The Ga’al who could not redeem

Let's start our story with the prophet Daniel, who, by divine inspiration, foresaw a special development in the 70^thWeek of years in his well known recorded Year-weeks prophecy:

And to many, he will add force to a covenant one week. And at the half of the week, he will cause to break off sacrifice and offering. And a destroyer on the wing of abominations.

(Da 9:27)

In his End-times speech, Mashiach Yeshua himself referred to these words spoken to the prophet by Gabriel, and he proved to know how to interpret them: At the start of that 70^th Year-week, the Jewish Anti-Mashiach will immediate take steps to prevent that Israel will be fully restored in her relationship to YHWH, her Elohim. How?

Among other things by setting himself up as the Mashiach, the Jews are expecting for so long. He will try to make himself popular with them by making sure that their long-cherished wish is being fulfilled: The resumption of the old, Mosaic sacrificial cult, made possible in a Third temple on the Temple Mount in Jerusalem.

To this end, he ties himself to them by making a covenant with them. Alternatively, more correctly said, by breathing new life into the old Mosaic covenant. As a result, the sacrificial cult according to the Thorah regulations will finally be resumed.

Apparently, that action will cause great euphoria among the Jews, but not with YHWH Elohim, whose thoughts on this development in advance were recorded by Isaiah in Is 66:1-6.

Thus YHWH has said: The heavens are my throne and the earth is my footstool. Where, then, is the House that you may build for me, and where the place as a resting-place for me? For my own hand has made ​​all these things, so that all these came to be, YHWH is saying. On this one, then, I shall look, on the one afflicted and contrite in spirit, and who trembles at my word. Whoever slaughters an ox [within the revived temple cult] is as one striking down a man. Whoever sacrifices a sheep is as one breaking a dog's neck. He that offers a meal offering – the blood of a pig!  The one presenting a memorial offering of frankincense is as one blessing an idol. They are also the ones that have chosen their own ways, and their very soul delights in their abominations. I myself, in turn, shall choose ways of ill-treating them; that what they fear I shall bring upon them, because when I called no one answered; when I spoke, no one listened. They kept on doing what was evil in my eyes, and the things in which I took no delight they chose. 

Hear the word of YHWH, you [the members of the godly remnant] who are trembling at his word! Your own brothers [the Jews who stubbornly till the End reject Yeshua as their true Mashiach] who are hating you, that are excluding you by reason of my name, have said ‘May YHWH be glorified!’ He will also appear with rejoicing on your part, and they are the ones that will be put to shame. Hear! A sound of uproar out of the city! A sound out of the temple! It is the sound of YHWH repaying what is deserved to his enemies.

However - as also foretold by Daniel - that fake Mashiach will put an end to that revived cult at the half of the week: And at the half of the week, he will cause to break off sacrifice and offering.

As also predicted by Isaiah, he breaks the covenant: 

Behold, their valiant ones cry outside; the ambassadors of peace weep bitterly. The highways lie waste, the wayfaring man ceases: He has broken the covenant, despised the cities, he doesn’t regard man. 

(Is 33:7-8)

Instead, he sits down himself, in person, in the rebuilt temple ‘sanctuary’. With what intention? The Benjaminite Paul gave us in advance the answer to that question, which he did when elaborating on a mystery that has yet to be disclosed:

That no one deceive you in any manner, because the  apostasy must come first and the Man of lawlessness be revealed, the Son of destruction, the Adversary, who rises above all that is called god or object of worship, so that he sits down in the temple of God, showing himself that he is a god.

Saul too referred to one of Daniel’s prophecies. In this case to Daniel 11:36, where Daniel predicted that the last King of the North shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods; and he shall prosper until the indignation be accomplished; for that which is determined shall be done.

Also Yeshua himself, however, made mention of that malignant and arrogant ‘king’.

On the Mountain of Olives, near Jerusalem, in the course of his End-times speech, he dwelled on verse 27 of Daniel 9, saying:

When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place, then let those who are in Judea flee to the mountains… For then there will be great tribulation, such as has not been from the beginning of the world until now, no, nor ever will be. Unless those days had been shortened, no flesh would have been saved. However, for the sake of the chosen ones, those days will be shortened.

(Matthew 24:15-22).

Yeshua thus confirmed the prophecies respectively

(1) Jeremiah, about the time of Jacob's trouble (Je 30:4-7); and

(2) Daniel who, according to Da 12:1, foretold that there will occur a time of distress such as has not been brought about since there came to be a nation, until that time.

At that time [the second half of the 70th Week of years year] the Anti Mashiach sets himself as a god, the ultimate abomination of desolation (Ezekiel, Chapter 8), but not a god who can bring redemption to his Jewish supporters. As the predicted Pseudo-Mashiach he fulfils the image of Peloni Almoni from the book of Ruth, the person who had to admit, in front of the elders at the gate of Bethlehem:

 I can’t redeem it for myself, lest I mar my own inheritance: Take my right of redemption on you; for I can’t redeem it (See: Ru 4:1-6).

I cannot redeem…

It appears that the book of Ruth for this and other important reasons got a place in the Bible. Two of the three main characters in the story are in fact women, Naomi and Ruth. In addition, both women lean on the third main character, Boaz, regarding their prospects in life. 

Why?

Because Boaz is the One who can become for them a real and reliable Ga’al, or Redeemer. It is logical therefore to identify Boaz - in his antitypical meaning - with Mashiach Yeshua, the Redeemer of the two Womanlike Congregations, about which the [full] Bible mainly is dealing.

In time, these two Congregations together will form the full seed of Abraham, in order to become a blessing to the Heathen nations [Goyim].

As YHWH’s angel promised the Patriarch at the time of Isaac’s (typical) ‘sacrifice’: In your seed all the nations of the earth will be blessed, because you have obeyed my voice (Ge 22:15-18).

The story also mentions a Pseudo Ga’al who, in Hebrew, is referred to as Peloni Almoni. That figure does not come to rescue but only for his own benefit. Indicated with the qualifications of the Mashiach himself:

The thief only comes to steal, kill, and destroy [the ‘sheep’]. I came that they may have life, and may have it abundantly. I am the fine shepherd. The fine shepherd lays down his life for the sheep.

(John 10:10-11).

Since the thievishly Peloni Almoni apparently is a type of the Anti-Mashiach, we have to search for the fulfilment of the type in the End-times.

Naomi then corresponds to YHWH’s own Womanlike Congregation, earthly Israel in her Widowlike condition, just as she is talking about herself, Mara. Why?

Because she has the feeling that the Almighty has made it very bitter for her:

I went out full, but empty-handed YHWH made me return (Ru 1:20-21).

Naomi is not only a widow but also without children. Her two sons have died childless (Ru 1:1-5).

She is like Lady Zion, a widow and bereaved, seemingly without hope (Ru 1:11; Is 49:14, 21).

Through that cry - I went out full, but empty-handed YHWH made me return - to us, readers, an important prophetic fact is being revealed: The return from the Diaspora by Aliyah – the rabbinic term describing immigration to the Land of Israel - offers Widow Zion still no perspective.

That fact is prophetically clear also from Ezekiel 37:11. Regarding the valley, which was full of dry bones, YHWH Elohim himself thus informed his prophet:

Son of man, these bones are the whole House of Israel. Look, they say, our bones have become dry, and our hope has perished, we are cut off!

Without the intervention of the (Christian) Ruth Congregation, she would indeed have no permanent perspective (!)

In her, Ruth, we see the other Womanlike Congregation of the Bible, the Bride of Mashiach, his Congregational Body. That Congregation is like the heathen Ruth, compositionally predominantly of heathen background (Eph 2:11-16).

Initially Ruth entered Israel’s citizenship by marrying Mahlon (Ru 4:10).

Her marriage vow resulted in her adoption within the ranks of Abraham’s promised seed. Thus, the Ruth-like Congregation came in antitype attached to the "Israel" Olive tree on which the Naomi-like Congregation found herself naturally.

Compare Ex 4:22 and Ro 8:14-16; 9:4-5; 11:17-18.

Romans 9:6-8 discloses that the Israel of God, made up by the two Woman-like congregations, is now the ‘real’ Israel:

But it is not as though the word of God has come to nothing. For they are not all Israel, that are of Israel. Neither, because they are Abraham’s seed, are they all children. But, “In Isaac will your seed be called.” That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as a seed.

From Shavuot 33 AD the Ruth-like Congregation, by the initial adoption, shares in the really "Israel", and in that situation possesses the first fruits of the spirit as pledge [or in Greek: an initial payment] of the legacy that comes. Nevertheless She is waiting fervently for the full adoption, the redemption [by ransom] of the body (Ro 8:23; 2Co 1:21-22; 5:5).

When that event takes place through the change to heavenly life, the marriage with Mashiach Yeshua, the antitypical Boaz, can be performed in heaven (1Co 15:51-52).

That change to the spiritual nature arrives, as we expect, at the 70th Annual Week, during Mashiach’s parousia, Greek for presence.

Therefore, in time that special event must dawn, in Re 19:7 called the Lamb's Marriage. The tenor of the series of events in type we obviously find in the period that Ruth stayed in the vicinity of Boaz during the harvest on the fields of Beth Lechem, culminating in the core of the Ruth story: The scene at the threshing floor (Ru 3:5-13).

I am Ruth your handmaid: Spread therefore your skirt over your handmaid; for you are a Ga’al.

After Ruth had laboured on the field during harvest - symbolically from Pesach to Shavuot (1:22 and 2:23) - under Boaz’ leadership, she now wants him. He is, after all a Ga’al !

It is rather clear that Naomi had already set all her hopes on the new situation that as a result would arise. This is evident at the return of her daughter-in-law, when she asks her: Who are you, my daughter? alluding to a possible change of status which she in silence is expecting for Ruth (Ru 3:16).

It is clear too that the core of the story is told in the scene at the threshing floor.

Besides, the story thickens gradually, toward that essence of the matter:

In the introduction, the time is very generally designated (1:1):

It happened in the days when the Judges administered justice

After the death of the three men, the story focuses on the journey back to Beth Lechem [House of Bread].

Naomi had in fact heard that YHWH Elohim had visited his people in giving them bread (1:6).

Impressive on that return journey is the moment when Ruth unreservedly professes her loyalty to Naomi, to the people of Israel and, most important, to YHWH, Israel’s Elohim (1:16):

Do not urge me to abandon you by turning back from behind you. Where you go, I will go and where you lodge I will lodge; your people shall be my people and your Elohim my Elohim.

At the arrival in Beth Lechem, the story narrows to the harvest season in which Ruth has her first experience with Boaz, who is being led to utter the following blessing toward her (2:12):

May YHWH recompense the way you act, and may you receive a perfect reward from YHWH, Israel’s Elohim, under whose wings you came to seek refuge. 

Eventually the story narrows to one night, yes, even to a single event that night, the crucial moment Ruth offering Boaz the opportunity to make his blessing to reality. Unambiguously she makes clear to him that she wants to receive YHWH’s wages through him (3:9):

Spread your skirt over your handmaid; for you are a Ga’al.

Then, the element of time in the report starts to widen again.

After daybreak, we are relocated to the events in the city gate.

In the presence of ten of the older men and in the presence of the people who will act as witnesses, we learn something about the negotiations carried on between Boaz and Peloni Almoni, in which the levirate principle is fundamental.

For the background of Peloni Almoni, see Note.

Initially, the Latter is prepared to redeem. He assumes that it is merely the field that had belonged to Elimelech, buying from the hand of Naomi. Considering the age of Naomi it was unnecessary for him to take into account the possibility of a levirate marriage in order to raise up the dead man's name over his inheritance, namely by begetting a son in his stead.

However, Boaz has in store something completely unexpected for Peloni Almoni:

On the day you buy the field out of the hand of Naomi, you must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead on his inheritance. 

Why does Peloni Almoni state (even twice; in Rt 4:6) I cannot redeem; after Boaz had made it clear to him that the levirate redeem of the field also comprises the redemption of Ruth as substitute bride for Naomi ?

Answer, according to his own statement: I would ruin my own inheritance.

He had no problem to enrich himself with the inheritance of Naomi.

Since

a.) there were no more children in the genealogy of Elimelech, and

b.) Naomi was too old,

the land would permanently end up with him.

However, if he would marry Ruth, he would lose the field as soon as there was offspring. Therefore, he acted out of pure self-interest and took up a heartless position with respect to his needy relatives.

In the antitypical case the Antichrist, the Pseudo-Mashiach, also is led by wicked selfishness. He too behaves heartless with regard to the two Womanlike congregations.

That he, at the start of the 70th Annual Week enters into a covenant with the many - the unbelieving majority of the Jewish people - is therefore also out of pure self-interest (Da 9:27).

In order to be accepted as their long-awaited Mashiach, he is willing to cooperate in the re-establishment of a Sanctuary, evidently the Third physical temple in the religious life of the Jews under the Law of Moses.

How accurate the prophet Daniel was informed by Gabriel when the Latter indicated that  at the start of the last 'Week' for Israel - the Anti-Mashiach would support the Jews in their desire to revive the cult according to the Mosaic Law covenant: And to many, he will add force to a covenant one week.

However, just that very fact will limit the antitypical Peloni Almoni in his treacherous dealings. Why?

On the one hand, according to the Thorah, he owns the "oldest rights", on the other the Law lacks the strength to true redemption, since it is impossible that the blood of bulls and goats should take away sins (He 10:4).

See the Study: Melchizedek in Hebrews, especially the topic A new Covenant

As the antitypical Boaz, however, Yeshua has entered the true Sanctuary with the value of his own shed blood, and consequently has obtained an eternal redemption (He 9:11-12).

The Anti Mashiach, however, has nothing to offer than only a powerless Law, on which he necessarily must fall back to please the unbelieving Jews of the End times (He 7:18-19; Ro 8:3-4). Compare: A new Priesthood

Hence, he will have to admit: I cannot redeem!

The era expands further: Ruth has become pregnant and Obed is born. The testimony of the women of the city is surprisingly in that respect (4:13-17):

Blessed be YHWH, who has not left you [Naomi] without a near kinsman on this day. May his name be called in Israel! He will make to return your soul and take care of you in your old age, because your daughter-in-law who truly loves you, has borne him; she who is better than seven sons for you. Naomi took the child, and laid him in her bosom, and became nurse to him. The women, her neighbours, gave him a name, saying, to Naomi is born a son; and they named him Obed.

But what is especially important in the context of our reasoning, relates to the procedure of redemption or repurchase.

It will be appreciated that Boaz, wherein Ruth took the place of Naomi, redeemed both women. Regarding Ruth on the one hand is said: If you redeem the field; you also redeem Ruth. While on the other hand regarding Naomi is declared: Blessed be YHWH who has not left you without a near kinsman on this day.

Also of Obed is said that he is the [levirate] son of Naomi.

Similarly, the earthly Womanlike Congregation Israel is propped up and taken care of in her old age. The Redeemer Yeshua Mashiach, as the antitypical Boaz, becomes a restorer of her soul.

The marriage between him and the Ruth Congregation contributes greatly to this goal. The fruit of that marriage - the antitypical Obed [servant] - will take shape in Zion's sons. Therefore, Lady Zion will in due course say in her heart:

Who has borne me these, since I am a woman bereaved of children and barren, exiled and imprisoned? As for these, who has raised? Look! I was left alone. These - where do they come from?

(Is 49:21)

In Is 66:7-9 the answers appear to these questions, but the wonderful thing of the event remains. Ultimately the no longer expected miracle is attributed to YHWH Elohim who takes his Congregational Wife back in peace to Himself (Is 66:12):

Before she travailed, she brought forth; before her pain came, she was delivered of a man-child. Who has heard such a thing? Who has seen such things? Shall a land be born in one day? Shall a nation be brought forth at once? For as soon as Zion travailed, she brought forth her sons. Shall I bring to the birth, and not cause to bring forth? says YHWH: Shall I who cause to bring forth shut the womb? Says your God… For thus says YHWH, Behold, I will extend peace to her like a river, and the glory of the nations like an overflowing stream: and you shall suck of it; you shall be borne on the side, and shall be dandled on the knees.

Hidden in the strong typological story of Naomi and Ruth appears one of the main themes in the Bible: In order for the seed of Abraham to become a blessing to the Gentiles, two Womanlike congregations are in time presented. Although each of these two congregations is a separate collection of people, at the same time they form a unity in many ways.

In the book of Ruth, this important teaching is strongly expressed:

● Although Ruth gives birth, the women say: To Naomi a son is born!

Both are considered as the mother of the same child.

● During the deliberations in the city gate, Boaz let coincide the two widows.

By making the transition from the widow Naomi to the widow Ruth, Boaz is able to connect the redemption of the field with Ruth, namely in conjunction with the principle of the Levirate marriage. Not only the two women coincide as the mothers of the same child, but also as the heirs of the same piece of land.

Note

The ga’al [redeemer] with the oldest rights is in the report referred to as Peloni Almoni. However, most versions have Such a One:

Ho, such a one! turn aside, sit down here.

Ru 4:1, according to the World English Bible

Such a One [Peloni Almoni] was invited by Boaz to hear his proposal - on the sale of the field that had belonged to their brother Elimelech - in the presence of the City elders in the gate.

Without doubt Boaz has then called that competitor which his personal name. Apparently, Samuel, the probable author of the book of Ruth, by the influence of the spirit of inspiration was prompted to describe the man as Peloni Almoni.

Perhaps because that person showed a contemptuous attitude during the negotiations about the field, in addition to which the Levirate principle was at stake.

In Daniel 8:13, the term is contracted to Palmoni.

The meaning seems to be such one. Nowadays we would speak of a certain one, or something like that.

The numerical value of Palmoni is 216, and that value gives the more reason to think - with regard to the antitypical meaning - of the Antichrist, the Pseudo-redeemer. Why?

Since 216 is the third power of the number 6. Thus 6 x 6 x 6, which reminds us again of the number of the Beast in Re 13:18 >>

Let him who understands calculate the number of the Beast, for it is the number of a man; and the number of him [is] 666.

See: Rescue from a certain doom,

part of the Study Esther, she who hid  

-.-.-.-

Jacob I loved, but Esau I hated (Part 2)

A satanic parody

Morally degraded

Sorrow of the world

The fruit of development  

The path back

A satanic parody

In the Letter to the Hebrews, in chapter 12, the author earnestly warns the Jewish End-times community to avoid the bad example set by the brother of their ancestor Jacob (Israel):

Watch carefully that no one is coming behind of Elohim’s loving grace; that no root of bitterness sprouting and cause trouble and through it the  many should be defiled; no fornicator or desecrated one like Esau, who in exchange for one meal gave away his rights as firstborn. For it is known to you that afterwards also, when he wanted to inherit the blessing, he was rejected, for he found no place for a change of mind, though he sought it earnestly with tears.

The inspired author quotes De 29:18 from the LXX, in a context where Israel seriously is being warned not to serve the idols of the Goyim. Or, according to the M-version:

You have seen their abominations, and their idols, wood and stone, silver and gold, which were among them; lest there should be among you man, or woman, or family, or tribe, whose heart turns away this day from YHWH our Elohim, to go to serve the gods of those nations; lest there should be among you a root that bears gall and wormwood.

(De 29:17-18) 

Apparently, the apostle warns his Jewish brothers for a religious development that will be a horrible, fake parody of what Isaiah prophesied about the Messiah:

A shoot will come out of the stock of Jesse, and a branch out of his roots will bear fruit. The spirit of YHWH will rest on him:

The spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of YHWH… It will happen in that day that the nations will seek the root of Jesse, who stands as a banner of the peoples; and his resting place will be glorious.

(Is 10:1-2, 10)

So, a process of imitation, the usual Satanic parody. In this case, depicting the (anti) messianic might to the Jewish people as YHWH’s true Messiah whom the Jews are so long expecting.  

Before, but in somewhat veiled terms, quoting Haggai’s prophecy, the author had indicated the appearance of that most dangerous character, the rise of a fake messiah:

For you need endurance so that, having done Elohim’s will, you may receive the promise. For yet a very short period of time: He who comes will come and not delay. But my righteous by faith he will live;

and if he shrinks back, my soul has no pleasure in him.

However, we are not of those who shrink back, to destruction; but of those who have faith, to the preserving of the soul.

However, here, that fake Mashiach is pictured as a poisonous root that will harm and deprave the majority of the Jewish End-times community. Being misguided, they will welcome him as their long awaited Mashiach, but being infected by that poisonous root a Jew then yields to the pressure of his supposed brothers and yet denies his main brother, Yeshua, as Israel's Messiah.

That is why the apostle appeals to the solidarity of his readers. Let them nevertheless aim to ensure that no one falls short of Elohim’s loving grace towards his people, and indeed towards all humanity. Nowhere that grace is more expressed than in the gift to the world of his only begotten Son: Whosoever believes in him will not be destroyed but will have everlasting life (John 3:16-17).

But given the pressure from the ranks of their own race they run the real risk to lose the salvation which has become available in the Messiah. No wonder therefore that the apostle, in this most important learning point, urges his brothers to exhibit community to each other and support each other in fully receiving Elohim's loving grace [Greek χαρις usually appears with grace in the English versions; sometimes with favour].

Morally degraded

No fornicator or desecrated one like Esau…

The threat of a potential apostasy by the appearance of the Anti-messiah is for the author reason to portray the figure Esau; for the Hebrews a well-known character, the twin brother of their father Jacob, but who only arouses disgust with them because of his bad example. And that is clearly the intention of our author. Why? Because there are certain similarities between him and the Anti-messiah in the End times.

Philo saw Esau as an unruly, to passions surrendered man. The Talmud also presents him as a morally degraded person.

In Genesis 26:34-35 about Esau is stated that he self-willed - against the wishes of his parents - took pagan women. This is reminiscent of the Nephilim, the fallen angels who materialized to masculine figures and took wives, all whom they chose, during the 120-year period that preceded the Flood (Ge 6:1-4). 

According to Jude 1: 6-7 they thus committed gross lewdness. They went after flesh for unnatural use: Angels who didn’t keep their first domain, but deserted their own dwelling place…  Even as Sodom and Gomorrah… which similarly as these committed gross immorality and went after different kind of flesh. 

Previously Esau had already shown himself the by-and-by carnal man, grabbing the moment and living for the moment:

Jacob boiled stew. Esau came in from the field, and he was famished. Esau said to Jacob, “Please feed me with that same red stew, for I am famished.” Therefore, his name was called Edom. Jacob said, “First, sell me your birthright.” Esau said, “Behold, I am about to die. What good is the birthright to me?” Jacob said, “Swear to me first.” He swore to him. He sold his birthright to Jacob. Jacob gave Esau bread and stew of lentils. He ate and drank, rose up, and went his way. So Esau despised his birthright.

(Ge 25:29-34)

The descendants of Esau became known as the Edomites, the people of Edom. In the book of Malachi we find a remarkable prophetic statement about that people in the context of Elohim's love for Jacob and his hatred of Esau:

1 An oracle: the word of YHWH to Israel by Malachi.

2 “I have loved you,” says YHWH.

Yet you say, “How have you loved us?”

“Wasn’t Esau Jacob’s brother?” says YHWH, “Yet I loved Jacob; 

3 but Esau I hated, and made his mountains a desolation, and gave his heritage to the jackals of the wilderness.” 

4 Whereas Edom says, “We are beaten down, but we will return and build the waste places;” thus says YHWH of Armies, “They shall build, but I will throw down; and men will call them ‘The Wicked Land,’ even the people against whom YHWH shows wrath forever.”

In Part 1 we have written that behind this Edom the unclean spirits are hidden, Elohim's fallen sons, those who made themselves into demons.

Sorrow of the world

For it is known to you that afterwards also, when he wanted to inherit the blessing, he was rejected, for he found no place for a change of mind, though he sought it earnestly with tears.

The author refers to Genesis, chapter 27. The old Isaac who could no longer discern and felt that there was little opportunity to convey the blessing of Abraham to the bearer of the promise, called his eldest son Esau to him with the intent to bless him. In reality Esau then was not at all entitled because of his despising his rights as firstborn by transferring them to his younger twin brother Jacob in exchange for a single meal.

Apparently he regretted that transaction, but not in a godly way. He only complained himself just out of self-interest.

Earlier, in his Second Letter to the Corinthians, the author wrote that godly sorrow works repentance. But there is another sorrow of the world, which only mourns about opportunities that have been lost, and the latter was undoubtedly the case with Esau:

For godly sorrow works repentance to salvation, which brings no regret. But the sorrow of the world works death.

(2Co 7:10)

If he still could elicit a blessing from his father he could feel confirmed in his career which, in his case, turned out typically for the earthly, carnal man who is constantly hunting in further development, however, not according to Elohim's way but according to the way of worldly development, which just leads away from God.

The fruit of development

This development had already its start in the Garden of Eden when the first human couple ate of the tree of knowledge of good and evil, in reality the fruit of development.

That act, claiming the own independence, caused a rift between humanity and their God. They broke free from God and henceforth developed independently of his perfect guidance.

Since man was created in God's image, he possessed potentially great possibilities, and it has turned out that man - almost instinctively – is bent to exploit these opportunities to the fullest by ever coming to greater (own) achievements.

However, considered from God's point of view that was (and still is) a disastrous way. Consequently, he was obliged to intervene vigorously several times to curb man in his insane acting; in Pr 9:3 thus rendered by the Qoheleth:

This is an evil in all that is done under the sun, that, because there is one eventuality to all, yes one outcome, the heart of the sons of men is full of bad, and madness is in their heart while they live, and after that: to the dead ones.

That disastrous way of living had its start immediately after the Fall and Elohim put man outside Gan Eden, in a dying state, shielding the way to the Tree of life.

In his Letter to the Romans, the author has explained that YHWH Elohim then subjected creation to vanity:

For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. For we know that the whole creation groans together and travails in pain together until now. 

(Ro 8:20-22)

The Greek word used there, ματαιοτης, indicates futility, vanity, fruitlessness.

In the book of Ecclesiastes that theme is broadly developed: Vanity of vanities, all is vanity (Ec 1:2; in the LXX ματαιοτης). A recent bible translation in the Netherlands has attempted to give substance to that term by translating: Air and emptiness, everything is air and emptiness.

The second major intervention of God came in the days of Noah, when He brought a deluge upon a world of ungodly people (2Pe 2:5) and restricted drastically the life of the world's population - the descendants of Shem, Ham and Japheth.

It was like Elohim saying to Satan and his demons, the Nephilim, who had materialized to male persons: They shall build, but I will throw down; as in Malachi.

If God had not done that, then the Devil would have established a monstrous world domination at an early stage. Why?

Because many of Elohim's spiritual sons then materialized themselves to human bodies, at the same time possessing superior, superhuman powers. Andin that state they begot offspring by the beautiful daughters of men. The natural consequence was that these sons were abnormal, bastards, yeah, actually were monsters. The Bible calls them Gibborim (strong men, powerful) that greatly contributed that the earth was filled with violence and wickedness (Ge 6:1-7; 2Pe 2:11).

But soon, some 170 years after that catastrophe, God intervened again by confusing the language of the ambitious builders of the Tower of Babel. Mark Elohim's motivation. Those rebellious people under the leadership of Nimrod as a hunter - as later also Esau - had said: Come on! Let us build a city for us and also a tower with its top reaching to heaven, and let us make a celebrated name, lest we be scattered over the entire surface of the earth.

But God discerned immediately that this was not a harmless project:

YHWH came down to see the city and the tower, that the sons of men had built. YHWH said, “Behold, they are one people, and they have all one language; and this is what they begin to do. Now there is nothing that they might have in mind to do that is unattainable for them. Come, let’s go down, and there confuse their language, that they may not understand one another’s speech.” So YHWH scattered them abroad from there on the surface of all the earth, and they gradually stopped building the city. Therefore, the name of it was called Babel, because YHWH there confused the language of all the earth.

(Ge 11)

See also the Study: Confusion of Tongues and the Seven Times

The ethnic groups that came into existence by this action, were allowed freedom of action to a great extent. YHWH Elohim refrained from being any longer their Sovereign Ruler (Lu 4:5-6; Da 4:13-17).

He gave them the opportunity to start their own independent political path, so that around the year 46 AD the author could say to a crowd of Goyim: In the past generations he permitted all nations to walk in their own ways, although he still has not left himself without testimony (Acts 14:6-17). 

Answering her instinctive call, humanity has not sat down in idleness; on the contrary! She has given full rein to her need to performance. Andeveryone can see that this has resulted in the present time to a phenomenal development. In his development away from Elohim man has never before come such a long way, and we can safely fix that Jewish top people had not an insignificant share in it. Many of them themselves are very happy about that, as becomes clear from the boasting by the 'Laodicean' members of the Jewish End-time community: I am rich and I have enriched myself and I lack nothing.

However, their true Messiah has a completely different opinion about their situation, telling them something that amounts to the following:

"You, his chosen people, have incorrectly used your favoured status. Among all just you are the wretched, pitiable, poor, blind and naked."

(Re 3:17).

The path back

It has always been Elohim's purpose allowing the development that leads away from him to come to an extreme point and then bend it so much that the path back to Him is followed.

Within his people Israel He has implemented that purpose already in typological sense by carrying away his people out of the world power Egypt, the land of the Pharaohs and the Pyramids and therefore in that period the area of development.

Yes, not only to carry away his people out of that situation, but also with the intention to lead them to Himself. The ultimate aim was to bring the chosen nation in a state of rest (Ex 19:4; De 12:4-10).

Canaan, the Promised Land of Rest, however, was also typological; not yet the real Rest (He 4:8-10). The bending and consequently the way back to YHWH Elohim, could only start really with the appearance of the Messiah.

When the 70th Annual Week dawns and YHWH Elohim again exclusively deals with his name people, time breaks that the disastrous path of Israel and the nations of the world finally will be turned into the path back to God (Re 1:10).

More than ever before, for the entire cosmos it will become clear that king Solomon, in the style of the Koheleth, launched profound truths when he wrote in Psalm 127:

Unless YHWH builds the house, they labour in vain who build it.

Unless YHWH watches over the city, the watchman guards it in vain.

It is vain for you to rise up early, to stay up late, eating the bread of toil. For he gives sleep to his loved ones.

For it is known to you that afterwards also, when he wanted to inherit the blessing, he was rejected, for he found no place for a change of mind, though he sought it earnestly with tears.

Above we concluded that man is naturally inclined to make use of the world to the full, even if that world is developing further and further away from God. In fact man is born with the potential to broaden his horizons and to fill the world with a multitude of appearances. Therefore, for Isaac it was actually not strange wanting to bless him who represented the powers of the (negative) development: his son Esau, who also was his firstborn.

Like almost everyone in the world Isaac, as also being an Adamitic person, did not distinguish well; he only saw the outward appearance. The essence, the core of the case, that this son of him represented the wrong direction of development, escaped his notice, focused as he was on the 'game' of the worldly development.

Compare 1Co 7:31.

In 1Jo 2:15-17 the remnant of the End-times is thus admonished:

Don’t love the world, neither the things that are in the world. If anyone loves the world, the Father’s love isn’t in him. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn’t the Father’s, but is the world’s. The world is passing away with its lusts, but he who does God’s will remains forever. 

Fortunately, by divine intervention, the female part of Isaac's being, Rivqah, timely responded. YHWH Elohim saw to it that the blessing of Abraham reached the right person: the one who would become the progenitor of the people that, under the rule of the Messiah, will be used by YHWH as the earthly part of the Israel of God to finally call a halt to the way of harmful development and returning the world from its furthest point of development to its Creator. 

That Elohim’s sons who compose the heavenly congregation of the Israel of God will have a very important role in the elaboration of the divine plan, may be evidenced by Ro 8:19-22

For the creation waits with eager expectation for Elohim’s sons to be revealed. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. For we know that the whole creation groans together and travails in pain together until now.

It is certainly remarkable that the divine blessing reached Jacob in his disguised situation of Esau, as it were wrapped in man’s body of (negative) development.

That, however, is simply world’s situation in which even those who seek God find themselves. They cannot go marching out of this world, no matter how negative it develops and is getting constantly farther removed from God (1Co 5:9-10).

But that does not mean that they are obliged "to hunt", together with the world. That aspect too is being offered to us in this story: Isaac showed himself surprised that his son had so quickly found the game:

Isaac said to his son, “How is it that you have found it so quickly, my son?”

He said, “Because YHWH your Elohim brought it unto me.”

(Ge 27:20)

The wildlife that YHWH ‘brought’ in Jacob's way, were meaningful two kids of the goats (verse 9). Significant because later, on Israel's annual Day of Atonement, on the tenth day of the seventh month, in addition to the young bull as the sin offering for Aaron and for his house, also two kids of the goats had to be brought for the people's sin offering:

And from the congregation of the sons of Israel he shall take two kids of the goats for a sin offering, and one ram for a burnt offering.

Aaron shall offer the bull of the sin offering, which is for himself, and make atonement for himself and for his house. And he shall take the two goats, and present them before YHWH at the door of the Tent of Meeting. And Aaron shall cast lots on the two goats; one lot for Yahweh, and the other lot for Azazel. And Aaron shall bring the goat on which the lot fell for YHWH, and offer him for a sin offering. But the goat, on which the lot came up for Azazel, shall be presented alive before YHWH, to make atonement for it, so as to send it away for the Azazel into the wilderness.

Significant again is the fact that Israel would experience the annual reconciliation through the sacrifice of two kids of the goats; in Hebrew indicated with a same term about which Esau and his descendants have come to be known: Seir. The same spelling but in Hebrew vocalized otherwise, referring to the mountainous region that first was inhabited by the Horites, but where later Esau settled (Ge 14:4-6; 36:6-9; De 2:1, 8).

Therefore, when the High Priest on Yom Kippur, according to Le 16:21-22, laid both hands on the head of the live goat, the one for Azazel, and confessed over it all the errors of the sons of Israel and all their revolts in all their sins, putting them on the head of the goat, with the intention to carry all those errors away into the wilderness, in type those sins were placed on Esau's head. Thus considered - according to the Midrash – the responsibility for Jacob's (Israel's) sins would actually be worn by Esau(!)

In Leviticus 16, the goat that had to carry away sin, error and trespasses into the wilderness, was called the goat for Azazel; by some translators also the scapegoat. About the meaning of Azazel Bible expositors are divided, but according to his original derivation the word would signify either strength of God or strong against God. The latter meaning seems most likely, as the term has to be associated with a spirit creature that has no good intentions. In Lv 16:9-10 the goat for Azazel is indeed across the goat for YHWH.

Moreover, in that vision the goat for Azazel gets sense that is even more meaningful. While the goat for YHWH was literally sacrificed and the blood had (typological) atoning value for the people, as the blood of the bull had for Aaron and his house, the goat for Azazel was led into the wilderness (traditionally seen as an abode of the demons) in order to give back as it were to Satan everything for which he, as the first rebel and instigator of evil, became responsible: Here you are, Satan! Everything back!

The case still being assessed from the above argument, Rivqah's order to her son Jacob - the two kids of the goats had to be good ones – is also getting a deeper sense. For that would not only be good for Jacob's purpose but for his descendants too, because the reconciliation with YHWH their Elohim that Israel would be granted annually, would be based on the presentation of just such goats. Thus considered, also in that case a shadow would already thrown forward to the manner how Yom Kippur would pass off; the ceremony regarding the two goats differed after all significantly.

At the occasion of the antitypical Day of Atonement Messiah Yeshua fulfilled that type by the sacrifice of his own soul (Mt 20:28). On that basis, the worldly 'hunting' – developing oneself always further in one’s own human strength – has become completely superseded. True life in all its Elohim's pleasing forms will be enjoyed in close association with the Messiah. And YHWH has brought his Son already on both Israel’s way as on that of the whole world (Ga 4:4-5; 1John 2:1-2).

In the meantime, however, the members of the true Israel of God are continually challenged to conquer the world with its sorry development, as did the Messiah.

Based on all the above, however, it can be said that those who have started to put their faith in him, also themselves are overcoming the world:

For whatever is born of God overcomes the world. This is the victory that has overcome the world: your faith. Who is he who overcomes the world, but he who believes that Yeshua is the Son of God?

(1John 5:4-5)

When Isaac noticed that his intentions were overruled by YHWH Elohim, with a jolt he came up to his senses. Horrified, he concluded that his opinion was based on a wrong perception. Consequently, he refused to be mollified by the tears of his oldest son, who urged him vehemently yet to bless him too.

Isaac made only known Esau’s prophetic 'picture'. The man of worldly development failed to change his father’s mind: He found no place for a change of mind, though he sought it earnestly with tears.

-.-.-.-