This responsibility is a necessary condition for the stability of the religio-social and public solidarity and unity, which enable the maintenance of the sovereign political framework. Arama stresses the importance of peace as an expression of the principle of cosmic harmony, although he supports war against pagan nations. He objects to violence within society, as well as to cruelty during wars. Arama presents an organic socio-political doctrine, from which derives the natural necessity of a strong central regime with a hierarchic administrative system in which every functionary has a defined role.
All citizens are essentially equal, yet they differ from each other in their public function, which determines their social position. A ruler must ensure the existence of an enlightened legal system, the existence of public law and order, and national security. A Jewish king must act according to the "Law of the King" Deut.
Arama also claims that the Jews must appoint a king for his qualities and capabilities. On the occasion of forming a covenant between God, the king, and his people, the king must act for the good of the people and receive religious and public legitimacy for his reign from all of his subjects.
Hence, his appointment will have no validity if he betrays the public mission that has been assigned to him. Therefore, the people may not banish the king as long as he has not betrayed one of the other parties to the covenant. Arama seems to object to the principle of dynastic succession and to support the principle of an elected ruler who must gain the public's confirmation of his appointment at fixed periods of time.
Nevertheless, Arama adopts the ideal of the Davidian dynastic reign. Arama describes the political notion of the messianic king as ideal and, in accord with the aforementioned criteria, giving it socio-political power and international status. Nevertheless, Arama draws a utopian vision of a later perfect period of the End of Days.
At that time a change in humanity's nature will enable it to accept the reign of the kingdom of heaven spontaneously and there will no longer be a need for human government. Arama tries to prove that the laws of Moses are the natural laws of the philosophers; that they are to be identified with the moral and intellectual virtues; that they contain additional virtues not mentioned in any of the lists drawn up by the philosophers; and that they lead to the happiness in which the philosophers find the highest good of man.
This happiness consists in a spiritual life in this world and an eternal life in the world to come. Arama's sermons met the needs of his own time superbly and influenced the style and character of Jewish preaching through the subsequent centuries. In the history of medieval Jewish philosophy, Arama's writings represent an attempt to articulate a conservative Jewish philosophy that could withstand the two-fold challenge of radical rationalism and Christianity. His criticism of the former was powerful, yet subtle, selective, and complex. His relation to natural reason is often dialectical as he searches to create a delicate and judicious balance between this reason and the religious faith.
Much the same, Arama's attitude towards Maimonides is quite complex. Though he was not a Maimonidean, he knew well that his entire intellectual project would have been impossible without Maimonides. Arama's philosophical influence is reflected primarily in the writings of Isaac Abrabanel, who incorporated many passages from the Akedah in his own writings.
- Backslidden?.
- When Abraham murdered Isaac.
- Isaac’s wealth and power threaten others (Genesis 26:12 – 26:25).
The work was also esteemed by Christian theologians. Anthon Julius van der Hardt, professor of theology at the University of Helmstedt, wrote a dissertation on it and translated Portal 62 into Latin Bettan, Studies in Jewish Preaching , —91; A. Dan, Sifrut ha-Musar veha-Dreush , —79; M.
Kelner, "Gersonides and His Cultured Despisers: Arama and Abravanel," in: But this passage presents us with three blessings or last words from Isaac, Jacob, and Joseph. And each of these blessings or last words shows us a trust in God's promises. The first one is rather surprising. Look at what it says. I thought Isaac blessed Jacob rather than Esau.
First Presbyterian Church, Jackson, Mississippi
Did the author of Hebrews get it wrong? And the author of Hebrews is telling us that Isaac administered those blessings by faith. I remember Genesis Isaac didn't know that he was blessing Jacob with the great blessing rather than Esau because Jacob tricked him into it with the help of his mother. So how can the author of Hebrews be congratulating Isaac for his faith in blessing Jacob when he didn't know that he was blessing Jacob and when he was doing it against his will; he was doing it reluctantly and resistantly?
I already have blessed you. I've just gotten here.
Similarities in Abimelech’s relationship with Abraham and Isaac
In other words, even in Genesis 27 there is a recognition on Isaac's part that it was God's purpose for Jacob to be blessed. And even though he had been tricked into blessing Jacob, Jacob would indeed receive the great blessing, because in God's providence it had been given to him. And the author of Hebrews says by faith Isaac understood that. Now that, by the way, ought to be an encouragement to you, because sometimes we think when we're in the midst of trials we don't feel very brave and we don't feel like we're trusting.
And do you, having felt like that, do you feel a little bit distant from the heroes of faith that are being mentioned here in Hebrews 11?
Well let me introduce you to a hero of faith, Isaac, who didn't want to do what the Lord had appointed. And then look at verse There's the story of Jacob, and boy isn't it poignant in light of what Jacob pulled on Isaac! And the very mention of that ought to cause your heart to well up to fullness.
Here's Jacob, who stole his brother's blessing and birthright and had to live far away from him for many years, and guess what happens to Jacob's son, Joseph, his favorite son? He's sold by his brothers into slavery and Jacob has to endure living most of the years of his life apart from his son, Joseph. And yet in God's kind providence, at the very end, he gets to be reunited with Joseph to see his dear son again and even to see his grandchildren by Joseph.
And he sees that Joseph has two boys, Ephraim and Manasseh. And do you remember in Genesis 48 how Jacob blesses them? He crosses his arms and he gives the blessing to Ephraim that was supposed to go to Manasseh and the blessing that was supposed to go to Manasseh to Ephraim. You can see how the Lord has worked in the heart and life of Jacob.
Isaac's wealth and power threaten others (Genesis - ) - Bible Blender
Jacob is sick, he's hard headed, he's a deceiver and a usurper, but the Lord, in His own time, has gotten to his heart and he understands that the Lord chooses whom He will choose. He doesn't necessarily follow the predilections of a father who has a particular love for a child. The Lord blesses who He blesses, and so he reverses those blessings. And so we see again that Jacob trusts God's promise and he worships even in the giving of that blessing.
You know, blessings are very, very significant in the Hebrew culture and of course in the Old Testament world.
We have a hard time understanding that ourselves today because we don't necessarily do things like this. When I was in Scotland, in the late 's, I was at Buccleuch Greyfriars Free Church of Scotland in Edinburgh, and Kent Compton, a young, recently graduated seminary, was preaching the sermon that day. I was blessed by your ministry of the Word. Now I had been in Professor McIntosh 's home in both Edinburgh and in the Black Isle a number of years before, I knew Professor McIntosh , but he was rather advanced in age and his eyesight wasn't very good.
And he continued to tell me of his special relationship with my father! Well he was talking about Kent Compton's father who was a minister in Canada and Professor McIntosh had been in his home before. The Lord make His face to shine upon thee! The Lord lift up His countenance upon thee and give thee peace! I have apologized to Kent Compton many times over the years. He ministers in Prince Edward Island now. But Professor McIntosh meant to deliver a blessing on the new ministry of this son of an old friend. I've often wondered if the blessing in my ministry was because Professor McIntosh accidently gave the blessing to me!
But these things are very, very significant in the Hebrew culture and they indicate that these men believed in the power of God's promise to Abraham and they knew that the one who receives the power of God's promise to Abraham is going to be blessed indeed. And so of course the New Testament tells us that the thing that is promised in the covenant of grace with Abraham is what?
He was eventually given over to the care of an uncle, whothough at first was a man who was a fairly successful businessman, developed a reputation of being a rather unsavory and unscrupulous man, who eventually lost the family business and lost the family fortune. But Jackson grew from those negative experiences in his life the exact opposite lesson.
You might think he was put under the care of his uncle, certainly not a religious man and apparently not even an honest man, surely he would have been influenced by that and perhaps his character would have been tainted. For instance, he said that he perceived as a young man that it was irresponsibility that led to the loss of the family business.
Therefore, he resolved never to be irresponsible. This is an incredible example of a man who God had laid hold of at a very early age and though you might have thought him to draw certain bad examples from those difficult experiences, by the grace of the Lord, he drew the opposite. Well, the author of Hebrews is setting before us stirring examples just like the stirring example that Jackson gives us of a person in a very difficult situation and upbringing, who yet turns out to exercise great influence for his people. The author of Hebrews is giving us example after example of people who really move us when we contemplate the faith that they have exercised.
He wants to motivate us by their example. Again and again he describes their deeds. He describes the deeds of the faithful which themselves come because of their faith and he asks us to follow in the same way. So I would like to look at several things in this passage with you. We could break the passage down by parts. The first verse, verse 20, deals with Isaac. The second verse, verse 21, deals with Jacob. The third verse, verse 22, deals with Joseph. Then we have a long section from verse 23 to verse 28 on Moses.
Then finally, verse 29 deals with the nation, the children of Israel and their response of faith in the exodus. In that order, we will go through this passage and see the lessons of faith that we learn. First, in verse 20, read by faith Isaac blessed Jacob and Esau, even regarding things to come. His blessing of Jacob and Esau and it says that that action was based on faith. That is a very interesting thing. One of the things that the author is telling us here is that Isaac followed the divine directions of the Lord when he blessed his sons.
And, of course, that means especially in his blessing of Jacob. Turn with me back to the book of Genesis because the story itself is a bit convoluted. Jacob was the second son and not by normal pattern in line for the family inheritance and blessing and yet God had told Isaac and his wife that it would be his second son who would receive the blessings.
Look back to Genesis 25 and these words to Isaac and Rebekah. And one people shall be stronger than the other and the older shall serve the younger. That was his favorite son. Rebekah favored Jacob and so there was this competition in family life. As we look at the story of the blessing in Genesis You know, nobody really comes out of this story looking good.
You have Isaac who is going directly against what God told him, he knew that Jacob was to receive that blessing and yet Isaac his dead-level best to go against what God said. Then you have Rebekah who is working in a very nefarious way to try and defraud and trick her husband. You almost feel sorry for the guy in the whole story. So the whole story actually points to the grace of God because it is not because of any wonderful thing about these people that God chooses to bless Isaac and Jacob. They all showed deficiencies. Remember the blessing that he gave to Jacob? Look at Genesis The Lord has blessed.
Now here is the blessing. Now may God give you the view of the heaven and of the fatness of the earth and an abundance of grain and new wine. May people serve you and nations bow down to you.
Cursed be those who curse you. Blest be those who bless you.