Years between Pharaoh’s Dream Interpreted And Years of Plenty

Notes, concepts, and Editing by
Angela Reeves

 

Introduction

This document considers whether a lengthy period of time elapsed between the time of Joseph interpreting the dream of Pharaoh and the time of the beginning of the years of plenty seven years before the years of famine. I will not be presenting proof of the amount of time between, though I will propose the amount of that time. Instead, I will be investigating evidence regarding such a period of time existing.

While I am writing this document, please keep in mind that Angela Reeves did most of the research for this document, following the evidence trails. In case a reader is wondering whether this document will even be of any interest, I will be giving literal translations of texts, and I will be discussing those texts and the events they describe; so, this document will cover a little more than the abovementioned topic.

 

Part 1: Jacob and Esau

Jacob and Esau are Twins

Genesis 25:21 And Isaac entreated to Yehovah to-straight-in-front-of his woman. For he is barren {fem.}. And Yehovah was entreated for him. And Rivkah his woman conceived. 22And the children oppressed-themselves inside her. And she said, “If established, why am I this {masc.}?” And she walked to research Yehovah. 23And Yehovah said to her, “Two races are in thy belly. And two folks will be separated from thine internals. And a folk will be-bolder than a folk. And a many will serve a younger.” 24And her days were filled to birth. And behold, twins are in her belly! 25And the first exited reddish—all of him as a fur-coat of hair. And they called his name Hairy [Esau]. 26And after establishment, his brother exited. And his hand is grasping into a heel of Esau. And he called his name He-will-Heel [Yaakov]. And Isaac is the son of 60 year in birthing them.

In verse 21, the ‘he’ who is barren refers to Rivkah (Rebekah), viewing her as a generic offspring of Adam, and thus placed in the masculine gender.

Rivkah was troubled by what was occurring in her womb. Instead of going to her husband as she previously had, and then seeing her husband go to Yehovah to ask for pregnancy, she went straight to Yehovah to ask. Yehovah answered her inquiry, giving her vital information, including that two races and folks are inside of her! Thus, she birthed twins. This detail is vital, since Jacob and Esau will be the same age. Store this information.

 

Esau Takes Grievous Wives (Esau/Jacob, age 40)

Genesis 26:34 And Esau is the son of 40 year. And he took a woman, Yehovah’s-Ruling [Yudit], daughter of My-Well [Beeri] the Hittite, and Spices [Basmat], daughter of Elon the Hittite. 35And they were bitternesses of spirit to Isaac and to Rivkah.

Esau is now 40 years old, and he takes wives. Those women were bitternesses of spirit to both Isaac and Rivkah. Jacob hasn’t taken a wife yet. Though he is 40, Isaac and Rivkah will send him away (after another incident) to obtain a wife.

Some translators translated the next chapter’s first verse (27:1) as if there were quite a break. The King James Version has the following:

Genesis 27:1 (KJV) ¶ And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I.

A literal translation gives quite a different impression:

Genesis 27:1 And he was, because Isaac was old. And his eyes were weak from seeing. And he called Esau his big son. And he said unto him, “My son!” And he said unto him, “Behold I!”

He in, “And he was,” refers to the event about to be described. Isaac already was old, though he will live many more years! Still, he has very weak eyesight, which sets the stage for what occurs next. He called Esau. Continuing,

Genesis 27:2 And he said, “Behold, na, I was old. I didn’t know a day of my death. 3And now, carry, na, thy utensils, thy quiver and thy bow, and exit the field. And hunt for me a hunting. 4And make for me tasties just as I loved. And bring to me. And I ate, so that my being will bless thee before I will die.”

(The Hebrew word na is a particle, which means that it doesn’t have any other forms. It acts as a softener, removing harshness from a speech that might otherwise seem harsh or demanding.)

This event took place when Esau was just above 40 years of age. This is where I have done some guessing and figuring: I am thinking that Esau is 41 or 42, which means that Jacob would also be 41 or 42.

Esau does as Isaac tells him to do. While Esau is gone, Rivkah instructs Jacob to get goats so that she can cook them the way that Isaac likes so well. She also dresses Jacob in Esau’s clothing and binds goatskin on him so that nearly blind Isaac won’t be able to tell that Jacob isn’t Esau! That way, Jacob can obtain the blessing. The plan works very well. Esau returns, fixes the meal, brings it to Isaac, and finds that Jacob has already obtained the blessing. Esau has no idea what is in the blessing of which he has been (rightly) deprived, and he thinks that Jacob has obtained the inheritance (which Jacob never touched). Esau determines to murder Jacob after Isaac dies, and an unidentified mind reader tells Rivkah of this murder plot. She determines to send Jacob away to keep him alive. Thus, we have the following text:

Genesis 27:46 And Rivkah said unto Isaac, “I abhorred in my lives from the faces of the daughters of Het! If Jacob is taking a woman from the daughters of Het as these—from the daughters of the land, why are lives to me?” 28:1And Isaac called Jacob. And he blessed him. And he commanded him. And he said to him, “Thou shalt not take a woman from the daughters of Canaan!”

I proposed above that this occurred when Esau and Jacob were about 41 or 42 years old. This information will be vital later in this document.

 

Part 2: Jacob and Laban

After Jacob arrives at Laban’s place in Padan Aram, Jacob works with Laban’s sheep and goats. Jacob sees a woman he desires to wife: a daughter of Laban. He proposes to Laban for a work contract for Raquel:

Genesis 29:18 And Jacob loved Ewe [Raquel]. And he said, “I will serve thee seven years via Raquel, thy little daughter.”

When the seven years are up, Jacob tells Laban that it is time for him to acquire Raquel. Laban tricks Jacob:

Genesis 29:21 And Jacob said unto Laban, “Render my woman. For my days were filled. And I came unto her.” 22And Laban gathered all the men of the place. And he made a drinking-party. 23And he was in the evening. And he took Weary [Leah] his daughter. And he brought her unto him. And he came unto her. 24And Laban gave to her Her-Trickling [Zilpah] his slave-woman—to Leah his daughter, a slave-woman. 25And he was in the morning. And behold, he is Leah! And he said unto Laban, “What is this thou did to me? Did not I serve with thee via Raquel? And why did thou beguile me?” 26And Laban said, “It is not so done in our place—to give the young {fem.} to the faces of the firstborn {fem.}. 27Fill this seven, and we have given her to thee—also this—via the slavery that thou shalt serve with me yet seven other years!” 28And Jacob did so. And he filled this seven. And he gave Raquel his daughter to him for a woman.

Thus, Jacob has both women (and two slavewomen besides), and he slaves for Laban 14 years.

 

Jacob Begins to Leave Laban

Genesis 30:25 And he was just-as Raquel had born Joseph. And Jacob said unto Laban, “Send me. And I have walked unto my own place and to my land.”

Jacob slaved for Laban for 14 years, exactly as he agreed to do. Joseph is now a newborn. Jacob desires to leave Laban at this time. Instead, Laban talks Jacob out of leaving:

Genesis 30:27 And Laban said unto him, “If, na, I have found favour in thine eyes, I have augured, and Yehovah blessed me for thy sake!” 28And he said, “Specify thy wages concerning me, and I have given.” 29And he [Jacob] said unto him, “Thou, thou knew what I served thee, and what thy cattle was with me. 30For little is what was to thee to my faces; and he spread to multiply! And Yehovah blessed thee to my feet! And now, when shall I do—also I—to my house?” 31And he [Laban] said, “What shall I give to thee?” And Jacob said, “Thou shalt not give to me from a cubit. If thou wilt do this saying to me, I will return. I will pasture thy flock. I will guard. 32I will cross-over in all thy flock today to remove from there every speckled and spotted lamb, and every brown lamb in the sheep, and spotted and speckled in the goats. And he shall be my wage. 33And my righteousness shall answer via me in the day tomorrow, for thou wilt come upon my wages to thy faces. Each that is not speckled and spotted among the goats and brown among the sheep, he is stolen with me.” 34And White [Laban] said, “Behold, were-that he will be according to thy saying!”

Laban has become wealthy from Jacob’s labours for these 14 years! Laban knows this, and greatly desires to retain Jacob. Jacob species what his wages must be in order for Jacob to stay. They both agree to this new arrangement; Jacob will stay for another 6 years.

Now, 20 years have transpired, and Jacob can tell that Laban’s attitude toward Jacob has changed. Jacob and Laban both now have become wealthy (in only six years!). Jacob knows that it is time to leave. Only, Jacob also knows that Laban has strong-armed men whom Laban can order to detain Jacob; so Jacob and his family determine to secretly escape from Laban.

Laban hears of Jacob’s escape, and Laban chases Jacob, just as Jacob feared! Laban catches up with Jacob, after Yehovah warns Laban to not speak from good to bad unto Jacob. Laban arrives, and then he rifles through Jacob’s property, claiming that Jacob stole Laban’s gods! (Raquel had done that!) The next event happens after Laban cannot find his missing gods.

 

Jacob Finally Responds to Laban

Genesis 31:36 And he heated to Jacob [i.e., Jacob became hot with anger]. And he fought into Laban. And Jacob answered. And he said to Laban, “What is my transgression? What did I sin? For thou burned after me! 37For thou groped all my utensils! What did thou find from all the utensils of thy house? Put so straight-in-front-of my brothers and thy brothers, and they have corrected between us two! 38This twenty year [that] I am with thee, thy lambs and thy she-goats didn’t miscarry! And I didn’t eat the rams of thy flock! 39I didn’t bring a torn-[one] unto thee; I—I will sin her from my hand! Thou wilt seek her! I stole day and I stole night! 40I was—in the day, dryness ate me; and frost in the night! And my sleep wandered from my eyes! 41This is to me twenty year in thy house! I served thee fourteen year via two of thy daughters, and six years via thy flock! And thou changed my wage ten amounts!! 42Were-it-not-for Gods of my father—Gods of Avraham and Fear of Isaac was to me—for now thou sent me empty! Elohim saw my humiliation and toil of my palms. And He corrected last-night!”

This paragraph shows Jacob’s very heated, and yet always measured reply. Jacob gave Laban a small history of what it was like to slave for him.

If Jacob arrived at Laban’s place at age 41 or 42 as mentioned above, and now, it is 20 years later, Jacob would be 61 or 62. Back then, a 41- or 42-year-old man could have done the kind of work that Jacob did; that age was considered young. I can easily see Jacob now being 61 or 62 years old. In any case, Joseph is now 6 years old. This document necessarily involves the relative ages of Jacob and Joseph, as you will see.

 

Judah’s and Joseph’s Closeness of Age

Some birthing background must now be considered.

Leah is the first to conceive to Jacob. She has four children, and it seems that she has them one after another: Reuben, Shimon, Levi, and Judah. She began birthing after Jacob had been 7 years with Laban, since she was given to Jacob after 7 years of Jacob’s slavery to Laban had been fulfilled.

Now, recall a text above:

Genesis 30:25 And he was just-as Raquel had born Joseph. And Jacob said unto Laban, “Send me. And I have walked unto my own place and to my land.”

That was after the 14th year of Jacob’s slavery to Laban since Jacob had agreed to serve another 7 full years.

Compare the ages of just two: Judah and Joseph. If Leah had the four children at the rate of one per year, starting at the 8th year of Jacob’s slavery, that would place the birth of Judah in the 11th year. Joseph was born in the 15th year. Therefore, with this idea, the children were 4 years or less apart in age! Keep this also in mind!

 

Part 3: Joseph Alone in Egypt

Joseph Kidnapped (Joseph age 17)

Genesis 37:2 These are the childings of Jacob. Joseph, a son of 17 year, was a shepherd with his brothers in a flock. And he is a youth with the sons of Bilhah and with the sons of Zilpah, his father’s women. And Joseph brought their bad defiance unto their father.

Joseph candidly answered Jacob’s inquiries into the doings of Joseph’s brothers. Those brothers demonstrated “bad defiance” of Jacob’s desires, all while attending Jacob’s flocks. The older brothers of Joseph determined to be rid of Joseph. They hatched a plot to kill him, and then they modified it: they will sell him. They never were able to do this, because Joseph was taken from the pit into which the brothers had placed him after stripping him of his clothes. The men who took Joseph sold them to another group, and that group sold him to Potiphar in Egypt. Joseph’s brothers then hatched a cover-up plan, claiming that Joseph had been killed; that way, no search party would be sent to find Joseph. Thus, Joseph became a 17-year-old slave in Egypt.

Joseph worked hard as a slave. The text doesn’t explain that Joseph had to first learn the language of Egypt; that is why Joseph could not communicate to tell Potiphar that he had been kidnapped. By the time Joseph can speak Egyptian at all, Potiphar’s house has been so blessed, that Potiphar is not about to permit Joseph to leave!

Since Potiphar is a eunuch, and yet has a wife, and since he cannot have sex with his wife, she has sexual desires, and Joseph is a very good-looking young man. She tries to seduce Joseph, but Joseph refuses. She finally finds him alone in the house, and she grabs his clothing; he runs outside without his clothing. He stays there, and she stays with his clothing until Potiphar arrives; they she accuses Joseph of rape. Potiphar does nothing at first, but when she continues to accuse, Potiphar knows he must respond. So, he takes Joseph by chariot to the royal prison over which Potiphar is responsible, since Potiphar is the chief executioner to the Pharaoh. He puts Joseph into the prison. In a short time, Joseph rises to the position of being in charge of that prison! Now, 13 years have elapsed, along with some major events in which Joseph is proven to be able to accurately interpret dreams.

Pharaoh has two dreams that terrify him. No one can interpret those dreams. Then one of Pharaoh’s slaves who was in that prison for a time recalls to Pharaoh his own and another’s experiences with dreams, and with Joseph’s interpreting them with perfect accuracy. Pharaoh calls for Joseph, and Joseph goes from being a prisoner to being second in command to all Egypt.

 

Joseph Stands before Pharaoh (Joseph age 30)

Genesis 41:46 And Joseph is 30 years old during his standing before Pharaoh king of Egypt.

Keep in mind that if Joseph is 30 years old, Judah is about 34 years old.

 

Joseph Building Silos (Joseph age 30)

Upon hearing the dreams of Pharaoh, Joseph explains them! He then gives Pharaoh instructions to avert disaster, since the dreams tell of plenteous times for seven years, followed by a seven-year famine that will be so bad:

Genesis 41:33 “And now Pharaoh shall look for a man understanding and wise. And he shall set him over the land of Egypt. 34Pharaoh shall do. And he shall appoint appointees over the land. And he shall one-fifth the land of Egypt in the seven years of repletion. 35And they shall gather all the food of these coming good years. And he shall store grain under the hand of Pharaoh, food in the cities. And they shall guard! 36And the food shall be for appointment to the land for the seven years of famine which shall be in the land of Egypt. And the land shall not be cut off via the famine.”

(I have wondered if those silos were the pyramids that were later used by the Pharaohs for tombs.)

 

Joseph Learning Land of Egypt (Joseph age 30)

Pharaoh is so pleased with the interpretation of the dreams and the instructions, that he and his advisors assign Joseph himself to do what needs to be done. Pharaoh knows that Joseph must get to know the land of Egypt; so he assigns Joseph to do just that.

Genesis 41:46b And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.

It is here in the timeline that the question of this document occurs. Did Egypt experience the 7 years of plenty immediately at this time, followed by the 7 years of famine? Or, was there a period of years, during which the silos were built, Joseph got to know all the cultures of Egypt, and all the cultures of Egypt got to know Joseph, and personnel were trained to handle the high demand and flow of stored grain so that all had enough, and no gouging occurred?

The next text section is when Jacob arrives with his family in Egypt. This is vital, since Jacob arrives during the famine years.

 

Part 4: Whole Family in Egypt

Jacob Arrives in Egypt (Jacob age 130)

Joseph spoke the following to his brothers:

Genesis 45:6 “For this two-year(s), the famine is in the midst of the land. And further are five years that there is not plowing and harvest.”

Genesis 45:11 “And I will all-all-thee there—for further five years are famine—lest thou will be impoverished, and thy house and all that is to thee.”

Joseph finally convinced his brothers to bring Jacob to Egypt to save his family’s lives.

When Jacob comes, he meets Pharaoh.

Genesis 47:9 And Jacob said unto Pharaoh, “The days of the years of my sojournings are a hundred and thirty years.”

Thus, Jacob is now 130 years old.

 

Logic Point 1

If Joseph is 30 (when he stood before Pharaoh) + 7 (the years of plenty) + 2 (the first two years of the Great Famine), or 39, when Jacob is 130, that means that Jacob was 130 – 39, or 91 years old when Joseph was born! Now, his having a son at age 91 isn’t a problem; Avraham was 100 when Isaac was born. The problem is his age when he was shepherding sheep and goats for Laban, slaving for the man! Did Jacob continue to slave for Laban another 6 years (making Jacob 97 when he finally left Laban)? That makes no sense at all! Yet, that is what is necessary if no years passed from the time of Joseph interpreting Pharaoh’s dreams to the time of the 7 years of plenty.

 

The Story of Judah’s Lineage

In Genesis 38, Judah fathered three sons: Er, Onan, and Shelah. Judah obtained a woman named Tamar for Er, the firstborn.

Genesis 38:7 And Er, Judah’s firstborn, was bad in the eyes of Yehovah. And Yehovah killed him.

Judah told his second son, Onan, to raise up seed to his deceased brother. If Tamar had become pregnant with a son, the son would have inherited in the place of Er. Instead, the following took place:

Genesis 38:9 And Onan knew that the seed will not be his. And he will be, if he came unto the woman of his brother, and he will destroy groundward so as to not give seed to his brother! 10And what he did was bad in the eyes of Yehovah. And He also killed him!

Thus, Judah has only one son left, and he is a little young to be a husband for Tamar. Thus, the following occurs:

Genesis 38:11 Then Judah said to Palm [Tamar] his daughter in law, “Sit a widow the house of thy father until Shelah my son will biggen.” For he said, “Lest also he will die as his brothers.” And Tamar walked. And she sat the house of her father. 12And the days multiplied. And the daughter of Shua, woman of Judah, died. And Judah was consoled. And he ascended upon sheepshearers of his flock—he and Hirah his neighbour the Adullamite toward Timnah. 13And he told to Tamar to say, “Behold, thy father-in-law ascended Timnah to shear his flock.” 14And she removed garments of her widowhood from upon her. And she blanket-covered via a sari. And she overlayed herself. And she sat in an opening of the eyes that is upon the way Timnah-ward. For she saw that Shelah biggened, and he was not given {fem.} to him for a woman. 15And Judah saw her. And he thought her for a harlot, because she blanket-covered her faces. 16And he inclined unto her unto the way. And he said, “Come-on, na! I will come unto thee!” (For he didn’t know that this is his daughter-in-law.) And she said, “What wilt thou give to me that thou wilt come unto me?” 17And he said, “I— I will send a kid of goats from the flock.” And she said, “If thou wilt give a pledge until thy sending…” 18And he said, “What is the pledge that I will give to thee?” And she said, “Thy signet and thy bracelet and thy staff that is in thine hand.” And he gave to her. And he came unto her. And she conceived to him.

The timing of these events is what must be considered; yet, what occurred is also good to know.

Judah feared giving Shelah to Tamar, and for good reason: Shelah wasn’t better than his brothers. Though Judah had promised, he didn’t keep his promise. So, Tamar, hearing of Judah traveling, feigned to be a whore in the road, knowing that Judah’s wife had died. She knew Judah’s character well, for he sought her ‘services.’ She bargained as if she were a whore; he would pay a goat for sex; but he didn’t have a goat. So, she asked for three items that he had until he would pay: his signet, his bracelet, and his staff (they are worth more than a goat!). He agreed, and had sex with her, not recognizing her. She became pregnant by him. Yehovah gave her twins (read on your own if you don’t know the events), and thus the seed of Judah again started with three sons. I am personally certain that the tribe of Judah is what it is because of this heroic woman who reared two sons of Judah on her own without his interference.

Regarding timing: These two sons of Judah (Peretz, which is spelled ‘Pharez’ in most translations, and Zerakh, spelled ‘Zarah’ in most translations) were as grandsons; they were born that late to Judah!

 

Judah’s Grandsons Go to Egypt

At the time that Jacob and Joseph’s brethren descended to Egypt to dwell, Judah’s grandsons of his son Peretz also were among those listed and included in the number descending (Hezron and Hamul)!

Genesis 46:8 And these are the names of the children of Israel coming Egyptward—Jacob and his children …

Genesis 46:12 And the sons of Judah; Er and Onan and Shelah, and Peretz and Zerakh. (And Er and Onan died in the land of Canaan.) And the sons of Pharez are Hezron and Hamul.

 

Logic Point 2

Include the time that Tamar had been sent back to her father’s house to wait for Judah’s other son Shelah to be old enough to marry her, and then her pregnancy by Judah himself. The twins, Peretz and Zerakh, must have time to reach adulthood! And then Peretz must have time to find a wife and have two sons before the time of the family’s going down to Egypt to dwell! Judah would be, at the very least, in his sixties by that time! Recall that only a small age difference exists between Judah and Joseph (perhaps about 4 years). Joseph, then, cannot be 39 years old when his family arrives in Egypt!

 

Benjamin’s 10 Sons Go to Egypt

Also, at the time of Jacob’s family descending to Egypt, Benjamin had 10 sons who went down to Egypt:

Genesis 46:21 And the sons of Benjamin: Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard. 22These are the sons of Raquel whom he childed to Jacob. All the beings are fourteen. 23And the sons of Dan: Hushim. 24And the sons of Naphtali: Jahzeel, and Guni, and Jezer, and Shillem. 25These are the sons of Bilhah whom Laban gave unto Raquel his daughter. And she childed these unto Jacob. All the beings are seven. 26Each being who came to Jacob Egypt-ward, exiters of his side (besides Jacob’s sons’ women)—each being is 66. 27And the sons of Joseph that he childed to him in Egypt are two being(s). All the being to the House of Jacob that came Egyptward is 70.

 

Logic Point 3

If Joseph had only been 39 at the time of the family’s coming to him, Benjamin could have only been about 32 or 33. It’s not impossible, but it seems highly unlikely, that he would have that many sons at that age!

 

Logic Point 4

Esau (who is Jacob’s twin brother) had taken wives at age 40. Rivkah’s reason she gave Isaac concerning their sending Jacob to Padan-Aram to get a wife was because Esau’s wives wearied her of her life. Would Isaac and Rivkah have waited 37 years to send him to get a wife?

 

Logic Point 5

Further, would Isaac and Rivkah be sending a 77-year-old man to get a wife?

 

Conclusion

If, instead, the 37 years are the years that Joseph traveled Egypt to learn all the various cultures in Egypt, to gain the trust of the Egyptians and the priests of the deities of Egypt (since he acted in Pharaoh’s stead, including in issues of justice), to oversee the building of the great grain silos, to establish Egyptians in positions of leadership to oversee grain intake during the 7 plenteous years and grain distribution during the famine, the events and birthings line up very well.

The Accompanying table proposes ages of Jacob, Joseph, and Esau, along with major events and one proposed timing, though the age of Esau when he died isn’t listed.

 

The following is a visual aid for the years proposed above, with each row being one year.

Famine_placement_drawn_V4

Apparent Conflicts in Matthew 1

(Resolved by Angela Reeves)

Introduction

For several months, I was puzzled about some apparent conflicts concerning the Matthew 1 genealogy that extends from Abraham to Messiah. One major question I had was concerning the omission from this list of four kings of Judah, although they are clearly biologically in this line.

Matthew 1:8-9: “And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias” — Between Joram and Ozias are three kings who are omitted: Ahaziah, Joash, and Amaziah.

AHAZIAH – 2 Kings 8:24-25: “And Joram slept with his fathers, and was buried with his fathers in the city of David: and Ahaziah his son reigned in his stead. In the twelfth year of Joram the son of Ahab king of Israel did Ahaziah the son of Jehoram king of Judah begin to reign.”

JOASH – 2 Kings 11:2: “But Jehosheba, the daughter of king Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him from among the king’s sons which were slain; and they hid him, even him and his nurse, in the bedchamber from Athaliah, so that he was not slain. And he was with her hid in the house of Yehovah six years. And Athaliah did reign over the land. And the seventh year Jehoiada sent and fetched the rulers over hundreds, with the captains and the guard, and brought them to him into the house of Yehovah, and made a covenant with them, and took an oath of them in the house of Yehovah, and showed them the king’s son.”

2 Kings 11:21: “Seven years old was Jehoash when he began to reign.”

AMAZIAH – 2 Kings 12:19-21: “And the rest of the acts of Joash, and all that he did, are they not written in the book of the chronicles of the kings of Judah? And his servants arose, and made a conspiracy, and slew Joash in the house of Millo, which goeth down to Silla. For Jozachar the son of Shimeath, and Jehozabad the son of Shomer, his servants, smote him, and he died; and they buried him with his fathers in the city of David: and Amaziah his son reigned in his stead.”

Omission of the Three Kings

So, why were these three kings omitted? The omission appears to be very intentional, as verse 17 of chapter 1 says, “So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.”

Ahab’s Offspring

When I realized the ancestry of these three kings, the omission started to make sense to me. Ahaziah is the grandson, Joash is the great-grandson, and Amaziah is the great great-grandson of Ahab. Jehoshaphat’s (king of Judah) son Joram had married into the house of Ahab. This fact alone would not seem to be reason for their omission, but the prophecy given concerning the house of Ahab and the fact that these three kings turned and did wickedly could be reason for their omission. 2 Kings 9:7-9, in a prophecy spoken to Jehu, says, “And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of Yehovah, at the hand of Jezebel. For the whole house of Ahab shall perish: and I will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel: And I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah:” A reading of 2 Kings 9 and 10 shows how zealous Jehu was in smiting the house of Ahab. At the time that he killed Ahaziah, Ahaziah’s own mother Athaliah executed Ahaziah’s children, except Joash, who at the time was an infant and was hidden by his aunt. Notice the specificity of the prophecy – “him that pisseth against the wall.” From the texts, I have not found any of Ahab’s male offspring who survived the executions of Jehu or the slaughters of Athaliah, except for Joash (certainly not old enough to piss against the wall).

Joash

Joash did well for a time. 2 Kings 12:2 says, “And Jehoash did that which was right in the sight of Yehovah all his days wherein Jehoiada the priest instructed him.” 2 Chronicles 24:15-22 says, “But Jehoiada waxed old, and was full of days when he died; an hundred and thirty years old was he when he died. And they buried him in the city of David among the kings, because he had done good in Israel, both toward God, and toward his house. Now after the death of Jehoiada came the princes of Judah, and made obeisance to the king. Then the king hearkened unto them. And they left the house of Yehovah God of their fathers, and served groves and idols: and wrath came upon Judah and Jerusalem for this their trespass. Yet he sent prophets to them, to bring them again unto Yehovah; and they testified against them: but they would not give ear. And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood above the people, and said unto them, Thus saith God, Why transgress ye the commandments of Yehovah, that ye cannot prosper? Because ye have forsaken Yehovah, he hath also forsaken you. And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of Yehovah. Thus, Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said, Yehovah look upon it, and require it.” So Joash turned after the death of Jehoiada the priest and did wickedly. His own servants then conspired against him and killed him. He was not even buried in the sepulchers of the kings.

Amaziah

Amaziah, son of Joash, seemed to begin well. However, he also turned. 2 Chronicles 25:14-15 says, “Now it came to pass, after that Amaziah was come from the slaughter of the Edomites, that he brought the gods of the children of Seir, and set them up to be his gods, and bowed down himself before them, and burned incense unto them. Wherefore the anger of Yehovah was kindled against Amaziah, and he sent unto him a prophet, which said unto him, Why hast thou sought after the gods of the people, which could not deliver their own people out of thine hand?” 2 Chronicles 25:27 records, “Now after the time that Amaziah did turn away from following Yehovah they made a conspiracy against him in Jerusalem; and he fled to Lachish: but they sent to Lachish after him, and slew him there.”

The whole posterity of Ahab was cut off in the time of Jehu, except for Joash, who because of his age would have been excluded from the prophecy. While these last two kings, Joash and Amaziah, did well, would not things have been well with them? But after they turned, being the great-grandson and great great-grandson of Ahab, is it possible that the iniquity of Ahab was visited upon them? Exodus 20:5-6 – “Thou shalt not bow down thyself to them, nor serve them: for I Yehovah thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments.”

I consider these things – their ancestry and the prophecy concerning the house of Ahab – as very likely reasons for their omission from the genealogy of Matthew 1.

Jehoiakim’s Omission

The fourth king omitted from the Matthew 1 genealogy is Jehoiakim. Notice verse 11 says, “And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon.” There was a king between Josiah and Jechoniah. He is Jehoiakim, son of Josiah and father of Jechoniah. Some manuscripts do actually read, “Josias begat Jakim, and Jakim begat Jechonias.” When I included Jehoiakim in the genealogy, another puzzle was solved. Without including Jehoiakim, the number of generations do not add up to the specifications in verse 17 – “So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.” With Jehoiakim included, the generations count correctly.

The Luke 3-Matthew 1 Genealogical Difference

Another concern that some folks have with the Matthew 1 genealogy is the difference between it and the Luke 3 genealogy. The Matthew genealogy is easily seen as Joseph’s genealogy. Notice the specific wording of verse 16 – “And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.” The prophecy of Jeremiah 22:24-30 shows that this genealogy in Matthew could not be Yeshua’s: “As I live, saith Yehovah, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence; And I will give thee into the hand of them whose face thou fearest, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans. And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die. But to the land whereunto they desire to return, thither shall they not return. Is this man Coniah a despised broken idol? Is he a vessel wherein is no pleasure? Wherefore are they cast out, he and his seed, and are cast into a land which they know not? O earth, earth, earth, hear the word of Yehovah. Thus saith Yehovah, Write ye this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.” If no seed of Coniah will sit upon the throne of David, and ruling any more in Judah, and Coniah is included in this Matthew 1 genealogy, then this could not be the genealogy of Yeshua.

Notice the specific wording in Luke 3:23: “And Jesus himself began to be about thirty years of age, being as was supposed the son of Joseph, which was of Heli.” I understand this verse to be saying that folks supposed that Yeshua was the son of Joseph, but that He (Yeshua) actually was of Heli, who I would understand to be the father of Mary.

The wording of the Luke 3 genealogy is just so different from that of the Matthew 1 genealogy. The Matthew genealogy leads up to Joseph — clearly seen in verse 16: “And Jacob BEGAT Joseph the husband of Mary . . .”

I understand the Matthew genealogy to be Joseph’s and the Luke genealogy to be Mary’s.

Unconditional Love

From an Email on Unconditional Love

Question: Would you do something for me? Would you find scriptures for me that prove that Jehovah doesn’t love people unconditionally, and that the ones He does love, He doesn’t love equally?

 

Jehovah doesn’t love people unconditionally…

The best proof (to me) that I found were texts that specified conditions! In other words, if Yehovah had loved unconditionally, why would He give conditions for His love? Wouldn’t He have just stated that He loved all under all circumstances? For example,

 

2 Corinthians 9:7 So every man shall give according as he purposes in his heart—not grudgingly or of necessity. For God loves a cheerful giver.

 

Why state this if He equally and unconditionally loves a reluctant giver or a non-giver?

 

Psalm 5:5 The foolish shall not stand in Thy sight! Thou hatest all workers of iniquity. 6Thou shalt destroy them that speak lying! Yehovah will abhor the bloody and deceitful man.

 

Now, if He also loves the workers of iniquity and the bloody and deceitful man while hating the one group and abhorring the other, what is the benefit of His love? If He loves folks He is sending to the Lake of Fire and Sulfur, what consolation is the love of God? Telling a person, “God loves you!” while knowing that that is not necessarily a benefit, but could be a one-way ticket to Hell removes the purpose and usefulness of God’s love!

 

Psalm 146:8 Yehovah opens the eyes of the blind. Yehovah raises them who are bowed down! Yehovah loves the righteous! 9Yehovah preserves the sojourners! He relieves the orphan and widow! But He turns the way of the wicked upside down!

 

If He turns the way of the wicked upside down, which often means that He slaughters them in the Bible, is this an act of love toward them (as opposed to turning their hearts to righteousness and salvation)? If Yehovah loves the righteous, does He love everyone? If so, why specify?

 

Proverbs 3:12 For whom Yehovah loves He corrects—the son in whom He delights—even as a father.

 

Does He correct all? Are all saved? I know He doesn’t correct all, for all are not corrected. Yehovah is not so impotent that He is incapable of correcting all! He doesn’t chastise all evildoers. He doesn’t even correct the vast majority of the world’s populations.

 

John 14:23 Yeshua answered. And He said unto him, “If a man loves me, he will keep my words! And my Father will love him! And we will come unto him and make our abode with him!”

 

This text is rather specific, telling whom Yehovah the Father will love. Why specify those whom He will love if He already loves all?

 

John 13:1 Before the feast of the Passover, when Yeshua knew that His hour was come that He should depart out of this world unto the Father, having loved His own who were in the world, He loved them unto the end.

 

Whom did He love? Everyone? Either the Bible is true, or the opinions of folks are true, and the Bible is filled with lies.

 

John 3:16 For God so loved the world, that He gave His only begotten Son, that whosoever believes in Him should not perish, but have everlasting life.

 

The verb loved appears to be in the past tense. It is actually in the Greek aorist tense, as are several other verbs in this verse. The translators had a real challenge with this verse. The last two verbs are in the subjunctive case, which indicates some type of possibility (rather than certainty) or some type of iffy condition in English. I propose that the Greek subjunctive of the Bible is usually not iffy. (If it is iffy, certainly no certainty is present!) Thus, I propose that the flavour of the text is more like the following:

 

John 3:16 For God, so loving the world, that He, giving His only begotten Son, that whosoever believes in Him should not be perishing, but have everlasting life…

 

The Greek aorist tense indicates an action without reference to its time (that is, without reference to past, present or future tense) considering it only in a single point of unspecified time. That is why I adding the ‘ings’ to the verbs. If this is the case, other texts must be used to see if God’s love for the world still continues to this day.

 

1 John 2:15 Love not the world, neither the things that are in the world. If any man loves the world, the love of the Father is not in him. 16For all that is in the world—the lust of the flesh and the lust of the eyes and the pride of life—is not of the Father, but is of the world. 17And the world passes away, and its lust. But he who does the will of God abides forever.

 

The command to not love the world is blatant.

 

Does Yehovah command Saints to not love what He does love? How would that fit in with having the mind of Christ?

 

Does He Equally Love Those Whom He Loves?   

Some of the above texts appear to demonstrate equality in His love. His loving sons (children) and not loving bastards indicates equality in the two separate groups:

 

Hebrews 12:6 For whom the Lord loves He chastens, and scourges every son whom He receives. 7If ye endure chastening, God deals with you as with sons. For what son is he whom the father doesn’t chasten? 8But if ye are without chastisement (of which all are partakers), then are ye bastards and not sons.

 

It is evident to me that Yehovah does not chasten many in this world. All children are partakers of chastisement; all non-children are not. They are classified as bastards instead of sons.

 

The following Psalm shows that Yehovah can love in degrees of less and more:

 

Psalms 87:2 Yehovah loves the gates of Zion more than all the dwellings of Jacob.

 

I can’t find more proof of the degrees of Yehovah’s love beyond logic arguments. He made man in His image, and humans are quite capable of showing degrees of love; I cannot see where Yehovah is less capable than man.

 

Daniel 9:23 “The commandment came forth at the beginning of thy supplications, and I am come to show thee. For thou art greatly beloved. Therefore, understand the matter and consider the vision.”

 

Daniel 10:11 And he said unto me, “Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright. For I am now sent unto thee.”

 

Daniel 10:19 And he said, “Man greatly beloved, fear not. Peace is unto thee. Be strong! Indeed, be strong!”

 

The Hebrew word rendered “greatly beloved” is from khamad, a word indicating great desire and affection. It indicates a very strong love—more akin to cherish.

 

The next text refers to great love. No reader can possibly understand this text (and all like it) without paying very close attention to the pronouns. We, us and our refer to the Israelis; ye, you and your refer to the Saints in Ephesus. The text will make sense if these are ignored—the wrong sense:

 

Ephesians 2:1 And you who were dead in trespasses and sins 2in which ye walked in past time according to the course of this world, according to the prince of the power of the air—the spirit that now works in the children of disobedience 3among whom also we all had our lifestyle in the lusts of our flesh in past times, fulfilling the desires of the flesh and of the mind; and were the children of wrath by nature, even as others—4but God, Who is rich in mercy, for His great love with which He loved us, 5even when we were dead in sins, He has made us alive together with Messiah (by grace ye are saved) 6and has raised us up together and made us sit together in the heavens in Messiah Yeshua 7so that He will show the exceeding riches of His grace via kindness toward us in the ages to come through Messiah Yeshua.

 

If there are not degrees of love, the use of great is improper.

 

A Statement on Equality of Love

Humans reflect so many aspects of Yehovah. Good parents give to children who need more love. If love is seeking the highest, best interest for another without regard to self, some require more of this seeking than do others. Concepts of equality and fairness are almost never part of the character and behaviour of God in the Bible. Needs differ; depths of sin (and therefore, forgiveness) differ; responses to God differ.

 

Sin-What If I Have Sinned?

What If I Have Sinned?

(A Document for a young child)

 

A popular belief is that everyone will sin at least once in a while, and this cannot be helped. Those same people get angry if the sin of someone else hurts them, and they don’t take the view that it was ‘just one sin’!

 

Think about how Messiah Yeshua views sin. Every sin a person does is bad enough that He died for it. Suppose you had to die if some else sinned. Would you think that that sin was ‘no big deal’ or that the other person sinned just because “everyone will sin once in a while”? Suppose your mother, father, or your guardian had to die if you sinned. Would you think that it was no big deal, or would you instead do your best to not sin?

 

A Lamb or Goat Died

2,000 years ago in Israel, every time any person sinned (even if the person was just 13 years old), a perfect, beautiful, spotless lamb or goat had to have its throat cut so that it would die. The one who cut its throat was the one who had sinned! Could you cut the throat of a lamb so that it died? Would you cry? That lamb stood for Messiah Yeshua Who shed His blood for sin. It was as if His throat had been cut (though it wasn’t). Rather, His hands and His feet were nailed to wood, and He died slowly and painfully. He did this for you and for me.

 

Sin is a very big deal. Yehovah the God of Israel does not see sin as somethi ng that everyone will do once in a while. He instead sees sin as violent act, one so bad that the effects of it can last generations. The consequence of sin is death!

 

Haters and Lovers of God

Most folks are not sons or daughters of the King, Messiah Yeshua. Most ignore Him. Some hate Him. Those who hate Him love sin. Those who ignore Him live as if His dying for their sins was a waste of time. Some deny that they are sinning when they are, because they desire to continue to sin. They are enemies to God. A very few love God and love doing right. You can recognize them because they hate sin and they fear the God of Israel.

 

Sinners Sin

If one who ignores God sins, that is to be expected. A sinner will sin! A sinner is one who naturally sins! God will someday judge this sinner and will take vengeance on him for ignoring Him. After all, he was made in God’s image. He blasphemed his Creator by sinning in that body that is the very likeness of God. He will everlastingly suffer in the Lake of Fire and Sulfur because he refused to turn to the Truth.

 

If someone who hates God sins, this is also expected. A sinner will sin! One who hates God clings to sin. God will someday judge him and cast him into the burning Lake of Fire and Sulfur where he will everlastingly suffer because of his refusal to turn to God and the Truth. God hates all workers of iniquity (sinful guilt)!

 

What is a Saint?

What happens if a Saint sins? First, what is a Saint? Some think that a Saint is a person who is a hero of a church (like ‘our lady of Guadalupe’ in the Catholic Church). That is not what a Saint is in the Bible. A Saint is one who has become the property of God. God owns that person as a son or daughter. A Saint has been saved from sin and from sinning. The Saint can now consistently do righteousness. Anyone who has turned to the God of Israel and has turned from sin and sinning in order to do righteousness is a Saint. One can be very young, and truly be a Saint.

 

If a Saint Sins

What happens if a Saint sins? Again, it is expected for a person who ignores God or hates God to sin. The Bible does not expect a Saint to sin. The King is far more offended if a Saint sins than when an evil person sins. Saints are commanded to not sin. If they do, their Owner is furious.

 

If your parent or guardian tells you to do something, you are supposed to do it (if it is not wrong to do). If your parent or guardian tells someone else’s child to do something, however, the child might do it, and the child might not do it. It depends on whether the child has been taught to obey your parent or guardian. Yeshua knows that those who are not His children will not necessarily obey His voice. The obedience of His children is necessary, however. A Saint’s sinning is very serious. It insults the Owner.

 

The King is furious over a Saint’s sin. Sin put Yeshua on the cross! If the Saint goes to the King and admits that he or she has sinned, and turns from that sin, there is usually forgiveness. The sin sometimes still has some very bad consequences.

 

Suppose, for example, that you were told to never go into a medicine cabinet that was high up in the bathroom. Suppose that you did what you were told not to do: you got up on a chair, opened the medicine cabinet, and put some of the tablets into your mouth. Then your parent or your guardian found out what you did, and knew that the medicine would make you very sick. You might say, “I am sorry, I won’t do it again.” The parent might say, “I forgive you,” while the parent takes you to the hospital to have your stomach pumped—and that’s not fun. It really hurts. The parent forgave, but the result of the sin was still painful. Sin often does bad things even if one is forgiven for the sin.

 

If a Saint sins and doesn’t turn from that sin, King Yehovah may judge that Saint with a judgment far worse than He would for non-saints who sin in the same way. Saints have no business sinning.

 

Some sins will not be forgiven in this life. Two Saints who sinned were named Ananias and Sapphira. They held back some money. Yehovah killed them because they lied to the Spirit of Yehovah.

 

Saints will also be judged:

 

2 Corinthians 5:10 For we must all appear before the judgment seat of Christ that every one may receive the things in the Body according to what he has done, whether good or bad. Knowing therefore the terror of the Lord, we persuade men.

 

The Meaning of Forgive

What does forgive mean? Suppose you had a friend who was playing with you, and your friend tore your doll’s dress. Suppose that this friend seemed to do it on purpose. You became angry, and you and your friend were not friends for a while. Suppose your friend later came and said, “I am sorry. Will you forgive me?” Your friend would be saying, “I admit that I did wrong and I know that I can’t fix it the way it was before. Will you be willing to accept the doll’s dress the way it is so that you and I can be friends again?” To forgive is to be willing to carry the consequences of what a person did to you, and to be willing to take the hurt that was caused. In some cases, you might not be able to trust the other person again. You can still forgive. You cannot forgive someone who did wrong to another person, however. The one who was damaged must forgive.

 

There Must Be a Turning from Sin

If a Saint sins, the Saint sometimes may be forgiven. The King certainly only forgives a Saint’s sin if he or she turns from doing that sin. One who says, “Forgive me!” is saying, “I am turning from doing this; please carry the damage of what I did, and please be willing to take the hurt that I caused you.” This is a request for justice, but of a different kind. The wrongdoer is asking the other person to remove the burden of guilt so that justice is now satisfied regarding that person. If the other person or if the King says, “I forgive you,” he is saying, “I will carry the harm, hurt and burden of justice for what you did.” If the wrongdoer does the wrong again, he or she did not turn from doing it, and therefore lied! This will only anger the offended person more, and it will anger the King Who was hurt by the sin!

 

Sin and Death

Messiah Yeshua provides forgiveness. It is far better to not sin in the first place. Sin causes death! The Bible teaches the Saint that the wages (that is, the payment) of sin is death! That is a terrible thing! So, the Saint is being warned, DON’T SIN. Take sin very seriously! Do right!

 

What is Sin?

What if the Saint seems to sin the same sin over and over again? Many do not know what sin is. If one doesn’t know what sin is, he or she might think that something is sin when it actually isn’t, or might think something isn’t sin when it is. Suppose, for example, that you have a dirty word come up in your mind. You might try to get the word out of your mind, but it comes back again and again. You don’t say the word, but the word is just there. Have you sinned? No. Most thoughts are not sin (unless they are thoughts where you begin to plan to do something that is sin).

 

There seem to be six Biblical definitions of sin. We will consider each so you can know what is and isn’t sin.

 

(1) All unrighteousness is sin. This means that anything that is not right before God is sin. In order to find out what is not right, one must read or hear the Bible, or obtain some direct communication from the Biblical God. It is wrong to steal, so this is a form of unrighteousness (a form of not doing right). It is a sin to not treat your parent or guardian with respect (like to talk back to them as if they are your enemies or your girlfriend). It would be an act of unrighteousness for your parent or guardian to tell you to do something that is wrong according to the Bible; that would be a sin of the parent or guardian! (In such a case, treat the parent or guardian with respect, and have enough respect to report it to a trustworthy authority.)

 

(2) To know to do something that is right to do, and to refuse to do it is to sin. Suppose that your parent told you to make your bed, but you play instead. This is sin against your parent. You have been disobedient! You would be able to play later, but you choose to play instead of being obedient. This is wrong! The same is true of the commandments that Yehovah the God of the Bible gave to all. (He gave most commandments to one group, the Israelis, and most to the priests of Israel, but He gave a few to every person.) Violating His commands is sin. (There are different levels of sin; some have very serious consequences while others only required an animal sacrifice with the confession.)

 

(3) Anything that is against what the Bible teaches is sin. Any reader can know what is right or wrong by reading what the Bible says is right or wrong. One who fears God and believes the Bible will do what is right. For example, the Bible states that no sentence can be passed against one on the testimony of what just one person says about the other. At least two or more witnesses must say the same thing in order for a sentence to be passed. (A witness does not have to be a person. It can be a camera or anything that tells a true story. Nowadays, DNA evidence is one of the best witnesses.)

 

Suppose your friend comes to you and says, “John hit Sue!” Then you say to another friend, “John hit Sue!” You have sinned against John by doing this because you claimed that this story was true when you are not a witness. You didn’t see John hit Sue.

 

You are to listen to your parent or guardian because a good parent or guardian protects. When it comes to others, however, you should never believe what just one person says about another person. That can be gossip. Always wait to see if others who witnessed it say it the same way. Do it the Bible’s way! (If you are being warned about another person by just one person, however, use wise caution. That one person may be speaking the truth. You are not a witness, but your life can be saved by one person’s testimony or warning to you!)

 

(4) Sin is the transgression of the Law! What is transgression? The word means to “go outside the rules!” What is the Law? This is the Teaching of God, the Teaching of Moses. This is found in the first six books of the Bible. Yehovah gave this Teaching to the People of Israel. It told the Israelis that they are not to bow down before any other God except Yehovah the God of Israel! If anyone of Israel secretly bows down to another God, this is sin. Get to know this Teaching of God! You will never understand the way God thinks of things as right or wrong until you get to know this part of the Bible. The word right is righteousness in the Bible.

 

(5) The Lamp of the wicked is sin. If a person tries to tell you what the Bible says, and that person does things that are not right, do not listen to him. His ‘lamp’ is like a flashlight. He tries to show you and others what is right and true as if he is shining a flashlight on something so that you can see it. His flashlight is not a good flashlight, though. It will show you things that will help you do wrong. Do not follow his flashlight. Do not listen to him telling you how you should see things in life. All religions of error do this very thing. They claim to be true and Godly sources of light, but they teach sin rather than light.

 

A Saint Keeps from Sinning

What if a Saint sins the same sin over and over again? If the Saint is one who has been saved from sin and from sinning, he has been saved by Yeshua (Salvation)! Yeshua has all power! So, if He has saved a person, that person already has the power to not sin! If a person truly cannot stop sinning, he hasn’t been saved. Remember that a sinner is one who sins! A Saint is one who has been saved from sin and from sinning in order to do right and good, justice and acts of obedience. If a person cannot quit, that person has not been saved. If anyone thinks that sin is not serious, that is a great insult to the Yeshua! That person has not been saved and is not a son or a daughter of this God. The Saint will refrain from sinning! The sin will make the Saint so upset and fearful of the anger of the King that the Saint will turn from doing such mean things against Yeshua!

 

How Long Does God Stay Angry?

You might ask, “If I sin, will God be angry with me about that all the time?” If you turn from doing that sin and admit that you did it, He will not come after you. If you are a Saint and you sin, He will angrily come after you because you are a child of His! He will not overlook your giving Him a bad reputation before others and angels! Two Saints in the Bible lost their physical lives by one sin (look up Ananias and Sapphira). If you are not a Saint and you are fearful of this, you might consider this before becoming one. However, don’t forget that the consequences of not becoming one are everlasting.

 

Can I Live without Sinning?

Well, you certainly can’t live by sinning! Many will tell you that you can’t live without sinning once in a while. Don’t believe them! They do not know the King Yeshua, and they don’t know the power of the new life that He gives in Salvation. They think that God is weak—that He can’t help a person to not sin—while claiming that God can do anything! They are wrong; you can prove them wrong! How? Don’t sin!

 

Must Pastors Have Believing Children?

Must Pastors Have Believing Children?

 

The Text in Three Renderings

Titus 1:6 (KJV) If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly…

 

Titus 1:6 (Darby) if any one be free from all charge [against him], husband of one wife, having believing children not accused of excess or unruly.

 

Titus 1:6 (Youngs Literal Translation) if any one is blameless, of one wife a husband, having children stedfast, not under accusation of riotous living or insubordinate–

 

Titus 1:6 differs in three translations. Someone is confused. How the text is translated will determine whether the text mandates pastors to have believing children in order for them to qualify as pastors.

 

Berry’s Rendering

Berry did a literal rendering that I have found trustworthiest:

 

“…if anyone is unimpeachable, husband of one wife, having believing children, not under accusation of dissoluteness or insubordinate.”

 

The Greek word Greek Pistos does not give help since it can be rendered faithful or believing with equal ease. The same would be true in Hebrew.

 

Solving the Mystery

In order to solve the mystery, I knew that I had to look at the words surrounding this section of text. I looked up the word translated riot, excess and dissoluteness (Greek Asotias). Thayer stated this:

…(the character of an Greek Asotos, i.e. of an abandoned man, one that cannot be saved,… hence prop. incorrigibleness), an abandoned, dissolute, life; profligacy, prodigality…

 

Next, I looked at the word translated unruly, insubordinate (Greek Anupotakta). Thayer stated regarding this word,

 

“not made subject, unsubjected … that cannot be subjected to control, disobedient, unruly, refractory.”

 

One in faith would not be classified with these words. I then checked one more word that was rendered accused or accusation (Greek Katygoria). Thayer stated that this word meant accusation, charge, and the idea of a formal court accusation was part of the meaning. The accusation, then, was very severe. I was able to arrive at a conclusion from this. This is how I did it.

 

The King James version said “having faithful children not accused of riot or unruly.” This made it sound like the faithful children might or might not be accused as riotous or unruly regardless of whether they were. The words for riot and unruly eliminated the possibility of the children being Saints. Therefore, one could not be a faithful person (in either the secular or the Spiritual sense) and be properly accused of these two things. The faithfulness of the children was not a matter of faith in God (if we accept the King James Version rendering that does not demand that they be in faith, but rather that they only be faithful), but their lifestyle must show the opposite of the repugnant behaviours.

 

I then considered the Darby translation, “having believing children not accused of excess or unruly.” This translation made it sound like one could be a Saint and yet be accused of the two repugnant behaviours (which behaviours eliminate one from having salvation). This was impossible. If the text referred to believing children (that is, to Saints), they would not be justly accused of things that would prove that they are unsaved. I therefore knew that Darby had rendered the text wrong.

 

If I were to suppose, however, that Darby understood the Greek to say, “having believing children not [that is, in contrast to being] accused of excess or unruly,” this would fit. I knew that one could be an unbeliever, and still could be a contrast to anyone accused of excess or unruliness. The text, then, would have given only one option: the children must be Saints and they must not be rotten to the core. The other option—that they could be well-behaved children while still yet not being in faith—is not allowed if the two phrases are contrasts to each other. If the text only allows for believing children, and not also for well-behaved unbelieving children, a pastor would have to quit his pastorate if even one of his sixteen children were unsaved no matter how well behaved he (or she) was. Since salvation cannot be commanded into a child by a parent, the calling of the pastor would be rescinded by Yehovah due to the child’s lack of faith. The verse that states, “For the gifts and calling of God are without repentance” (Romans 11:29) would prove untrue. Moses, David, Samuel, Noah—none of these men of the Bible would have been able to be a pastor. And whether Paul met the criteria or not in these regards would be left up to extra-Biblical stories.

 

Moses was a shepherd (pastor) as Isaiah prophesied:

 

Isaiah 63:11 Then He remembered the days of old, Moses, His people: “Where is He who  brought them up out of the sea with the shepherd of His flock? Where is He Who put His holy Spirit within him, Who led by the right hand of Moses with His glorious arm, dividing the water before them, to make Himself an everlasting Name?

 

Young’s translation, “if any one is blameless, of one wife a husband, having children stedfast, not under accusation of riotous living or insubordinate,” makes the most sense to me. It does not eliminate any major or minor category or possibility, and it would not rule out most all of the pastors in the Bible.

 

‘New Testament’ Usage

I then considered the usage of the ‘New Testament’ word translated faithful to see if John MacArthur’s footnote was correct. He states in his footnote,

 

“Faithful” is always used in the New Testament of believers and never unbelievers, so this refers to children who have saving faith in Christ and reflect it in their conduct. Since 1 Timothy 3:4 requires children to be in submission, it may be directed at young children in the home, while this text looks at those who are older.

 

The MacArthur Study Bible, Word Publishing, 1997

 

 

 

The following sections show what I found:

 

Section 1. Texts that Refer to God As Faithful

1 Corinthians 1:9   God is faithful, by whom ye were called unto the fellowship of his Son Messiah Yeshua our Lord.

 

God obviously is a believer. The remaining texts of this section are similar:

 

1 Corinthians 10:13   There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear [it].

 

In this text, faithful denotes an action, not a status.

 

1 Thessalonians 5:24   Faithful is He that calleth you, who also will do [it].

 

2 Thessalonians 3:3   But the Lord is faithful, who shall stablish you, and keep [you] from evil.

 

2 Timothy 2:13   If we believe not, He abideth faithful. He cannot deny himself.

 

Hebrews 10:23   Let us hold fast the profession of [our] faith without wavering; (for He is faithful that promised…)

 

Hebrews 11:11   Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged Him faithful who had promised.

 

1 Peter 4:19   Wherefore let them that suffer according to the will of God commit the keeping of their souls in well doing, as unto a faithful Creator.

 

1 John 1:9   If we confess our sins, He is faithful and just to forgive us [our] sins, and to cleanse us from all unrighteousness.
Revelation 1:5   And from Messiah Yeshua the faithful Witness, the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood…

 

Revelation 3:14   And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God…

 

Revelation 19:11   And I saw heaven opened, and behold a white horse; and he that sat upon him is called Faithful and True. And in righteousness he doth judge and make war.

 

Hebrews 3:2   …Who was faithful to Him Who appointed Him, as also Moses in all his house.

 

 

 

Section 2. Texts that Refer to the Word of God As Faithful

1 Timothy 1:15   This is a faithful saying, and worthy of all acceptation, that Messiah Yeshua came into the world to save sinners; of whom I am chief.

 

The Word of God is also faithful in every way. It cannot be viewed as a “believer,” since a believer refers to one who is a cognizant living being. But the usage of the word must consider such texts. The remaining texts of this section will be similar in nature:

2 Timothy 2:11   [It is] a faithful saying. For if we be dead with [him], we shall also live with [him]…

 

Revelation 22:6   And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done.

 

1 Timothy 4:9   This is a faithful saying and worthy of all acceptation.

 

Titus 1:9   Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.

 

Titus 3:8   [This is] a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.

 

Revelation 21:5   And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.

 

 

 

Section 3. Texts that Refer to Saints As Faithful

Acts 16:15   And when she was baptized, and her household, she besought [us], saying, If ye have judged me to be faithful to the Lord, come into my house, and abide [there]. And she constrained us.

 

The word faithful in the above example is modified by to the Lord, which shows that one must know to what or to whom one is faithful. The text writers do not assume that the word faithful is always used of believers, else the modifiers (such as to the Lord) would be completely redundant. The same rule will be noticed in the following texts:

 

1 Corinthians 4:17   For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in the Messiah, as I teach every where in every church.

 

Ephesians 1:1   Paul, an apostle of Messiah Yeshua by the will of God, to the saints which are at Ephesus, and to the faithful in Messiah Yeshua

 

This text implies that there are some who are faithful—but not to Messiah Yeshua. One could be faithful to other things and/or people.

 

Ephesians 6:21   But that ye also may know my affairs, how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things…

 

Colossians 1:2   To the saints and faithful brethren in the Messiah which are at Colosse: Grace [be] unto you, and peace, from God our Father and the Lord Messiah Yeshua.

 

Colossians 1:7   As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of the Messiah

Colossians 4:7   All my state shall Tychicus declare unto you, [who is] a beloved brother, and a faithful minister and fellowservant in the Lord

 

The following texts are not modified (they do not describe to what one is faithful), and the word faithful continues to refer to Saints:

 

Galatians 3:9   So then they which be of faith are blessed with faithful Abraham.

 

Avraham is called faithful, and this goes along with they which be of faith. Therefore the word faithful is, in a way, modified.

 

Colossians 4:9   With Onesimus, a faithful and beloved brother, who is [one] of you. They shall make known unto you all things which [are done] here.

 

The term brother is used with faithful, so that both terms are recognized to refer to attributes of a Saint (a believer).

 

1 Timothy 1:12   And I thank Messiah Yeshua our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry…

 

This text does not explain in what categories he was found faithful. It is fair, therefore, to assume that Yehovah found him faithful in every category which pertained to ministry and to good reputation with unbelievers (secular faithfulness). If the term faithful means believer or believing, we should be able to replace one of these into this text, and it should make sense:

 

And I thank Messiah Yeshua our Lord, who hath enabled me, for that he counted me believing, putting me into the ministry…

 

This makes no sense to me. [Note: another wrote, “Why? I see how it could to some. One would need to be believing before being put into ministry…”]

 

1 Timothy 6:2   And they who have believing masters—let them not despise, because they are brethren, but rather do service because they are faithful and beloved, partakers of the benefit. These things teach and exhort.

 

This text, with the next text, produces a problem. The same word is rendered by the King James translators in two different ways in the above verse: “believing” and “faithful”. This is not honest. Joseph Thayer, in his Greek-English Lexicon, rendered the verse as follows:

 

And they that have believing (Greek Pistous) masters, let them not despise [them], because they are brethren; but rather let them serve [them], because believing (Greek Pistoi) [ones] they are and beloved who are being helped by the good service.

 

I was about to commend Dr. Thayer for his consistency, when I checked the next text to see how he rendered it. In the King James, it reads:

 

2 Timothy 2:2   And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men who shall be able to teach others also.

 

Dr. Thayer rendered it this way:

 

And the things which thou didst hear of me with many witnesses, these commit to faithful (Greek Pistois) men, such as shall be competent also to teach others.

 

Why didn’t he render it in the following way?—

 

And the things which thou didst hear of me with many witnesses, these commit to believing (Greek Pistois) men, such as shall be competent also to teach others.

 

Is it because he realized that the issue was faithfulness to the task, and not belief, since all who were being discussed were recognized as being in the faith, but not all were apt to teach? Must not the men not only be faithful (saved), but also be secularly faithful to their responsibilities? If this is the case, the word pistoV does not have to refer only to believers when used in the New Testament.

 

1 Peter 5:12   By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.

 

3 John 1:5   Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers…

 

This sounds all-inclusive, and covering much more than merely the status of being saved. This word is an adverb rather than an adjective, but the thrust of the word will be the same if it is from the same root.

 

Revelation 2:10   Fear none of those things which thou shalt suffer. Behold, the devil shall cast [some] of you into prison that ye may be tried. And ye shall have tribulation ten days. Be thou faithful unto death, and I will give thee a crown of life.

 

Revelation 2:13   I know thy works and where thou dwellest, where Satan’s seat is. And thou holdest fast my name, and hast not denied my faith even in those days wherein Antipas is my faithful martyr, who was slain among you, where Satan dwelleth.

 

Revelation 17:14   These shall make war with the Lamb. And the Lamb shall overcome them. For He is Lord of lords, and King of kings. And they that are with him are called, and chosen, and faithful.

 

This describes believing ones with three different characteristics. Faithfulness is an attribute of the believing one, not the belief itself.

 

 

 

Section 4. Texts that Refer to Those Who are Faithful in Secular Responsibilities

Matthew 24:45   Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?

 

This text is one of several that has nothing to do with ‘modern Church’ doctrine, since the ‘modern Church’ (whatever that is) was not yet formed. The faithful and wise servant is faithful and wise in terms of his master’s affairs. The issue of the servant’s faith is not part of this text. The text continues,

 

Matthew 24:48   But and if that evil servant shall say in his heart, “My lord delayeth his coming!” and shall begin to smite the fellowservants, and to eat and drink with the drunken, the lord of that servant shall come in a day when he looketh not for [him], and in an hour that he is not aware of, and shall cut him asunder and appoint his portion with the hypocrites. There shall be weeping and gnashing of teeth.

 

This evil servant is still a servant. The word servant, in this case, obviously does not imply one who is born of God. The faithful and wise servant was put in charge of the entire household to give food to them in the appropriate season. This does not sound like a general description of a Christian or the Christian’s responsibilities. This text is a warning to the Israeli leadership of the End Times regarding doing responsibilities to provide food. (Adopting, or better, stealing Christian theology from texts referring to Israel is a common anti-Semitic Replacement Theological tool.)

 

Matthew 25:21   His lord said unto him, Well done, [thou] good and faithful servant. Thou hast been faithful over a few things. I will make thee ruler over many things. Enter thou into the joy of thy lord.

 

Matthew 25:23   His lord said unto him, Well done, good and faithful servant. Thou hast been faithful over a few things. I will make thee ruler over many things. Enter thou into the joy of thy lord.

 

These texts are a comparison of a man traveling into a far country and the Kingdom of Heaven (or so the added text assumes). The coming of the Kingdom of Heaven, in this case, accompanies a reward for the good and faithful servant and damnation for the evil servant. (This cannot refer to Christian theology since an “earn your salvation” concept is repugnant to salvation by Grace. These texts pertain to Israel in the End Times, which is far beyond the scope of this paper.) If faithful means having saving faith in Christ, the parable-type comparison of the man traveling into a far country and leaving his servants to do his work is ruined, since this would be anachronistic (outside of a right sense of time and timing). The same is true in the next text.

 

Luke 12:42   And the Lord said, Who then is that faithful and wise steward, whom [his] lord shall make ruler over his household, to give [them their] portion of meat in due season?

 

Luke 16:10   He who is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. 11If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true [riches]? 12And if ye have not been faithful in that which is another man’s, who shall give you that which is your own?

 

If faithful indicates having saving faith in Christ, this text makes no sense.

 

Luke 19:17   And he said unto him, Well, thou good servant. Because thou hast been faithful in a very little, have thou authority over ten cities.

 

1 Corinthians 4:2   Moreover it is required in stewards, that a man be found faithful.

 

The steward is born of God. Why, then, must he also be found faithful if, by faithful, saving faith in Christ is implied? Is this not saying the same thing twice?

 

1 Corinthians 7:25   Now concerning virgins I have no commandment of the Lord. Yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.

 

1 Timothy 3:11   Even so [must their] wives [be] grave, not slanderers, sober, faithful in all things.

 

If faithful indicates Salvation, this text makes no sense. How can one be “saved in all things”? Can one be partially saved?

 

Hebrews 2:17   Wherefore in all things it behoved Him to be made like unto the brethren, that He might be a merciful and faithful high priest in things [pertaining] to God, to make reconciliation for the sins of the people.

Yeshua was a faithful High Priest in things of God. The word faithful must not refer to saving faith, since this text would then make no sense.

 

Hebrews 3:5   And Moses verily is faithful in all his house, as a servant, for a testimony of those things which were to be spoken after…

 

3 John 1:5   Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers…

 

When I put the above evidences together, I was unable to agree with Dr. MacArthur’s footnote regarding this word. I see no proof that an elder or a pastor must have children who have saving faith in Christ. I see much proof that they must have children who are faithful in ways that are the opposite of “dissolute or insubordinate” (Greek Asotias E Anupotakta).