for all of Israel. This is not the case for Passover. In fact, many people falsely believe that the Passover lamb was some sort of sin offering. It is not. The Passover lamb is a type of Fellowship (Sh’lamin) Offering. The offerer and his family participated in the consumption of the Fellowship Offering. Not so, with the sin offering. Nobody consumed any of the sin offering.

 If one were to understand properly the correlation that the author of Hebrews makes between Chapter 13 and Leviticus 4, they would quickly realize that the author does not correlate Yeshua’s death with Passover, but with a sin offering, “burned outside of the camp.” “Outside of the camp” is a subdued reference to Golgotha, which was outside of the camp -Jerusalem. (And this offering, burned outside of the camp, was a bull; offered as a sin offering for the High Priest on the Day of Atonement.)

 The author of Hebrews does not dismiss the fact the Yeshua was crucified on the day of Passover, he merely recognizes that all of the sacrifices were fulfilled through the Anointed One. The beloved disciple, John, (who incidentally causes so much of the calendar problems in his gospel) apparently didn’t recognize Yeshua as ONLY representing the Passover lamb when he stated in his epistle, “He is the atoning sacrifice for our sins,and not only for ours but also for the sins of the whole world.” 1 John 2:2. It is clear from this statement that John saw his Savior as representing more than just one of the sacrifices.

 I raise this point because many brothers in Christ contend that Yeshua could not have participated in the Passover meal before “becoming” the Passover lamb. This is poor conjecture. Using this logic would dismiss John’s assertion, as well as that of the author of Hebrews, that Yeshua was also the atoning sacrifice. After all, he was not crucified on the Day of Atonement, but on Passover.

 The synoptic accounts clearly state that Yeshua participated in the Passover meal with his disciples – not early, not late, but on time.

 The second point I would like to comment on is the length of the Festival of Unleavened Bread. Many people are misled to believe that the festival is eight days long. It is not. The festival is to run for a length of seven days. I understand the confusion and how one can be led to believe the festival is eight days long, but close examination of all of the texts pertaining to the feast of Passover and the festival of Unleavened Bread will not permit the feast/festival to exceed 7 days. Please bear with me.

 The common error made in extending the festival from 7 to eight days is by not incorporating Passover into the festival of Unleavened Bread. Scripture clearly states that Passover is the first day of Unleavened Bread. It is not a stand alone day followed by seven days of Unleavened Bread. They are concurrent days. Matthew 26:17 states, “On the first day of the Feast of Unleavened Bread,the disciples came to Jesus and asked, “Where do you want us to make preparations for you to eat the Passover?” This is supported by the other synoptic accounts, Mark 14:12; Luke 22:7.

 I rarely refer to the Apostolic Scripture before presenting the Torah in support of a position but I feel that the synoptic authors – Matthew, Mark and Luke – were following the lead of their Rabbi, and were not being misled into following a calendar that was contrary to that which our established by our Father.

 The main “culprit” in the misunderstanding of the length of the Festival of Unleavened Bread is found in Leviticus 23:5-8. It states, “The LORD’s Passover begins at twilight on the fourteenth day of the first month.On the fifteenth day of that month the LORD’s Feast of Unleavened Breadbegins; for seven daysyou must eat bread made without yeast. On the first day hold a sacred assemblyand do no regular work. For seven days present an offering made to the LORD by fire.And on the seventh day hold a sacred assembly and do no regular work.’ ”

 Simply adding seven days of Unleavened Bread, (which this passage states begins on the 15^th), to the Passover, (which this and other passages state begins on the 14^th) leaves the reader with 7 + 1 = 8. We all wish math, and biblical studies, could be so easy!

 The problem with simply examining this passage, Leviticus 23:5-8, and developing the definitive answer to the length of the Feast of Passover and the Festival of Unleavened Bread, requires the reader to dismiss other texts that give greater detail to the length of the Feast/Festival.

 The first account of the instruction for the Feast of Passover and the Festival of Unleavened Bread is found in Exodus 12:15-18. “For seven days you are to eat bread made without yeast.On the first day remove the yeast from your houses, for whoever eats anything with yeast in it from the first day through the seventh must be cut offfrom Israel.  On the first day hold a sacred assembly, and another one on the seventh day. Do no workat all on these days, except to prepare food for everyone to eat–that is all you may do.  “Celebrate the Feast of Unleavened Bread,because it was on this very day that I brought your divisions out of Egypt.Celebrate this day as a lasting ordinance for the generations to come.  In the first monthyou are to eat bread made without yeast, from the evening of the fourteenth day until the evening of the twenty-first day.” Italics added.

 The fourteenth day of the month is also the day on which the feast of Passover is to be obsevered. Exodus 12:6, Leviticus 23:5.

 Using our elementary math skills to count from the evening – the beginning – of the fourteenth until the evening – the beginning – of the 21^st is simply 7 days. The time frame described here in Exodus states until the beginning of the 21^st day, it does not include the 21^st day. I use my fingers to count and I always come up with seven days.

 Even if scripture were to afford some wiggle room (which they don’t) as to permit the evening of the 14^th day to mean the start of the 14^th day and the evening of the 21st day to mean the end of the 21^st day – and we were to be able to count the 21^st day as the eighth day, further examination of the Word of God eliminates any possibility of this Feast and Festival to exceed 7 days.

 The student of the word who believes the feast and festival to be eight days in length – one day of Passover followed by seven days of Unleavened Bread – cannot reconcile their belief in an eight day festival with the following scripture.

 Deuteronomy 16:1-8 “Observe the month of Abib and celebrate the Passoverof the LORD your God, because in the month of Abib he brought you out of Egyptby night. 2 Sacrifice as the Passover to the LORD your God an animal from your flock or herd at the place the LORD will choose as a dwelling for his Name.3 Do not eat it with bread made with yeast, but for seven days eat unleavened bread, the bread of affliction, because you left Egypt in haste–so that all the days of your life you may remember the time of your departure from Egypt. 4 Let no yeast be found in your possession in all your land for seven days. Do not let any of the meat you sacrifice on the evening of the first day remain until morning. 5 You must not sacrifice the Passover in any town the LORD your God gives you 6 except in the place he will choose as a dwelling for his Name. There you must sacrifice the Passover in the evening, when the sun goes down, on the anniversary of your departure from Egypt. 7 Roast it and eat it at the place the LORD your God will choose. Then in the morning return to your tents. 8 For six days eat unleavened bread and on the seventh day hold an assembly to the LORD your God and do no work.” Italics added.

 Verse eight of Deuteronomy refers to the six days following Passover, another day in which unleavened bread is to eaten. The six days of verse eight can only refer to the six days that follow Passover. Again, utilizing my elementary math skills to add up the days – the six days referred to in verse 8, in addition to the day of Passover gives me a total of seven days.

 Admittedly, by removing this passage from Torah, one might be able to formulate through a little stretching, a festival that runs for a total of eight days; it is impossible to do so with the counsel of Deuteronomy 16.

 Going back to our understanding that there was not a “national” lamb that was sacrificed – the lambs brought to the temple were slaughtered at the temple and taken home to be prepared in the privacy of homes (they were not placed on Brazen Altar)– should free the student of the Word from the false premise that Yeshua had to die when the High Priest was offering up “the lamb.” There were thousands of Peasch lambs slaughtered on that day.

 As demonstrated by both John and the author of Hebrews’ understanding of Yeshua also fulfilling through his crucifixion the requirements of the sacrifice of atonement, holding to such a literal time sensitive fulfillment of the offering of one particular lamb coinciding with Yeshua’s death is not only unnecessary, but leads the student to create traps and hurdles that are difficult to navigate.

 According to the instructions found in Numbers 28:16-25; two bulls, seven lambs, and one goat were sacrificed to YHWH on the day of Passover. This was in addition to the regular morning and afternoon sacrifices. Which of the nine lambs did Yeshua represent? Close examination of the scriptures will reveal that he is found in each of these sacrifices. Yeshua can be found in each of the sacrifices.

 Holding too tightly to literalism may also create a problem with the day of Firstfruits. How did Yeshua fulfill this? Both James, and the apostle Paul, strongly imply Yeshua’s fulfillment of this portion of the festival by referring to Yeshua as the Firstfruits. James 1:18, Romans 11:16 and 1 Corinthians 15:20, 23. Firstfruits was clearly fulfilled through his resurrection.

 The type of literalism held by some when discussing the crucifixion of our Lord creates problems with his fulfillment of the other festivals and their prescribed offerings. Was Firstfruits fulfilled through Yeshua’s resurrection at the time the priests put the barley to the scyth? Was Firstfruits fulfilled through Yeshua’s resurrection at the time they roasted and crushed the heads of grain? Was Firstfruits fulfilled through Yeshua’s resurrection at the time the priest waved the loaves before the Lord? The answer to this question is, “Yes! All of the above.”

 It is the same for Passover, “Yes, he fulfilled it!” as it is for each of the festivals and of their prescribed offering. It is the same for the ‘olah and the minchah offerings, the sh’lamin, chata’ah and the ‘asham offerings, too. These offerings were designed to be a foreshadow of the Christ, Yeshua.

 Last but not least, I would like to address the concept of leaven.

 Leaven, as some insist, can, and in some instances should, be understood as doctrine or teachings; i.e. Matthew 16:6-12. But, leaven is also understood as sinful behavior. It is clear from the apostle Paul’s admonition of the assembly a tCorinth that their sinful behavior was to him like leaven.

 It is important to understand what leaven is in the physical before we can fully understand its’ spiritual application. Leavening agents are living organisms. They are known as living cultures.

 We would do well to understand the instructions given to the Hebrew nation to leave Egypt without adding leaven to their bread was an instruction for them to leave the culture of Egypt behind. It was understood by the redeemed sons of Israel that the leaven they possessed in Egypt represented the culture of Egypt, and that they were to leave the house of bondage and the culture of slavery to become freedmen and develop a new culture, and follow the ways of their new Master. The culture of Egypt was not poor doctrine and teaching, it was idolatry/sin.

Shalom!

Chapter 3 – part 3 – Esau – Loved by Isaac

This is Part 3 of Chapter 3 of a book I have written called “Jacob the Righteous.” The introduction and chapters 1-3 pt 2 can be found in previous posts. Please feel free to sign up to my blog to be notified when I add the next chapter. Comments are always welcome!

“Isaac, who had a taste for wild game, loved Esau.” Genesis 25:28 NIV

Esau – Pt 3 – Loved by Isaac

 The only indication from Scripture as to why Isaac loved Esau is given that, “Isaac, who had a taste for wild game, loved Esau.” As stated earlier, the sensible interpretation of this verse is that Esau satisfied his father’s taste for wild game and thereby earned his favor. I am willing to posit that Isaac’s love for game might very well be related to his relationship with his older brother, Ishmael. Genesis 21:20 states about Ishmael that,

 “God was with the boy as he grew up. He lived in the desert and became an archer.”  NIV

 The book of Genesis develops a strong relationship between Abraham and Ishmael. Ishmael was the firstborn son of Abraham.[1] He participated in the covenant ritual of circumcision[2] and was loved by Abraham.[3] Abraham loved his firstborn son so much that he had requested of the Lord that he might receive the birthright.[4] Scripture states that Sarah’s insistence upon Ishmael being expelled from the camp “was very grievous in Abraham’s sight.” The Hebrew word translated as grievous in the King James Version of the Bible is ery, pronounced as yara’.[5] The NAS states, “The matter distressed Abraham greatly…”[6] Contextually, it would not be out of context to say that Sarah’s demand really angered Abraham.  It was only upon the assurance of God that Ishmael, too, would be made into a great nation, that the distress of Abraham was assuaged. It was, after all, through Isaac, that the Lord intended to continue his covenant.

 To deduce that the relationship between Abraham, Ishmael and Isaac abruptly ended at the point of Abraham sending Ishmael off with Hagar is difficult to accept. As nomadic people, it was highly likely that they were to continue some form of relationship. The story is told in scripture that Ishmael and Isaac together buried Abraham in the cave at Machpelah.[7]  Jewish traditions also note a continued relationship between Abraham and Ishmael. [8]

 It is my opinion that Abraham and Isaac both loved Ishmael and that Isaac’s taste for game came through his continued relationship with his big brother, the archer.  The word tvq qesheth, translated as archer is rather ambiguous, leaving the reader to wonder if it relates to hunting either men or beast, or, both. A hunter of men/warrior would be more consistent with the prophecy regarding Ishmael as found in Genesis 16:12,

 “He will be a wild donkey of a man; his hand will be against everyone and everyone’s hand against him, and he will live in hostility toward all his brothers.”

 Scripture points out that Esau knew his Uncle Ishmael and that he had also developed a relationship through his marriage of the daughter of “the wild man.”  Genesis 28:9 says that Esau went to his uncle,

 “Esau married Mahalath, the sister of Nebaioth and daughter of Ishmael son of Abraham, in addition to the wives he already had.”

 Marriage was often intended to create an alliance between families. Alliances were formed by families and nations that shared similar interests.  The alliance would provide physical protection against a shared enemy. Remember, Nimrod and Esau shared similar interests. They wanted to rule over the righteous. The Scriptural prophecies regarding the hostility of Ishmael, and of Esau living by the sword[9], indicate that these men, too, shared a common interest.

---

[1] Genesis16:16

[2] Genesis 17:23

[3] Genesis 21:11

[4] Genesis 17:18

[5]Ery, yara’ is also used in 1 Samuel 1:8 (KJV) to describe the distress that Hannah, the mother of Samuel, experienced in her bareness prior to being blessed by the birth of Samuel.

[6] Genesis 21:11 NIV

[7] Genesis 25:10

[8] Lewis Ginzberg, Legends of the Jews, chapter V, Abraham, The Two Wives of Ishmael, “And Ishmael then took his wife and his children and his cattle and all belonging to him, and he journeyed from there, and he went to his father in the land of the Philistines. And Abraham related to Ishmael all that had happened between him and the first wife that Ishmael had taken, according to what she had done. And Ishmael and his children dwelt with Abraham many days in that land, and Abraham dwelt in the land of the Philistines a long time.”

[9] Genesis 27:40 NET Bible®

Chapter Three – Pt 2 – Esau – A Man of the Field

This is the Part 2 of of Chapter 3 of my book entitled Jacob the Righteous. You can find the introduction and Chapters 1-3 in my previous posts.

 

“And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents. Genesis 25:27 KJV

Esau

Pt 2 – A Man of the Field

 Esau is also described a man of the field. The Hebrew word hds, sadeh, is frequently translated as field. It is important to note that the word has also been interpreted to mean battlefield,[1] and also implies a hostile, ungoverned area, or wilderness.[2] It was to a field that Cain invited his brother Abel to commit his premeditated crime of murder.

 It would be difficult and unnecessary to deny that Esau was skilled in the art of hunting game.  Genesis 25:28 clearly states in that, “Isaac, who had a taste for wild game, loved Esau.” The sensible interpretation of this verse is that Esau satisfied his father’s taste for wild game.

 It is important to recognize that it was not necessary for Esau to hunt game to provide food for his family. His family’s occupation was that of shepherds. There was plenty of meat available to them. It is more likely that Esau was involved in hunting for sport and did not involve himself in the family business.

 Accepting Esau’s skill as a game hunter does not mean that Esau was not also a leader of a band of bandits, and like Nimrod, skilled in the craft of both hunting and killing wild game and men.  

Evidence of Esau being a man of war is found in Genesis 32:6.

  When the messengers returned to Jacob, they said, “We went to your brother Esau, and now he is coming to meet you, and four hundred men are with him.”

 Believing that all scripture is useful for teaching and learning, it stands to reason that the meaning of each word is useful for learning and understanding. The comparison of Esau to Nimrod, and even Cain, has its merits. 

 Rabbi Ari Kahn, in his commentary of Esau; while making ties between the nature of Esau and Nimrod, introduces the contrast of character between Nimrod and Esau’s grandfather Abraham. It was promised to Abraham that through his offspring all the nations of the world would be blessed. Esau, like Nimrod, rejected the ways of YHWH, and from the time of his conception he worked in an adversarial fashion against his brother, Jacob. Of Nimrod and Abraham, Kahn states,

 “The two are seen as spiritual adversaries: Nimrod represents paganism and its inherent lack of respect for human life, while Abraham represents monotheism and its ethical base and vision.”[3]

 Interestingly, text is also found in the Qur’an that supports the Jewish traditions of Nimrod and Abraham being contemporary “spiritual adversaries.” [4]

 The Holy Bible also gives a clear picture of Esau as one whom like Nimrod, had contempt towards YHWH. The author of Hebrews says of Esau,  

 “See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son.  Afterward, as you know, when he wanted to inherit this blessing, he was rejected. He could bring about no change of mind, though he sought the blessing with tears.” [5]

 Contempt for the ways of YHWH will only lead to destruction. Proverbs 14:12 tells us,

 “There is a way which seems right to a man, But its end is the way of death.”  NAS

---

[1] 1Samuel 4:2, NASB

[2] Deuteronomy 21:1

[3] Rabbi Ari Kahn, Toldot,  Esau, http://www.aish.com/tp/i/moha/48932852.html

[4] Qur’an 21:51 f f.; 29:16; 37:83

[5] Hebrews 12:16-17, NIV

Jacob the Righteous – Chapter 3 – Esau – part 1

“And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.” Genesis 25:27 KJV

  Chapter Three 

Esau 

Part. 1 – A Cunning Hunter

To understand the true nature of the conflict between Esau and Jacob, we need to begin by examining and understanding the nature of each man. It should not be overlooked that as the boys grew up, Esau became known as “a cunning hunter.”  What should be overlooked is how many teachers and preachers have interpreted this phrase to mean that Esau was a rugged big game hunter. James Montgomery Boice, in his Expositional Commentary of Genesis says this about Esau.

  “Esau could be described as a man’s man. He was tall, good-looking, skillful. He became a man of the outdoors and spent time hunting game.” [1]

Where in the text Boice is able to find or determine that Esau was also “tall and good looking” is a mystery. It is pure conjecture. His commentary is useful to show how easily one may be misdirected from what the given text says about his character. Rather than speculate about the character of important Biblical people, commentators should look to how the Scriptures themselves describe these individuals.

 Proper biblical study would first look to understand these words – cunning and hunter – in relation to their first usage in the Scripture and then determine if there is a parallel that can be drawn between the usages. The first mention of a hunter -dyu tsayid – in Scripture is in reference to Nimrod, the son of Cush, grandson of Ham, great-grandson of Noah. Genesis 10:9 states, “He was a mighty hunter before the Lord; that is why it is said, “Like Nimrod, a mighty hunter before the Lord.”  

 The noted Jewish historian, Flavius Josephus, in his Antiquities of the Jews, had this to say about Nimrod.

 “Now it was Nimrod who excited them to such an affront and contempt of God. He was the grandson of Ham, the son of Noah, a bold man, and of great strength of hand. He persuaded them not to ascribe it to God, as if it was through his means they were happy, but to believe that it was their own courage which procured that happiness. He also gradually changed the government into tyranny, seeing no other way of turning men from the fear of God, but to bring them into a constant dependence on his power. He also said he would be revenged on God, if he should have a mind to drown the world again; for that he would build a tower too high for the waters to be able to reach! and that he would avenge himself on God for destroying their forefathers!”[2] 

 H.C. Leupold, in his Exposition of Genesis, reveals the following about Nimrod:

 The course that our interpretation of these two verses takes will be determined very largely by the meaning of the word “Nimrod.” For the meaning of the verbform nimrodh, without a doubt, is “let us revolt.” Now the other words employed are, if left by themselves, either good or evil in their connotation, depending on the connection in which they appear. Gibbor may mean “hero” or “tyrant.” “Hunter” (gibbor tsßyidh) may be a harmless hunter of the fields, or he may be one who hunts men to enslave them. The phrase, “in the sight of Yahweh,” in itself expresses neither approval nor disapproval. But each of these terms acquires a bad sense in the light of the name “Nimrod.” The tendency of this Cushite must have been to rise up against, and to attempt to overthrow, all existing order. In fact, he must have used this motto so frequently in exhorting others to rebellion, that finally it was applied to him as a name descriptive of the basic trait of his character.[3]

 It appears from these accounts that Nimrod was a rebellious despot who had contempt for the plans of Yahweh and had desired to establish for himself an earthly kingdom. We will soon see very similar traits in the character of Esau.

 “And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents. Genesis 25:27 KJV

 To better understand the word translated as cunning in the KJV and as skillful in the NIV and NAS – yada – we should again look at the context of its first usage and determine if it would fit the description of Esau as found in Genesis 25:27.The first usage of the word yada in Scripture is found in Genesis 3:5 and involves the serpent testing Adam and Eve in the Garden of Eden. The serpent said,

 “For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” NIV

 We may recognize in this passage that what it was “to know” was not necessarily a good thing. In fact, when Adam and Eve followed the advice of the serpent and ate from the tree of the knowledge of good and evil, they deeply regretted the knowledge that they had gained. They had fallen prey to the serpent and his art of cunning.

 Genesis 3:1 says this about the serpent, “Now the serpent was more crafty than any of the wild animals the LORD God had made.” The Hebrew word translated as crafty is, `aruwm.  As used in Scriptures it can have both positive and negative connotations, depending on its usage. We should be able to clearly distinguish its negative intention from this passage as well as when looking at other usages that are clearly designed to reflect back to this very passage.

 We will first look at the story of Job to see how the word `aruwm – crafty is used and to whom it alluded.  In the 15^th Chapter of the book of Job we find him being questioned by a group of friends. They accuse Job of unrighteousness when he attempted to defend his character. Job’s friend Eliphaz scolded him saying,

 “Your sin prompts your mouth; you adopt the tongue of the crafty.^“[4]   

 It should be clear that Eliphaz is referring to the serpent when he says to Job, “you adopt the tongue of the crafty,”[5] and that by accusing Job of lying, Eliphaz is accusing him of speaking the native tongue of the serpent.

 Jesus also equates lying to the nature of the serpent when in John 8:44 he says,

 “You belong to your father, the devil, and you want to carry out your father’s desire. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies.”

 It is worth noting that `aruwm, or crafty, comes from the root word, Mre `aram. It is from this same root that we find the word, `ormah, which is translated as craftily in Exodus 21:14.

 “If, however, a man acts presumptuously toward his neighbor, so as to kill him craftily, you are to take him even from My altar, that he may die.”

 Before moving on, it is important to place this verse within its larger context to see its relationship to another concept that directly relates to the character of Cain, the character of Nimrod and to the character of Esau.

 Exodus 21:12-14 states, “He who strikes a man so that he dies shall surely be put to death.  But if he did not lie in wait [tsadah] for him, but God let him fall into his hand, then I will appoint you a place to which he may flee, however, a man acts presumptuously toward his neighbor, so as to kill him craftily [`ormah] you are to take him even from My altar, that he may die.”[6]  Brackets mine.   

 Looking at these verses we can clearly see that to kill him craftily involves premeditation; to lie in wait for one’s victim. This was the plan of the serpent in the garden, to lie in wait and cunningly lure its’ victims into disobedience. Cain was told to beware the power of the adversary in Genesis 4:7,

 If thou doest well, shalt thou not be accepted? and if thou doest not well , sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.[7]

 Jewish legend states that Esau did exactly that – lie in wait – prior to killing Nimrod and two companions one day as they were out hunting in a field.[8]  Legend also states that it was jealousy between the hunters that led Esau to murder Nimrod.[9]

     It should not be difficult to see that Esau shared specific character traits with the rebel Nimrod. He, too, was described as a hunter, tsayid[10], a cunning hunter; the root of the word tsayid refers to lying in wait[11] –– perhaps it may even have implied to be crouching at the door. 

---

[1] James Montgomery Boice, Genesis, A New Beginning, pg 728

[2] Flavius Josephus, the Antiquities of the Jews, Book One, Chapter 4, 2

[3] H.C. Leupold, Exposition of Genesis, Genesis 10:8-9

[4] Job 15:5 NIV

[5] ibid

[6] Exodus 21:12-14, NAS

[7] Genesis 4:7, KJV

[8] Book of Jasher, Chapter 27:7, Artisan Publishers

[9] Targum pseudo-Jonathan to Genesis xxv. 27; “Sefer ha-Yashar,” section “Toledot,” p. 40b; Pirḳe R. El. l.c.; comp. Gen. R. lxv. 12

[10] James Strong, The New Strong’s Exhaustive Concordance of the Bible, Hebrew dyc 6718

[11] Ibid, Hebrew dwc  6679

The Tabernacle and the Garden of Eden

I was fascinated by the picture that developed when recently studying chapters 25 and 26 of the book of Exodus. These two chapters are an introduction to the design of the tabernacle as given Moses when he ascended Sinai.

 Chapter 25 begins with Moses given instructions by Yahweh to call for a freewill offering to be given by those who had recently been delivered from the house of bondage. They were asked to give precious stones and metals, fabrics and skins, oils and perfumes for use in the dwelling that would be inhabited by the presence of God.

 Rather than examine the Tabernacle from a 21^st century evangelical Christian perspective and relating to everything within the structure through a fulfilled Christian perspective, I wanted to see if I could see Christ from the perspective of a recently freed slave who had just agreed to join in covenant with the Creator at Mount Sinai. They had agreed to na’aseh ve-nishma – or, “we will do and we will hear.” They had accepted the constitution that would distinguish them as a peculiar people, a holy nation; a kingdom of priests to the nations.

 Examining the Tabernacle from the perspective of a Hebrew who had just recently been freed made me think about what these children would have known about the giving of sacrifices and offerings. Was their perspective molded by years of influence by Egyptian polytheism and animism? Or was their perspective founded on an understanding of the creation story, a story that began with an intimate relation between the Creator and his creation in the Garden of Eden, knowledge of the Tree of Life and the Tree of Knowledge, and an awareness of the disruption of this relationship through the disobedience of mankind. If the Hebrew children were aware of the story of the fall of Adam and Eve, they were also aware of the cost to cover the newfound nakedness of Adam and Eve.

 Adam was charged with being the caretaker of the Garden (Gen 2:15) and as caretaker was responsible for the wellbeing of all creatures in the Garden. Genesis 2:20 states that Adam “gave names to all the livestock, the birds of the air and all the beasts of the field.” I believe that Adam and Eve knew the innocent creature that served as their substitute, whose life was taken on their behalf.  from this, I believe the Hebrews were aware of the idea of “substitutionary atonement.”

 Looking at the initial instructions given to Moses, I found it interesting that they began with the Most Holy Place. I believe Yahweh did this on purpose and that it was to show Moses a picture of the Garden of Eden. To begin, the Ark of the Covenant is a picture of the throne of God, and that in the Garden he was approachable upon his throne.

 2 Samuel 6:2b describes the ark in this manner, “the ark of God, which is called by the Name, the name of the LORD Almighty, who is enthroned between the cherubim that are on the ark.”

 Outside of the Most Holy Place, Moses was given instructions for the Holy Place. Moses was given instructions for construction of two pieces of furniture; the Menorah or Golden Lampstand, and the Table of Showbread or the Table for the Bread of the Presence.

The Menorah was fashioned after an almond tree and was designed to represent both the Tree of Life and the creation story. The Menorah is described as having one shaft and six branches. The “one” shaft is a picture of the one God as described in Deuteronomy 6:4, “Hear, O Israel: The LORD our God, the LORD is one.” The “six” branches represent the six days of creation which culminated with the creation of man. Together they form the complete number seven. It is only when man has joined himself to God that he can become complete. That is the purpose of the Tabernacle; to provide a way for us to be reconciled with our Creator.

 The Table of the Bread of the Presence would be a picture of the harvest from the Tree of Life. Revelation 22 presents what I believe to be another picture of the Edenic structure. Revelation 22 speaks of the restoration of all things and begins with a picture that strongly resembles that of the Garden. Genesis 2:10 notes, “1 A river watering the garden flowed from Eden,” while Revelation 22 begins with this picture, “Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb 2 down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations.”

 Twelve is a number that biblically speaks of governance or authority. The day is governed by twelve hours, as is the night. The year is divided by twelve months. It should be noted that the 12 loaves placed on the Table of the Bread of the Presence do not represent just the 12 tribes of Israel. As mention earlier and found in Exodus 19:6, the nation was to be a kingdom of priest. They were to bring the gospel message to the nations. Therefore, all the nations of the world are represented through the twelve tribes of Israel. 

 The picture in Revelation 22 is of the Tree of Life producing food, and for the healing of the nations.

 It is also important to recognize the Tree of Life as symbolic of God’s word. Psalm 119:105 states, “Your word is a lamp to my feet and a light for my path.” The disciple John in chapter 1:9 of his gospel says this in reference of Yeshua; “The true light that gives light to every man was coming into the world.”  John also said of Yeshua that, “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.”It is not difficult to see that he Menorah represents both the Tree of Life and the Word of God.

 Conspicuously absent from the Holy Place is the Altar of Incense. I believe the absence of the altar in this first layout is that it was not present in the Garden. The purpose of the Altar of Incense was to create a barrier that would protect the High Priest from the direct presence of God. Leviticus 16:13 states, “He is to put the incense on the fire before the LORD, and the smoke of the incense will conceal the atonement cover above the Testimony, so that he will not die.”

 Scriptural evidence, Genesis 3:8, shows that man did not hide from the Presence of God until he had committed his first act of disobedience. “Then the man and his wife heard the sound of the LORD God as he was walking in the garden in the cool of the day, and they hid from the LORD God among the trees of the garden.”

 It is not until Exodus 27, after the instructions for both the Most Holy Place and the Holy Place, that we are introduced to anything relating to sacrifice and that is found first in the outer court. Is it possible that the outer court is symbolic of that area which was outside of Eden? Hebrews 13 speaks of both the atoning sacrifice and Jesus being offered outside of the city of Jerusalem.  Jesus “also suffered outside the city gate to make the people holy through his own blood. Let us, then, go to him outside the camp, bearing the disgrace he bore.”  Hebrews 13:12-13.

 I am convinced that the Tabernacle is designed to show us the path of reconciliation. The path of reconciliation is designed to lead us to Christ. Our reconciliation/salvation is found in Christ alone. The purpose of the Tabernacle was to reveal Christ through foreshadows to the children of Israel. The purpose, or goal, of this law is to bring us to Christ. Understanding the purpose and function of the Tabernacle may lead us to a better understanding of our Messiah. I believe that the spiritual offspring of Abraham were able to see both the past and the future through this sacrificial system.

It is certainly clear from the Apostolic Scriptures (New Testament) that the  apostles recogognized him in this capacity. John the Baptist called him the “Lamb of God who takes away the sins of the world“. John the Beloved said, “he is the atoning sacrifice for our sins.” Peter called Jesus, “a lamb without blemish or defect.” The Apostle Paul also referred to him in this manner. In the book of Romans, Paul referred to Yeshua as a “sin offering.” James says that through Christ we have become a “kind of firstfruits.”

Each of these statements recognizes Yeshua in a different sacrificial sense. It is evident through the reading of the Apostolic Scriptures that these authors recognized the fulfillment of these ordinances through Christ. I believe it is because they understood the regulations to be mere foreshadows of the reality that was found in Christ. Foreshadows that were given at Sinai and pondered  and believed by the believing children of Israel.

 Shalom

Chapter Two – The War in the Womb

 

“And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the LORD. And the LORD said unto her, “Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.”  Genesis 25:22-23 NIV 

Chapter Two

 

The War in the Womb

 

The account goes on to say that there were two children in the womb of Rebekah and that the children struggled with each other within her. The Hebrew word translated as struggled -wuurtyw, pronounced ratsats,[1] (Strong’s 7533) is most frequently interpreted as crush, or grievously oppress. The NET Notes for Genesis 25:22 state, “The Hebrew word used here suggests a violent struggle that was out of the ordinary.”[2] Was there a spiritual battle being fought within the womb of Rebekah that followed the prophetic theme of Genesis 3:15?

 The choice of words to describe this event should not be overlooked. 2 Timothy 3:16 clearly states that,

 “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness,”[3]  

 The inspiration of God is that he wants us to understand that this struggle in the womb of Rebekah was not caused by indigestion. It is spiritual in nature. The wrestling of the twins within her womb distressed Rebekah and she recognized that there was something going on that was out of the ordinary. Genesis 25:22 states regarding Rebekah, “… so she went to enquire of the LORD.”[4]

 Jewish legends state (and biblical chronology permits), that Rebekah sought out the council of Shem and Eber.[5] Shem, the son of Noah, and his grandson, Eber, were considered Godly men, and were known as prophets of God.

 Genesis 9:26 informs us of Shem’s relationship with the Almighty, “Worthy of praise is the Lord, the God of Shem! May Canaan be the slave of Shem!”[6]  Abraham is a descendant of Shem. The idea of the God-fearing Shem being involved in the lives of his offspring, even having a personal relationship with Abraham, should not be difficult to accept.

 The book of 1 Samuel lends support that when Rebekah went “to enquire of the LORD“, she would have been seeking the council of godly men – prophets – to enquire of the Lord on her behalf. 1 Samuel 9:9 says,

 (Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the seer: for he that is now called a Prophet was beforetime called a Seer.)[7]

 The story continues with the LORD revealing to Rebekah that two nations, or two distinct camps, were represented in her womb, and that the firstborn would serve the younger. The birth account continues with,

  “And the first came out red, all over like an hairy garment; and they called his name Esau. And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob:”[8] 

 It is important to note from this account the name of each child and the meaning given to their names. The name Esau, wve, Esav, means hairy, and the name Jacob, bqey, Ya ‘aqob, means heel holder or hand on heel.  It is only after Esau’s selling of the birthright that we find his name to also includes the meaning of, “Edom, or, Red.” It is not until the conferring of the blessing by Isaac that we are introduced to Esau’s version of what Ya ‘aqob means. We will address the name later.

 The reader should understand that the naming of the Esau and Jacob is not at all happenstance, but that it is intended to show progressive prophetic fulfillment of Genesis 3:15. Jacob is holding the heel of his brother to protect himself from the crushing blow of the adversary.

 It is the intent of the serpent to avoid the curse of God placed upon him in the Garden. His plan is to crush the head of the righteous seed present in the womb of Rebekah before that seed, in its maturity, can bring forth the serpent’s destruction through the promised Messiah.

---

[1]The Brown, Driver, Briggs Hebrew and Lexicon; C. Briggs, Francis Brown, S. Driver, Hendrickson Publishing, 1996

[2] Notes taken from the NET Bible® footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All rights reserved. Used by permission from http://bible.org

[3] Holy Bible, New International Version

[4] KJV

[5] Rashi

[6] NET Bible®

[7] 1 Samuel 9:9 KJV

[8] Genesis 25:25-26 KJV