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What the Bible says about God's Promises to Israel
(From Forerunner Commentary)

Genesis 12:1-3

The part of these seven-fold “I will” promises that applies most directly to the Promised Seed is the final one. Abram was a mere man, though he would live to be 175 years of age. However, in no way could he be called a blessing to all nations, so he understood that the promise would be fulfilled by a descendant. When to this is added that the descendant will be a blessing to all nations on earth, he understood that the promise applied, not only to one generation, but to all nations for all time. Therefore, the last promise included that the Promised Seed, an eternal being, would be born from his family.

John W. Ritenbaugh
Leadership and Covenants (Part Eleven): Signs

Genesis 48:14-20

Israel did not bless his grandsons in this way simply because they were "nice boys." Rather, he had come to understand the substance of the promises God had given him, his father Isaac, and his grandfather Abraham. Accordingly, he blessed the boys, as Hebrews 11:21 states, "by faith." His conviction that those promises were sure led him to bless his grandsons as he did.

It is important to understand the first part of the blessing. Israel granted none of his own sons the birthright blessing. That went to Joseph's sons instead. That is why he goes out of his way to inform Joseph, "Your two sons, Ephraim and Manasseh, who were born to you in the land of Egypt . . . are mine; as Reuben and Simeon, they shall be mine" (verse 5). As part of the blessing itself, he makes his wishes clear; the brothers are to bear the name of Israel: "Let my name be named upon them" (verse 16). This is important: Ephraim and Manasseh were born in Egypt (Genesis 41:50-52). Jacob wants to establish legally that they were not Egyptians, but were of the family of Abraham and therefore part of the structure of promises given by God to the patriarchs.

With that important legality out of the way, Jacob continues to bless his grandsons. He blesses Manasseh, the firstborn, with greatness; he blesses Ephraim, the younger boy, by saying that he would be still greater, not only a people but a multitude of nations (Genesis 48:16, 19).

Much to the consternation of Joseph, Jacob crosses his hands, placing his right hand on the head of the younger boy, Ephraim, and his left hand on the head of the older boy, Manasseh (verse 14). This was unusual, as the right hand, signifying the greater blessing, generally was placed on the head of the older son. Jacob refuses to realign his hands, telling the concerned Joseph that his actions were no mistake. He had "guid[ed] his hands knowingly" (verse 14) when he placed them on the boys' heads. Jacob knowingly bestows the greater blessing on the younger son, Ephraim, reserving a lesser blessing for Manasseh, the firstborn.

Charles Whitaker
Searching for Israel (Part Two): Blessings in Faith

Jeremiah 33:14-18

This passage's main ideas are that, first, God's plan is focused on Israel through the fulfillment of the promises, and second, that the Israelites are thus God's primary agents for bringing His plan to pass, particularly the house of David and its greatest scion, Jesus of Nazareth. God will sometimes use Gentiles, but he predominantly employs Israelites to drive affairs along in His plan.

John W. Ritenbaugh
Why Israel? (Part One)

Obadiah 1:19-20

Obadiah 19-20 simply relates that Israelites will return and inhabit the original inheritance that God promised them. This is perhaps the most difficult part of the entire book to understand. Experts in Hebrew say that words that they would expect to be in the text are missing, so they do not know exactly how the phrases are supposed to fit together. Nevertheless, it is clear that Israel will resettle the whole Promised Land that God originally gave them.

Richard T. Ritenbaugh
All About Edom (Part Five): Obadiah and God's Judgment


 




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