{"id":10251,"date":"2021-12-06T20:16:08","date_gmt":"2021-12-06T20:16:08","guid":{"rendered":"https:\/\/watchmannews.kinsta.cloud\/?p=10251"},"modified":"2022-04-19T06:38:38","modified_gmt":"2022-04-19T06:38:38","slug":"judahs-sceptre-and-josephs-birthright-pt3","status":"publish","type":"post","link":"https:\/\/watchman.news\/fr\/2021\/12\/judahs-sceptre-and-josephs-birthright-pt3\/","title":{"rendered":"JUDAH’S SCEPTRE AND JOSEPH’S BIRTHRIGHT pt3"},"content":{"rendered":"

JUDAH’S SCEPTRE AND JOSEPH’S BIRTHRIGHT<\/a><\/p>\n

by Allen (1917)<\/p>\n

CHAPTER III.<\/p>\n

THE SCEPTRE AND THE BIRTHRIGHT<\/h3>\n

Simply to show the fact that there is in Biblical history
\nthat which is styled the Sceptre<\/a>, and also that there is a
\nsomething which is designated as the Birthright, we quote the
\nfollowing: “The Sceptre shall not depart from Judah, etc.”–Gen.
\n49:10. “For Judah prevailed above his brethren, and of him comes
\nthe chief ruler (prince); but the Birthright is Joseph’s.”–1
\nChron.5:2.
\nThat the Sceptre<\/a> blessings, privileges, and promises pertain
\nto Judah, from whom comes the royal family of Israel’s race, is
\nwell known, and its import somewhat fully comprehended in the
\nrealm of light and knowledge as disseminated through Christendom.
\nBut that which is called the Birthright<\/a> has not, in the
\npast, been understood at all, and as yet is understood but by the
\nfew. And the very few who have written on themes which involved
\nthe Birthright have assumed that their readers were as wise as
\nthey, and have written concerning the Birthright without
\nexplaining what it was; hence, the reader is compelled to receive
\ntheir use and application of the word without knowing it to be
\ncorrect.
\nWhen we say that the word Birthright<\/a> implies that which
\ncomes by right of birth, or as an inheritance, all will agree
\nwith us; but just what special inheritance is referred to as that
\nwhich is declared, in the above text, to be the right of Joseph,
\nfew will understand until the matter is explained. Hence we give
\nthe following.<\/p>\n

In the first covenant which the Lord made with Abraham,
\nthere are two distinct features, in so far as concerns his
\nchildren; first, a multiplicity of seed, as involved in the
\nfollowing: “I will make thee exceeding fruitful, and I will make
\nnations of thee;” second, a royal line, the promise of which is
\ngiven as follows “Kings shall come out of thee.” Hence these
\ncovenant promises and blessings, which had been given him direct
\nfrom the Lord, became the lawful heritage of Abraham.
\nThis heritage which was given from God to a human being
\nseems to have in it both a human and a divine right; the human
\nright being that a son of the heritage-holder may succeed the
\nfather and become the lawful possessor of the inheritance; the
\ndivine right being that of choice among the legal posterity of
\nthe heritage-holder.
\nAfter this heritage was given, Isaac was the first heir in
\nthe line of succession, and he was also the one whom the Lord had
\nchosen as the inheritor of that which had been given to his
\nfather. At the time of Abraham’s death he was the father, not
\nonly of Isaac, but of six other lawful sons, who were the
\nchildren of Keturah, his second wife. Notwithstanding this fact,
\nthe divine record declares that he gave all his possessions to
\nIsaac, the son of Sarah. “Abraham gave all that he had unto
\nIsaac.”–Gen.25:5.
\nIsaac became the heir because he was the first born among
\nthe lawful sons of Abraham; hence those possessions came to him
\nas the right of the first-born, or by right of birth, i.e., as a
\nBirthright. And, if Isaac was heir to all that Abraham had, then,
\naside from all else which may have come into his possession, he
\nwas most certainly heir of that God-given heritage, the covenants
\nof promise which contained these two distinct features – a
\nmultitude of people and a royal line.<\/p>\n

Esau, the son of Isaac and brother of Jacob, having been
\nborn first, for he was the elder of twins, was next in the line
\nof succession, and being the elder or firstborn, came into
\npossession of the Birthright. Thus he had a birthright at his
\ndisposal, but instead of keeping it, and allowing it, in turn, to
\nbecome the property of his first-born son, he undervalued it, and
\nsold it to his brother Jacob, who, being the younger, could not
\nhave acquired it by right of birth.
\nThe right of Esau to sell the birthright has never been
\nquestioned; his wisdom in selling it may well be questioned. The
\nfact that Jacob, who became anxious to obtain that birthright,
\nfelt that he must not only make the purchase from Esau, its
\nlawful owner, but also knew that he must deceive their father in
\norder that he might secure from him the accompanying blessing, is
\nproof positive that the Birthright was the lawful inheritance of
\nEsau.
\nMoreover, when Jacob went in unto Isaac in the disguise
\nwhich he and his mother had devised, he went with a lie on his
\nlips, and said to his father, “I am Esau thy first born.” But
\nIsaac was distrustful; the hands felt all right, but the voice
\naroused suspicion. So the blind father asked, “Art thou my very
\nson Esau?” Again Jacob answered in the affirmative.<\/p>\n

What was he after? That which belonged to the first-born.
\nWhat did he get? That which belonged to the firstborn.
\nHe had not only bought it from the first-born himself, but
\nalso had deluded the father into bestowing upon him the blessing
\nwhich made the purchase secure from the human side; for when
\nIsaac found that Jacob had secured the blessing from him by
\nsubtility, he could not revoke it.
\nThat word “blessing” seems to be the word which attaches
\nitself to the receiver and inheritor of even these covenant
\npromises which pertain wholly to earthly things. For God had said
\nto Abraham “In blessing I will bless thee, and in multiplying I
\nwill multiply thee.” It is also recorded that “God blessed Isaac
\nsaying I will bless thee, * * * and I will make thy seed to
\nmultiply as the stars.” Esau’s sad cry was exceedingly bitter
\nover his disappointment when he found that Jacob had supplanted
\nhim, but Isaac was compelled to say to him, “I have blessed him
\n(Jacob) and he shall be blessed.” So it is recorded: “And Isaac
\ncalled Jacob and blessed him, and said unto him, Thou shalt not
\ntake a wife of the daughters of Canaan. Arise, go to Padan-aram,
\nto the house of Bethuel, thy mother’s father; and take thee a
\nwife from thence of the daughters of Laban, thy mother’s brother.
\nAnd God Almighty bless thee, and make thee fruitful, and multiply
\nthee, that thou mayst be a multitude of people; and I will give
\nthee the blessing of Abraham, to thee and to thy seed with
\nthee.”–Gen.28:1-4.<\/p>\n

Thus we see that this blessing, as given to Abraham, Isaac
\nand Jacob, carries with it the promise of a numerous posterity;
\nalso, that the “blessing of Abraham” was given to Jacob by his
\nfather Isaac, who was the direct inheritor of the Abrahamic
\nheritage; and that, while Isaac in fact gave it to Jacob, he
\nintended it for Esau, his first-born son, to whom it belonged by
\nright of birth. If it belonged to him because he was the
\nfirst-born, then it was his “birthright.” And since he sold his
\nbirthright to Jacob, who thus became its possessor, Jacob and not
\nEsau must become the father of that promised multitude of people
\nwhich is contained in the Birthright; i.e., the covenant promise
\nto Abraham.
\nIn truth Esau could justly say: “Is he not rightly named
\nJacob? (supplanter) for he hath supplanted me these two times: he
\ntook away my birthright; and, behold now he hath taken away my
\nblessing.”
\nAlthough Jacob had received from his father the much coveted
\nblessing, which carried with it the inheritance of the Birthright
\npromises, he was dissatisfied, and seemed to hold those blessings
\nas insecure until they had been ratified to him directly by the
\nblessing of God. Having secured them by fraud, he knew that he
\nwas holding them under the protest of both his father and his
\noutraged brother.<\/p>\n

So much from the human side. On the divine side, God
\nintended that Jacob should have the birthright, for, as we have
\nalready shown, he chose Jacob in preference to Esau before they
\nwere born. Had Jacob trusted God, he would have placed him in
\npossession of the birthright in a perfectly honorable way; but
\nhe, in distrust, took matters into his own hands, and gained
\npossession of it by wicked conniving.
\nIt was because of this that he had more trouble to secure
\nthe blessing of God upon his possession of this inheritance than
\nhad his predecessors, and though he wrestled for it with the
\nangel all the night long, he did not secure it until he had first
\nconfessed his name which was expressive of his character – to be
\nJacob, i.e., supplanter. Then it was that God bestowed the
\nblessing, took away that reproachful name, and gave him a new and
\nunstained one, even Israel: the meaning of which is: “As a prince
\nthou hast prevailed with God.”<\/p>\n

The next legal inheritor of the Birthright was Reuben, the
\nfirst-born son of Jacob and Leah, his first wife; but he, like
\nEsau, lost it; and Joseph, the firstborn son of Rachel, the
\nsecond and best loved wife of Jacob, succeeded his father in the
\npossession of it. But that we are right in saying that the
\nfirst-born is the legal inheritor, is evident from the fact that
\nReuben, the first born son of Jacob, is declared to have been
\nheir to the birthright. This is made clear in the Biblical
\naccount of the entertainment which was given by Joseph to his
\nbrethren, when they came into Egypt the second time to buy food
\nand brought Benjamin with them; for when the feast was ready, and
\nJoseph – who had not yet revealed to them the fact that he was
\ntheir brother – gave the word, “Set on bread,” it is said of the
\nservants, who, it seems, had previously been instructed, that,
\n“They sat before him the first-born according to his Birthright,
\nand the youngest according to his youth: and the men marveled one
\nat another.”–Gen.43:33.
\nThe fact that Reuben was the first born and possessor of the
\nBirthright, and the cause of his losing it, are set forth in
\nconnection with the declaration that the Birthright had been
\ngiven to Joseph, as follows: “Now the sons of Reuben, (for he was
\nthe first-born; but forasmuch as he defiled his father’s bed, his
\nbirthright was given to the sons of Joseph the son of Israel: and
\nthe genealogy [of Reuben’s sons] is not to be reckoned after the
\nBirthright. For Judah prevailed above his brethren, and of him is
\nthe chief ruler; but the birthright is Joseph’s.) The sons of
\nReuben the first-born of Israel were, etc.”–1 Chron.5:I-3.
\nIf our readers would know just why this act should have
\ncaused Reuben to forfeit his birthright, they must be able to
\nread between the lines. We are only at liberty to say that, after
\nthat act, if either Reuben or his probable first-born had come
\ninto possession of the Israelitish birthright, the Lord could not
\nhave declared, as he did concerning Israel, “I planted thee a
\nnoble vine, wholly a right seed.”
\nTo Isaac and to Israel God had confirmed the covenants of
\npromise in their entirety, including in the confirmation the
\npromise of the land, a multiplicity of seed, the one seed, or the
\nMessianic covenant, and a royal line; but you will note from the
\nScripture just quoted, that the promise of a royal line, which,
\nas the sacred story proceeds, is clearly shown to contain the
\nMessianic covenant, had been separated from the birthright, and
\ngiven to Judah, the fourth son of Jacob and Leah, while the
\nbirthright fell to Joseph. This individual separation of the
\nSceptre and the Birthright took place just previous to the death
\nof Jacob, who had these blessings at his disposal. Not, however,
\nas his own selfwill or human judgment might suggest, but only as
\nGod should direct; for the history of the people involved is a
\ndivine work from start to finish, and its ultimate object is the
\nglory of God in the vindication of his word.
\nThe call of Abraham and the giving of the promises to him
\nwere supernatural; for God had appeared unto and talked with him.
\nThe production of Isaac was also supernatural. No human
\npossibility was there. But the possibility of faith was there,
\nand it prevailed. The conception, and the birth of Jacob and Esau
\nwere also supernatural, for there were “two nations,” two
\ndistinct races, – a white child and a red one – Caucassian and
\nArabic, in one womb; and the manner of their birth was so
\nsupernaturally manipulated, that, as they struggled in the womb,
\nJacob held Esau’s heel, and thus they were born: the very manner
\nof which, as we hope to show, is one of the most striking types
\nin all the Word of God. And yet, none of these events are any
\nmore supernatural, nor attended with any greater manifest power
\nof God, nor is his will any more clearly manifest in them, than
\nis the transfer of the Sceptre, and the Birthright, by dying
\nJacob, to Judah and to Joseph.
\nAt the time of Jacob’s death, all Israel was in Egypt living
\nin the land of Goshen. When it was reported to Joseph that his
\nfather was dying, he took with him his two sons, and hastened to
\nthe bedside of the dying patriarch. But when Joseph and his sons
\nwere ushered into the presence of the dying man, it appears that
\nsupernatural strength, from the one who had given him the name of
\nIsrael, was given him, for, although dying, it is recorded, that
\n“He strengthened himself and sat up in the bed.” Then discovering
\nthat Joseph was not alone he asked, “Who are these?” to which
\nJoseph replied, saying, “They are my sons, whom God hath given me
\nin this place,” i. e., Egypt.
\nAfter Joseph had explained to Jacob, concerning his
\nhalf-blood Egyptian boys, – Joseph had married an Egyptian woman
\n– then Jacob proceeded to adopt them as his own legal sons; at
\nwhich time he said: “And now thy two sons Ephraim and Manasseh,
\nwhich were born unto thee in the land of Egypt before I came unto
\nthee into Egypt, are mine; as Reuben and Simeon, they shall be
\nmine.” (Gen.48:5.) But after the adoption was completed he said
\nto Joseph, concerning the issue which should be begotten of him
\nafter them, “They shall be thine,” but they “shall be called
\nafter their brethren in their inheritance.” So it is that the
\ntribal names of all the posterity of Joseph are dealt with, both
\nfrom a historic and a prophetic standpoint, as Ephraim and
\nManasseh. Do not forget that, for upon it depends much of
\ninterest in that which is to follow.
\nIt would appear that, at the time of the adoption or prior
\nto it, the Holy Ghost had told Jacob that Ephraim was the one
\nwhich had been chosen by the Lord as the inheritor of the
\nbirthright, or the blessing of the first born. For at that time,
\nthe name of Ephraim, the younger, was mentioned before Manasseh,
\nthe older; as also the name of Reuben, who was the real first
\nborn, is mentioned first when his name is coupled with that of
\nSimeon. But the transfer of the birthright from his eldest to his
\nyounger son was not made known to Joseph until after he had
\npresented his sons before Israel for the promised blessing.
\nJacob had said, “I will bless them.” So when Joseph brought
\nthem to him, and bowed himself with his face to the earth, he
\nheld Ephraim in his right hand toward Israel’s left, and Manasseh
\nin his left hand to the right hand of Jacob. Joseph in his human
\ncalculation, was managing so as to have Manasseh his first born
\nget that promised “blessing” which was in Jacob’s right hand. His
\nthought was, “If I take Manasseh in my left hand, that will bring
\nhim to the right of my father, so that, even if he is blind, when
\nhe stretches forth his hands to give the blessing, his right hand
\nwill rest on the head of my first born son.”
\nBut no! Look ! As Jacob reaches out his hands to lay them in
\nblessing upon those two heads, he being under the inspiration ‘of
\nthe Holy Ghost,’ is “guiding his hands wittingly,” i. e.,
\nknowingly, crosses them and lets his right hand rest upon the
\nhead of Ephraim, the younger brother. They were in this position
\nwhen “he blessed Joseph, and said, God, before whom my fathers
\nAbraham and Isaac did walk, the God which fed me all my life long
\nunto this day, the angel which redeemed me from all evil, bless
\nthe lads; and let my name (Israel) be named on them, and the name
\nof my fathers Abraham and Isaac, and let them grow into a
\nmultitude in the midst of the earth.” These were the collective
\nblessings which those two received; together they inherited the
\nnames of the racial fathers; together they are to grow into a
\nmultitude of people.<\/p>\n

At this juncture Joseph noticed that Jacob’s right hand was
\nnot resting on Manasseh’s head, and wanted to remove it, but
\nJacob refused, saying “Not so.”
\n“But,” says the anxious Joseph, “You have your right hand on
\nmy younger son’s head.”
\nTo this, Jacob replied, “I know it, my son, I know it.”
\nHow does Jacob know it? He is in a dying condition and
\nblind. Ah, the Spirit – the Spirit of Prophecy – is upon him!
\nSee what follows.
\nJacob does not remove his hands, nor change their position;
\nbut with his left hand still on Manasseh’s head, and his right
\nhand on Ephraim’s head, he continues to prophesy; still the
\nprophecies are no longer collective, but special and individual.
\nOf Manasseh he declares, “He shall also become a people (nation)
\nand he shall also be great; but truly his younger brother shall
\nbe greater than he, and his seed shall become a multitude of
\nnations. And he blessed them that day, saying, In thee shall
\nIsrael bless, saying: God make thee as Ephraim and as Manasseh;
\nand he set Ephraim before Manasseh.”–Gen.48:19,20.<\/p>\n

So Ephraim was set before Manasseh, both nationally and
\ntribally; but they were to grow together until they became a
\nmultitude of people in the midst of the earth. Eventually
\nManasseh was to become a separate nation, and as such was to be a
\ngreat nation. But Ephraim was to become a multitude of nations,
\nor as some translate it, “a company of nations”; in either case
\nthis is a reiteration and confirmation of the promise made to
\nAbraham.
\nIn his tribal relations, also, Ephraim was placed before his
\nelder brother, because he was elevated to the inheritance which
\nwas forfeited by Reuben, the firstborn of Israel. This is why God
\ndeclares “I am a father to Israel, and Ephraim is my first-born.”
\nJer.31:9.
\nWhile the spirit of prophecy was still upon Jacob, he called
\nall his sons together to tell them what their posterity should
\nbecome “in the last days.” Among other prophetic utterances, of
\nwhich we shall speak later, was the following concerning Judah
\nand the Sceptre: “The Sceptre shall not depart from Judah, nor a
\nlawgiver from between his feet, until Shiloh come; and unto him
\nshall the gathering of the people be.”–Gen.49:10.<\/p>\n

Whatever else the Birthright may have contained, or if God
\never did count those other blessings and promises as belonging to
\nthe Birthright, one thing is certain; that is, that when the
\nBirthright passed into the possession of Joseph and his sons, it
\nwas stripped bare of all else, save the oft-repeated promises
\nwhich pertain to a multiplicity of seed for Abraham, Isaac, and
\nJacob. Hence, when it was recorded in the Chronicles that the
\nBirthright was Joseph’s, it was understood that from the loins of
\nJoseph’s sons must come seed, posterity, people. Yea, multitudes,
\nnations – “many nations,” even races of people.
\nThis is the crucial test. Since the promise of the
\nfatherhood of many nations, which was given successively to
\nAbraham and Jacob, was inherited and sold by Esau, then inherited
\nand forfeited by Reuben, but finally given to Joseph and his two
\nsons, and never revoked, then, we say, that the crucial test; not
\nonly for the faithfulness of God, but also for the integrity of
\nhis Word, is that Joseph, through Ephraim and Manasseh, must of
\nnecessity become the father of those many nations which were
\npromised to the fathers of Israel.<\/p>\n

But the fact that Joseph must become the father of those
\npromised nations is not only the crucial test of God and his
\nWord, but it is also a test of the power and worth of FAITH; “By
\nfaith Jacob, when he was dying, blessed both the sons of Joseph.”
\nHeb.11:21. What was that for which Jacob put forth faith when he
\nblessed the sons of Joseph? It was that they should grow to be a
\nmultitude in the midst of the earth and eventually become that
\nwhich the Birthright demanded that is, a multitude of nations. It
\nwas this Birthright, the fatherhood of many nations, that Esau
\nsold.
\n……….<\/p>\n

To be continued<\/p>\n

go to JUDAH\u2019S SCEPTRE AND JOSEPH\u2019S BIRTHRIGHT pt4<\/a><\/h2>\n

(A classic True Israel (British Israelism) book on the Celto-Saxon people’s of God.
\ndownload the full version of “Judah’s Sceptre and Joseph’s Birthright” – for free<\/a>)<\/p>\n","protected":false},"excerpt":{"rendered":"

JUDAH’S SCEPTRE AND JOSEPH’S BIRTHRIGHT by Allen (1917) CHAPTER III. THE SCEPTRE AND THE BIRTHRIGHT Simply to show the fact that there is in Biblical history that which is styled the Sceptre, and also that there is a something which is designated as the Birthright, we quote the following: “The Sceptre shall not depart from […]<\/p>\n","protected":false},"author":6,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"seo_booster_metabox":"","footnotes":""},"categories":[1],"tags":[3038,2844,2843,1537,1469,2960,387,72,2842,3046,3045,2873,2839,2840,2841,2980,2838],"class_list":["post-10251","post","type-post","status-publish","format-standard","hentry","category-uncategorized","tag-all-twelve-tribes-of-israel","tag-anglo-israel-church","tag-anglo-israelism","tag-british-israelism","tag-celtic-orthodox-church","tag-celto-saxon-israel","tag-christian-nations-israel","tag-house-of-israel","tag-judahs-sceptre-josephs-birthright","tag-mighty-nations-israel","tag-multiplied-seed-israel","tag-read-book-judahs-sceptre-josephs-birthright","tag-study-house-of-israel","tag-study-house-of-joseph","tag-study-house-of-judah","tag-true-israel-christian-nations","tag-true-israel-monarchs"],"yoast_head":"\nJUDAH'S SCEPTRE AND JOSEPH'S BIRTHRIGHT pt3 - Watchman News<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/watchman.news\/fr\/2021\/12\/judahs-sceptre-and-josephs-birthright-pt3\/\" \/>\n<meta property=\"og:locale\" content=\"fr_FR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"JUDAH'S SCEPTRE AND JOSEPH'S BIRTHRIGHT pt3 - Watchman News\" \/>\n<meta property=\"og:description\" content=\"JUDAH’S SCEPTRE AND JOSEPH’S BIRTHRIGHT by Allen (1917) CHAPTER III. 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