Tag Archives: Genesis

The Well of Well-Being

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Genesis 26:1ff, At the well of Lachai-roi, Isaac was fruitful. There he met his wife while in communion with YHVH (24:62–64). Isaac also dwelt there for 20 years where he entreated YHVH because of Rebekah’s barrenness (25:21), and YHVH answered Isaac’s prayer and Rebekah gave birth to twins (25:22ff). But because of famine in the land, Isaac felt compelled to leave Canaan to seek relief in Egypt following the earlier footsteps of his father, Abraham.

Is it wise to rely on “Egypt” (a metaphor for the world) for our sustenance instead of trusting YHVH and believing that where he has planted us and blessed us is where we should stay?

While en route to Egypt YHVH, gracefully redirected Isaac away from Egypt instructing him rather to sojourn in Gerar (temporarily) where he would continue to bless him and his posterity (26:2–4). Isaac obeyed YHVH—more or less. Isaac ended up in Gerar located on the border between Canaan and Egypt and dwelt there a long time (not temporarily as YHVH had instructed him, 26:6,8).

Was he fully obeying YHVH or hedging his bet between faith and fear, between Canaan, the land of promise, and Egypt, the land of comfort for the flesh man? How often do we halt between two opinions and compromise between YHVH’s will and our own in matters where he has given us clear direction?

What happened in Gerar? (26:7) He sinned (lied) repeating the sin of his father (Gen 20:1–2).

Compromised obedience puts us in compromising situations where in order to “save our skin” we often have to compromise our values.

Though Isaac was out of YHVH’s will, YHVH was still faithful to keep the promises to Isaac he had made earlier (26:3–4). Isaac was blessed one hundred fold in his wealth (26:12–14).

Despite YHVH’s blessings, Isaac’s labors were not without difficulty and opposition from an enemy who was intent upon stealing his water wells, which were rightfully his (Gen 26:12–15). In the arid regions of the Holy Land, wells are essential for survival and prosperity.

Wells are a spiritual metaphor for salvation, life, abundance and truth—things the enemy is intent on killing for, stealing and destroying (in this light, consider Isa 12:3; 55:1–3; Ps 36:9; John 4:7–14; 7:37–39; 10:10).

Do you know Yeshua the Messiah (Jesus Christ) who is the well of salvation leading to eternal life—immortality?  Who will bring the waters of salvation to your thirsty soul? Who will heal the dry ground of your life and who will cause your spiritual desert to bloom like a rose? Who will turn your life into a river of life to all those around you? If you don’t know Yeshua, call out to him now!

 

 

Have You Met Isaac?

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WHO WAS ISAAC?—A CHARACTER SKETCH

He was successful and blessed. (Gen 26:12)

He was obedient.

  • At age 37 Abraham bound Isaac to the altar (in Heb. called the akeidah, Gen 22).
  • Isaac was obedient to marry Rebecca, his parents’ choice, unlike Esau. He trusted and had faith in his parents even as he had at the akeida.

He had deep and personal relationship with YHVH.

  • Here we learn that obedience to and faith in and love for parents leads to devotion to YHVH. Honoring one’s parents is the key to honoring YHVH and entering into relationship with him. That is why the fifth commandment to honor one’s parents is placed after the commands to love Elohim. In Genesis 24:63 and 25:21 (see The Stone Tanach rendering of this verse in addition, The ArtScroll Beresheis, p. 1048, which says Isaac prayed abundantly and urgingly, i.e., persistent prayer, a penetrating prayer or request), we see that Isaac had a deep and personal relationship with his Creator.

He had strong faith.

  • Though childless and barren, Isaac and Rebecca kept their faith in the promises of YHVH alive (Gen 25:19–26). In verse 21 we see Isaac seeking YHVH for the answers to life’s dilemmas and tough problems (he had a vibrant and abiding relationship with his Heavenly Father). The same can be said of Rebecca (v. 22).

He was a peacemaker with his neighbors to his own hurt in that he didn’t assert his personal (even legal) rights.

  • Though opposed in the digging of wells, he refused to feud over his legal rights to these wells. He avoided strife and quarreling with his neighbors. After digging the third well, YHVH brought comfort to Isaac’s weary soul (Matthew Henry, p. 38).
  • He was neighborly with his unsaved neighbors. Though Abimelech and his people had wronged Isaac, he did not rebuke them for stealing the first two wells. Was this a sign of Isaac’s meekness or weakness? Matthew says no (p. 38) and Arthur Pink says yes (p. 233).

What are some comparisons between the three patriarchs?

  • Abraham was the man of the altar. He built altars as a form of worship to YHVH. The altar is mentioned more times in connection with Abraham than the other two patriarchs.
  • Isaac was the man of the well. Wells mentioned seven times in connection with Isaac.
  • Jacob was the man of the tent. ­The tent is mentioned more times in connection with Jacob.

What are the spiritual implications of the altar, the well and the tent?

The Abrahamic Covenant is the covenant of salvation (by grace through faith, see Rom 4). The tabernacle (or tent) in the wilderness is a picture of the steps in the salvation process. In one’s spiritual journey toward YHVH Elohim, one must first come to the altar of sacrifice (a picture of the cross), then the one must come to the bronze laver (a picture of baptism or immersion for the remission of sins, spiritual cleansing, the washing of the water by the word, and receipt of the Holy Spirit). Afterwards, one enters the tent or tabernacle to commence a deeper and more intimate relationship with YHVH. Do we not see this progression in the lives of the Patriarchs? They went from the altar to the well, and then into the tent (later the Tabernacle of Moses wherein were the 12 loaves of bread representing the 12 tribes of Israel) from which sprang the 12 sons or tribes of Jacob the tent-dweller?

This shows us how we come into a spiritual relationship with our Father in heaven: We have to start with an encounter with Yeshua at the cross. From there, we must get spiritually cleansed by the washing of the water of Elohim’s Word and be filled with and led by the Holy Spirit. From there, we enter into an intimate relationship with YHVH as we come into his home (the tabernacle is a picture the New Heavens and New Earth with the Holy of Holies picturing the New Jerusalem) and become part of 12 tribes of  redeemed Israel.

 

Nuggets from Genesis 24

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Genesis 24:2, 9, Your hand under my thigh. (Heb. yarek; see also 47:29.) Abraham’s servant literally placed his hands on Abraham’s testicles swearing an oath on Abraham’s projected progeny, even as in modern times we place our hands on the Bible. Interestingly, the word testicle or teste derives from the Latin words testis meaning “testimony, testify and testament.” Interestingly, yarek is the same word the KJV translates “hollow of his thigh” in Genesis 32:25 and 32, although, in this case, it seems to be referring to the tendon in the hip.

Genesis 24:6, 8, Beware that you bring not my son there again. Why was Abraham insistent that Isaac not be exposed to Babylon? What was there to beware of (shamar/שמר/shin-mem-resh, Strong’s H8104 meaning “to guard against, protect from, keep watch and ward, preserve, keep oneself from”)? The key is verse seven. What does this teach us about protecting our children and loved ones from corrupting influences? We must be ever vigilant like a soldier on guard duty to preserve and protect our children from those things that could lead to their spiritual ruination. YHVH had led Abraham out of the spiritual filth of Babylon. In no way did he want Isaac to go back to what he had left behind. Are we investing the necessary time and energy into our physical and spiritual children to insure that they do not return to the spiritual Babylon from which we fled prior to our conversion?

 

Are You a “Lot’s Wife?”

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Genesis 19, The story of Lot and us. Is Lot a picture of the typical modern born-again believer whether Christian or Messianic Israelite? I believe so. In saying this, as a pastor and having been a watchman on the spiritual wall for many years, I see very little if any differentiation (broadly speaking) between Christians and most Messianics, for the spiritual condition of both groups is fundamentally the same.

Primarily what differentiates the two groups is the nomenclatures each group uses and the outward religious trapping or externals each uses to identify itself. What about Torah, you may ask? Don’t Messianics obey the Torah and Christians do not? My response is that there is not a huge difference between the two—at least not from the Creator’s perspective who looks at hearts, and not merely superficiality of outward appearances and religious trappings.

In reality, both born-again Christians and born-again Messianics 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,” but in fact, to a certain degree, Christians do follow the “moral” principles of the Torah and tithing. On the other hand, Continue reading →

 

Some Nuggets from B’reisheet

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Genesis 1:1, In. In Hebrew, the preposition in is written as the letter bet (corresponding to our letter b). This is the first word in the Torah. Interesting, the last word in the Torah is Israel (Deut 34:12). In the Hebrew language, the letter bet is a picture of a house (or a tent) with the front door open. From this, some commentators have correctly reasoned that the Torah was written to the house of Israel whose spiritual doors are wide open for all nations to enter therein in order to enter into a spiritual relationship with the Elohim of Israel.

Genesis 2:2, The seventh day. Sabbath. Though this is not a direct command to keep the Sabbath (Heb. Shabbat), YHVH was leading his people by example when he sanctified the Sabbath and then rested from his work on this day. In Hebraic thought, one leads by example, without necessarily stating the command to do so. YHVH blessed the family first, then Sabbath next. Sabbath keeps the family together that keeps the Sabbath. The imperative command to keep the Sabbath is first found in Exodus 16–30 and then repeated in Exodus 20:8–11.

Genesis 2:3, All his work which he had made. Setting man an example of how to rest on the Sabbath, Elohim ceased all his work, workmanship, occupation, or business (Heb. melawkaw) and that which he did, produced, prepared or made (Heb. asah).

Genesis 3:23, To till/work [Heb. abad] the ground [Heb. adamah] from which he was taken. Adam means “man, mankind, ground, land, and is a cognate to adom meaning “red,” and relates to the ruddiness of man’s complexion. According to the TWOT, this word has to do with the man as being created in Elohim’s image, the crown of his creation. In this verse, Elohim commissioned Adam to work or to serve the earth/adamah. In a homiletic sense, this command of YHVH could be construed to mean that Adam/man who is spiritually rough and ruddy, yet who is created in the image of Elohim, has been commissioned to work on himself to work on and to conquer his [base] sin nature and to bring himself into conformity with the image of YHVH. Another facet of this idea could be that through the experiences and struggles of hard work, man will learn to overcome his fallen sin nature and rise to the higher calling of becoming like Elohim in nature. In a sense, hard work is part of man’s redemption process.

Genesis 4:10, Cries unto me from the ground. The earth not only witnesses against man because of his sins, but reacts adversely in judgment against man (Gen 4:12 and 3:17–19; Lev 26:19; Deut 28:23). If a man obeys YHVH, then the earth will bless man (Lev 26:4; Deut 11:14; 28:12; Isa 30:23; Joel 2:22–24). If man fails to praise YHVH, then even the stones will cry out (Luke 19:40). See also 1 John 5:8 where the earth along with the water and the Spirit bears witness to YHVH’s plan of redemption for men.

The earth has also acted as a witness against Israel when they have sworn a covenant with Elohim (Deut 4:26; 30:19; 31:28; 32:1).

Because the earth has been a witness to so much sin and bloodshed, and to Israel’s unfaithfulness to YHVH, this is why the earth has to be first cleansed (by the blood of wicked men to atone for their sins, Rev 14:20) and then by fire (2 Pet 3:7,12), and a new heaven and earth will arrive that has not been a witness to man’s sin and rebellion.

 

Overview of the Books of the Torah (Main Themes)

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Genesis (Beresheit) is the book dealing with beginnings and eventually its overarching theme is divine election. YHVH is choosing certain people (according to his divine will and sovereignty) to accomplish his purposes.

Exodus (Shemot) is the book whose principle theme is redemption—Israel’s deliverance from Egypt (Mitzraim). Here we learn how YHVH saves his people and we are shown that his people are redeemed in order to worship him.

Redemption is perhaps the main theme in Exodus. It is best delineated in the following passage,

Say, therefore, to the sons of Israel, “I am YHVH, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage. I will also redeem you with an outstretched arm and with great judgments. Then I will take you for My people, and I will be your Elohim; and you shall know that I am YHVH your Elohim, who brought you out from under the burdens of the Egyptians. I will bring you to the land which I swore to give to Abraham, Isaac, and Jacob, and I will give it to you for a possession; I am YHVH.” (Exod 6:6-8, emphasis added)

Obedience to and worship of YHVH is another major theme in Exodus.

And he said, “Certainly I will be with you, and this shall be a token unto you, that I have sent you, when you have brought forth the people out of Egypt, you shall serve Elohim upon this mountain.” (Exod 3:12, emphasis added)

And I say unto you, “Let my son go, that he may serve [Hebr. awvawd, Strong’s H5647] me, and if you refuse to let him go, behold, I will slay your son, even your firstborn.” (Exod 4:23, emphasis added)

And you shall say unto him, “YHVH Elohim of the Hebrews has sent me to you, saying, ‘Let my people go, that they may serve [Hebr. awvawd, Strong’s H5647] me in the wilderness, and, behold, until now you would not hear.’” (Exod 7:16, emphasis added)

The Basic Outline of Exodus

  • Chapters 1–6 show us the need for redemption.
  • Chapters 7–11 show us the power or might of the Redeemer as the ten plagues are poured out upon Egypt.
  • Chapters 12–18 show us the character of redemption; purchased by blood and emancipated by power.
  • Chapters 19–24 we are taught the duty of the redeemed.
  • Chapters 25–40 we see the restoration of the redeemed—provisions are made for the failures of the redeemed.

Leviticus (Vayikra) gives instructions on how to worship YHVH.

Numbers (B’midbar) gives us instructions pertaining to our spiritual walk and warfare in the “wilderness” of life.

Deuteronomy (D’varim) gives instructions to the younger generation preparing them to enter the Promised Land. Contained within is a recapitulation of the main tenets of the Torah, as well as the addition of some new laws, heart and prophetic issues pertaining to Torah obedience.

 

Jacob’s Prophecy to the Christians (pt 3)

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48:18, Multitude of nations. What do the Jewish sages say about this prophetic verse pertaining to the descendants of Ephraim and Manasseh?

Ibn Ezra: Many nations will descend from him (i.e., the word TKN/mem-lamed-aleph [melo], fullness, connotes abundance, the phrase meaning: And his seed will become the abundance of the nation [Neter; Karnei Or].) (The ArtScroll Bereishis/Genesis Commentary p. 2121)

R[abbi] Avraham b. HaRambam somewhat similarly: The expression denotes abundant profligacy to a point that they will have to inhabit lands of other nations it is an allusion to Ephraim’s expansive territory (Ibid.).

Radak: This refers to the Exile when the lands of others will be filled with his scattered descendants … See also Hos 7:8: “Ephraim shall be mingled among the nations. (Ibid.)

What kind of blessing was this prediction that one day his descendants—the Ten Tribes—would be scattered among the nations?

R. Munk explains: while it is true that the dispersion was caused by the unfaithfulness and sinfulness of Ephraim’s descendants (Hos 7:8ff), Jacob’s blessing was not in vain for “they will return to God” and will have their share in the world to come (Sanhedrin 110b). And R. Eliezer adds: “Even the darkness in which the Ten Tribes were lost will one day become as radiant as the day’ (according to the version of Avos d’Rabbi Nosson 36). And in the perspective of history, did not these exiled children of the Patriarchs enlighten the nations among whom they were scattered? They did so by teaching their conquerors the fundamental ideas of the knowledge and love of God, ideals they had never forsaken. Hence they too have a messianic vocation and their Messiah the. … Messiah son of Joseph (Succah 52a), also called Messiah son of Ephraim (Targum Yonasan on Exod 40:11), will play an essential role in humanity’s redemption, for he will be the precursor of the … Messiah Son of David …” (Ibid., pp. 2121–2122).

Can you better see in Jacob’s prophecies over the sons of Joseph and the resulting rabbinic interpretations of those prophecies foretelling the Messianic/Hebrew roots movement (within the Christian church) of the final days? Can you see how this movement would (will) be instrumental in bringing the Christians (many of whom are descendants of Joseph’s sons) back to their Hebrew and Jewish (Book of Acts) roots as part of the restitution/restoration of all things before Messiah Yeshua, the Son of David, returns (Acts 3:21)?

Does not the Book of Revelation prophesy the last days Hebrew roots movement? Read Revelation 12:17 and 14:12 that states that the end-time saints will be those who have the message of the gospel or the faith and testimony of Yeshua the Messiah and who keep YHVH’s Torah-commandments (the Torah or instructions of YHVH given to Moses and Israel at Mount Sinai).