As you study the Bible from end to end, and you will discover an amazing fact. The Creator of the universe typically used far from perfect people to accomplish his greatest purposes. Apart from Yeshua the Messiah (Jesus Christ), the Son of Elohim, many of the Bible’s characters had undeniable flaws and had committed great sins. This includes Noah, Abraham, Isaac, Jacob, Moses, Samson, David, Peter, Paul and the list goes on. Among the might men of God were liars, deceivers, thieves, adulterers, and even murderers. Many had broken families, one was likely divorced, several had multiple marriages, rebellious children, unfaithful wives and on and on. But one thing they all had in common. They were all overcomers, people of faith, and the pressed on in faith with a heart to passionately serve YHVH regardless of their foibles. But the most amazing thing of all is that YHVH used these unlikely, flawed human vessels to change the world for the better! If YHVH could use them, then how can he use you regardless of the mistakes you have made? Be inspired as you watch this video, which is the chronicle of how YHVH used unlikely and flawed humans to accomplish great things for him.
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And YHVH appeared [Heb. ra’ah the common Hebrew word meaning “to see, look, behold, show, appear, observe, have vision, present oneself, be seen”] unto Abram, and said, Unto thy seed will I give this land: and there built he an altar unto YHVH, who appeared unto him. (Gen 18:1, adapted from the KJV)
There God became visible to Abram and said… (as translated in S. R. Hirsch’s Genesis commentary)
How and in what form did YHVH appear to Abraham? This is the question the Jewish sages have been pondering for two thousand years. On the one hand, the language of Scripture is clear and seems literal enough: “YHVH appeared unto Abram…and said….” Yet let’s now note what some of the most notable Jewish sages comment about this verse.
Rashi, the greatest Jewish Torah commentator of the modern era, has nothing to say about this verse in his commentary. Baal HaTurim, another notable Jewish commentator, in his Torah commentary, does not discuss the nature of the appearance of Elohim. The Soncino Edition of the Pentateuch has no comments on verse seven either. TheArtScrollBereishis/Genesis Commentary states the following:
And [YHVH] made Himself visible to Abram: The stress is strongly on this visibility. The expression states that, not only was the Voice of God heard, but God Himself, so to speak, appeared, emerging from invisibility to visibility; revealing Himself. This is of far reaching importance because the Torah thereby specifically refutes the view of those who deny actual revelations and consider them products of human imagination and ecstasy. The means by which God spoke to human beings is an eternal mystery. It is enough to recognize that He did indeed speak and reveal Himself to them in some tangible way. (Hirsch, p. 439; emphasis added)
Samson Raphael Hirsch, the great nineteenth orthodox Jewish scholar, in his commentary states,
God made himself visible to Abraham, and said etc. The whole stress lies on this visibility … Far from wishing to give even the very slightest idea of how God spoke to Abraham and to those chosen men to whom He revealed Himself, we still have to note what is actually told us here. The expression used says that not only was the Voice of God heard…but [He was] made visible to Abraham. (Genesis, p. 231)
Here the Jewish sages agree that YHVH literally appeared and spoke to the patriarch Abraham. If he could do this with Abraham, then why could he not send an incarnation of himself in the Person of Yeshua the Messiah? Thus, the idea of the incarnation of Yeshua the Messiah logically should be viewed as not being too far fetched or beyond credulity to the religious Jews of that or this era.
YHVH—Yeshua Appears to Abraham and Sarah and Promises Them a Son
1 And YHVH appeared [VTR/ra’ah, which isthe common Hebrew word meaning “see, look, behold, show, appear, observe, have vision, present oneself, be seen”] unto [Abraham] in the plains of Mamre: and he sat in the tent door in the heat of the day. 8 And [Abraham] took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they [i.e. YHVH and the two other malakim/heavenly messengers] did eat. 13 And YHVH said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? 14 Is any thing too hard for YHVH? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. 15 Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh. 33 And YHVH went his way, as soon as he had left communing [rcs, the common Hebrew word meaning speak, say, talk, promise, tell, pronounce, utter, command] with Abraham: and Abraham returned unto his place.
In this passage of Scripture, we find YHVH appearing in visible form to Abraham (verse 1), most likely eating a meal with him (verse 8), conversing with him and Sarah (verse 13–14), and having an ongoing discussion with him over the fate of Sodom and Gomorrah (verse 16ff), and finally leaving Abraham after this lengthy time of communing or conversing with him (verse 33).
The literal or peshat meaning of this scripture passage should be very clear. There are no hidden meanings, no metaphors or symbolisms. There is no allegorical language. It is simple historical narrative of the events that occurred. The writer presents this event in a literal, matter-of-fact manner. Nothing could be more straight forward. YHVH appears to Abraham in some “diminished,” less potent form that humans can physically endure, and then he interacts at length with them through the partaking of a meal and conversation. But to many a Jewish scholar, the idea of YHVH interacting with humans in such a physical level seems absolutely contrary to what Scripture reveals about the nature of YHVH. The idea of YHVH literally appearing to men is enough to give them fits of mental apoplexy. Such a feat is scandalous and impossible…even for an omnipotent and omnipresent Elohim who has the power to do anything and be anywhere he wants.
So what do the preeminent Jewish sages have to say about this scripture? The ArtScroll Stone Edition Chumash admits that YHVH “visited him to show him honor for having carried out the commandment [of circumcision] and to acknowledge that he had thereby elevated himself to a new spiritual plateau” (p. 78). This commentary goes on to state that the three guests first mentioned in verse two were angelic messengers and that one of the same messengers was speaking for YHVH in verse 13 as his emissary. On what basis do these commentators draw this conclusion that it was not YHVH speaking, as the Scripture record clearly points out? They do not say. They simply state their opinion as if it were fact, yet no exegetical proof is given to prove their assertion (p. 80). As regards Abraham’s dialogue with YHVH over Sodom, the Chumash implies that Abraham was dialoguing through prayer (p. 83), yet states tersely in its commentary on verse 33 that YHVH the Judge departed from Abraham (p. 85). Jewish commentators here seem to understate YHVH’s physical involvement with Abraham by saying as little about it as possible almost, it seems, in hopes that readers will quickly pass over this portion of Scripture without questioning the implications of it; namely, if YHVH could appear to a man here, could he not appear later in the form of a physical, human messianic figure, namely, Yeshua of Nazereth?
S. A. Hirsch in his commentary says even less than the commentators of The ArtScroll Stone Edition Chumash. His commentary on Genesis alone is 688 pages long, yet when it comes to this passage of Genesis, Hirsch has next to nothing to say pertaining to YHVH’s appearing in humanesque form. On verse one of Genesis 18, Hirsch states that “God’s Presence is everywhere, but it is not apparent to everybody” and because of Abraham’s devotion to YHVH through the act of circumcision (see chapter 17) Hirsch seems to imply that due to Abraham’s position of heightened spiritual awareness he was now able to perceive YHVH’s “Presence” (The Soncino EditionPentateuch/Genesis, p. 310). Yet is this what the Scripture says, that Abraham’s spiritual eyes were opened and now he “saw” YHVH with some new spiritual eyesight? Again, this is not what Scripture states. The plain (peshat) meaning of the text is that YHVH “appeared” to Abraham who saw him with his eyes. Hirsch seems to ignore the peshat (plain) meaning of Scriptural interpretation and implies an allegorical or symbolic meaning to it thus ignoring one of the fundamental rabbinical rules of Scriptural exegesis: the drash or allegorical level of interpretation cannot negate or supplant the literal, plain or simple (peshat) meaning of a passage (Hermeneutics: How to Understand the Scriptures, p. 34, by James Trimm; Talmudb. Shabbath 63a [“…that a verse cannot depart from its plain meaning”] and Talmudb. Yevamoth 24a [“Although throughout the Torah no text loses its ordinary meaning…”]). In his commentary on verse two and three, Hirsch refers to Abraham’s encounter with YHVH as a “vision,” which he sees while he is praying which abruptly ends when Abraham spies the three visitors (p. 313). As Abraham is entertaining the three guests with food (verses 4–8), the narrative immediately transitions to the three guests entering into conversation with Sarah where in verses 13 and 14 YHVH begins speaking to Abraham. He is either one of the three guests, or he reappears after being absent from verses two through 12. What does Hirsch say to this? NOTHING! In his commentary, he skips commenting on verses 13 and 14. He comments on every verse before and after, but not verses 13 and 14, which clearly state and show YHVH conversing with Abraham and Sarah. When we finally come to verse 33 where YHVH “left communing with Abraham,” Hirsch in a very brief comment states, “Finally, this dialog—so to call it—between Abraham and the Judge of the World, in which a creature of dust dares to step before the Presence of God …” (p. 329). Hirsch will not allow himself to call YHVH’s talk with Abraham a dialog, even though that is what Scripture presents it as, so he uses the term “tongue-in-cheek” and suggests Abraham was having a vision, though the Hirsch fails to address verses 13 and 14, which seem to nullify that supposition.
As regards Genesis 18:1, Baal HaTurim, in his commentary says little about the implications of YHVH appearing to Abraham in humanesque form except that for the passing statement, “God chose to dwell in the tent of Abraham” (p. 136) and that “[i]t is in honor of the circumcision that He appeared to him” (p. 137). He then goes on to say that the three guests Abraham subsequently entertains were the three archangels Michael, Gabriel and Raphael. This he deduces from the gematria valuation of the phrase “And behold! three [men]…” (p. 137). It must be noted that though the first two angelic beings are mentioned in Scripture, the last one, Raphael, is not, but is a character of Jewish Apocryphal and mystical literature. On verses 13 and 14, Hirsch, Baal HaTurim has no comment.
Shelomoh Yitzhaki (Rashi) in his commentary on Genesis similarly acknowledges YHVH’s visiting Abraham in verse one, but says nothing beyond that (p. 174). On verse 10, Rashi states that the one speaking here is an angel speaking in the “agency of the Omnipresent” (p. 181). As with the two previous Torah commentators Rashi, likewise forgoes any comments on verses 13 and 14 pertaining to YHVH’s appearance and conversation with Abraham and Sarah (p. 183). The subject is passed over almost as if it did not happen. In verses 22 and 23, Scripture states, “Abraham stood yet before YHVH and Abraham drew near [to YHVH] and said…” (KJV), “Abraham was still standing before [YHVH]” (The ArtScroll Stone Edition Tanach) (implying that YHVH had been there all along and had indeed been part of the earlier conversation (in verses 10–15). To this statement of Scripture, Rashi comments that, “But is it not true that he did not go to stand before Him; rather, the Holy One, Blessed is He, came to [Abraham] and said to him…” Rashi states that this phrase as written in the Scriptures (as noted above) is incorrect and is “an enhancement of the scribes, i.e., authors and editors (p. 188). What is Rashi implying here to the point he questions the way the Torah is written claiming it has been redacted? He does not say. One can only guess, that perhaps the idea of YHVH’s being with Abraham all along from verse one to the present verse does not set well with Rashi, and he feels the need to imply that YHVH had been absent from the scene between verses two and 17, but now reappears on the scene. If this is the case, we must again ask the question, is the idea of YHVH appearing in human-type form so contrary to rabbinic thought that Scripture needs to be twisted like silly putty to fit nonbiblical rabbinic inclinations?
Let us not forget that Rashi, Baal HaTurim and many of the other notable Medieval and early Renaissance Jewish sages were writing during the Crusades and just prior to the Spanish Inquisition. So their view of Christians and Christian theology was rather dim in light of the fact the Jews were being murdered, their synagogues sacked, their books and scrolls burned, and they were being forced to flee from their homes and communities. In fact, in Baal HaTurim’s Genesis commentary (p. 135) is a facsimile of a page from a Torah scroll from Venice (1524) with certain lines of the scroll inked out by Christian censors. Censors regularly entered synagogues, looked over the Jewish scrolls and removed or blotted out statements they felt disparaged Christianity or Christian theology. We are not attempting to justify the Jewish sages’ bending of Scripture to fit their theologies (Christian theologians have also been doing this for nearly 2000 years), but we must understand that this may have contributed to their reluctance to accept the incarnation of deity. Against the contextual backdrop of the times when Jews were being persecuted at the hands of Christians, is it any wonder that the Jewish sages steered wide of anything in their Torah which might even slightly validate a Christian doctrine?
On verse 33, Rashi has nothing to say except, “Once the advocate become silent the judge departed” (p. 191).
So what is the “bottom line,” so to speak, of our above discussion? Simply this. The Jewish sages do not know what to think of YHVH’s appearance to Abraham. They offer differing, confusing and even contradictory explanations. They cannot deny the fact that he was there, yet they attempt to blunt the reality of his being in some human-type form. That just does not suit their fancies, for whatever reasons, and they do everything possible to steer the thoughts of the reader away from that conclusion without appearing to rewrite Scripture to state their opposing viewpoints. All of this confusion is cleared up when one brings into the discussion the ultimate Torah commentary, which is the Testimony of Yeshua (the New Testament). There we learn the truth that prior to Yeshua’s incarnation, he was the Word (John 1:1) or Messenger (incorrectly translated Angel in most of our English Bibles) of Elohim that appeared to Abraham, Moses and several other Old Testament characters. To be sure, this fact, which is at the core of Christian belief, is something that these Jewish scholars are loathe to accept.
Genesis 18:1,He sat in the tent door. Let’s now discuss Abraham’s hospitality. Abraham had just been circumcised. Jewish tradition tells us that he was in the third day of his circumcision when the three guests appeared to Abraham although the Scriptures say nothing about the time interval between the circumcision and the appearance of the visitors. Whatever the case, painkillers, as we know them, did not exist then. The men of Shechem were still incapacitated after three days and unable to defend themselves thus succumbing to the sword of Simeon and Levi (Gen 34:25), yet, according to Jewish tradition, Abraham was entertaining guests and throwing a dinner party—at age 90 no less! If this tradition is correct, what does this say about Abraham’s selfless and generous character? Why did YHVH and his two angelic comrades choose to visit Abraham just after his being circumcised? Had he attained a higher level or state of righteousness after having been physically circumcised? He was physically circumcised, but would they have visited him had he not been circumcised in heart as well? How important is physical circumcision to YHVH? (Read Jer 9:25–26 and Ezek 44:9, which is a prophecy that seems to refer to the “royal priesthood” of the redeemed believers mentioned in 1 Pet 2:9.) Joshua 5:5 says that all the Israelites were circumcised before coming out of Egypt, since they and all those with them were required to be circumcised before they could partake of Passover (Exod 12:43–38).
Genesis 12–41 on the Overcoming Faith of the Patriarchs—An Example to Follow
Scripture records that Abraham was the patriarch (literally meaning “the chief father”) of the Hebrew people, and a pillar of faith because of his trust in and obedience to YHVH Elohim. As such, he is often referred to as the Father of the Faithful. But when Elohim first called this man of faith and father of the Israelite people, was he a giant in his faith? Not at all. Yes he had faith, but his faith was imperfect; it had to grow, and it was a process, which we will discuss below.
Abraham’s faith, like the proverbial mustard seed, started out small, but it was still enormous compared to most other people. After all, on a mere promise from Elohim, he uprooted his entire family and travelled on foot hundreds of miles across the dangerous desert and through various countries and encountering many hardships along the way in hopes of a better life. It was if he were moving from New York City to Jawbone Flats, Oregon, a virtual ghost town in the mountains with a population four people! (Note: after more than 100 years, town of Jawbone Flats has since burned down in a tragic forest fire.)
Abraham’s first steps of faith were measured, cautious, incremental and at times hesitant, yet through it all YHVH was gracious because Abraham’s heart was inclined to do his will. Because of Abraham’s faithfulness, YHVH still credited righteousness to his spiritual account (Gen 15:6). Not only that, but he passed his mountain moving, gravity defying faith on to his children and grandchildren and beyond, and this legacy of faith lives on in many of his physical and spiritual descendants to this day.
There is much that we, as the children of Abraham through our faith in Yeshua the Messiah, can learn from this pillar of faith that will strengthen our own faith in YHVH Elohim and his promises.
Now let’s explore the life of Abraham.
Abraham (Abram)—The Father of the Faithful
Genesis 12:1, Get thee out of thy country. Did Abram immediately leave his father’s house and go directly to the country that YHVH would show him, or did he rather take incremental steps in that direction? Actually, Abram first settled in Charan before eventually translocating to Canaan. (Compare Genesis 11:31 with Genesis 12:1.) Charan is located in northern Mesopotamia and is nowhere near Canaan. Not only that, YHVH told Abram to leave his family, but instead he took part of his father’s house with him including his father and nephew. When Abram finally made his way to Canaan minus his father, he still had part of his kindred with him, something YHVH instructed him to leave behind (Gen 12:1). As it ended up, his nephew Lot proved to be a hindrance to Abram in fulfilling YHVH’s mission for his life in the new land. What lessons can we learn from this account?
First, YHVH is gracious to his people even when they fail to obey him completely and immediately. Abram was still taking steps of faith as imperfect as they may have been, and despite this, Scripture still refers to Abraham as the father of the faithful or of faithfulness (Rom 4:12, 16).
Second, Abram was a man of prominence in Babylon (Chaldea), was recognized as a mighty prince (Gen 23:6), and was 75 years old when YHVH asked him to leave the comforts of life in cosmopolitan Babylon to trek across the desert to the backwoods region of Canaan. No doubt, this was not an easy move for Abram for the reasons for reason of age and comfortability of lifestyle.
Abraham’s descendents who are disciples of Yeshua have to make similar choices as Abram did. They must decide whether to stay in the spiritual Babylon of this world or to leave it. Yeshua told his disciples that they would have to make great sacrifices including possibly forsaking their family to be his disciples (Matt 10:35–39.) At the same time, Yeshua promised vast eternal rewards to those, who like our father Abraham, would forsake family, homes and material possessions for him as they set out in faith to fulfil their divine destiny ( Matt 19:28–29). What physical obstacles stand in your way of fulfilling YHVH’s spiritual calling, mission and destiny for your life?
Genesis 16:1–16, Abraham takes matters into his own hands. The faith of Abraham, the father of the faithful, was tried greatly. After waiting years for a son through whom YHVH would fulfil is promises to Abraham, he finally gave in to doubt and unbelief. In stead of waiting for YHVH to give him a son, Abraham too matters into his own hands and endeavored to work out YHVH’s plans and purposes in his life through fleshly means. The result was Ishmael, the father of many of the modern Moslem Arabs. This mistake has had far-reaching geopolitical consequences for YHVH’s chosen people to this day!
Do you have trouble waiting on YHVH? Remember that YHVH’s primary goal in your life is NOT to bring YOUR dreams to pass or to give you a comfortable and happy life, but to form in you the person and character of Yeshua (Rom 8:28–29). Like anything of value, this only comes through time, much struggling and overcoming as well as the heat and pressure of spiritual refinement.
The faith-building refinement to which YHVH subjected Abraham would continue to occur in the lives of his descendants as the patriarch saw in a most amazing prophetic vision (Gen 15:12–14). In the vision of “Between the Pieces,” the birds of the air (a spiritual picture of Satan and his demons) wanted to interrupt the fulfilling of YHVH’s plans for the nation of Israel (verse 11). But through this dark vision, Abraham slept (verse 12). That is to say, he rested in YHVH, thus allowing him to work out his purposes according to a divine time schedule regardless of the occurrence of concomitant and distracting events. Through this process of faith-testing and character-building trials, YHVH refines his people into the spiritual vessels he wants them to be. Psalms chapter 37 describes this process of “not fretting,” “committing your way to YHVH,” “trusting also in him,” “resting in YHVH,” waiting on YHVH, and letting him direct our steps. (See Ps 37, entire chapter, with special focus on verses 4–7, 23–24.) The Bible refers to this process as “sanctification” (or becoming set aside for a holy purpose). It involves coming into a place spiritual maturity—of going from being a spiritual child to a mature adult in YHVH.
Like a lot of us, Abraham found himself struggling with waiting upon YHVH to fulfil his promises. As a result of Abraham’s lack of faith, he chose to “help engineer” the fulfillment of YHVH’s promises in his life. He slept with Hagar and Ishmael was the result. There have been lasting conflicts in the Middle East and beyond ever since due to Abraham’s lack of faith.
Genesis 21:1–7, YHVH visited Sarah.YHVH had promised Abraham a son years before. At age 90 did not YHVH suddenly drop a son into Sarah’s womb. During the intervening 15 years, year after year, Abraham and Sarah had to walk out their faith by attempting repeatedly to become pregnant, each time failing, until finally, at the appointed time it happened. This tell is vivid lesson for all of Abraham’s spiritual descendents about the faith-walk, and about overcoming discouragement and doubt. Obviously, Abraham’s faith was tested. Could he still trust YHVH’s promises of a son after all these years? Often when don’t receive quick answers to our prayers we give up. How is your faith compared to that of Abraham’s?
Abraham learned some hard lessons with Ishmael. After that, he finally began to have complete faith that YHVH would give him a son by Sarah. Faith is dynamic, and is neither passive nor presumptive. As an act of faithful obedience, the elderly Abraham continued to have physical relations with his wife until Isaac was born.
Genesis 22:1, Elohim did tempt Abraham.Trials and temptations show the disposition or character and metal of the human heart, whether it be righteous or unrighteous, pure or impure. When tested do you whine, grumble, accuse and mock others, defend yourself, backbite or become despondent? Or do you submit to the purifying fires of YHVH’s spiritual forge? During his lifetime, YHVH tested Abraham ten times. Being told to sacrifice Isaac was the last and most severe test. Despite the severity of this test, his faith and obedience was steady.When was the last time you faced such a test? What was your response? Did you pass or fail the test?
Note the development or progression of Abraham’s faith from the time he left Ur in Chaldea until the Akeidah or Binding of Isaac. He went from a spotty or mixed faith to a full and mature faith in YHVH. Being willing to give up his only beloved son was the ultimate test of his faith, and he passed with flying colors to become the father of the faithful. YHVH asks some of his children to give up things that are near and dear to them including spouses, children, careers, homes, dreams, material possessions, fame and sometimes our lives in order to follow him, but the eternal rewards are worth the sacrifice! Yeshua promises his followers:
And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name’s sake, shall receive a hundredfold, and inherit eternal life. (Matt 19:29)
Sarah—A Woman of Great Faith and Co-Heir With Abraham of YHVH’s Promises
Behind every great man, as the saying goes, is a great woman. Although Scripture primarily focuses on Abraham and faith-based relationship with YHVH, it goes without saying that he could not have risen to any notable spiritual heights without a woman of similar faith at his side. So let’s no shine the spotlight on what the Bible has to say about Sarah.
Sarah was very beautiful in character and physical appearance, since the two are related (Gen 12:10–20). A person with an ugly, angry, bitter disposition will not have a beautiful, attractive countenance.
Amazingly at age 90 Sarah was still youthfully beautiful, or else it is unlikely that King Abimelech would have abducted her and wanted to marry her (Gen 20:2). Often behind a woman of beautiful countenance is a person of beautiful character. This attractiveness drew the attention of a king.
Sarah was coequal with Abraham in the covenantal promises. Prior to Gen 17:15–22, the covenant was solely with Abraham. Here Sarah was made an equal party in this covenantal promise. And just as Abraham’s new role was signified by a change of name, so was Sarah’s. The name Sarai, means “my princess,” implying that she owed her greatness to her status as Abraham’s wife. Henceforth she would be called only Sarah, which signifies that she would become a “princess to all the nations of the world.” Prior to the covenant, Sarai’s personal majesty made her the princess of Abraham (and his country Aram). Now, however, all limitations were removed. She was princess “par excellence”—to all mankind (The Stone Edition Chumash, p. 75).
In preferring Isaac over Ishmael, Sarah protecting the spiritual atmosphere of her home. She was guarding her righteous son, Isaac, from the profaneness and mockery of the unrighteous Ishmael. She was concerned that Ishmael’s behavior toward Isaac would impede or prevent Isaac from fulfilling his godly mission. Any relationship with wicked people would have been harmful to Isaac and his children as Abraham recognized when he decided that he could not remain together with Lot. This is why Sarah demanded that Abraham drive Ishmael and Hagar away, and why YHVH ratified Sarah’s righteous request (The Stone Edition Chumash, p. 97, Gen 21:10–11). Sarah knew that “evil conduct corrupts good manner” (1 Cor 15:33).
Sarah was obedient and respectful to her husband, and Paul used her as an example for righteous women to follow.
Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; while they behold your chaste conversation coupled with fear. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: Even as Sarah obeyed [to listen, to hearken to a command, be obedient, to submit to] Abraham, calling him lord [Gr. kurios means “master, sir; a title of honour expressive of respect and reverence”]: whose daughters ye are, as long as ye do well, and are not afraid with any amazement. Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. (1 Pet 3:1–7)
Sarah, like Abraham, had faith in Elohim. Behind Abraham, a great man of faith, was Sarah, who was a great woman of faith.
Through faith also Sarah herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable. (Heb 11:11–12)
Eliezer—A Faithful Servant of Abraham
Genesis 24:12,YHVH give me success. Scripture directs us to, “Trust in YHVH with all your heart and lean not unto your own understandings, but in all your ways acknowledge him and he shall direct your paths” (Prov 3:5–6). Abraham’s example of faith had a profound influence upon Eliezer, his chief servant, whom he commissioned to find a wife for Isaac.
Abraham was a man of faith, and Scripture calls him the father of the faithful (Rom 4:12, 16). Eliezer was likewise a man of faith. Abraham had taught him well. Eliezer evidenced this faith when he blessed Rebecca even before he knew who her identity (Gen 24:22). This action was based simply on his faith that YHVH had answered his prayer. Do we walk in such trusting faith, day-by-day, moment-by-moment? Are we teaching the little ones under our charge these same attributes as Abraham had taught Eliezer?
Genesis 24:45, Eliezer kept his faith alive through constant contact with Elohim. Obviously, Eliezer was in constant communications with YHVH through prayer. Is this not a character trait of a righteous person? 1 Thessalonians 5:17 says to pray without ceasing. In Luke 18:1–7, Yeshua teaches his disciples and us about the benefits of righteous and prevailing prayer. How often do you pray? Once a day? When you pray, is it merely a morning and/or evening ritual that leaves your soul (mind, will and emotions) untouched and unchanged? Is this the kind of relationship the Father is seeking with you? A mighty man of Elohim once when asked the question, “How long do you pray each day?” he replied, “Seldom do I pray more than one-half hour, but seldom do I go more than a half hour without praying.” Could this be said of you?
Note that people of faith are people of continual prayer communication with YHVH.
Rebekah, the Bride of Isaac—A Humble Woman of Faith From the Beginning
Genesis 24:58, I will go. From her debut in the Genesis narrative, Rebecca demonstrated unusual faith. Like her Uncle Abraham and Aunt Sarah, she was willing to leave the comforts and security of Babylonia and to go with a stranger to a strange place and live there as a virtual nomad roaming the barren wilderness of Canaan. When asked, “Will you go with this man?” She replied quickly and to the point, “I will go” (Gen 24:58). Some Bible teachers view Eliezer whose name means “El is (my) help” as a prophetic symbol of the Holy Spirit (who Yeshua referred to as the Helper (John 14:16, 26; 15:26; 16:7) and Rebecca as representing the bride (or saints) of Yeshua.Do you have such unreserved devotion to Yeshua, the Lover of your soul and your Betrothed, that you will go WHEREVER he leads (Rev 14:4) no matter how difficult or uncomfortable the way? Or have you placed restrictions and qualifications on him? Compare your faith on a scale of one to ten with that of Abraham, Eliezer and Rebecca. Regardless of our level of faith, YHVH is patient with his children. If we will follow him, even if our faith is mustard seed-sized, he will lead us slowly as your faith in his Word and promises slowly increases like exercising a muscle.
Abraham in his wisdom sought a woman of faith for his son. He sent Eliezer hundreds of miles to find such a woman, while overlooking numerous Canaanite women in his own backyard. That is how dedicated Abraham was to obeying YHVH!
This video explores the Bible vis-à-vis the flat earth idea.
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How does a disciple of Yeshua/Jesus stay on fire spiritually? How can one keep from becoming lukewarm? How does one keep the faith during the daily grind of life with all of the distractions, the tyranny of the urgent, and allurements of the world and the flesh and the devil trying to pull you sideways and off the straight and narrow path? This video will give you some tools to help you to stay strong and to resist the downward pull.
This and other videos by Nathan are available as podcasts on Spotify and Apple podcast under “Hoshana Rabbah.”
If this message has been a blessing to you, please consider showing your appreciation by making a donation to Hoshana Rabbah at http://hoshanarabbah.org/blog/. Thank you!
The Bible implies that Adam and Eve habitually walked in the cool of the day with YHVH in the Garden of Eden. Doesn’t that sound rather “cool” (pun and double entendre intended) (Gen 3:8)? What disciple of Yeshua and lover of Elohim wouldn’t cherish such an ongoing experience with their Creator? Isn’t this why believers long for heaven and the presence of YHVH Elohim? Our Father in heaven desires this as well. After all, isn’t this the reason he sent his Son to this earth? And isn’t this why Yeshua instructed his disciples to abide continually in him like a branch attached to a tree (John 15:1ff)? So how do we do this? As we are about to see, it is a whole lot more than going to church and checking our “God-box” once or twice a week and saying grace at meals!
It is time to extricate YHVH Elohim from our religious boxes to which we have confined him and to set him free. These boxes are the times and places where we go and do our “God-thing.” This can be church or other religious services, grace at meals, and even our personal devotional times. After having thrown a bit of religious ritualism at Elohim, too often we toss our hair back cavalierly, and then with little or no thought, adroitly and casually slip him onto the back burner of our thoughts and actions, and then go about our lives as if were not much more than an after thought. In this way, we keep Elohim confined to a few small boxes to which we have attached label entitled “my religious experience.” It ends up that too often we live our lives how we want to without giving Elohim much thought. In this way, we keep him conveniently trapped in closet prisons of our own contrivances, when, in reality, he wants and demands to be part of every aspect of our lives. Too many of us have no problem with Elohim being our Savior—but being the Lord and Master over every area of our lives all the time? Well, that’s another thing! Yeshua the Messiah summed this religious mindset up this way:
Hypocrites! Well did Isaiah prophesy about you, saying: “These people draw near to me with their mouth, and honor me with their lips, but their heart is far from me.” (Matt 5:17)
To experience the blessings and riches of Elohim’s river of life in our lives including along with his divine favor and presence, each of us would be wise to learn how to stay immersed in the spiritual river that flows from his throne continually. Perhaps the following tips will help you to do that.
Here are 22 practical ways of bringing YHVH into every aspect of your daily life continually:
In all things, be thankful to YHVH (1 Thess 5:18). Throughout the day, be aware of all your blessings and thank YHVH for them. Even thank him for the trials.
Pray in the Spirit (in your heavenly prayer language (1 Cor 14:2, 15, 18).
Meditate on a Bible verse (Pss 1:2; 119:78, 148).
Prayerfully intercede for people during the course of the day as they come to your mind.
Ask YHVH questions and then wait for him to bring you the answer. He may immediately download the answer into your mind, or at a latter time, or it may come through someone else or through circumstances. Wait for the answer, and when it comes, thank him for it.
Pray for divine appointments each day and then wait for them to come, and then give YHVH thanks when they come. A divine appointment is a “chance” meeting of someone with whom you can share the word of Elohim or in some way be a spiritual light to them by pointing them to Elohim.
Worship and praise YHVH throughout the day by singing songs to him.
Pray before and after meals, or even after taking a drink of water. Before the meal, praise and worship YHVH. After the meal, thank him for the meal you’ve just had (Deut 8:10 cp. Matt 14:19; 15:36; 26:26; John 6:11; Acts 27:35).
View yourself as an ambassador for the kingdom of Elohim in everything you do and say that involves others. Endeavor to be salt and light to those around you for the glory of Elohim (Matt 5:13–16; Eph 5:8; 1 Thess 5:5).
Practice the 16 attributes of YHVH’s love as found in 1 Corinthians 13—especially when you find yourself in difficult situations where being loving is hard to do.
Live each moment and day as if it were your last.
Always try leaving things better than you found them. This includes situations, time, places and people’s lives.
Endeavor to plant spiritual seeds wherever you go. Perhaps the spiritual seeds that you plant in someone else’s may take root, sprout and bear fruit for the kingdom of Elohim later.
When bad things happen to you, count your blessings, express joy, be thankful, bless your enemies, pray for those who despitefully use you, bless and don’t curse (Matt 5:44).
Always practice the golden rule of doing treating others how you want to be treated (Matt 7:12).
Practice being a peacemaker especially in difficult situations when you want to defend yourself, or fight back, even when you have been wronged (Matt 5:9; Rom 12:18).
Do a selfless or altruistic deed for someone each day. It is of greater spiritual value if it cost you something and no one else knows you did it (Matt 6:3).
Do everything including the most minimal and menial task for YHVH’s glory and out of love for him. Work as if you were working for YHVH, not for men (Eccl 9:10; Col 3:23).
Read your Bible and pray after you get up in the morning and as you’re going to sleep each night even if it is only for a few minutes. This way, you are starting and ending the day with YHVH.
Put the audio Bible on your iPod, smart phone or similar electronic device and listen to it during your day.
Wear biblical tzitzits or fringes on the four corners of your garments as the Torah commands to help remind you of your relationship with YHVH and to obey his commands (Num 15:37–41; Deut 22:12).
Fast periodically even if it is only for a meal or two. Among the many spiritual benefits of fasting, when you feel the hunger pangs, it will remind you to think about YHVH Elohim and the need to grow closer to him as to put him ahead of your carnal appetites.
Always ask yourself this before you are about to do, say or think anything: What would Yeshua do? If it is not something he would so, say or think, then don’t do it.
Genesis 6:9, The character of Noah. This passage lists the character attributes of Noah. The character sketch of this man of Elohim who preached righteousness to a generation of unmitigated evil people commences this way: “These are the generations [Heb. toledaw] of Noah: Noah was a just [Heb. tzaddiyq] man and perfect [Heb. tamiym] in his generations [Heb. dowr], and Noah walked with Elohim.”
Generations is the Hebrew word toledaw meaning “descendants, genealogies, or results.”
Just is the Hebrew word tzaddiyq meaning “a lawful, righteous man.”
Perfect is the Hebrew word tamiym meaning “entire, integrity, truth, without blemish, complete, full, undefiled, or upright”.
The word generations at the end of the verse is the Hebrew word dowr meaning “a man’s lifetime beginning with the womb of earth and returning thereto…likewise from conception and birth of a man to the conception and birth of his offspring” (The TWOT).
Is it possible to be just and perfect and have a faith in and a love for YHVH without walking in a Torah-obedient lifestyle? No. After all, it is YHVH’s Torah that defines the biblical standard of righteousness (Ps 119:172). Noah kept himself separate and unspotted spiritually from the world around him; although he was in the world, he was not of the world. He and his family lived set-apart, kadosh lives separate from the evil and the filth of the immorality around them. Some Bible scholars find an additional understanding in this verse, as well, in that Noah and his sons did not intermarry with the fallen ones (or nephilim) who were the offspring of the daughters of men and the sons of Elohim (i.e., the fallen angels; Gen 6:4).
The “sons of Elohim” in Genesis 6:4 are fallen angles who had relations with daughters of men thus producing the giants (Heb. nephilim) on the earth. This unlawful sexual activity corrupted the human gene pool. At the same time, Noah’s ancestors and descendents refused to intermarry with the nephilim and were thus from an undiluted genetic strain going back to Adam. What is the lesson here for us? Are you living a life totally set-apart from the corrupting influences (both physical and spiritual) of the fallen world around you? Are you encouraging your children to marry inside the faith, and not to intermarry with the ungodly heathens, who will likely exercise a negative influence on them, thus dragging your children downward morally and spiritually? After all, who can deny the fact that the Bible is the tragic story from cover to cover of the ungodly corrupting the godly, for “evil companionship corrupts good morals” (1 Cor 15:33). Seldom does the opposite occur. This is why Scripture admonishes the saints to “‘[c]ome out from among them and be separate,’ says YHVH. ‘Do not touch what is unclean, and I will receive you,’” (2 Cor 6:17).On many occasions, YHVH rebuked and punished the Israelites for falling into the trap of compromise and acquiescence to the wicked influences around them, which inevitably led to spiritual degradation, immorality, idolatry and divine judgement. This is exactly what occurred to Noah’s generation.
Genesis 6:9,Perfect [Heb. tamiym] in his generation [Heb. dor]. The Hebrew word tamiym means “entire, complete, whole (literally, figuratively or morally); also (as a noun) “integrity, truth.” Dor means “a revolution of time, that is, an age or generation; also a dwelling.” Tamiym is translated in the KJV as “without blemish, complete, full, perfect, sincerely (-ity), sound, without spot, undefiled, upright (-ly), whole.” Thus the idea that this verse suggests that Noah’s genome was pure and untainted by nephilim DNA may hold merit, but it is primarily an indication of his moral and spiritual status before YHVH.
Noah walked with Elohim. What does it mean to walk with Elohim? The word walk is the Hebrew word halak/lKV. This word can mean walking physically or figuratively in a spiritual sense. In numerous places in the Scriptures, halak is used in reference to one who lives a Torah-obedient lifestyle; that is, one who walks in the righteous instructions, precepts and teachings of YHVH as outlined in his Word (Ps 119:1, 3). Conversely, there is a walk of darkness for those who walk contrary to the Torah-law of YHVH (Isa 59:9). In Amos 3:3, YHVH asks of his people, “Can two walk together, except they be agreed?” In Hebrew thought, one’s walk in this context is referring to one’s spiritual walk. Numerous times YHVH commands his people to walk in all his ways (i.e., in the instructions and teachings of YHVH’s Torah). Because Noah walked in YHVH’s ways, he found grace (kindness, favor, preciousness) in the eyes of YHVH and was spared from judgment (Gen 6:8).
Genesis 6–7
Genesis 6–8,Noah’s flood provides allegorical insights relating to end-times prophecy. In Matthew 24:37, Yeshua compares the end times to the days of Noah. This teaches us that in the eyes of Yeshua, the story of Noah has allegorical implications that give hints about end-times prophecy.
In 1 Peter 3:18–22, we learn that the story of Noah is also a picture of salvation and water baptism. Thus Noah is a prophetic antetype of Yeshua.
To start with, Noah building the ark is a prophetic picture of the redeemed believer working out his own salvation (Phil 2:12), yet while doing so according to YHVH’s exact plans or specifications (e.g., repentance from sin, faith in Yeshua, baptism for the remission of sins, and faithful obedience to YHVH’s commandments).
Noah builds an ark of safety from Elohim’s wrath or judgments against sinful man. The ark is a metaphorical picture of the believer’s salvation, and Noah is a spiritual picture of Yeshua. The flood is also a picture of water baptism for the remission of sins, which ceremonially pictures the death of the old sinful man, and the birth of the new spiritual man (Rom 6:3–6). Water can both clean one of dirt and kill. The same water cleanses the repentant sinner but kills the unrepentant sinner. Unregenerated sinful or carnal men perished in the floodwaters in Noah’s day, while the new, redeemed man (as pictured by Noah and his family) who had found grace in the sight of Elohim (Gen 6:8) found refuge on the ark. While the flood is a judgment against sinful man who has violated the Torah-laws or divine instructions of YHVH, the ark is a picture of the grace that YHVH offers to those who will repent of their sins (i.e., Torahlessness, see 1 John 3:4) and will turn to him through Yeshua. Since Noah found grace in the eyes of YHVH because he was “perfect in his generations” (Gen 6:8, 9), he was spared from YHVH’s judgments against sin (or the wages of sin which is death, Rom 6:23). YHVH offers the same gift of grace to all men today (2 Pet 3:9).
The ark had three levels indicating the three levels of salvation rewards that YHVH offers to his saints, which is analogous to the three sections in the Tabernacle of Moses. The highest level where Noah lived is the section of the ark that was the closest to heaven, where YHVH abides, and is a picture of the kadosh hakadoshim (the holy of holies, also known as the d’veer meaning “oracle”), which was the place in the tabernacle from which Elohim spoke to the Moses and the Israelites. It is in that highest place that one hears Elohim’s instructions directly from him.
The unclean animals are a clear biblical metaphor for the lost and scattered Israelites returning to YHVH in the end times from the beast or heathen nations to where they have been scattered and where they have become like Gentiles or beasts of the field (Hos 2:16–19 cp. Acts 10:12, 28). This is illustrated in Peter’s vision of the sheet (Acts 10:12, 28), where the Gentiles are likened to unclean animals that YHVH has redeemed (Acts 10:12, 28 cp. with the great and innumerable multitude of Rev 7:9, the lukewarm believers of Laodicea in Rev 3:14–21, the thief on the cross, and the foolish virgins in Yeshua’s parable in Matt 25:1–13). The clean animals may represent the 144,000 of Revelation 7 and 14, and who are those saints, who have remained faithful in keeping YHVH’s Torah commandments, while at the same time maintaining faith in Yeshua the Messiah (Rev 12:17; 14:12).
Noah escaping the wrath of Elohim may be a antetype of the second exodus of end-times Israelites from the nations of the world. As a mixed multitude joined Israel in the exodus from Egypt, so even within Noah’s family there was a mixed multitude containing a spiritual tare; namely, Ham who later fell into sin (Gen 9:22–27) and become the father of the evil Nimrod (Gen 10). Even Yeshua had Judas, a tare, among his select group of disciples, and Yeshua teaches that the tares would coexist with the wheat up until the end times (Matt 13:24–30).
The waters that flooded the world both gushed up from out of the bowels of the earth and rained down from heaven (Gen 7:11). Water is often a biblical metaphor for the spoken word (e.g., Deut 32:2; Isa 55:10–11; John 9:6; Eph 5:26); namely, it represents both the Word of Elohim from above, and the word (philosophies, thoughts, ideas, religions) of man that are counter to the Word of Elohim and that have their source from below. In the last days, knowledge shall be increased, the devil shall spew out of his mouth deceptive words or philosophies like a flood in an effort to spiritually drown the world and even the saints through deception (Rev 12:15; Matt 24:14). Water can also be a judgment against men. YHVH will judge men for their words, philosophies and religions. Those who followed YHVH’s Word from heaven will be spared his wrath, while those who have subscribed to the words or philosophies of men from below will perish or be judged in a sea of men’s words that are often founded on doctrines of demons. Those who feed spiritually from the tree of knowledge (i.e., secular humanism and all the false religions and ideologies that have spawned from it) will die, while those who feed spiritually from the tree of life or the word of Noah (i.e., a prophetic picture Yeshua), the preacher of righteousness (i.e., the Torah, see Ps 119:172 and 2 Pet 2:5) will live. In the last days, the Word of YHVH will judge men, for when Yeshua returns to the earth on his white war stallion, the sword of the word of Elohim will be coming out of his mouth with which he will judge the nations (Rev 19:11–15).
It rained 40 days. This is another picture of judgment, since biblically, forty is the number of trials, testing or spiritual refinement.
The ark came to “rest” (Heb. nuach meaning “repose, settle down, be quiet”) on the mountains Ararat (Gen 8:4). From there, Noah built an altar and begin to rule the earth. This is a prophetic picture of Yeshua, at his second advent, coming to Zion or the Temple Mount where he will have his temple and will establish his kingdom on earth. It will be a time of peace on earth.
The word Ararat means “the curse is reversed.” The ark came to rest on Ararat during the Feast of Tabernacles or Sukkot. This is a prophetic picture of the saints coming to a place of spiritual rest at the beginning of the Millennium after the judgments of Elohim have been poured out on the wickedness of this earth and the wicked rebels have been destroyed.
The dove is a prophetic metaphor for the bride of Yeshua who follows the Spirit of Elohim. The dove coming from the top window of the ark symbolizes the resurrected and glorified bride of Yeshua coming back to earth from heaven to rule with Yeshua on earth (Rev 19:1ff). The dove left and came back on the seventh day—the Shabbat. This is a picture of the Millennium or the seventh millennia of man’s existence on earth. Several times in the story of Noah, it is mentioned about the dove finding rest or not finding rest. This is another picture of the Millennium—a time of rest for the saints or the bride of Yeshua (Heb 4:1–10).
The raven who feeds on carrion is a metaphor for the devil who feeds off of dead meat of lost and wicked men, and who is actively trying to kill, steal and destroy (John 10:10) like a ravenous lion (1 Pet 5:8). Satan will be active at the end of the Millennium, as well, when he will be loosed from the pit for a short season from which he will go to the wicked rebels in Gog and Magog where he will incite them come against Yeshua and the saints in Jerusalem (Rev 20:7–10).
Noah’s altar may well be a picture of the third temple that will be built in Jerusalem during the Millennium (or Ezekiel’s temple, Ezek 40–48).
According to Christian commentator Matthew Henry, Noah’s ark was an early Christian metaphor for salvation and YHVH’s delivering his people form evil and judgment against wickedness. We see this allusion in 1 Peter 3:20–22 where the flood is a picture of salvation, deliverance by baptism and the resurrection of Yeshua.
The ark was covered with pitch, which is a picture of the redeemed believer being covered by the blood of Yeshua to keep the spiritual ark of his life from sinking under the judgment of Elohim against men’s sin. This truth of this imagery is revealed in the Hebrew words for pitch and atonement, which share the same root word in Hebrew.
The name Noah means “rest.” Yeshua bids all who are heavy laden and need rest to come to him (Matt 11:28–30).
Noah was 600 years old when he went into the ark and the flood came. YHVH’s final judgment against wicked men will be at the end of the 6000 years of men’s rebellious tenure on this earth.
Noah did not leave the ark and set foot on the earth until YHVH bade him to do so (Gen 8:15). Likewise, Yeshua will not return to the earth from heaven until the Father permits it.
The Noachic Covenant that Elohim made with all humanity (Gen 9:1) is a picture of the New Covenant (also referred to as the “Everlasting” or “Perpetual Covenant”; Isa 55:3; Jer 32:40; 50:20; Ezek 16:60; 37:26; Heb 13:20;) being ratified in the Millennium with “all Israel.” No non-Israelites (i.e., no sinners) will be permitted to live, but will be burned up in the lake of fire at the end of the Millennium (Rev 20:11–15).
Genesis 7
Genesis 7:2,Of every clean animal. There are Christian Bible teachers who claim that the Torah-laws YHVH gave to Moses were for the children of Israel only and not for anyone else, and that prior to Mount Sinai not only was the Torah unknown to man, but it was not a requirement of him. On the contrary, the fact that YHVH told Noah to preserve clean animals on the ark proves that the Torah’s dietary laws were in fact known to man prior to Mount Sinai.
Genesis 7:4,Forty days. For 40 days it rained upon the earth. Forty is the biblical number for trial, testing, spiritual refinement and divine judgment. For example, YHVH tested and refined Moses in the wilderness for 40 years while shepherding sheep and prior to his call to lead the Israelites our of Egypt. Then YHVH made the Israelites wander in the wilderness 40 years as a judgment against their sin of unbelief and hardness of heart. Later, Yeshua fasted and was tested for 40 days in the wilderness in preparation for his earthly ministry. Similarly, the 40 days it rained on the earth during the flood of Noah is a prophetic antetype of YHVH’s final wrath being poured out upon this earth (Rev 15–16).
