{"id":10289,"date":"2021-12-06T20:59:03","date_gmt":"2021-12-06T20:59:03","guid":{"rendered":"https:\/\/watchmannews.kinsta.cloud\/?p=10289"},"modified":"2022-04-19T05:59:24","modified_gmt":"2022-04-19T05:59:24","slug":"judahs-sceptre-and-josephs-birthright-pt20","status":"publish","type":"post","link":"https:\/\/watchman.news\/nl\/2021\/12\/judahs-sceptre-and-josephs-birthright-pt20\/","title":{"rendered":"JUDAH’S SCEPTRE AND JOSEPH’S BIRTHRIGHT pt20"},"content":{"rendered":"
JUDAH'S SCEPTRE AND JOSEPH'S BIRTHRIGHT #20\r\n\r\nby Allen (published in 1917)\r\n\r\nJACOB'S PILLOW-PILLAR STONE\r\n\r\n\r\n     When the Abrahamic covenant promises were given to Jacob, he\r\nwas making a journey from Beersheba to Padan-aram. He had but\r\nrecently received from his father Isaac the \"Blessing,\" which\r\ncarried with it those much desired covenants and the special\r\nblessings and promises which pertained to them. When Isaac gave\r\nthis blessing to Jacob, he told him not to take a wife of the\r\ndaughters of Canaan, the land in which they were then living, but\r\nto go to Laban, his mother's brother, and to take a wife from\r\namong his daughters.\r\n     It is hardly to be supposed that Jacob was traveling\r\nentirely alone, for that was not the Oriental custom. We learn,\r\nfrom incidental remarks that are dropped elsewhere in reference\r\nto this journey, that he had with him a tent which was pitched at\r\nnight, and that the journey was made on foot, for he walked with\r\na staff. The sacred record deals chiefly with that which took\r\nplace between Jacob and the Lord, with but the slightest\r\nincidental mention of details, as concerning a certain sundown,\r\nand stones for pillows. The first mention of stones for pillows,\r\nwith reference to this occasion, is plural; but suddenly one of\r\nthose pillow stones is brought into great distinction.\r\n     The facts which brought that special stone into such\r\nprominence may be quickly read, for the Bible account of them is\r\nvery short; but we doubt whether many who have read the record of\r\nthose facts realize their true symbolic import. We doubt also\r\nwhether we shall be able to explain, even approximately, not only\r\nthe great distinction which has been bestowed upon that stone as\r\na symbol, but also the exalted place it has occupied ever since\r\nit came into historic notice, or the supreme greatness of that\r\nposition to which prophecy declares it shall yet be raised. If we\r\nread the prophets aright, no such glorious prominence, highly-\r\nhonored use, or divinely-declared purpose, has ever been given to\r\nany other inanimate thing on the earth, as that which is yet in\r\nreserve for that special pillow stone upon which Jacob rested his\r\nhead on that certain night, when he camped before Luz, while on\r\nhis way to Padan-aram.\r\n     It seems to have been the custom among Oriental travelers,\r\nwhen they pitched their tents for the night, to take stones for\r\nheadpieces, or bolsters, in order to raise that part of their\r\nbedding on which their heads rested to a comfortable position for\r\nrest and sleep. At least, this is what Jacob did, and as he\r\nslept, he dreamed. In his dream he saw what is called a ladder,\r\nbut which may be called a staircase, or an open way that reached\r\nfrom earth to heaven, for \"the top of it reached to heaven.\" The\r\nangels of God were ascending and descending by this existing way,\r\nwhich for the time was made visible to the inheritor of the\r\ncovenant promises; and, at the top, above all that throng of\r\nradiant comers and goers, the Lord stood, and gave Jacob the full\r\ntext of the covenants, as formerly given to Abraham and Isaac.\r\n\r\n     Upon hearing and receiving these promises from the Lord,\r\nJacob awoke, startled, convicted and afraid; startled because, as\r\nhe thought, he had accidentally got into God's house, and\r\nstumbled through the gate which led away from this world to that\r\npure one of which he had just caught a glimpse; afraid, just as\r\nany man would be who had defrauded his brother, and taken\r\nadvantage of the love and confidence of a blind and aged father;\r\nconvicted! It could not have been otherwise, for he had caught a\r\nglimpse of the holiness of God and the purity of a sinless world.\r\nHence, in the agony of that psychical fear, which must ever be\r\nexperienced by the wicked when brought in contact with absolute\r\nholiness, he cried out, \"How dreadful is this place! This is none\r\nother but the house of God, and this is the gate of heaven.\"\r\n     That which would have been a great joy to a holy man was\r\nonly a means of torture to this sinful one, who was fleeing from\r\nthe anger of an outraged brother. But he soon began to yield\r\nhimself to God, and as he yielded there came to him that ever\r\naccompanying desire, i. e., the desire to worship. With these\r\nthings there came also spiritual intuitions of coming events, and\r\nof their importance to him in his relations to the divine\r\ncovenants. Then Jacob, awed by the sublime majesty of the Holy\r\nOne, deeply impressed by the greatness of the promises made to\r\nhim, stirred in the depths of his inner nature by the heavenly\r\nvision, pressed by the weight of responsibility, yet encouraged\r\nby the dawning gladness in his heart, and moved by the spirit of\r\nprophecy, took the stone upon which his head had rested, and set\r\nit up for a pillar of witness.\r\n\r\n     At the same time he anointed it with oil, called it Bethel,\r\nused it for an altar at which to worship, and upon which to make\r\na vow unto the Lord God of his fathers, saying: \"If God will be\r\nwith me, and keep me in this way that I go, and will give me\r\nbread to eat, and raiment to put on, so that I come again to my\r\nfather's house in peace; then shall the Lord be my God and this\r\nstone, which I have set for a pillar, shall be God's house: and\r\nof all that thou shalt give me, I will surely give the tenth unto\r\nthee.\"\r\n     It is a most significant fact that the name Bethel, or God's\r\nhouse, should have been given to this stone by the one who was\r\nthe father of the twelve patriarchs, who were the progenitors of\r\nthat great multitude which is also called \"The House of God,\"\r\n\"The Host of God\" and \"The Families of God.\" Also in the\r\neighty-third psalm, The House of Israel, the Hidden Ones, which,\r\nwhile hidden, are to develop into many nations, are called \"The\r\nHouses of God.\"\r\n     We must bear in mind the fact that Jacob gave the name of\r\nBethel not only to the place, or locality, where the stone was\r\nset up, but also to the stone pillar, for he emphatically\r\ndeclared: \"This stone, which I have set for a pillar, shall be\r\nGod's house.\" We understand, however, that God inspired both the\r\nchoice of this stone and its name, for when he next spoke to\r\nJacob he said: \"I am the God of Bethel.\" That means, I am the God\r\nof God's house; or, in other words, the God of the Bethel stone\r\nwhich is in the place called Bethel. Thus the Lord associates\r\nhimself not only with the place where he appeared to Jacob, but\r\nalso with the Bethel rock.\r\n\r\n(I was educated in a Church of England school. The first half-\r\nhour of each school day was devoted to the Bible. When we came to\r\nreading this section of Genesis, I well remmeber our teacher\r\nsaying that the \"Coronation Stone in the corination chair\" was\r\nthe stone that Jacob anointed the night he had this dream from\r\nGod. When I finally did get to London and Westminster Abbey, in\r\nthe very literature at the Abbey, for tourists to buy, was the\r\ntradition that the Corination Stone was Jacob's pillar-stone -\r\nKeith Hunt)\r\n\r\n     Twenty years later Jacob returned to the land of Canaan with\r\ngreat riches, and with the knowledge that his prosperity was the\r\nresult of divine favor and intervention; for the Lord had shown\r\nhim how one who is called \"The Angel of God\" was given power to\r\ncontrol the breeding of the cattle. Thus Jacob was made to know\r\nthat God had accepted and met all the conditions which he had\r\nmade to him by vow on the Bethel pillow-pillar stone.\r\n     Before Jacob reached Canaan he had confessed his\r\nwrongdoings, and made peace with his brother; and God had taken\r\naway from him not only the name of supplanter, but also the\r\ninborn supplanter nature, and given him the victorious name of\r\nIsrael.\r\n     It is a well-known fact that the place called Bethel and the\r\ncity of Luz were so near each other that the two names are used\r\ninterchangeably in the Scriptures, or rather that the name Bethel\r\noften included the little city, which was previously called Luz.\r\nBut before we can understand the true relation of both Bethel and\r\nthe Bethel rock to our general subject, we must know to whom, or\r\nto which one of the tribes, Bethel was given as a possession.\r\nThe sacred historian, when describing the boundaries of the \"lot\"\r\nin Canaan which fell to Joseph, describes one of those border\r\nlines as follows: \"And (it) goeth out from Bethel to Luz, and\r\npasseth along unto the borders of Archi to Astaroth.\" (Josh.16:\r\n2.) Also, in the description of that portion which fell to the\r\nchildren of Benjamin - their portion lay between Judah and\r\nJoseph, Judah being to the south, and Joseph to the north of\r\nBenjamin - we have the following: \"And the border went over from\r\nthence (Beth-aven) toward Luz, to the side of Luz, which is\r\nBethel, southward.\" (Josh.18:13.) From this we perceive, not only\r\nthat Benjamin's border was south of Bethel, but also that Bethel,\r\nthe place where Jacob set up the Bethel pillarstone, was on the\r\nsouth side of the city proper.\r\n     Further, it is recorded that the children of Dan could not\r\nconquer the Amorites, but that the Amorites drove them into the\r\nmountains, and occupied those portions of Dan's inheritance which\r\nbest suited them. But it is also recorded that the house of\r\nJoseph did conquer those Amorites, that they compelled them to\r\nbecome their dependents, and that they fixed their boundary\r\nlines. In the description of these boundaries we have the\r\nfollowing: \"And the coast of the Amorites was from the going up\r\nto Akrabbim, from the rock, and upward.\" (Judges 1:36.) Some may\r\nthink that this reference to the rock refers to the rock Etam, or\r\nEtam-rock. This is not possible, because both Etam, the city, and\r\nthe rock Etam are southwest of Jerusalem in the hill country of\r\nJudea, and had nothing whatever to do with the borders of Joseph,\r\nDan or the Amorites. Hence the phrases, \"from the rock and\r\nupward,\" can mean only Bethel, the place of the rock, or, from\r\nthe BETHEL ROCK, and up into the mountains of Ephraim-\r\nSamaria-Israel.\r\n     Again, concerning the house of Joseph, Bethel and Luz, we\r\nhave the following: \"And the house of Joseph, they also went up\r\nagainst Bethel and the Lord was with them. And the house of\r\nJoseph sent to descry Bethel. (Now the name of the city was Luz.)\r\nAnd the spies saw a man come forth out of the city, and they said\r\nunto him: Shew us, we pray thee, the entrance into the city, and\r\nwe will Shew thee mercy. And when he shewed them the entrance\r\ninto the city, they smote the city with the edge of the sword;\r\nbut they let go the man and all his family. And the man went into\r\nthe land of the Hittites, and built a city, and called the name\r\nthereof of Luz.\" (Judges 1:22-26.) Thus, with the building of\r\nthat other Luz, the name of Luz not only departed forever from\r\nBethel, but it is never again mentioned in sacred history.\r\nFinally, when Jeroboam, of the house of Joseph, was made king of\r\nthe ten tribes, and became fearful that the people would, if\r\nallowed to go up to Jerusalem to worship, kill him, and go again\r\nto Rehoboam, king of Judah, he, to prevent this, made two golden\r\ncalves, of which it is said: \"He set the one in Bethel, and the\r\nother put he in Dan.\" His right to place one in Bethel was\r\nundisputed, because it was not only \"the king's sanctuary,\" but\r\nit was also in his own tribal territory. He had a sovereign's\r\nright to place one in Dan, for all who went there to worship were\r\nconfederate with him. The Dan referred to was the city of Dan,\r\nwhich was situated in the northern part of his realm.\r\n     Now, one point is settled beyond the possibility of doubt,\r\nand that is, that Bethel was a part of the inheritance which fell\r\nto the house of Joseph when the land of Canaan was divided among\r\nthe children of Jacob. This brings us to a vital point concerning\r\nthe subject in hand, namely:\r\n\r\nThat not only Bethel, the city, or place, but also that Bethel\r\nthe pillar-rock was given to the birthright family; and that\r\nIsrael carried that rock with them into Egypt and in their\r\nsubsequent journeyings in the wilderness.\r\n\r\nProof: \r\n\r\n     Jacob died in Egypt, and his posterity were in Egypt at the\r\ntime. When dying, \"Jacob called unto him his sons and said,\r\nGather yourselves together, that I may tell you that which shall\r\nbefall you in the last days.\" When his sons, in response to his\r\ncall, came together, he gave a prophecy concerning that which the\r\nposterity of each of them would be in the last days. But while he\r\nwas making the prophecy concerning Joseph and his house, to whom\r\nhe had just given the birthright, he stopped in the midst of his\r\nprophetic utterances, and used the following parenthetical\r\nexpression: \"(from thence is the shepherd, the stone of Israel\":)\r\n\r\n     \"Thence,\" as herein used, is an adverb used as a noun, and\r\nis equivalent in value to that place, or the place to which it\r\nrefers. The phrase, from thence, means \"out of there, out from\r\nthither, (or) out of that place.\" Since the place from whence*\r\nthe stone came was the inheritance of Joseph, and since Bethel,\r\nthe place of the stone, was the inheritance of Joseph, we must\r\nknow that it came from thence, i. e., Bethel. Thus, the very fact\r\nthat Jacob, when dying in Egypt, made use of those words in\r\nreference to that Bethel stone, carries proof on its very face\r\nthat the stone was not, at that time, in the place where it had\r\nformerly been, but that it was with them there in Egypt, and had\r\npreviously been committed to the care of the house of Joseph.\r\n......\r\n\r\n* Whence, present form of the old word thence.\r\n......\r\n\r\n\r\n     It has been estimated that the number of the Israelites\r\nwhich came out of Egypt in the Exodus were two millions and a\r\nhalf. All who will take time to think will soon comprehend how\r\nimpossible it would be, even for a fertile country, much less a\r\ndesert, to supply such a multitude, as well as their cattle, of\r\nwhich not a hoof was left behind, with food and water unless\r\nspecial arrangements were made for an extra supply. But in this\r\ncase, as a matter of course, that was not done; hence it became\r\nnecessary for God to furnish the supply of food and water for\r\nthat vast concourse of people, and also for their herds and\r\nflocks.\r\n     It is a well-known fact that the Lord continually provided\r\nfood for Israel during these forty years of wanderings in the\r\ndesert-wilderness. But, because there are only two instances\r\nrecorded in which the Lord supernaturally provided them with\r\nwater, most people think these were the only instances in which\r\nwater was thus provided. Yet, all who will give the subject just\r\na little investigation will soon know that such is not the case.\r\nThe first mention of no water for the people to drink was while\r\nthe Israelites were encamped at Rephidim. Without previously\r\nselecting one special rock, the Lord said unto Moses: \"I will\r\nstand before thee there upon the rock in Horeb, and thou shalt\r\nsmite the rock, and there shall come water out of it.\" The\r\nphrase, \"There in Horeb,\" points out the place where the rock was\r\nat the time, and if the Lord, when he spoke of the rock, had used\r\nthe demonstrative form, and said \"That rock,\" then we should know\r\nthat he was designating which one, or a certain one not yet\r\nselected, but the fact that he said \"The rock\" is proof to us\r\nthat he was speaking of a rock with which they were already\r\nfamiliar. May it not have been the Bethel pillar rock, \"the\r\nshepherd, the stone of Israel,\" which had been committed to the\r\nkeeping of the house of Joseph?\r\n     This possibility is more clearly manifest in the account of\r\nthe other circumstances when there was no water, which occurred\r\nat Kadish, a city in the border of Edom, the country which\r\nbelonged to the descendants of Esau. At this place the people of\r\nIsrael were very bitter against Moses and Aaron, and said unto\r\nthem, \"Why have ye brought up the congregation of the Lord into\r\nthis wilderness, that we and our cattle should die there? And\r\nwherefore have ye made us to come up out of Egypt, to bring us\r\ninto this evil place? It is no place of seed, or of figs, or of\r\nvines, or of pome-granites; neither is there any water to drink.\r\nAnd Moses and Aaron went from the presence of the assembly unto\r\nthe door of the tabernacle of the congregation, and they fell\r\nupon their faces, and the glory of the Lord appeared unto them.\r\nAnd the Lord spake unto Moses, saying: Take the rod, and gather\r\nthe assembly together, and speak ye unto the rock before their\r\neyes; and it shall give forth his water, and thou shalt bring\r\nforth to them water out of the rock; so thou shalt give the\r\ncongregation and their beasts drink. And Moses took the rod from\r\nbefore the Lord, as he commanded him. And Moses and Aaron\r\ngathered the congregation together before the rock, and he said\r\nunto them: Hear now, ye rebels; must we fetch water out of this\r\nrock? And Moses lifted up his hand, and with his rod he smote the\r\nrock twice: and the water came out abundantly, and the\r\ncongregation drank, and their beasts also.\" (Num.20:5-11.)\r\n\r\n     We have quoted this account in full, from the beginning of\r\nthe complaint by the people until the water was given, that our\r\nreaders may see that, although the phrase \"the rock\" is used four\r\ntimes, there is not the slightest indication that there was any\r\nselection, or indication of preference for any certain rock in\r\nthe vicinity of Kadish, or that one was not already chosen, and\r\nin their midst. It was to show also that at the very first\r\nmention of water for the people from \"this rock,\" all that was\r\nnecessary, as a preparatory measure, was for the Lord to say to\r\nMoses, \"Speak to the rock\"; and also that when the people were\r\ncommanded to \"gather before \"the rock,\" they understood so well\r\nwhich rock it was that, in all that vast company of two and a\r\nhalf millions, no explanations were necessary. Hence, it must\r\nhave been among them before this, and well known. Let us also\r\nbear in mind that this name, \"The Rock,\" was used in the same\r\nrelation at Rephidim, and yet the children of Israel had removed,\r\njourneyed and pitched their tents twenty-one* times after leaving\r\nRephidim, and here at Kadish there is with them that which is\r\nstill familiarly known as \"THE ROCK.\"\r\n     We all know that stones are rocks, and that rocks are\r\nstones, so that a rock or stone is only one rock or stone, and\r\nthe appellation \"The Rock,\" and \"The Stone,\" must refer to some\r\nspecial or particular stone or rock. As we have seen, Israel must\r\nhave been in\r\n......\r\n\r\n*See Numbers, 33d chapter.\r\n......\r\n\r\n\r\npossession of just such a special rock, i. e., the Bethel stone,\r\nand that Jacob set it up and called it a \"Pillar.\" Later, in the\r\ndays of Athaliah, after she tried to destroy all the males of\r\n\"the seed royal,\" but did not succeed, for the reason that an\r\ninfant son of Ahaziah, whom Athaliah succeeded to the throne, was\r\nstolen from those whom she had ordered slain and hidden. The\r\nstealing and hiding of this infant was so cleverly done that it\r\nwas not missed by the court slayer. This infant, whose name was\r\nJoash was kept hidden from the wicked queen for six years.  \r\nDuring this time she reigned, not knowing that there was a male\r\nheir to the throne who could dethrone her. But in the seventh\r\nyear the secret was revealed to the \"rulers over hundreds,\" and\r\nto \"the captains of the guards,\" and quiet arrangements made to\r\nproclaim the seven-year-old prince as their king. The plans were\r\nsuccessful, and Athaliah knew nothing of it until she heard the\r\npeople in the temple shouting \"God save the king!\"\r\n     Thus it is recorded: \"And when Athaliah heard the noise of\r\nthe guard and of the people, she came to the people into the\r\ntemple of the Lord. And when she looked, behold! the king stood\r\nby a pillar, as the manner was.\" (2 Kings 11:13-14.) Concerning\r\nthis pillar, Dr. Adam Clark's translation reads, \"Stood on a\r\npillar,\" which he explains is \"The place or throne on which they\r\nwere accustomed to put their kings when they proclaimed them.\"\r\nBut in the revised version it is rendered, \"Standing by the\r\npillar, as was their custom,\" the article denoting that\r\nparticular pillar by, or upon, which it was the custom of Israel\r\nto crown their kings.\r\n\r\n     Again, when the good king Josiah made a covenant before the\r\nLord, in the presence of all the people, that he would destroy\r\nidolatry out of the land, it is written, \"And the king stood by a\r\n(or the) pillar and made a covenant before the Lord.\" (2 Kings\r\n23:3.) There is, in the Second Chronicles, a recapitulation of\r\nthis circumstance concerning Josiah, which gives the following,\r\n\"And the king stood in his place.\" His place, we are told, was by\r\nthe pillar, which might properly be translated pillar-stone, upon\r\nwhich all the kings of Israel were crowned, made covenants, took\r\noaths, or made vows, as did Jacob when he first set it up for a\r\npillar and made it God's house.\r\n     This stone is not only called \"The Pillar,\" \"The Rock,\"\r\n\"Bethel,\" and \"The Stone of Israel,\" but, wonderful to tell, it\r\nis also called \"The Shepherd.\" And since it is really the stone \r\nof Israel we should expect it to be with them to whom it\r\nbelonged, but since it is also the Shepherd of Israel, its very\r\nname and character, - for with God names are always\r\ncharacteristic - demand that it should be with Israel in all\r\ntheir wanderings. Hence, this SHEPHERD--though it is only a stone\r\n- as any other shepherd would do, must go with His flock.\r\n\r\n     We have said that this stone of Israel, was a type, or\r\nsymbol. For proof, let us go back to the place called Bethel.\r\nThere we shall find that Jacob, after setting up \"The Rock\" for a\r\npillar, also anointed it with oil, which in sacred symbols is\r\ntypical of the Holy Ghost. And, according to sacred history, this\r\nBethel stone is the only single, individual stone that has ever\r\nbeen anointed; hence, among stones it is pre-eminently \"the\r\nAnointed One.\" When Christ, the great prototype, came, and was\r\nanointed with the Holy Ghost, he was pre-eminently, among men,\r\n\"the Anointed One.\"\r\n     Also, concerning \"The rock\" which accompanied Israel, the\r\nLord could say to Israel's leader, \"Speak to THE ROCK.\" But, on\r\nthe other hand, Israel also could say, concerning that divine\r\npresence which went with them, \"Let us sing unto THE Rock of our\r\nsalvation.\"\r\n     Again, this stone is called \"The Shepherd o f Israel.\" But\r\nthere is also a divine one unto whom Israel prayed, saying, \"Give\r\near, 0 Shepherd of Israel.\" Later, when this same Shepherd was\r\nmanifest in the flesh, he said, \"I am the Good Shepherd,\" and his\r\napostles spoke of him as \"The Great Shepherd\" and \"The Chief\r\nShepherd.\" Hence, the oft-repeated metaphor of \"sheep\" and\r\n\"flock,\" in both the Old and the New Testaments.\r\n\r\n     Further, Israel had a pillar-rock, which went with them as\r\ntheir shepherd in all their journeyings in the wilderness; but it\r\nis also written that \"The Lord went before them by day in A\r\nPILLAR of a cloud, to lead them in the way; and by night in A\r\nPILLAR of fire, to give them light!\"\r\n     Still further, that the Scriptures might be fulfilled,\r\nIsrael's divine Shepherd-rock was smitten, for it is written,\r\n\"Smite the Shepherd.\" So, too, Israel's literal Shepherd-rock was\r\nsmitten. The Lord knew that he must be smitten for the sins of\r\nthe people, and, that the type and prototype might agree, he gave\r\ncommand, \"Smite the rock.\" Oh, the pain of it all!--especially\r\nto him; but he shall yet see the desire of his heart, i. e., his\r\nemotional nature, his soul, and be satisfied. It is also said of\r\nIsrael that they \"Did all drink the same spiritual drink, for\r\nthey drank of that Spiritual Rock that followed them, and that\r\nRock was Christ.\" It is also true that they did all drink from\r\nthe same refreshing stream which flowed from that literal Rock\r\nwhich also went with them, for it was their Shepherd-rock.  No\r\ndoubt Israel was supplied with water from this rock in the\r\nwilderness, as well as at Rephidim and Kadish, for the country\r\nbetween these two places is much more desert than these cities.\r\n     At Kadish Moses sent messengers to the king of Edom, asking\r\npermission for the Lord's host to pass through his country, and\r\ntold them to say, \"Thus saith thy brother Israel, Let us pass, I\r\npray thee, through thy country we will not pass through the\r\nfields, or through the vineyards, neither will we drink of the\r\nwater of the wells; we will go by the king's highway; we will not\r\nturn to the right hand nor to the left, until we have passed thy\r\nborders. * * * If I and my cattle drink of thy water, then I will\r\npay for it: I will only, without doing anything else, go through\r\non my feet.\"\r\n     Just imagine a company of two and one-half million traveling\r\non foot through a country which is several hundred miles in\r\nlength, giving assurance to its ruler that they would keep to the\r\nhighway, and not turn to the right and left, for any reason, nor\r\ndrink water out of the wells (i. e., pits, fountains, springs, or\r\nwells; literally their water supply) of that country. Israel\r\ncould afford to make this proposition, for both their\r\nShepherd-rocks were with them, i. e., the literal and\r\nthe spiritual rock, and they knew that he, who had hitherto\r\nfurnished them with food and water, would still continue to\r\nsupply them until the end of the journey. Otherwise Moses would\r\nnever have made such a promise.\r\n\r\n     True, there was a conditional promise made, in which there\r\nis a promise to pay for any of the water of Edom which might be\r\nused. But this, as you see, was made chiefly, if not altogether,\r\non account of the cattle, which they might not be able to control\r\nand keep to the dusty highways, while passing by the cool and\r\ntempting pools and springs of water. This might prove to be a\r\ndifficult task for the drovers, especially in the heat of the\r\nday; hence this proviso. They were not supposed to get water from\r\nthe rock until they had completed their day's journey and pitched\r\ntheir tents.\r\n\r\n     Thus we have seen that among the Israelites there were two\r\nrocks, two houses, two kingdoms, two nations, or a Sceptre and a\r\nBirthright company. Of these two great divisions, Judah and\r\nJoseph are the representatives. By divine appointment one of\r\nthese rocks was given to the Birthright family, and the other to\r\nthe Sceptre family. The Bethel-Pillar-Shepherd-Stone of Israel\r\nwas given to Joseph, but to Judah was given the Spiritual Rock,\r\nfor it is written that \"Our LORD sprang out of Judah.\" BOTH OF\r\nTHESE ROCKS, each in a different way, HAVE BEEN REJECTED, but\r\nEACH OF THEM SHALL YET BECOME THE HEAD OF THE CORNER.\r\n....................\r\n(A classic True Israel (British Israelism) book on the Celto-Saxon people's of God. \r\ndownload the full version of Judah's Sceptre and Joseph's Birthright - for free<\/a>)<\/pre>","protected":false},"excerpt":{"rendered":"
JUDAH’S SCEPTRE AND JOSEPH’S BIRTHRIGHT #20 by Allen (published in 1917) JACOB’S PILLOW-PILLAR STONE When the Abrahamic covenant promises were given to Jacob, he was making a journey from Beersheba to Padan-aram. He had but recently received from his father Isaac the “Blessing,” which carried with it those much desired covenants and the special blessings […]<\/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":[2843,2897,2898,1537,2278,2899,3000,1468,2873,3001],"class_list":["post-10289","post","type-post","status-publish","format-standard","hentry","category-uncategorized","tag-anglo-israelism","tag-anglo-israelism-studies","tag-bible-study-material","tag-british-israelism","tag-church-of-the-culdees","tag-commentary-tribes-israel","tag-jacobs-pillar","tag-orthodox-celtic-church","tag-read-book-judahs-sceptre-josephs-birthright","tag-throne-of-england-history"],"yoast_head":"\nJUDAH'S SCEPTRE AND JOSEPH'S BIRTHRIGHT pt20 - 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\/nl\/2021\/12\/judahs-sceptre-and-josephs-birthright-pt20\/\" \/>\n<meta property=\"og:locale\" content=\"nl_NL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"JUDAH'S SCEPTRE AND JOSEPH'S BIRTHRIGHT pt20 - Watchman News\" \/>\n<meta property=\"og:description\" content=\"JUDAH'S SCEPTRE AND JOSEPH'S BIRTHRIGHT #20 by Allen (published in 1917) JACOB'S PILLOW-PILLAR STONE When the Abrahamic covenant promises were given to Jacob, he was making a journey from Beersheba to Padan-aram. 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