the death of jacob

Could you clarify what you mean by “Israel worshiped”? Are you referring to:
• How ancient Israel worshiped God in the Old Testament (e.g., sacrifices, festivals)?
• False worship or idolatry by Israel (e.g., Baal worship, golden calf)?
• Modern worship practices in Judaism or in the state of Israel?
• A specific Bible verse or historical period?
Let me know, and I’ll give you a clear and focused explanation.

Ah, you’re referring to Hebrews 11:21, which says:

> “By faith Jacob, when he was dying, blessed each of Joseph's sons, and worshiped as he leaned on the top of his staff.” (NIV)

This verse recalls an event from Genesis 47:31, where Jacob (also called Israel) worshiped while leaning on his staff or cane shortly before his death.

Meaning of "worshiped on his cane":

Physical weakness: Jacob was old and weak, so he leaned on his staff for support.

Spiritual strength: Even in frailty, he bowed in worship—showing reverence and faith in God to the very end.

Testament of faith: The letter to the Hebrews lists this as an example of faith because Jacob blessed his grandchildren and worshiped, trusting in God's promises despite being near death.

Some Bible translations say "staff," others say "bed," depending on how they interpret the Hebrew word "mittah" and its rendering in the Greek Septuagint.

Jacob (also called Israel) died in Egypt at the age of 147 years old.

Timeline and context:

His death is recorded in Genesis 49:33:

> "When Jacob had finished giving instructions to his sons, he drew his feet up into the bed, breathed his last and was gathered to his people."

This occurred after he had lived 17 years in Egypt, having moved there during the famine (Genesis 47:28).

Joseph and his brothers then buried Jacob in the cave of Machpelah, in Canaan, where Abraham and Isaac were also buried (Genesis 50:13).

While the exact year isn’t given in modern calendar terms, his death took place during the time when Egypt was a major power, and Joseph held high office under Pharaoh. Many scholars place this broadly around the 19th to 17th century BCE, depending on the dating system used.

The phrase "he drew his feet up into the bed and breathed his last" (Genesis 49:33) is a gentle, poetic description of Jacob’s peaceful death. Here's what it conveys:

1. "Drew his feet up into the bed"

This suggests:

He knew his death was near and prepared himself.

Drawing his feet into the bed shows a settled, intentional posture—not a sudden or violent end.

In ancient customs, lying fully on the bed or curling up the feet could symbolize readiness to die in dignity and peace.

2. "Breathed his last"

This means:

He exhaled for the final time, indicating physical death.

It’s a common biblical phrase for someone’s life ending (also used for Abraham, Moses, Jesus, etc.).

It reflects the view that life is breath, a gift from God (see Genesis 2:7), and that at death, the breath returns to God (Ecclesiastes 12:7).

3. Spiritual overtones

The whole verse reflects a peaceful passing, in faith, surrounded by family, having given blessings and final words.

The phrase “gathered to his people” (same verse) emphasizes reunion with ancestors, not just physical burial, but a deeper spiritual continuity.

In Hebrews 11:21, it says:

> “By faith Jacob, when he was dying, blessed each of Joseph’s sons, and worshiped as he leaned on the top of his staff.” (NIV)

This is a reference to Genesis 47:31, which in Hebrew says:

> "Then Israel bowed himself upon the head of his bed."
(Hebrew: וַיִּשְׁתַּחוּ יִשְׂרָאֵל עַל-רֹאשׁ הַמִּטָּה)

But in the Greek Septuagint, the same verse says "he bowed on the top of his staff"—which is what Hebrews quotes. This difference is due to the Hebrew words mitah (bed) and matteh (staff) being very similar.

So what does “worshiped” mean here?

The Hebrew word is וַיִּשְׁתַּחוּ (vayyishtachu), from שָׁחָה (shachah), which means:

To bow down,

To prostrate oneself,

A gesture of reverence, submission, or worship before God or a king.

In this context:

Jacob’s worship was likely a physical act of bowing or leaning forward in reverence to God. Specifically:

He was acknowledging God’s faithfulness in allowing him to see Joseph again, and Joseph’s sons—despite all the hardships.

It was an act of thanksgiving and trust in God's promises (especially the promises made to Abraham, Isaac, and himself).

He did not perform a ritual sacrifice, sing a song, or pray aloud (at least not recorded)—but rather:

He bowed as an act of deep spiritual acknowledgment—a quiet, final gesture of trust and reverence.

His leaning on the staff may also symbolize that he was weak in body but strong in faith, still blessing and worshiping even in frailty.

SEQUENCE:

Yes, you're asking the right question—the sequence matters for understanding what Jacob (Israel) did in his final moments.

Let’s clarify the timeline by comparing Genesis 47:31, Genesis 48–49, and Genesis 49:33, alongside Hebrews 11:21.

Sequence of Events:

1. Genesis 47:31

 “Swear to me,” [Jacob] said. Then Joseph swore to him, and Israel worshiped as he leaned on the top of his staff (or “bowed on the head of the bed”).

This was before Jacob's final blessings.

He had just made Joseph promise to bury him in Canaan, not in Egypt.

Moved by this solemn agreement, Jacob bowed in worship, likely thanking God that his covenant heritage would continue.

2. Genesis 48

Later, when Joseph brings his two sons, Jacob blesses Ephraim and Manasseh.

He gives a spiritual inheritance and speaks prophetically over them.

3. Genesis 49

Jacob calls all his sons and speaks over each one individually.

These blessings are also prophetic and full of spiritual insight.

4. Genesis 49:33

> “When Jacob had finished commanding his sons, he drew his feet up into the bed, breathed his last, and was gathered to his people.”

This marks the final moment of his life.

He had been sitting up or propped up, blessing his sons.

Then he drew his feet into the bed (laying down fully), and died peacefully.

So, to summarize:

He worshiped (bowed on his staff or bed) when Joseph promised to bury him in Canaan — before the blessings.

Then he blessed Joseph’s sons, then his 12 sons.

Only after all this, he lay back in bed and died.

His act of worship in Hebrews 11:21 refers to that earlier moment—showing that even near death, Jacob’s faith was strong, and he gave glory to God.

Cremation?

No, Jacob’s body was not burned—it was embalmed and buried, not cremated. Let’s walk through what happened after Jacob died, according to Genesis 50.

1. Embalming in Egypt

> “Then Joseph directed the physicians in his service to embalm his father Israel. So the physicians embalmed him.”
(Genesis 50:2)

This was a typical Egyptian practice, not Hebrew. Embalming was done to preserve the body for a journey and burial, not for display.

2. Mourning Period

> “They mourned for him seventy days.”
(Genesis 50:3)

This was a long, formal mourning, showing great respect—Jacob was honored as a patriarch and father of Joseph, a high official in Egypt.

3. Journey to Canaan

> “Joseph went up to bury his father… with all Pharaoh’s officials… chariots and horsemen.”
(Genesis 50:7–9)

This was a large funeral procession from Egypt to Canaan.

It stopped at the threshing floor of Atad, beyond the Jordan River, for 7 more days of mourning.

4. Burial in the Cave of Machpelah

> “His sons carried him to the land of Canaan and buried him in the cave in the field of Machpelah… near Mamre, which Abraham bought… as a burial site.”
(Genesis 50:13)

This is the same tomb where Abraham, Sarah, Isaac, Rebekah, and Leah were buried.

No cremation occurred—Hebrew tradition favored burial, in line with God’s covenant with Abraham.

In short:

Jacob’s body was embalmed, not burned.

Joseph took him back to Canaan and buried him with his ancestors, in the Cave of Machpelah, near Hebron in southern Canaan.

Direct burial because?

Profound question. Let’s explore this carefully, biblically and theologically.

1. Was Jacob buried because cremation was considered a curse?

No direct verse says cremation is a “curse,” but burial is consistently shown in the Bible as the honored and faithful practice, especially for those in God’s covenant.

Key reasons Jacob was buried:

Family tradition: Abraham, Isaac, and their wives were buried in the Cave of Machpelah. Jacob asked to be buried there too (Genesis 49:29–32).

Faith in the covenant: Jacob believed in God’s promise of the land of Canaan. Burial there expressed his hope that his descendants would return.

Burial showed identity with the God of Abraham, Isaac, and Jacob, not with Egyptian or pagan practices.

2. Does God promise “direct burial” for Jacob?

There’s no record of a specific divine command to bury Jacob, but God does give a gentle promise to Jacob earlier:

> “I myself will go down with you to Egypt, and I will also bring you up again.”
(Genesis 46:4)

This is understood as:

“Bring you up again” = Jacob’s body will return to Canaan, the promised land.

Though it’s Joseph who fulfills it physically, it shows God's care for Jacob’s body even after death.

So yes, God affirmed burial in Canaan, though indirectly. It was part of covenant faithfulness.

3. Is cremation a curse in the Bible?

Not exactly, but in the Old Testament:

Cremation is rare among Israelites.

Sometimes it is associated with judgment—e.g., burning of idols (Deut. 7:25), or criminals (Leviticus 20:14), or Saul’s body after disgrace (1 Samuel 31:12).

Hebrew thought valued the return of the body to the earth (Genesis 3:19, Ecclesiastes 12:7).

Summary:

Jacob was buried to express faith in God’s promises, not to avoid a curse.

God didn’t command cremation or burial, but Scripture consistently shows burial as the way of the faithful.

His burial in Canaan was a prophetic act, pointing to Israel’s future return to the promised land and to resurrection hope.

Here is a timeline of Jacob’s final days, death, and burial, based on Genesis 47–50 and Hebrews 11:21:

Timeline of Jacob's Final Days and Burial

1. Jacob blesses Joseph & asks to be buried in Canaan

Genesis 47:29–31

Near death, Jacob makes Joseph promise to bury him in the cave of Machpelah in Canaan, not in Egypt.

He bows in worship (leaning on his staff or bed—Hebrews 11:21).


2. Jacob blesses Ephraim and Manasseh (Joseph's sons)

Genesis 48

Jacob adopts them as his own and blesses the younger (Ephraim) over the elder.


3. Jacob blesses his 12 sons

Genesis 49:1–28

Gives individual blessings/prophecies to each son.


4. Jacob gives burial instructions again

Genesis 49:29–32

Repeats: “Bury me with my fathers… in the cave of Machpelah.”


5. Jacob dies

Genesis 49:33


> “He drew his feet up into the bed, breathed his last, and was gathered to his people.”



6. Joseph orders embalming

Genesis 50:2–3

Egyptian physicians embalm Jacob. Mourning lasts 70 days.


7. Pharaoh grants permission to bury Jacob in Canaan

Genesis 50:4–6


8. Large funeral procession to Canaan

Genesis 50:7–10

Egyptian officials, chariots, and horsemen accompany Jacob’s body.

7 days of mourning at Atad, east of the Jordan.


9. Jacob is buried in the Cave of Machpelah

Genesis 50:13

Same tomb as Abraham, Sarah, Isaac, Rebekah, and Leah.

Why mourning for so long?


1. Why 70 Days of Mourning, Then 7 More?

70 Days (Egyptian Mourning)

Genesis 50:3 says:

> “They mourned for him seventy days.”



This was the formal Egyptian mourning period, often reserved for royalty or high officials.

Joseph was second-in-command in Egypt, and his father Jacob was honored accordingly.

This long period showed deep respect, not just personal grief, but national honor toward Jacob as Joseph’s father.


7 Days (Hebrew Mourning)

Genesis 50:10 says:

> “They lamented there with a very great and grievous lamentation, and he made a mourning for his father seven days.”



This was the traditional Jewish mourning period known as “shiva” (שִׁבְעָה = "seven").

It was practiced at the burial site, near Atad, east of the Jordan.

This seven-day mourning was personal and familial, consistent with later Jewish practice.


So:

70 days = Egyptian, state-level mourning.

7 days = Hebrew, personal/family mourning before the burial.


Does the Dead Know Their Children Are Mourning?

Biblical Perspective:

The Bible does not clearly say whether the dead are aware of mourning on earth. However:

a. “Gathered to his people” (Genesis 49:33)

Suggests continuity of identity after death, but not consciousness of earthly events.


b. Ecclesiastes 9:5

> “The dead know nothing; they have no further reward, and even their name is forgotten.”



This is Solomon’s poetic meditation, expressing that the dead no longer participate in earthly life.


c. Isaiah 63:16

> “Though Abraham does not know us, and Israel does not acknowledge us…”



Indicates departed ancestors are not aware of events on earth.


d. Luke 16:19–31 (Parable of the rich man and Lazarus)

Suggests that in the afterlife, people retain memory—but the story is not meant as doctrine, rather a moral warning.


e. Hebrews 12:1

> “We are surrounded by such a great cloud of witnesses…”



Sometimes interpreted to mean the faithful departed are cheering us on—but this is metaphorical, referring to their example, not their active observation.



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Spiritual Reflection

Whether or not the dead are conscious of our mourning, what matters most is:

Mourning honors our love and our faith in resurrection.

God sees the tears of the living and holds them precious (Psalm 56:8).

The dead in Christ are at rest (Revelation 14:13), waiting for the resurrection (John 5:28–29).




Here is a short prayer-poem to honor parents in mourning, inspired by Jacob's burial and the hope of resurrection:


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"In Honor and in Hope"

O Lord of covenant, strong and kind,
You saw our father’s fading breath,
You numbered all his days with care,
And led him gently into death.

We gather not in hopeless grief,
But with a love that will not fade—
For every tear that we now shed,
Is witness to the life he made.

He walked by faith, not always strong,
But leaning on Your faithful word;
He blessed his sons, he bowed in trust,
And now he sleeps in peace assured.

O God who keeps the living and the dead,
Receive our thanks for love once known;
And teach us, while we mourn below,
To live as those who walk toward home.

Amen.

영에 사는 삶

제목: “영이 살립니다”

본문: 요한복음 6장 63절

찬송 추천: 찬송가 200장 “달고 오묘한 그 말씀” 또는 191장 “내가 매일 기쁘게”

도입:

우리는 삶에서 육체의 피로를 자주 느낍니다.

몸이 약해지고, 아프고, 늙어갑니다.

하지만 예수님은 우리에게 놀라운 선언을 하셨습니다:

“살리는 것은 영이니 육은 무익하니라.”

본문 해석:

여기서 ‘육’은 단지 우리의 몸이 아니라,

하나님의 뜻 없이, 성령 없이 살아가는 인간 중심의 삶을 뜻합니다.

그런 삶은 결국 피곤하고 텅 비어 있습니다.

예수님은 말씀하십니다:

“내가 너희에게 이른 말은 영이요 생명이라.”

곧, 예수님의 말씀이 우리를 살립니다.

이 말씀이 영혼을 일으키고, 메마른 마음에 생기를 불어넣습니다.

적용:

가족이 늙어가고, 세월이 빠르게 지나갈수록

우리에게 더 필요한 것은 영의 생명,

즉 하나님의 말씀이 주는 위로와 소망입니다.

오늘 우리가 이 말씀을 붙잡을 때

육신은 쇠하여도 영은 새로워지고

우리 가족 모두가 영생의 은혜 안에 거하게 될 것입니다.

결론:

사랑하는 가족 여러분,

육신은 한계가 있지만, 우리 안에 계신 성령은 무한합니다.

예수님의 말씀을 마음에 새기고,

영이 살아나는 생명의 하루가 되시길 축복합니다.

사월 11일의 묵상

묵상글: “살리는 것은 영이니” (요한복음 6:63)

하나님은 우리를 단지 살아 움직이는 육체로 보지 않으십니다. 우리의 참된 존재는 하나님의 영으로 살아나는 존재입니다.

우리가 아무리 건강한 몸을 지녔다 하더라도, 마음이 고요하지 않고, 영혼이 외롭다면 진짜 살아있다고 할 수 있을까요?

예수님은 말씀하십니다:

“살리는 것은 영이니 육은 무익하니라. 내가 너희에게 이른 말은 영이요 생명이라.”

주님의 말씀은 단순한 글이 아니라, 영혼을 일으키는 숨결이며, 살아 움직이게 하는 생명입니다.

우리는 육신의 소리를 따라 살기보다는, 하나님의 말씀에 귀 기울이고, 그 영에 이끌리는 삶을 살도록 부름받았습니다.

오늘 하루도 세상의 걱정과 몸의 피로에 묶이지 말고,

말씀을 통해 영이 살아나는 은혜를 누리시길 바랍니다.

그 속에 참된 생명, 평안, 그리고 영원한 소망이 있습니다.

삶

문: "살리는 것은 영이니 욕은 무익하다": 이 말씀이 무슨 뜻인가요? 육은 몸인가요? 육이 무읻하다눈게 쓸모 없다는 밀인가요? 

답: 예수님께서 하신 말씀 *“살리는 것은 영이니 육은 무익하니라”(요한복음 6:63)*의 뜻을 함께 살펴보겠습니다.

1. 말씀의 배경

이 구절은 예수님이 생명의 떡에 대해 가르치신 후, 많은 사람들이 그 말씀을 이해하지 못하고 떠나갈 때 하신 말씀입니다. 예수님은 자신이 “하늘에서 내려온 살아 있는 떡”이라고 하셨고, “내 살을 먹고 내 피를 마시는 자가 영생을 얻는다”고 말씀하셨습니다(요 6:51-54). 이 말씀을 문자적으로 이해한 사람들은 불쾌하게 여기며 예수님을 떠났습니다.

그에 대해 예수님은 이렇게 말씀하신 겁니다:

“살리는 것은 영이니 육은 무익하니라 내가 너희에게 이른 말은 영이요 생명이라.”

2. 단어 풀이

영(Spirit): 하나님의 영(성령)이거나, 사람 안에 있는 하나님과 교통하는 부분을 의미합니다. 생명과 연결된 본질입니다.

육(Flesh): 여기서의 ‘육’은 단순히 신체(몸)만이 아니라, 인간의 육체적 생각, 감각, 한계에 갇힌 상태, 즉 성령이 없는 인간의 자아와 세속적 본성을 의미합니다.

무익하다: 문자 그대로는 “유익하지 않다”, “생명을 주는 데는 도움이 안 된다”는 뜻입니다. 완전히 쓸모없다기보다는 영원한 생명을 주는 데는 쓸모가 없다는 의미로 이해해야 합니다.

3. 해석

이 말씀의 핵심은 다음과 같습니다:

참 생명은 성령(영)으로부터 온다.

사람의 육신적 이해, 이성, 감각, 전통적 방식으로는 참된 생명을 얻을 수 없다.

예수님의 말씀(진리)은 영적인 것이며, 영혼을 살리는 능력이 있다.

4. 우리 삶에 주는 교훈

신앙은 단순히 눈에 보이는 행위나 전통(육의 행위)에 머물지 않고, 성령의 역사와 진리의 말씀 안에서 이루어져야 한다는 것을 가르쳐줍니다.

하나님의 말씀은 생명 그 자체이며, 그 말씀을 믿고 받아들이는 것이 영원한 생명으로 이어진다는 뜻입니다.

The Bible uses ashes as a powerful symbol in several contexts, often representing mourning, repentance, and the hope of renewal. Here are some key themes:

1. Ashes

as a Sign of Repentance and Mourning

• Expression of Sorrow: In many Old Testament passages, covering oneself with ashes (or sitting in them) was a tangible way to show grief and deep remorse for sin. This act symbolized humility and the recognition of one’s brokenness.

• Repentance: For example, in Job 42:6, Job expresses his deep contrition by saying he despises himself in “dust and ashes,” showing his understanding of his own sinfulness and his need for divine mercy.

2. Collective Repentance

• The People of Nineveh: In Jonah 3:6, when the people of Nineveh heard Jonah’s message of impending judgment, they repented by declaring a fast and covering themselves with sackcloth and ashes. This dramatic public display was meant to demonstrate their sincere desire to turn away from their wicked ways and seek forgiveness.

3. Transformation and Renewal

• Beauty for Ashes: Perhaps one of the most hopeful and poetic images in the Bible comes from Isaiah 61:3, where God promises to give “beauty for ashes.” This metaphor speaks to the transformative power of God’s grace—turning despair, degradation, and loss into joy, honor, and renewal.

Summary

In summary, the biblical references to ashes convey a journey from grief and repentance to eventual renewal and hope. Whether on a personal level, as in the case of Job, or a communal level, as seen with the people of Nineveh, ashes serve as a vivid reminder of human frailty and the potential for transformation through divine intervention.

Feel free to ask if you’d like more details on any specific passage or further explanation of the symbolism!

Not all who wander are lost. J. R.R. Torkien

Q:

Jesus said we worship what we know. What does it mean to "worship"? Why do you worship what you already know?

A: 

Beautiful, thoughtful questions — and they go deep.

When Jesus said, “You worship what you do not know; we worship what we know...” (John 4:22), He was speaking to the Samaritan woman at the well. Let’s explore what this means, especially the idea of worship and knowing.

What does it mean to worship?

To worship means more than singing hymns or going to church. At its core, worship is:

Giving your heart to something or someone you believe is worthy.

Responding to who God is — with love, awe, surrender, and trust.

Living in alignment with what or whom you honor most deeply.

Worship can be quiet or loud, personal or shared. It's not just what we say — it's how we live, what we trust, what we love, and what we bow to in our hearts.

Why do we worship what we know?

Jesus says, “We worship what we know.”

True worship grows from relationship — not just tradition, emotion, or guesswork. When you know someone:

You can trust them.

You can love them with depth.

You don’t have to pretend or guess what they’re like.

Jesus is inviting us to know God personally, not just as an idea, but as a living presence. Worship then becomes not an obligation, but a natural response to knowing His goodness, mercy, and love.

So why do we worship what we already know?

Because love responds to love.

Because when you know God is faithful, you can entrust your life to Him.

And because worship becomes a reflection of relationship — not fear, but friendship.

Is this the time to take money?

Question and Answer Session with ChatGPT

Q: Elisha said before letting Nathan's epilepsy cling to gehazy, "Is this the time to take money...? What did Elisha mean by this? Did he mean the time when an evil ling ruled or the time when idol worship was rampant among the israelites?

A: Elisha’s Rebuke to Gehazi (2 Kings 5:26) – Context and Interpretation

Historical and Biblical Context

In 2 Kings 5 we find the story of Naaman, a Syrian army commander who was miraculously healed of leprosy by the prophet Elisha. After his healing, Naaman offered Elisha lavish gifts in gratitude, but Elisha firmly declined any reward (2 Kings 5:15–16). This took place in the 9th century BC in the Northern Kingdom of Israel, during a spiritually dark time. The reigning king (likely Joram son of Ahab) had removed some Baal worship but still upheld the idolatrous practices introduced by Jeroboam. Prophets like Elijah and Elisha were engaged in turning Israel back to Yahweh, often in conflict with a culture of evil leadership, idolatry, and false prophets. It is against this backdrop that Elisha’s servant Gehazi secretly pursued Naaman, lied, and accepted the very gifts Elisha refused. Gehazi hid the silver and garments he took, but when he stood before Elisha, the prophet confronted him. Elisha uttered the sharp rebuke, “Is this the time to take money or to accept clothes…?”, before pronouncing that Naaman’s leprosy would cling to Gehazi as punishment (2 Kings 5:26–27).

 Lambert Jacobsz’s 17th-century painting "Elisha Refusing Naaman’s Gifts" depicts Elisha (right) declining the offer of treasures from Naaman (center) while Gehazi (far right) looks on. This scene sets the stage for Gehazi’s later greedy act. Naaman’s visit came during a period of religious compromise in Israel, so Elisha’s refusal of payment was a powerful statement about God’s grace.

“Is This the Time to Take Money…?” – Meaning of Elisha’s Statement

Elisha’s rhetorical question, “Is this the time to take money or accept clothes…?”, emphasized how inappropriate Gehazi’s actions were in that moment. Elisha had just demonstrated God’s power and mercy freely, with no strings attached, to show Naaman that Israel’s God is not like pagan gods who require payment. By asking if this was “the time” to accept gifts, Elisha implied that this occasion – immediately after a divine miracle – was absolutely not the proper occasion to indulge greed. Accepting a reward would have distorted the message of the miracle, making it seem as if God’s grace could be bought. In fact, one commentator notes that it would have endangered “the honor of the prophet, the credit of religion, and the good of [Naaman] as a new proselyte”. Gehazi’s secret acceptance of Naaman’s money risked convincing Naaman that Elisha’s initial refusal was insincere or done for show, thereby undermining Naaman’s new faith in the God of Israel. Elisha’s pointed question exposed this error: God’s blessings are not commodities for profit, and a servant of God must not behave like those who peddle religion for gain.

Importantly, the phrase “this time” can also be understood in light of Israel’s broader spiritual climate. Elisha was ministering in an era of rampant idolatry and prophetic corruption in Israel. False prophets and priests motivated by selfishness and avarice were common under Israel’s evil kings, bringing the true faith into disrepute. Elisha’s question carries this nuance: “Is this the time… to take money…?”, meaning “Is this the kind of era or situation in which we should be seeking personal gain?”. As Keil and Delitzsch explain, *“Was this the time, when so many hypocrites pretend to be prophets from selfishness and avarice, and bring the prophetic office into contempt with unbelievers, for a servant of the true God to take money and goods from a non-Israelite… that he might acquire property and luxury for himself?”*. In other words, given the spiritual crisis in the nation, it was utterly inappropriate for Elisha’s servant to grasp at wealth. Elisha knew that any hint of greed would not only tarnish his own prophetic integrity but also confirm the cynical expectations of onlookers in Israel and among the nations. The true prophet had to stand apart from the mercenary “prophets” of the day, especially in dealing with a Gentile like Naaman who needed to see that the God of Israel freely gives grace. Thus, by “this time” Elisha meant both the immediate moment of God’s gracious act and the wider spiritual context of Israel’s apostasy – neither of which was a time to seek personal gain or worldly rewards.

Prophetic Judgment and Israel’s Spiritual Condition

Elisha’s response to Gehazi was not just a personal scolding but a prophetic act of judgment. After exposing Gehazi’s deed, Elisha declared that Naaman’s leprosy would afflict Gehazi and his descendants. Gehazi instantly became leprous (2 Kings 5:27), a punishment that fit the crime – he inherited the very curse from which Naaman had been freed. This judgment had an individual dimension (disciplining Gehazi’s sin of greed and deceit) and also served as a broader spiritual lesson. The contrast between Naaman and Gehazi is striking and was not lost on biblical theologians: Naaman, a pagan foreigner, had demonstrated humble faith and received cleansing, while Gehazi, an Israelite with intimate knowledge of God’s power, acted faithlessly and ended up cursed with uncleanness. Some interpreters see in this a reflection of Israel’s spiritual condition at the time. Notably, Jesus Himself later referred to Naaman’s healing to highlight Israel’s lack of faith: “There were many lepers in Israel in Elisha’s time… yet not one of them was cleansed—only Naaman the Syrian” (Luke 4:27). Bible commentator Matthew Henry connects this story to Israel’s broader story, suggesting that Naaman’s cleansing foreshadows God’s grace to the Gentiles, while Gehazi’s punishment foreshadows judgment on Israel. Henry writes that if Naaman’s cure is *“typical of the calling of the Gentiles… Gehazi’s stroke may be looked upon as typical of the blinding and rejecting of the Jews, who envied God’s grace to the Gentiles, as Gehazi envied Elisha’s favor to Naaman”*. In this view, Gehazi represents those in Israel who, during that era of unbelief, miss out on God’s blessing and incur judgment through greed or jealousy, whereas repentant outsiders find grace. Elisha’s stern response, therefore, delivers a message not only to one servant but to the nation: when God is extending mercy and calling people to true faith, greed and unfaithfulness among God’s people are especially grievous and will be judged. It reflects the prophetic concern that Israel’s internal corruption (embodied by Gehazi) was making them spiritually “leprous,” even as God’s grace was reaching beyond Israel to those who would honor Him.

Symbolism and Lessons from Gehazi’s Incident

Beyond its immediate context, the incident of Gehazi and Elisha carries enduring symbolism and moral lessons. Theological interpreters and Bible teachers often draw the following lessons from 2 Kings 5:20–27:

God’s grace is free and sacred: Elisha’s refusal of Naaman’s gift showed that divine healing and salvation are unmerited gifts, not services for sale. Gehazi’s attempt to profit from a miracle “destroyed grace by demanding payment,” corrupting the message that “there is no God in all the world except in Israel” which Naaman had just professed. This warns us that treating God’s work as a means for personal enrichment violates the sanctity of God’s grace.

Greed corrupts spiritual service: Gehazi’s downfall highlights the danger of covetousness, especially for those serving God. The love of money led him to lie, cheat, and ultimately inherit a curse. Elisha’s question “Is this the time…?” also implies that no time is right for gaining wealth by dishonoring God or exploiting holy things. The story thus reinforces the biblical principle that one cannot serve both God and money. Ministers or believers must maintain integrity and trust God for provision, rather than compromise for material gain. Gehazi’s leprosy vividly symbolizes the spiritual decay that greed and hypocrisy bring – a “stain” that separates a person from the community of faith and the blessings of God.

A warning to Israel (and God’s people): In Gehazi’s punishment and Naaman’s healing, we see a contrast between unbelief and faith. Israel was meant to be a light to the nations, but an Israelite’s faithlessness nearly marred that testimony to a Gentile. The transfer of leprosy from Naaman to Gehazi can be seen as a cautionary symbol: if God’s own people lapse into idolatry, corruption, and envy, they risk losing their covenant blessings and bearing the very judgments from which God would otherwise deliver them. This incident taught Israel (and teaches the Church today) that spiritual privilege can be forfeited. Just as Gehazi’s name became a byword for greed, Israel’s calling could be undermined by the greed and unbelief of its leaders and servants. God’s prophets, therefore, had to exemplify righteousness and selflessness, especially in times of national apostasy, so that the truth would shine clearly to those whom God was drawing to Himself.

Conclusion

Elisha’s rebuke, “Is this the time to take money…?”, must be understood as both a situational and a spiritual indictment. In the immediate sense, “this time” referred to the sacred moment of God’s free miracle and the need to confirm Naaman’s fledgling faith without muddying it with greed. In the broader sense, “this time” pointed to the era of Israel’s corruption and idolatry, a crisis in which God’s representatives needed to stand apart from covetousness and falsehood. The consensus of theologians and commentators is that Elisha’s words carry a prophetic weight: they underscore a principle that resounds through Israel’s history and scripture – that serving God is incompatible with exploiting His gifts for personal gain. Elisha’s response thus functions both as a direct judgment on Gehazi’s sin and as a broader message about the spiritual condition of God’s people. In a time of moral and religious compromise, Elisha upheld the holiness of God’s work, teaching all generations that the work of God is holy, the grace of God is free, and those who minister in God’s name must do so with integrity, not for profit. The story of Gehazi stands as a sobering reminder that greed and deceit lead to spiritual ruin, while faith and obedience keep us in the stream of God’s blessing.

Sources:

Holy Bible, 2 Kings 5:15–27 (historical narrative of Naaman, Elisha, and Gehazi)

Keil & Delitzsch Commentary on the Old Testament – Commentary on 2 Kings 5:26 (on the era of idolatry and Elisha’s rebuke)

Ellicott’s Commentary and Barnes’ Notes – 2 Kings 5:26 (explanation of why accepting gifts was inappropriate in Naaman’s case)

Gill’s Exposition of the Bible – 2 Kings 5:26 (on Gehazi’s actions endangering the honor of the prophet and faith of the convert)

Matthew Henry’s Commentary (Whole Bible) – 2 Kings 5 (theological insights on Naaman’s cleansing prefiguring grace to Gentiles and Gehazi’s leprosy as judgment)

GotQuestions Ministries – “Who was Gehazi in the Bible?” (theological Q&A summarizing lessons from Gehazi’s greed)

jaime got blue jean (ON JAIME'S HAPPY 16TH BD)

 In a cozy circle of golden light,

an older man and a young woman stand side by side.

The living room around them hums with quiet,

warmth nesting in every corner and shadow.

He wears his years like a comfortable coat,

gentle gaze behind glasses reflecting the glow.

She drapes herself in soft, casual grace,

two fingers raised in a playful peace sign.

Between them flows a river of time and memory—

silver currents of yesterday meet bright streams of tomorrow.

The air tastes of stories unspoken yet felt;

walls adorned with echoes of laughter and life.

In their easy silence there is a quiet strength—

as sturdy and gentle as an oak beside a sunflower.

Generations entwine here in calm unity,

love binding them like soft lamplight embracing their shoulders.

This moment, a small eternity of peace,

hangs like dust in a sunbeam, shimmering softly.

Two souls, different ages, share one warmth:

a bond glowing steady in the heart of home.

grandpa's happy 76th

 

Caleb Advances

On Jan. 23, 22 the Lord called Caleb Kim (of Chongno I UBF) to advance to further north that is Pocheon,  and build a base camp to pioneer North Korea. 

Below you will find the link for the sending out ceremony at Chongno I UBF.

 

EGG FRY

[계란 후라이]

Eggfry

It has been said since God cannot take care of all He gave us mother. 

Today a friend of mine sent me a life story entitled Egg Fry of a sharpshooter Kwon Jin Ho a three Olympic Gold Medalist in shooting, which story is quoted below. (For nonkorean language readers I attached at the end an English excerpt.

우리 엄마의 눈은 한쪽 뿐,

내가 6살인 시절에는 그저,

아무렇지 않게 어머니를 사랑했다.

나는 사격 올림픽 3관왕인

권진호 이다.

내가 이런 큰 자리에 설 수 있었던

이야기를 해볼까 한다.

아버지는 내가 어머니 뱃속에 있을때 사고로 돌아가셨다,

뺑소니 사건이었지만 ,

결국 범인을 잡지 못하였다,

그리고 어머니는, 나를 낳고 열심히 일을 하셨다.

내가 집에서 티비를 볼 때 어머니는 나물을 팔러

시내로 나가시곤 하셨다.

내가 중학생이 되던 시절,

어머니는 내 입학식에 오셨다.

나는 정말 부끄러웠다.

한쪽 눈 없는 장애인이

내 어머니라는걸, 나는 너무

창피해 얼굴을 옷속에 파묻었다.

그러나 어머니는 나를 알아본 듯 나에게 오셔서 "진호야!"하며

나의 이름을 크게 부르셨다.

입학하는 애들의 눈은 우리 어머니에게 시선이 몰렸다.

나는 창피해 도망 나왔다.

나는 7시까지 pc방에서

게임을 하고 집에 들어갔다

어머니는 또 나물을 다듬고 계셨다.

"그래 우리 아들 왔어? 벌써 중학생이네~ 

우리 멋쟁이 아들~!

나는 순간 욕이나왔다

"썅 중학생 ? 놀고있네 , 나 엄마 때문에 왕따되게 생겼어 !

왜 오고 난리야, 

존나 쪽팔리게~ 

다음 부터는 오지마 알았어?"

마음에 없던 소리가 갑자기 튀어나왔다 ,

왜 그랬을까 진짜 왜 그랬을까 ... 

내가 정말 미워젔다.

나는 그냥 다 잊자는 생각으로 눈을 감았다 

그러나 어머니께 한말이 정말 미안해 잠이 안왔다.

갑자기 방문이 열렸다. 나는 바로 자는 척을 했다.

엄마가 나에게 가까이 오더니 나의 볼을 만지면서

울고 계셨다. 싫지 않았고 어머니의 체온이 따뚯함을

느꼈다. 우리 어머니의 손이 정말 따듯했다 .

어머니의 온기에 의해 나의 마음도 따듯해지는것 같았다. 나는 바로 잠이들었다.

다음날 학교로 가니 친구들이 제일먼저 우리엄마에 관하여  물었다,

"야 어제 그 아줌마 니 엄마냐 ?

니 엄마 장애인이야?

처음엔 선빵을 날리고 싶었다. 그러나 그놈은 잘나가는 초등 1짱이여서 함부로 대할 수 없었다.

나는 또 마음에도 없는 거짓말을 하였다.

"아, 그분? 내 엄마 친구셔 ,

우리 엄마랑 엄청 친해서 우리집에서 사는데 아주 존나 쪽팔려서 말이지,

내가 지아들인지 아나봐,

유산해서 미쳤다지? 아~ 진짜~"

친구는 그말을 듣더니 말했다

"아 그래? 씁, 난 또 뭐라고 그래 우리 잘 지내보자 "

그러곤 친구들한테 갔다 .

다행이 중 1시절은 공부도

안하고 양아치처럼 지냈지만,

중 2부터 고등학교 생각하며 공부를 열심히 하였다.

나는 고등학교에 입학해서

사격반에 들었다.

내시력은 2.0, 2.0 사실 2.0보다 좀 더 높다고 할 수 있을 정도로 나의 눈엔 자부심이 가득했다.

역시 시력이 좋아서였을까 ,

내사격솜씨는 '일취월장' 이였다.

결국 나는 엄청난 사격솜씨에

올림픽 리스트 까지 가게 되었다.

그러나 이상하게 한쪽 눈이 안보였다.

결국 한쪽눈은 안보이게 되었다.

나는절망했다. 아니 모든걸 잃은 것 같았다.

나는 결국 모든걸 포기했다.

어느새 퍼진 소문(한쪽눈 없는 우리 어머니)에 

분개하여 친구를 벽돌로 찍어 뇌사상태까지 만들게 했다.

나는 패자가 되었다. 결국 나는 모든걸 잃게 되었다 ,

그러나 뜻밖의 소식이 들렸다.

또 다시 희망이 생기는것 같았다.

바로 어떤 사람이 '안구 이식' 을 해준다는게 아닌가 ?

어느날 부터 내통장에는 돈이 수북히 쌓여 있었다 .

독립 3년쩨 이런일은 없었다.

조금 이상했다. 그러나 아무렇지 않게 나는 수술을 받았다.

정말 행복하였다. 다시 나의 한 쪽 눈이 보인다는것에 만족하였다.

나는 오랜만에 어머니를 찾으러 갔다. 

그곳엔 이상하게 도시락과 편지가 있었다.

편지를 펴보았다.

아~~아

.....

.....

왜~왜일까~왜? 

이럴수가 있는거지 ?

"안돼! 그건 안되잖아

엄마 왜그랬어~"

편지의 내용을 본 나는 미칠것 같았다.

--------------------------------------

사랑하는 아들아!

사랑하는 아들, 이 편지를 읽고 있으면 초등학교 때 싸주던 도시락을 먹고 있겠지?

오늘은 계란도 입혔다. 내아들아! 정말 맛 있을거야 내아들~

우리아들!

엄마의 한 쪽 눈은 괜찮니? 이상하지 않아?

안 이상하면 정말 다행이다,, 

우리아들...

사실 엄마는 너 독립하고 나서 2년 후쯤에 내가 뇌종양이라고 하더구나...

엄마는 절망했지. 다시는 우리 아들 못 볼거 같아서,

죽을거 같아서.

엄마는 그래서 내 장기와 한쪽 눈을 기부했단다.

당연히 한 쪽 눈은 우리 아들한테 말이야.

통장에 돈 들어갔을까?

내심 걱정되는구나 .

이제 엄마가 숨겨둔 이야기 말해도 되겠지?

우리아들이 태어났을 때 한 쪽 눈이 없었단다. 

왜였는지 몰라도 눈이 없더구나!

그래서 엄마는 엄마의 한 쪽 눈을 너에게 주었어...

엄마처럼 살면 안되니까...

더 잘 살아야 하니까 말이야!

그래서 엄마는 주저하지 않고 너에게 눈을 줬단다.

언제나 너와 내가 같은곳을

보는 것 같아 내심 기뻤단다.

우리 아들 중학생 입학 했던날.

우리아들이 얼마나 커 보이던지. 

160이 넘는 키로 멋지게

서 있어서 엄마는 더 가까이 가서 보고 싶었지만, 

네가 도망갔었지.

엄마는 서운했지만 정말 미안했단다.

이런 외눈의 엄마 밖에 안돼서 말이야.

우리 아들이 집에 들어오면 돈까스 해 줄라고 

돈까스 사 왔었는데,

바로 들어 가버려서 해주지도 못하겠더라.

그래서 그냥 울었어... 우리 아들에게 너무 미안해서!

그리고 고등학교 때 집 나간다고 해서 얼마나 무서웠는지 아니?

결국 나갔지만 정말 네가 보고싶었어. 계속 우리아들 사진보면서 울고 그랬어..

그러던 어느날 머리가 아프더구나. 

그래서 뇌종양 말기란걸 알고나서

너에게 눈을 준거란다.

아들아 울지말아라. 우리는 언제나 같은 곳을 보며 같은 생각을 할테니~

우리 아들하고 같이 있으니까 따듯하구나!

도시락 맛잇게 먹고 힘차게 사는거다! 우리아들!

- 아들을 너무 사랑하는 엄마가 -

---------------------------------

"왜... 왜.... 도대체 왜!

나같은 놈한테, 아무것도 모르던 이런 또라이 같은

놈한테!

엄마 정말 미안해...

나 엄마가 해준 달걀 후라이 먹고 열심히 살게. 

꼭 엄마랑 같이 금매달 딸꺼야,

사격 올림픽에서 금매달 딸꺼에요 엄마 꼭지켜봐!

..

....

.....

.......

..........

엄마~! 아들 목에 걸려있는 이 반짝이는 금메달 보여요?

여기 보이죠? 엄마와 아들의 꿈이 실현됐어요.

진짜 보이죠? 칭찬해 주세요. 다음 생에 계란후라이 꼭 해주세요 알았죠?

하늘을 보니 어머니의 얼굴이 보이는것 같았다. 

Excerpt: 

Kwon Jin Ho was born fatherless. His mom was born one eyed. She made a living out of her own means such as selling vegetables at the market. AS k grew up he felt ashamed of his mother being with only one eye that at times he disowned his mother. 

Soon he became financially independant of hos mother began to live independant. He joined a shooting club doing well at it to the point of being listed as one of the Olympic contestants. 

But alas. He began to lose sight of his one eye so that he had to do an eye surgery taking it out. While at the hospital he got the news of a benefector donating an eye, along with money to do the surgery, whereupon he came to get a new eye planted seeing clearly with both eyes. 

After being discharged from the hospital he received a letter addressed from the benefector with a lunch box (with menu graced with egg fry): it was his mother who now became blind on both eyes!

He fished the story saying "moma! Love you. I will eat the egg fry in the lunch box with thanks and live well living up to the love you have for me. SON." 

The story reminds me of the Lord Jesus saying, "I am the good shepherd. I lay down my life for the sheep." And the word of God's love saying "God so loved the world that He gave his one and only son that whoever believes him shall not perish but have eternal life." The son died for our sins on the cross and rose for our justification!"

It is thanks to him sacrificing on the cross that I came to see and have the life of light!

My mother used to go out and sell vegetables sometimes standing all day long at the mouth of the market at Choongshin dong Seoul Korea. Reading the story of Kwon suddenly I came to miss mom. 

So I cooked on a fry pan egg fry and ate for breakfast. 

 

Soul Love

As I lay on my bed in the night of my desert travail I sought Him whom my soul loves. Song of songs 3:1

(Artscroll Tanach Series, Song of Songs pp 116-117)

Today the last day of September 2021 I woke up around 4 in the morning. Took a cup of coffee and pan cake. While still dark went out to the front yard only to find deers came and ruined the garden. 

Enraged I started working on building a fence around plant area all the way till noon. 

Exhausted I dropped everything and came in  collapsed on the couch sofa. 

Too tired that I could hardly fall asleep. Lying down I wanted to watch something like Kungfu movies but I forgot to bring my cell phone from the yard. 

Then I fetched a book from a book shelf lay down on my bed opened the book at random and my eyes fell to SOS 3:1. Famished I started looking for Him and soon I fell asleep. Slept deep and sound, and woke up rested.