Genesis 18
Genesis 18:1, Then YHVH appeared to him.
YHVH Calls Abraham
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. The ArtScroll Bereishis/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 [Heb. ra’ah, which is the 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 Edition Pentateuch/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; Talmud b. Shabbath 63a [“…that a verse cannot depart from its plain meaning”] and Talmud b. 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 18:2, 6, 7, Ran from the tent…hurried…quickly…ran. Abraham’s expeditiousness in serving his guests not only demonstrated his hospitality, but his eagerness and zeal to serve YHVH.
Genesis 18:7, Took a tender and good calf. In ancient Near East culture, the rules of hospitality demanded at a minimum that a host offer a stranger some water, a bit of food and overnight lodging. Greater generosity could be shown, as long as it was not done immodestly as if one were bragging about one’s wealth. When Abraham killed a calf for his guests, in view of the cost of the animal, this was an act of great sacrifice and demonstrated the value that he placed on the guests’ visit (Social World of Ancient Israel, p. 85).
Genesis 18:8, And he took butter and milk and the calf…and set it before them…and they did eat. The Torah prohibits the practice of cooking, boiling, baking or roasting a calf or kid in its mother’s milk (Exod 23:19; 34:26; Deut 14:21). Most rabbinic Jews have taken this to mean that the biblical dietary laws prohibit eating dairy and meat together at the same meal. So cheese burgers are a no no in the Orthodox Jewish diet! Yet when Genesis 18:8 is pointed out to them, they insist that Abraham served the milk and the calf at two separate meals in order not to violate the Torah, though this is not what the passage says. So if Abraham kept the Torah, which Genesis 26:5 says he did, then how are we to interpret this passage? There are two other possible explanations for the Torah prohibitions against “cooking a kid in its mother’s milk.” This law could be a prohibition against eating meat from an unweaned animal such as veal, or against using the milk of a cow, goat or sheep in which to cook its offspring.
Genesis 18:9, To him. Three dots appear over the letters aleph, yud and vav of the word ehlayv (to him). Those letters spell the word ahyo (where is he) indicating that after Abraham told the angels that Sarah was in the tent, they asked her, Where is Abraham?. This lesson teaches us that it is proper for a guest to inquire about the welfare of the host’s family, asking the husband about his wife and the wife about her husband (Tikkun, p. 35).
Genesis 18:12, My lord [Adonai]. Adonai meaning “my lord, master” is used in the Scriptures in reference to a husband, prophet, king, prince, father, priest, angelic messenger, captain, or general recognition of superiority. (See 1 Pet 3:6 cp. Eph 5:33.) This shows the respect that Sarah had for her husband and his position of physical leadership and spiritual headship.
Genesis 18:15, Sarah denied it. The Hebrew indicates that Sarah actually lied. People will lie to themselves and even to YHVH to uphold their rightness either out of fear or pride or both. How hard it is for people to admit when they are wrong. Due to their need to preserve their dignity, women especially struggle with this. Eve was the first woman who was unable to admit that she was wrong after listening to the serpent and partaking of the forbidden fruit.
Genesis 18:19, Shall keep the way of YHVH…do justice and judgment. What is YHVH referring to here? He is referring to YHVH’s Torah-law, which according to some Christian Bible teachers did not exist prior to Moses and Mount Sinai (see also Gen 26:5). Let’s now see how the Scriptures define these terms and how they relate to the Torah. Genesis 18:19 says,
“For I [YHVH] know him [Abraham], that he will command his children and his household after him, and they shall keep the way of YHVH, to do justice and judgment; that YHVH may bring upon Abraham that which he hath spoken.” (emphasis added)
Let’s define the three highlighted words above in the larger context of the Scriptures.
- “The way” is the Hebrew word derech and is used in the following places:
Blessed are the undefiled in the way [derech], who walk in the law [Torah] of YHVH. (Ps 119:1)
I will run the way [derech] of the commandments…(Ps 119:32)
Teach me, O YHVH, the way [derech] of thy statutes…(Ps 119:33)
- “Justice” is the Hebrew word tsedaqah meaning “righteousness.” Here is an example of its usage:
…for all thy commandments are righteousness…(Ps 119:172)
- “Judgments” is the Hebrew word mishpatim meaning “ordinances” referring to YHVH’s moral and ethical laws as embodied in the last six of the ten commandments, which teach righteousness in one’s business and personal relationships.
…[YHVH’s] righteous judgments [mishpat]. (Ps 119:7)
I have chosen the way [derech] of truth: thy judgments [mishpatim] have I laid before me. (Ps 119:30)
Thy word is true from the beginning; and every one of thy righteous judgments [mishpatim] endures forever. (Ps 119:160)
Can there be any doubt, if we are to believe what the Scriptures literally say, that Abraham was Torah observant hundreds of years before Moses (who was Abraham’s great, great grandson) was born?
That YHVH may bring. (See notes at Gen 26:5.) This phrase seems to infer a semi-conditional aspect to the Abrahamic Covenant. Even though YHVH promised to take the penalty for Abraham and his descendants breaking the terms of the Abrahamic Covenant when he passed through the pieces of animals (Gen 15:17), this verse indicates that for YHVH to bless them, Abraham and his descendants were still required to keep YHVH’s ways and do righteousness and justices. This is another way of saying “Torah-obedient.” Initial salvation is a free gift from Elohim, but then the redeemed believer has to “work out your own salvation with fear and trembling” (Phil 2:12), and “make your calling and election sure” (2 Pet 1:10). This is the aspect of faith (not one’s initial saving faith, but the on-going and overcoming faith) that explains the statement that faith must be backed up by righteous works, that is, faith without works is dead (Jas 2:18, 20, 26).
Genesis 18:20, Their sin [Sodom and Gomorrah’s] is very grievous. What was the sin of Sodom? Genesis 19:5 gives us the answer. The men of Sodom were so morally perverted that Paul says of such a human condition in Romans 1:24–29,
Wherefore Elohim also gave them up to uncleanness through the lusts of their own hearts, to dishonor their own bodies between themselves: who changed the truth of Elohim into a lie, and worshipped and served the creature more than the Creator, who is blessed forever. Amen. For this cause Elohim gave them up unto vile affections: for even their women did change the natural use into that which is against nature, and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet. And even as they did not like to retain Elohim in their knowledge, Elohim gave them over to a reprobate mind, to do those things which are not convenient; being filled with all unrighteousness, fornication, wickedness, covetousness…
Ezekiel 16:49–50 speaks of the symptoms of a society that has given itself over to a spirit of sodomy (homosexuality) because it has become abundantly wealthy, proud and obsessed with idleness (entertainment and pleasure). As a result it has become inwardly focused and self-absorbed, which leads to an obsession with self-gratification, self-worship and sexual deviance including homosexuality instead of helping the poor and needy.
In this light, it should not be hard to see the parallels between Sodom’s society before it was judged and the moral and spiritual decline we see occurring in America and the rest of the western world. America, for example, has become obsessed with the concept of pride—especially since September 11, 2001. Notice, for example, the many car bumper stickers that expressed the idea of national “pride” since 9/11? Not only that, our culture has also become obsessed with promoting “gay” (homosexual or sodomite) rights and agendas calling it “gay pride.” The cycles of history repeat themselves again and again down throughthe ages. Thus it is Sodom and Gomorrah all over again!
Genesis 18:32, For the sake of ten. YHVH promised Abraham that he would not destroy Sodom for the sake of ten righteous individuals. Neither Abraham nor YHVH mention gender in their discussion, so the group of ten individuals could be comprised of either ten men or women. It is from this example, it is supposed, that the Jews derive the idea of a minion or quorum of righteous individuals in order to conduct congregational business, a religious service or to make legal decisions. This idea is echoed in Ruth 4:10 where ten men who are elders of the city are needed to make a determination about Ruth.
Curiously YHVH did not destroy the earth for eight people at the time of Noah. Perhaps this number formed the basis for Abraham’s request. Eight is the biblical number of new beginnings, and this is the number of people YHVH used to repopulate the earth after the flood.
Genesis 19
Genesis 19:1ff, Lot sat in the gate of Sodom. In the end times, YHVH tells his saints to flee spiritual Babylon (Rev 18:4) in order to escape the plagues of divine judgment that will come upon that evil, antichrist system. What does this have to do with Lot living in Sodom? Lot felt secure in wicked Sodom to the point that he had become a city leader (that is, he sat in the gate of the city as an elder or judge) and was now trying to appease his friends, the Sodomites, by giving them his virgin daughters for sexual exploitation. There is peril in complacent security. Lot barely escaped Sodom with his life just ahead of the fires of Elohim’s judgment. His wife did not make it. What can we learn from Sodom and could there come a time when we will have to flee the spiritual Sodom in which we find ourselves? Is it possible to flee spiritual “Sodom” without physically leaving it?
Genesis 19:2, No.The lamed in lo (no) contains a small dagesh or dot, which implies a harsh, rather than gentle, manner of speech. The angel was irritated and snapped harshly (not courteously) saying,“No!” to Lot’s request for them to come to his home. The Jewish commentary states that because Lot was not totally righteous, therefore, he did not merit such dignified visitors to come under his roof. But by their refusal and his persistence, according to the Jewish sages, he increased his merit and righteousness in Elohim’s eyes, such that he was deemed to be a righteous man, even as he is later described in 2 Peter 2:7.
Genesis 19:4, Both old and young. The homosexual agenda demands that the younger generation be indoctrinated into its perverse lifestyle for self-perpetuation purposes. Our modern society’s focus on transgenderism, genital mutilation, pedophilia, cross-dressing, drag queens, gay pride marches and the like is luring many young people into the homosexual or “gay” lifestyle. The world through social media and the means of public education among other things is rabidly attempting to lure young people into deviant sexual lifestyles by making such look attractive. Sadly, such lifestyles are a dead end, which lead to shame, despair, confusion, hopelessness and eventually to divine judgment as Romans 1:18–30 tell us. Unless such people repent of their evil ways, they will not inherit the kingdom of heaven (1 Cor 6:9–11; Rev 21:8; 22:19).
Genesis 19:4–5, Before they lay down…this night. Under the cover of night, the sexually perverse-minded vermin of a city emerged from their creepy hiding places to engage in homosexual and other deviant activities. Evidently the three divine messengers must have been extremely handsome to illicit such a wantonly lustful reaction from the majority of the city’s inhabitants.
Surrounded the house. This action demonstrates the persistent militancy of radical homosexuals, who are rabidly consumed in their lust for sex with each other, even as we read in Romans chapter one,
Therefore Elohim also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves…For this reason Elohim gave them up to vile passions. For even their women exchanged the natural use for what is against nature. Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due. (Rom 1:24, 26–27)
Bring them out…that we may know them. Again, this demonstrates the militant proclivity of radical homosexuals to insist fascistically that others acquiesce to their perverse demands. Not all homosexuals fall into this category, but in the case of Sodom, nearly the entire city’s population was sold out to this lifestyle, since we read that “the men of that city…both old and young, all the people from every quarter…called unto Lot,” (vv. 4-5). We see similar demands by militant homosexuals occurring throughout Western societies. They insist that the population not only supports and accepts but also demand that it promotes their ungodly lifestyle. Presently, many homosexuals are openly attempting to groom the youngest children in the public educations systems and through the entertainment industries to accept their lifestyle. This is the irrevocable march of society toward openly accepting pedophilia—the ultimate perversion and corruption of little children, who are largely pure, innocent and godly before reaching the age of accountability. Yeshua is clear on this: those who offend or scandalize a little child deserve that a millstone be hung around their neck and they be drowned in the sea (Matt 18:1–6).
Genesis 19:8, I have two daughters…let me bring them out. The fact that Lot was willing to offer up his virgin daughters to these sexual deviants to rape them demonstrates a gross moral deficit in Lot as a father, who should naturally be protective of his children—especially his daughters. By now, Lot had already compromised morally first by inhabiting that wicked city, and second, by becoming one of its leaders. Clearly, Lot was more concerned with currying the favor of the evil men of that city and maintaining his social status as a leader thereof than protecting his own family. Due to his own moral laxness when it came to sexual matters, his daughters likely felt justified in having their way with their father sexually later on. As we read elsewhere in Scripture, “Evil company corrupts good morals,” (1 Cor 15:33), and we reap what we sow (Gal 6:8).
Genesis 19:9, He keeps acting as a judge. The standard mantra of the wicked when the righteous hold them accountable for their wickedness is: “Judge not…” (Matt 7:1). Nothing has changed from then until now. The wicked look for every way to justify their evil actions—in this case, by attempting to discredit the opposition and by resorting to blame shifting.
Stand back…we will deal with worse with you. This was the reaction then and the reaction now of militant sexual deviants who do not get their way. They turn on anyone who withstands them and endeavor to kill, steal and to destroy. This proclivity to destruction of one’s opponents is currently manifesting itself in the tactic of doxing a person (i.e., exposing a person’s private identity), and then attempting to destroy a persons reputation, as well as their business, finances, career or material possessions through theft, vandalism or legal actions. This practice is presently rife in our society and many lives have been destroy as a result thereof.
Genesis 19:11, They smote the men. Sometimes the only defense a righteous person has against militant and violent evil-doers who are intent on killing, stealing and destroying is to rely on divine intervention and protection. May YHVH protect his saints from the evil activities of wicked people by smiting them with literal or spiritual blindness, so that they can escape unnoticed.
Genesis 19:12–14, YHVH will destroy this place. Mercifully, YHYH gives his people warning and time “to get out of Dodge,” so to speak, before bringing judgment on a place as he did with Lot and his family. Lot gratefully recognized this (v. 19). In Noah’s day, he gave the people 120 years to repent while that righteous saint warned them of impending judgment as he was building the ark. Elsewhere YHVH promises to do nothing except that he first reveals it to his prophets (Amos 3:7). May we have the ears to hear him if and when the time comes for us to “escape for your life” and not to look back as YHVH warned Lot (v. 17).
Genesis 19:14, Sons-in-law. If Lot had three sons-in-law, then with the his married daughter and his two daughters and wife at home there would have been ten possible righteous people in Sodom, thus preventing divine judgment from falling on that wicked city as per Abraham’s request. The fact that Lot’s married daughters refused to leave Sodom with him possibly speaks to his failure in properly raising them in the fear of YHVH and according to his standards of righteousness. Lot had already set them a bad example of spiritual compromise and acquiescing to the world for public acceptance and financial gain, and his children evidently had followed this example of spiritual compromise to the point where they had little or no faith in Elohim. Though Scripture later calls Lot a righteous man, he was only righteous compared to the wicked inhabitants of Sodom, which may or may not be saying much.
To his sons-in-law he seemed to be joking. If Lot’s wayward children were alive today, they would be mocking him by saying something like this: “Hah! What you’re telling us is simply a silly conspiracy theory. Go away and leave us alone!”
Genesis 19:16, He lingered. It is not easy for a righteous saint much less a lukewarm one like Lot to leave family and home and to flee the judgments of Elohim. If and when such a time comes for the end time saints to do the same, doubtless many families will be split apart between those who choose to stay behind versus those who flee. We see this in Revelation 12:13–17. Some saints fled, while others chose to remain behind. There may come a time when we have to choose to follow the Yeshua Lamb wherever he leads (Rev 14:4), and to put him above all else, even at the expense of family and loved one, for as our Master instructs his disciples,
Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law; a man’s enemies will those of his own household. He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it. (Matt 10:34–39)
Genesis 19:17, In the plain. Not only was the city destroyed, but the area around it as well. To this day, the entire area around ancient Sodom is barren, desolate and covered in gypsum (hydrated calcium sulfate) and sulfur balls. Verse 28 mentions “all the land of the plain” being destroyed as well.
Escape to the mountain. Not only did YHVH mercifully warn Lot to escape, gave him time to warn his family, then led him out of the city, but also instructed him where to go. May he do the same for us if and when such a situation arises.
Genesis 19:23, Then YHVH rained brimstone…from YHVH out of heaven. YHVH in heaven is the Father and YHVH on earth was the Son—the preincarnate Yeshua. Similarly at Yeshua’s second coming, he will bring judgment on the earth in accordance with the will of his Father in heaven.
Genesis 19:26, But his wife looked back…became a pillar of salt.
“Remember Lot’s Wife!”—A Man Called Lot: What We Can Learn from His Life
In Luke 17:32, Yeshua warns end time saints to “Remember Lot’s wife.” What did he mean by this cryptic warning? Was our Lord implying that what happened to Lot’s wife could well happen to some of his last day’s disciples? That some Christians will have become so endeared to the world that they cannot leave it behind even if they are in spiritual peril? This seems to be what Yeshua warning against. This warning is for all followers of Yeshua—both Sunday Christians as well ass those who are more Torah-minded.
As a pastor and having been a watchman on the spiritual wall for many years, I see very little if any difference (broadly speaking) between Christians and most Torah-keepers, for the spiritual condition of both groups is fundamentally the same.
Primarily what differentiates the two groups is the religious jargons and nomenclatures each group uses in addition to the outward religious trapping or externals each uses to identify itself.
What about Torah, you may ask? Don’t most Hebraic-oriented believers in Yeshua obey the Torah and Christians do not? In reality, there is not a huge difference between the two—at least not from the Creator’s perspective. YHVH looks at hearts, and not merely at the superficiality of outward appearances and the religious trappings by which people identify themselves.
In reality, both born-again Christians and born-again self-professing Yeshua-centered Torah-keepers follow Torah principles to one degree or another. The only difference is that the former group does not claim to follow Torah, but teaches that it was “done away with.” In reality, to a certain degree, many serious Christians do follow the “moral” principles of the Torah along with tithing. On the other hand, a large percentage of those who loudly and proudly proclaim their adherence to the principles of the Torah largely, in practice, differ little (except for an often half-hearted adherence to the observance of the Sabbath, the biblical feasts and the biblical dietary laws) from their traditional Christian counterparts. If they do follow a Torah lifestyle, they do so only in a way that is copacetic and convenient to the secular, post-Christian society and lifestyle to which all Westerners have become addicted.
In addition, many Hebraic-minded believers have fallen victim, sadly, to a more diminished view of Yeshua in favor of a more letter-of-the-law (or Torah-legalistic) approach to their religious expression. An over-emphasis on the letter of the law as opposed to the spirit of the law is something that Paul the apostle loudly decried, but it seems that many Torah-keeping believers have failed to heed the apostle’s warning.
This mentality of spiritual compromise and syncretism with the world or accommodation (as Francis Schaeffer termed it when describing the secular humanistic bent of the modern Christian church) fits Lot to a tee, as we shall see below. Spiritually, Lot typifies most Christians and Torah-keeping believers in these last days.
In analyzing this subject, we must realize that the Creator looks more at the condition of the human heart than the externals and trappings of one’s religious expressions. Within both Christian and Torah-keeping groups there are those who “draw near with their mouths, but their hearts are far from [YHVH]” (Isa 29:13 cp. Matt 15:7–9). For these reasons, I see both religious groups to be fundamentally the same and, therefore, not unlike Lot.
Is this why in his Olivette Discourse Yeshua warned us that as it was in the days of Noah and Lot (Luke 17:26–28), so it would be in the day of his return? He then left us with this well-known but somewhat arcane warning, “Remember Lot’s wife!” (Luke 17:32). Despite Lot’s failings, Scripture’s last verdict concerning Lot’s spiritual state is that he was a just or righteous man who was vexed or oppressed by the wickedness of the society in which he found himself (2 Pet 2:7). This is an apt description of the average redeemed believer of the last days be they Christian, Messianic Jewish, Messianic Israelite, Hebrew roots Christian, Christian Zionist, Jewish Christian, Nazarene, Notzrim or any other designer label one chooses affix to a particular type of follower of Yeshua.
Despite Lot’s predisposition toward selfishness, greed, or seeking the approval of the world, his attempts to appease evil doers by compromising his morals (the old go-along-to-get-along-mentality), and his reluctance to leave a wicked society even at risk of peril to his life and those of his loved ones, YHVH still considered Lot to be a righteous man worthy of divine favor and grace such that YHVH sent heavenly messengers to lead Lot and his family to safety. If Lot is an example of the typical modern Laodicean Christian believer, then there is hope for us all in light of YHVH’s merciful grace toward Lot! At this point, it is worth bearing in mind Peter’s declaration about how the righteous are scarcely saved (1 Pet 4:18).
With these things in mind, what lesson can we learn from the example of Lot? It is this. Although the Bible calls him righteous, this is not the case with his wife and children. Although this is speculation, it seems that Lot likely married a daughter of Sodom, which is why he was granted a seat (a place of judicial authority) in the gate of that city. If this is so, this perhaps answers the question why Lot’s other sons and daughters found it impossible to leave Sodom, and why Lot’s wife left that city only reluctantly. In reality, her heart was still there, which is why she suffered YHVH’s judgment. Many modern believers are like Lot’s wife and children—they are still too much in love with the world! It is likely that many “Christians” will be judged per Revelation 18:4 because they ignored YHVH warnings to exit the psycho-social-cultural matrix called Babylon the Great.
And I heard another voice from heaven saying, “Come out of her, my people, lest you share in her sins, and lest you receive of her plagues. For her sins have reached to heaven, and God has remembered her iniquities. (Rev 18:4–5)
Also consider this:
“Therefore come out from among them and be separate,” says YHVH. “Do touch what is unclean, and I will receive you.” (2 Cor 6:17)
Adulterers and adulteresses! Do you not know that friendship with the world is enmity with Elohim? Whoever therefore wants to be a friend of the world makes himself an enemy of Elohim. (Jas 4:4)
Sadly, many followers of Yeshua in name only will fail to heed the divine warning to detach their hearts and lifestyles from end-times Babylon. Like Lot’s wife, they had drawn near with their mouths in following YHVH Elohim, but their hearts were far from him. Thus they may well suffer the a similar fate as Lot’s wife and become victims of heaven’s wrath against a wicked world.
Scrolling forward to the Book of Deuteronomy chapter 32, the Song of Moses, which is a prophecy concerning what would become of Israel after the death of Moses all the way down to the end of the age (or “Israel’s latter end, Deut 32:29), Moses likens Israel to Sodom and Gomorrah (verse 32). To be sure, the spirit of Sodom is alive and well in the end times, for in the Book of Revelation, even the holy city of Jerusalem spiritually is likened to the wicked city of Sodom (Rev 11:8).
Now is the time for end time disciples of Yeshua, no matter what their religious label may be, to wake up from their spiritual slumber and to repent of their spiritual lukewarmness and their love of this world and the things in it more than their love of YHVH Elohim and his Word. Divine judgment will not tarry forever! It is coming upon this world including lukewarm believers. Let us not forget Yeshua’s warnings to the church of Laodicea (Rev 3:14–21). So “remember Lot’s wife(!)” who loved this world more than Elohim and was brought under his wrathful judgment for it.
A Brief Commentary on Lot’s Life
Genesis 12:15, It is true that Lot hungered for righteousness. That is likelywhy he left Babylon and followed Abraham to Canaan. He had faith to trust YHVH and to go to an unknown land. Like many believers today, though he had left Babylon physically, but Babylon still had a grip on his heart and mind.
While Lot had a general penchant for pursuing righteousness, he, at the same time, still longed for the good life of wealth, materialism, fame and the acceptance the world had to offer him. He was still a selfish, self-centered man who had not died to his carnal self and its fleshly, worldly appetites. It was all about him, which is why he could take advantage of Abraham—the one who had led him spiritually and physically out of Babylon and to the Promised Land—by choosing the better (more productive and prosperous) grazing areas of Canaan to enrich himself. That step of selfish compromise revealed the true intent of his heart. Sodom was the closest thing to Babylon Lot could find in Canaan, so he gravitated in that direction.
Abraham represents the uncompromising redeemed believer; Lot the compromised, carnally-minded believer. They represent two spiritual systems that co-exist simultaneously. One is the faithful church of Philadelphia with which Yeshua could find no fault (Rev 3:7–13). The other was the lukewarm church of Laodicea, about which Yeshua had nothing good to say. (Rev 3:14–21).
Symbolically, Abraham and Lot’s respective herdsmen symbolized the spiritual leaders of the two systems, while their sheep symbolized the laity within those two systems. There was and is still conflict or strife between these two systems. Eventually, there has to be separation between them. Lot and his entourage chose Sodom—a picture of the world; Abraham and his followers chose the wilderness near Beth-el (the House of El).
Genesis 13:8, Abraham was a man of grace and peace, even when it benefited others to his own hurt. Lot was a man who sought only his self interest to the detriment of others.
Genesis 13:12–13, Even though Sodom was wicked, Lot still chose to camp there. He probably justified his actions by reasoning to himself that he would be strong enough to withstand the pressure to compromise spiritually. Lot should have considered the warning in 1 Corinthians 15:33 which says, “Be not deceived: evil communications corrupt good manners.”
Genesis 13:14, Abraham humbled himself before Lot and YHVH exalted and blessed him abundantly (note Luke 6:38). This was an act of true selfless love and self- deprecation on Abraham’s part. He laid his life down for his nephew’s personal benefit. Initially, it appeared that Abraham took the lower position materially, but in the long run, he had chosen the higher path both materially and, more importantly, spiritually.
Genesis 13:18, Abraham continued to walk in faith, humility, piety and in a close relationship with YHVH.
Genesis 14:1, The idolatrous love of Babylon that Lot failed to expel from his heart was the idol that rose up to judge him and enslave him (vv. 11–12). Sodom and Lot lost everything. Lot was judged with his heathen comrades with whom he had cast in his lot. (Lot had a lot, and cast in his lot with the lot of them and ended up losing a lot!) Although the whole region was defeated by the Babylonians, Abraham was spared. Because Abraham had come out of Babylon (Rev 18:4), he was spared her punishment. In the end times, carnal Christians including so-called Torah-observant believers will also be judged along with their heathen compatriots; they will suffer along side of the Babylonian society to which they are endeared, while the righteous will be supernaturally spared.
Genesis 14:12, Lot was living in Sodom by now. Though judged along with Sodom, Lot was still blind to the fact that his love for Sodom had been his downfall. Likewise, many of us are presently blind to seeing the direct consequences that our unrighteous actions will ultimately bring us. Until we lose everything as Lot did, most will fail to awaken from their spiritual sleepy blindness. As long as we have our goods, houses, friends and lifestyle, we will go back to our old worldly lusts, lifestyles, habits, inclinations and appetites. Nothing anyone will tell us will change that because our hearts are already predisposed toward the love of this world.
Genesis 19:1, Lot did not learn the lesson from the judgment that fallen on him when he was captured. Rather, he went on to became a leader in Sodom and had likely he even married a daughter of Sodom. By now, he was walking in compromise and was attempting to appease the wicked at the expense of his own family in order to maintain his wealth and social status.
According to the Jewish sage S. A. Hirsch, the gate of the city was the place where the king, leaders and judges of the city sat, where the official business of the city was transacted and other public affairs were conducted (q.v., 2 Sam 19:9; Jer 37:7; Ruth 4:1). Only a prominent public person would sit in the gate of a city. Jewish tradition teaches that Lot had just attained to that position when this story occurs. This was extraordinary, since Lot was a foreigner living in a city where strangers were not tolerated.
Lot must have felt proud at having attained to this prominent position. As a righteous man, it may have been in Lot’s mind to accept this position with the hopes of positively influencing the lascivious Canaanites. If so, this was a gamble on Lot’s part, for his morals ended up being adversely influenced by his intimate contact with the Sodomites, such that he was willing to throw his daughters to the homosexual “dogs.” Moreover, he lost most of his children to this evil society, he lost his wife to it, and his two daughters too who were adversely influenced by Lot’s lax moral standards. There is a fine line between being in the world versus being of the world. It may be our good intentions to influence the world for YHVH, but, if we are not careful, the bad company of the world will corrupts our good morals. Besides, Lot already possessed a predisposition toward materialism and secularism to which the lifestyle, acceptance and accolades of the Sodomites gave vent to Lot’s lower nature.
To his credit, at least Lot still recognized YHVH’s righteous messengers when he saw them.
Genesis 19:6, However, Lot was two-faced, was caught in his sin, and was embarrassed about it. He put on airs of righteousness to his guests on one side of the door of his house, while his alter ego on the outside of the door was one of accommodation and appeasement with evil, for he loved the praises of men more than those of YHVH (John 12:43).
Genesis 19:7, Lot was so spiritually compromised that all he could do was to utter a weak plea and tepid rebuke to his Sodomite comrades. Better this than nothing than nothuing, but it was still insufficient. It is easy to be strong in the pulpit, in church and in front of our church buddies, but what about when we are alone in the world having to take a stand against the ravenous pagans?
YHVH warned both Abraham and Lot about the judgment coming on Sodom. Likewise, in our day, YHVH, in is mercy, will again warn both the hot and lukewarm believers of the impending judgment to come. YHVH is just and merciful, and gives everyone a chance to repent and to return to him.
In the process of gaining the world’s acceptance, (Lot gained the position of being a judge in the city gates of Sodom, and he referred to the Sodomites as “my brethren,” 19:7), Lot lost his family, his prominent status and his material possessions. Similarly, Scripture speaks of those who will be saved by fire and who will lose everything else except their spirits. (
If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. (1 Cor 3:15; also vv. 12–14; 1 Pet 4:18; Jude 23)
How many lukewarm believers have expended great efforts to “win the world” (to Jesus/Yeshua/God), or to expand their religious kingdoms (allegedly “for Christ’s/Messiah’s sake”), but along the way have lost their marriages and families? The mark of a righteous and godly spiritual leader is one who has his family in order, rules his home well, is a one woman man and has his temporal and spiritual affairs ordered along righteous lines (1 Tim 3:1–13). A righteous Abraham-like man, though not a perfect individual, is nevertheless not one who assimilates with the world. He does not go along with the world to get along with the world, in order to “win the world to Yeshua.” Those who are like Abraham, not like Lot, demand that the world come up to the righteous standards of YHVH, and they do not compromise their high and lofty spiritual Torah standards in order to curry the favor of the world.
Sodom was Lot’s place of ministry, but who in the long run had the greater influence on whom? If in our attempts to win the world to Yeshua we become like the world, the Bible refers to this as apostasy. It seems that Lot’s family was second in his priorities to that of his “ministry” and occupation. Furthermore, Sodom and the things that it represented materially and socially had become an idolatrous, spiritual stronghold in Lot’s heart and mind. Elohim brought judgment upon wicked Sodom and as well as on the idols that existed in Lot’s heart. The idols—those things that exalt themselves in the hearts and minds of YHVH’s people that are above him in importance—must and will come down. The judgments of a righteous and set-apart Elohim will insure this.
We are living in the days where a shaking is going on among YHVH’s people to separate the wheat from the tares and chaff. Many who think that they are wheat spiritually are in reality tares or chaff in the eyes of the Creator (Matt 13:24–30). Many who think that their lives spiritually are gold, silver and precious stones are in reality wood, hay and stubble in the eyes of the Creator (1 Cor 3:12–14). Some of us may be gold, silver and precious stones, but we may still have areas in our hearts and minds that are chaff or tares, are Laodicean or are like Lot.
Thus, let us remember Lot’s wife (Luke 17:32)! Let him who thinks he stands take head lest he fall (1 Cor 10:12). Selah (pause to reflect).
Genesis 19:33, When she arose/her getting up. The dot over the vav in uvkumah (i.e., complete spelling for her getting up) as opposed to the vav missing in verse 35 (defective spelling of the same word) indicates that Lot was somewhat blameworthy the second night in that he knew that his drunkenness had led him down the wrong path and that he shouldn’t have allowed himself to drink wine the next day (Tikkun, p. 39).
Genesis 19:37, Moab. Heb. literally meaning “from father”. Was Lot’s daughter bragging that she had conceived a son through incest with her father? If so, this does not speak highly of the morals of Lot’s daughter, nor of Lot himself who (a) was willing to abide in Sodom in the first place, (b) became a leader there, (c) sought to curry the favor of the men of Sodom, and then was willing to let them rape his daughters. Lot’s moral laxity toward sexual sin resulted his daughters, in essence, raping him. The second night, he must have been somewhat aware of what was taking place, when he allowed his daughters to get him drunk again for a repeat performance of what had occurred the previous night.
Genesis 20
Genesis 20:7, For [Abraham] is a prophet. A prophet not only receives messages from Elohim, but was also a prayer intercessor (v. 17) between the earthly and heavenly realms due to his intimate relationship with and knows the heart of our Father in heaven. This is the first place in the Bible where the word prophet is found, and Abraham is the first person to which this word is attached.
Genesis 20:12, She is my sister. Was Sarah literally Abraham’s half-sister or first cousin? According to Jewish historical tradition, Iscah (Gen 11:29) was another name for Sarah. In this verse, Abraham admits that she is the daughter of his father, but not his mother. If she was the daughter of Terah, then she was either Abraham’s step-sister or possibly his half-sister. The question remains, was Sarah the biological or adopted daughter of Terah from another marriage? Differences of opinions abound among Jewish and Christian scholars as to the facts of the matter. Whatever the case, Sarah evidently grew up in Terah’s household. Whether in a literal, biological sense or a loose familial sense, they would have, at the very least, been like brother and sister or brethren even as Abraham elsewhere refers to Lot (Gen 13:8). Even in our day, we refer to those of the same spiritual community or fraternity as brethren or a specifically as brother so and so and sister so and so, even though there is not necessarily any blood connection between these individuals.
Genesis 21
Genesis 21:1, YHVH visited Sarah. YHVH had promised Abraham a son years before. Suddenly at age 90 YHVH did not just drop a son into Sarah’s womb. During the intervening years, year after year, decade after decade, 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. What does this tell us about the faith-walk? About overcoming doubt and unbelief? About trusting the Word and promises of YHVH? About patience? Often our prayers are not answered immediately and, therefore, we lose hope and give up. On the other hand, Abraham did not lose faith, and he was rewarded for his faith.
Genesis 21:2, Sarah conceived and bore Abraham a son. This was obviously a miraculous birth, and was a prophetic foreshadow of the eventual, miraculous birth of the Messiah. This is because it was impossible for Sarah to conceive because of her age, and it was impossible for Miriam to conceive because no man was involved. Thus the gospel was being presented to Abraham in a most real and graphic way. He received a son in his old age, even as the YHVH the Father had a son in his “old” age. Both were their only begotten and only beloved sons, and both were born under miraculous circumstances. Both sons were bound to an altar and faced death as a sacrifice.
Genesis 21:21, He dwelt in the wilderness of Paran. Ishmael settled in the area of modern Saudi Arabia that is just east of the Gulf of Aqaba and south of where the descendants of Esau settled in the ancient area known as Edom or Mount Seir. Paran appears to be somewhere between the modern city of Mecca or north thereof. This being the case, it is easy to see how the descendants of Ishmael are the ancestors of the modern Arabians, and how Esau married the daughter of Ishmael and how some of the descendants of both people groups intermarried since their lands were contiguous to each other.
Genesis 22
Genesis 22:1, Elohim did tempt Abraham. Trials and temptations show the disposition of one’s character and the true metal of the human heart, whether it be righteous or unrighteous, pure or impure. When tested, it is the human inclination to whine, grumble, blame others, defend oneself, backbite and resort to slander and accusation of others. On the other hand, it goes against human nature to submit humbly to trials and hardships much less to submit to the purifying fires of YHVH’s spiritual forge. YHVH tested Abraham ten times. Sacrificing Isaac was the last and most severe 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?
This chapter recounting the near sacrifice of Isaac—called the Akeidah or binding of Isaac—is full of prophetic allusions pointing to the ministry of Yeshua the Messiah, the Seed of Abraham, whose first coming was still 2,000 years in the future. Read this chapter and explain how the following things prophetically point to Yeshua:
- verse 2: Your only son…whom you love. Of which famous verse in the Gospels does this remind you?
- verse 2: Moriah
- verse 2: burnt offering
- verse 4: on the third day
- verse 4: saw the place afar off
- verse 6: laid [the wood] upon Isaac, his son
- verse 8: Elohim will provide himself a lamb for a burnt offering
- verse 9: and bound Isaac his son, and laid him on the altar upon the wood
- verse 11: the angel of YHVH
- verse 13: a ram
- verse 13: caught in the thicket
- verse 13: horns
- verse 18: in your seed shall all the nations of the earth be blessed (hint: see Gal 3:16).
For a full explanation of the prophetic meaning of these terms, please read the two articles following this section.
Genesis 22:2, Offer him. After having obeyed YHVH’s command to move to Canaan, Abraham faced the ultimate test of his faith—to sacrifice his only beloved son Isaac. Human sacrifice was something that was common among the pagan, demonic Canaanite people. The Bible chronicles many examples of this from the slaughter of children to demon gods like Moloch and Chemosh to the sacrifice of adults supposedly also to appease heathen gods. Yes, YHVH asked Abraham to sacrifice his own son, but before Abraham could commit this abhorrent act, YHVH distinguished himself from the Cannaanite gods and stopped Abraham. Instead, YHVH provided a ram as a substitutionary sacrifice. Why? YHVH used this event as a prophetic illustration of how he does not require human sacrifice to appease an angry god or to curry divine favor. Rather, YHVH would eventually give his only begotten son in an act of love to die for man. It must be noted that Satan requires that humans to die to appease his anger, while conversely in love YHVH Elohim offers up his own Son in place of humans to satisfy divine justice and pay for the price of man’s offenses or sins against himself. Satan in anger takes the lives of humans, while YHVH in love gives his own life to save humans from death which is the wages of sin.
Genesis 22:2, 4, Land of Moriah…on the third day. The Scripture states that Mount Moriah was where Solomon built the temple (2 Chron 3:1).
Genesis 22:4, The third day. See notes at Exodus 19:11.
Genesis 22:6, Wood…laid it on Isaac. This is a prophetic picture of Yeshua on the wooden cross.
Genesis 22:13, A ram caught in a thicket by his horns. See the study below on the prophetic implications of the two horns of the ram and on how the binding of Isaac (called in Hebrew, the Akeidah) pointed prophetically to Yeshua.
What is the relevance to you and me of studying the life of Abraham? Much! To start with, did you realize that when you came to faith in Yeshua the Messiah, you became a literal, spiritual-biological descendant of Abraham? That is what Paul says in Galatians 3:29,
And if you Messiah’s, then you are Abraham’s seed [Greek: sperma], and heirs according to the promise.
The Greek word sperma means “something sown, that is, seed (including the male “sperm”); by implication offspring; specifically a remnant (figuratively as if kept over for planting): issue, seed.” You probably never heard that preached in your church before, but there it has been, right in your Bible all along! In the two previous two verses Paul states, For as many of you as were baptized into Messiah have put on Messiah.” There is neither Jew nor Greek [i.e., Gentile], there is neither slave nor free, there is neither male nor female; for you are all one in Messiah Yeshua. (Gal 3:27–28).
So, according to Paul, the Jew-Gentile paradigm that the mainstream church has been promoting for about 1,800 years is false. The concept of Jews versus Gentiles should not even enter into our theological discussions! Nowhere in Paul’s writings does he view the saints as two separate people groups (i.e., Jews and Gentiles). Rather he refers to as “the one new man” (Eph 2:15).
Moreover, Paul when talking to believers in Rome who were previously of both Jewish and non-Jewish ethnic origins, refers to Abraham as “the father of us all” (Rom 4:16). Paul reiterates this point again in Romans 9:8–11.
So if Abraham is our father, and the apostle uses his life as an example of how believers are saved (read Romans chapter four), and of how to walk in faith before Elohim in obedience to his commandments (Heb 11:8–12), and refers to Abraham as our father, then perhaps there is something to be gained by studying his life as an example of how to walk righteously before our Creator.
And now, on to our study of the life of Abraham.
The “Sacrifice” of Isaac at Mount Moriah
YHVH credited to Abraham’s spiritual account his willingness to sacrifice Isaac as if he had actually carried through with the act. In fact, there is an ancient rabbinical tradition that states that Isaac actually died and was resurrected as the midrash comments on this passage: “As the knife reached his throat, Isaac’s soul flew away and left [e.g., he died]. But when a voice went forth from between the angels saying, ‘Do not stretch out your hand against the lad’ (Genesis 22:12), his soul returned to his body” (Pirkei DeRabbi Eliezer 31 as quoted in The ArtScroll Davis Edition Baal HaTurim Chumash Bamidbar, p. 1417) (bracketed comments are in the original). The Jewish sages also note that Scripture states that both Abraham and Isaac ascended the mountain, but that it is recorded that only Abraham descended (Gen 22:19). Isaac’s absence from the Genesis narrative until many years latter (Gen 24:62) has given rise to much speculation on the part of the sages as to Isaac’s whereabouts in the interim (The ArtScroll Bereishis Vol. 1a, pp. 812–813).
Regardless of the rabbinic interpretations, it appears that Scripture leaves Isaac out of the narrative as if to highlight his absence, and to give the impression (albeit a prophetic allegorical one) that he was actually sacrificed. After all, the ram two horns were caught in the thorn bush thicket was if he were wearing a crown of thorn. That ram is understood to be a substitute sacrifice prophetically picturing Yeshua the Messiah much later dying on the cross while wearing a crown of thorns.
Moreover, who was it that commanded Abraham to lay down the knife and slaughter the ram instead? It was the Messenger (Heb. malak) of YHVH (verses 11–12, 15), who was none other than the pre-incarnate YHVH-Yeshua, the Word or Messenger of Elohim (John 1:1, 14), whose audible voice Abraham heard some 1900 years before his incarnation as the Messiah in human form. Elsewhere, the Bible refers to Yeshua as the Lamb of Elohim slain from the foundation of the world (Rev 13:8).
The Messenger of YHVH at the Binding of Isaac
In Genesis 22:11, 15–17 we read the following,
11 And the Messenger/Malak of YHVH called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I…15 And the Messenger/Malak of YHVH called unto Abraham out of heaven the second time, 16 And said, By myself have I sworn, saith YHVH, for because thou hast done this thing, and hast not withheld thy son, thine only son: 17 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven.
In this passage, there is no mention of the Messenger of YHVH visibly appearing to Abraham in some bodily form, but only his voice calling from heaven. What we want to emphasize in this passage is that the Messenger of YHVH is equating himself with YHVH (verse 16). The biblical passages where the Malak of YHVH equates himself with YHVH while appearing in human form have perennially defied any reasonable explanation by the Jewish sages.
Notwithstanding, the ancient Targum Jerusalem (the pre-Christian Aramaic translation of the Hebrew Scriptures) equates the Malak of YHVH with “the Word of Elohim” in verse eight implying that YHVH and the Word of YHVH are in some way different from each other:
And Abraham said, The Word of Elohim will prepare for me a lamb; and if not, then thou art the offering, my son! And they went both of them together with a contrite heart.
Some Jewish sages asserts that “the angel speaks in God’s name, in the first person” while others maintain that it was “God Himself who opened the heavens and addressed Abraham’ (The ArtScroll Bereishis/Genesis Commentary, p. 808). If the latter is true, than the Malak of Elohim/YHVH here is none other than Elohim himself. And logically, if he is Elohim here, then he must be Elohim/YHVH in the other passages where he is mentioned. And if Elohim can appear in human form, speak to men and eat with them (as he did in Genesis 18) then why can’t YHVH appear in human form as the Messiah or specifically as Yeshua the Messiah? After all, in Proverbs 30:4 (a passage we will discuss at length later) we read,
Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son’s name, if thou canst tell? (KJV) (emphasis added)
Additionally, in Isaiah 53, a passage recognized by both Jewish and Christian scholars as referring to Messiah verse one states,
Who hath believed our report? and to whom is the arm of YHVH revealed?
Here, the Messiah is called “the Arm of YHVH.” Is the Malak of YHVH/Elohim this “Arm of YHVH” who does the earthly bidding of the One in heaven, and who acts as the intermediary between Elohim and man? The answer is an affirmative yes!
The Prophetic Significance of the Three Ram’s Horns in the Bible
The ram’s horn shofar or “trumpet” as it is translated in most English Bibles is colloquially symbolic of the Jewish people, as it was sounded on many occasions in ancient times such as at coronations, as a call to arms, announcing an upcoming marriage to name a few and during biblical holidays to name a few. But beyond this traditional uses, the sounding of the shofar has a prophetic significance as well. The Scriptures speak specifically of three trumpet or ram’s horn blasts: the first, the last and the great blast. Let’s now discover the great spiritual and prophetic significance of these three shofar blasts, when they occur and why.
The first and last trumpets relate to the two horns of the ram caught in the thicket on Mount Moriah during the binding of Isaac in Genesis 22. The ram prophetically represents Yeshua the Sacrificial Lamb, who would die for man’s sins on the tree on the same mountain some 1,900 years after Isaac’s near death experience.
What does the thicket in which the two ram’s horns or shofars were caught represent spiritually (Gen 22:13)? From one end to the other, the Bible employes word pictures, symbols and metaphors to teach deep spiritual truths. These truths to which the ram of Genesis 22 pointed are obvious to the astute Bible student. The thorny thicket is a symbolic picture of humanity, which is entangled in the brambles of sin from which it needs to be freed. Yeshua the Messiah is the Lamb (or ram) slain from the foundation of the world (Rev 13:8), who, while hanging on the cross, wore a crown of brambles or thorns. Elsewhere, the Scriptures say that the sins of man were laid upon Yeshua (Isa 53:6). The crown of thorns is a symbolic picture man’s sins being laid upon Yeshua on the cross as the one who took upon himself the death penalty for sin. Furthermore, Yeshua’s Parable of the Sower in Matthew 13, we see that some of the good seed of the gospel message was cast into the thorns, which Yeshua explained represents the cares of this world and the deceitfulness of riches that choke out the word of YHVH. These references to thorns and thicket are also a picture of sin the wages or consequences of which is death.
In Genesis 22, Isaac was about to die, but the ram caught in the thicket that YHVH provided was a prophetic picture of Yeshua (Yeshua is a Hebrew word meaning “salvation”) that became a substitute sacrifice for Isaac. Isaac was set free and the ram was sacrificed instead. This ram was a prophetic picture of Yeshua’s substitutionary death on the cross for man’s sins.
Both of the ram’s horns were caught in the thicket. In Hebraic thought and prophetically-speaking, the left horn of the ram signifies mercy and grace and is the feminine side of Elohim. Remember, Elohim has both a both male and female side (Gen 1:27; 5:2).The left hand of a person is typically weaker since more people are right handed. Similarly, the left hand of YHVH is the “weaker” hand, which symbolizes his grace and mercy. As such, the left horn prophetically pointed to the first coming of Messiah Yeshua as the Suffering Savior, as one bringing mercy and grace, to sinful man, and who refused to quench a smoking flax or breaking a bruised reed as a meek and quiet lamb going to its slaughter—the cross (Matt 12:20; John 12:47; Isa 53:7).
The right horn of the ram caught in the thicket represents the stronger right hand of Elohim or the might of his judgment (Ps 89:10, 13–14), which is flexed after his mercy and grace have been exhausted and men have failed to repent of their sins. Thus, this horn prophetically points to the second coming of Messiah, who is currently seated at the right hand of the Father (Acts 2:32–33), but who will come to the earth, the second time, in power as King of kings to rule with a rod of iron and to judge the living and the dead, and to destroy all his enemies (Rev 17:14; 19:15).
Earlier, we mentioned that there were three trumpet or shofar blasts. The Scriptures record that humans first heard the blast of the heavenly shofar when they received the ten commandments from Elohim at Mount Sinai (Exod 19:19).The left horn of the ram caught in the thicket also points prophetically to the first trumpet that was sounded presumably on Shavuot (or the Feast of Weeks or Pentecost) representing YHVH’s grace and mercy upon his people from Abraham until the Yeshua’s second coming—a time for his people to repent from sin (the violation of Elohim’s Torah-law, 1 John 3:4) and to return to him walking in righteousness or Torah-obedience (John 14:15).
The second or last trumpet blast in Hebraic thought occurs on Yom Teruah, the Day of Trumpets, which is the first fall biblical holiday. On this day, the Scriptures command that rams horn shofars be blown multiple times (Lev 23:23–25). In Jewish tradition, the final blast of the shofar on this day is referred to as “the shofar ha-gadol” or “the (last) great shofar blast.” This prophetically points to the resurrection of the righteous dead at the last trumpet blast at Yeshua’s second coming (1 Cor 15:52; 1 Thess 4:16).
Finally, the great or final shofar blast occurs on Yom Kippur or the Day of Atonement ten days after the Day of Trumpets. This prophetically pictures Yeshua returning to the earth with his glorified, resurrected saints on a jubilee year (Rev 19:1). It was on Yom Kippur that the Bible commanded the jubilee trumpet to be sounded (Lev 25:9). Also on this day all slaves and captives were set free, debts were forgiven, and the land was returned to its previous, rightful owners. In the future on this day, if our understanding is correct, Yeshua, at his second coming, will destroy the Babylon the Great, New World Order, Antichrist System, Satan will be put into the bottomless pit, the earth and the kingdoms thereof will be returned Yeshua, the rightful owner, who will establish his millennial kingdom on this earth, and humanity will be free to hear the gospel and turn to the Messiah for salvation (Rev 19:1–3, see chapters 18–20 for context).
There is one more thing to consider in this three shofar scenario. In Genesis 22:4 Abraham saw the “place” (i.e., Mount Moriah) afar off “on the third day.” This is scriptural prophetic code for something significant. Mount Moriah was the place of Messiah’s crucifixion. Abraham saw, by faith, the place and work of Yeshua’s death “afar off” prophetically. The phrase “on the third day” signifies two things. First, a day in Scripture and in Jewish thought, in this instance, symbolizes 1000 years (Ps 90:4; 2 Pet 3:8), and thus it may represent the third one-thousand-year period from the time of Abraham (ca. 1872 B.C.) prior to Messiah’s advent. That is to say, Messiah would come as the sacrificial Lamb in three days or in the third millennia from Abraham’s time. Yeshua was born and died in the first millennia A.D., or the third millennia from Abraham. Finally, the phrase, “the third day” can also represent the time or millennia of Messiah’s second coming. That is, Yeshua will return in the third millennia after his life, death and resurrection to establish his millennial kingdom on earth.
Genesis 22:15, YHVH called to Abraham. When Abraham was willing to deny himself and to follow YHVH no matter the cost even to the point of sacrificing of his son, it was only then that heaven opened up, Elohim revealed himself to Abraham and blessed him. Similarly, when we are willing to lose our lives for YHVH, deny ourself, and pick up our cross and follow Yeshua that the life of the Spirit is revealed to us and the blessings of heaven open up before us. Abraham was a man who had “died” to himself, realized that nothing he possessed including his beloved son was his, for he was wholly surrendered and obedient to YHVH’s will. Abraham was materially rich and had everything, yet in reality he possessed nothing including his own son. At this point, the riches of heaven were opened up to him. For him, the real treasures were inward and eternal not outward and material.
Genesis 22:19; 23:2, Abraham dwelt at Beersheba…Sarah died in…Hebron. From the time of the binding of Isaac onward, Abraham and Sarah lived in two separate towns some 26 miles apart. Why was this? The Scriptures does not say, so we can only speculate. Perhaps the trial of Abraham’s faith in the previous chapter where YHVH asked him to sacrifice Isaac and Abraham’s compliance to do so put such a strain on their marriage that they separated. Perhaps the idea that YHVH would ask Abraham to sacrifice their only son was too much for Sarah to believe that she questioned whether Abraham had even heard correctly from YHVH about this. Whatever the case, following YHVH can be tough on marriages and families as Yeshua notes in Matthew 10:34–39. Sometimes families split as a result. Abraham was not unique in his situation.
To be sure, following Yeshua can be tough on marriages. Often YHVH has his servants perform difficult if not nearly impossible tasks requiring superhuman faith and obedience. The Bible chronicles many such examples especially among YHVH’s prophets. In a marriage, it is not uncommon for one person to be more committed to serving YHVH than the other. This difference can result in a differential between the two parties resulting in a split or divergence of commitments, viewpoints, levels of faith and devotion to YHVH. In light of the fact that some ministry assignments are dangerous or can bring on severe trials, persecution or tribulation, it is not surprising that this may be too much for the weaker, less committed spouse to bear, and there is a separation in the marriage.
In Exodus 4:24–26, in all likelihood, Zipporah and Moses split up over YHVH’s request to circumcise their two sons and to go to Egypt, for we never hear of Zipporah again, except that Moses had sent her away (Exod 18:2). Some Bible scholars take this to mean that he put her away or divorced her (likely because of her refusal to follow him onto the mission field). Later, we find Moses remarrying a Cushite woman (who was likely black; Num 12:1).
David had to leave his first wife Michal, the daughter of Saul, because she despised him for dancing before YHVH’s ark of the covenant (2 Sam 6:14–16, 23).
The situation with the prophet Hosea is also notable in this regard. YHVH required him to marry a wife of harlotry as part of his spiritual walk, so that he would better understand the experience of YHVH who was married to the spiritually adulterous nation of Israel (see Ezek 16:1–30). Hosea did not even know whether the children born to his wife were his own, or those of another man, yet he was to love her unconditionally anyway.
In the apostolic era, we hear virtually nothing about the wives of the apostles. This in no way indicates that their marriages were troubled, but one can only wonder given the rigors of the spiritual assignment YHVH had given them.
Paul is a case in point. He was likely married, since it would have been uncommon for someone of his spiritual stature and in the Hebraic culture in which he lived not to have been married. Yet there is no mention of his wife. At the same time, he mentions a thorn in the flesh to buffet him and to keep him humble (2 Cor 12:7). One can only wonder if this is not a reference to a difficult marriage situation. Perhaps his wife had become antagonistic at his conversion to Yeshua resulting in his leaving the prestigious and affluent life of the religious elite of his day, and counting his past life as dung (Phil 3:8). This may have been too much for her to bear.
