We are not obligated to give, nor are we free not to give. Like trust and action (faith and works) freedom and giving go hand in hand, they are intrinsically linked, a complex unity. Introduction:
Many within the community of faith see the giving of a tenth of their income as an obligation. Or worse, are encouraged to give money they don’t have to fund building projects that have little eternal value. This is an unfortunate consequence of a theological view point that seeks to utilize the financial elements of Israel’s priesthood to generate income for extra-biblical projects, while ignoring the far greater obligations of Israel’s commonwealth and her Temple centric worship system. It seems ludicrous that a community which so fervently professes the faith of Avraham through Messiah Yeshua (Jesus) [that is the Church, Ecclesia of Messiah], should completely neglect the actions of Avraham in the matter of tithing/giving. The first person to present a tenth to HaShem is Avram that is Avraham before he became Avraham. This tenth is of great figurative significance to us as Jews. It is not merely an obligation, it is a symbol of all that is complete in us. To separate our financial wealth from our spirituality is as alien a concept to the observant Jew as the idea of separating soul and spirit. We cannot separate the inseparable. We are not spirits in a material world, we are souls (Nefesh), physical, mental, spiritual, emotional: we are complex and unified beings. We are Souls living in God. It is Hashem in Whom we dwell, He Who has made us echad (one). Therefore, if we are obligated to give a tenth we are also obligated to practise all of the instructions of the priesthood. However, if we are free to give, we have a High Priest Yeshua, Who, devoid of sin, is able to complete and perfect in us the fullness of all that His priesthood requires. Even ten by ten by ten l’olam va’ed (for worlds eternal). Gen 14:18 And Melchi-tzedek (My King of righteousness) king of Shalem (Peace, wholeness) brought forth bread (Lechem) and wine (Yayin); and he is priest of El-Elyon (God the most high). Gen 14:19 And He blessed him (Avram), and said: “Blessed be Avram (Father of a people) of El-Elyon (God the most high), Maker of heaven and earth; Gen 14:20 and blessed be El-Elyon (God the most high), Who has delivered your enemies into your hand.” And he (Avram) gave him (Melchi-tzedek) a tenth of all (Hebrews 7:4). –Genesis 14:18-20 The King of righteousness, Who is also the King of peace and the Great High Priest on behalf of all peoples brought bread and wine to the father of trust, which is faith. As High Priest of the Highest God, He spoke the blessing of God over the father of trust saying, “All blessing has come to you from God father of a nation: the God above all gods has delivered your enemies and their wealth into your hands.” After the King had spoken these words the father of a nation responded to the King of righteousness, the King of Peace and Wholeness, the Great High Priest, by giving to him a tenth of all that he possessed, both that which had always been his and that which he had plundered from the nations. This tenth symbolized everything that the father of a nation was, and everything that belonged to him. Ten is a symbol of wholeness and completion, of a promise fulfilled and sustained. Therefore, Avraham (Then Avram) offered a symbol of all that he was and was to become, all that he possessed and was to possess. He offered this from the riches of his own household and from the households of the nations he had plundered. Therefore, it is a practice that can be entered into by both Israel and the nations. He offered the tenth freely to a Priest Who held position before the priesthood of Aaron, and Who was a type for the Messiah, Who is the Cohen Ha-gadol raba (Great High Priest). Therefore, this free-will tithe holds authority over the obligatory tithe of the temple service and the priesthood of Aaron. Heb 7:1 For this Melchizedek was king of Salem, kohen of God Most High. He met Abraham returning from the defeat of the kings and blessed him, Heb 7:2 and to him Abraham apportioned a tenth of everything. First, by the translation of his name, he is “King of Righteousness”; and then also King of Salem, which is “King of Shalom.” Heb 7:3 Without father, without mother, without genealogy, having neither beginning of days nor end of life but made like Ben-Elohim, he remains a kohen for all time. Heb 7:4 Now see how great this man is! Even Abraham the patriarch gave him a tenth out of the plunder. Heb 7:5 Indeed, those sons of Levi who receive the priesthood have, according to Torah, a command to collect a tithe from the people—that is, from their kin, although they have come out of the loins of Abraham. Heb 7:6 But this one—who did not have their genealogy—has collected tithes from Abraham and has blessed him, the one holding the promises. Heb 7:7 Now it is beyond dispute that the lesser is blessed by the greater. Heb 7:8 In one case, dying men receive tithes; but in the other, one about whom it is testified that he lives on. Heb 7:9 Through Abraham even Levi, the one receiving tithes, has paid the tithe, so to speak— Heb 7:10 for he was still in his father’s loins when Melchizedek met him. Heb 7:11 Now if perfection was through the Levitical priesthood (for based on it the people had been given the Torah), what further need was there for a different kohen to arise—designated according to the order of Melchizedek, not according to the order of Aaron? Heb 7:12 For whenever the priesthood is altered, out of necessity an alteration of law also takes place. Heb 7:13 For the one about whom these things are said belongs to another tribe, from which no one has officiated at the altar. Heb 7:14 For it is clear that our Lord has sprung forth from Judah—concerning this tribe, Moses said nothing about kohanim. Heb 7:15 And it is even more evident, if another kohen arises like Melchizedek— Heb 7:16 one made not by virtue of a Torah requirement of physical descent, but by virtue of the power of an indestructible life. Heb 7:17 For it is testified, “You are a kohen forever, according to the order of Melchizedek.” Heb 7:18 For on the one hand, a former requirement is set aside because of its weakness and ineffectiveness— Heb 7:19 for Torah made nothing perfect. But on the other hand, a better hope is introduced, through which we draw near to God. Heb 7:20 Moreover, it was not without a sworn oath. (Others indeed have become kohanim without a sworn oath, Heb 7:21 but He with an oath—sworn by the One who said to Him, “Adonai has sworn and will not change His mind, ‘You are a kohen forever.’”) Heb 7:22 How much more then has Yeshua become the guarantee of a better covenant. Heb 7:23 Now on the one hand, many have become kohanim, who through death are prevented from continuing in office. Heb 7:24 But on the other hand, the One who does remain forever has a permanent priesthood. Heb 7:25 Therefore He is also able to save completely those who draw near to God through Him, always living to make intercession for them. Heb 7:26 For such a Kohen Gadol was fitting for us: holy, guiltless, undefiled, separated from sinners, and exalted above the heavens. Heb 7:27 He has no need to offer up sacrifices day by day like those other kohanim g’dolim—first for their own sins and then for the sins of the people. For when He offered up Himself, He did this once for all. Heb 7:28 For the Torah appoints as kohanim g’dolim men who have weakness; but the word of the oath, which came after the Torah, appoints a Son—made perfect forever. –Hebrews 7 TLV All the tithes and offerings of Israel are presented to God through the mediation of the priesthood of Aaron. Thus the Cohen Ha-gadol (High Priest) becomes the symbolic head of that priesthood. These tithes and offerings are intended to feed and clothe the priests of god and provide for the service of worship which is to be perpetuated generationally. Messiah did not cancel out the less effective priesthood of Aaron, rather He perfected it because He was before it. The Great High Priest Yeshua is now the mediator of the tithes and offerings of HaShem, only rather than making them an obligation He has turned them into an opportunity to respond to the freedom He has purchased on our behalf. This is why Melki-tzedek brings bread and wine to Avram. They’re symbols of both provision and redemption. Redemption through the sacrificial blood of Messiah’s death and provision through the life giving blood of His resurrection. Therefore, our tithing and giving are to be offered as a response to this freedom, in the same way that Avram offered his tenth in order to acknowledge the freedom and provision of God. The giving of our tenth, like Avram’s tenth, is a symbolic gesture which acknowledges that everything we are and all that we have belongs to God through Messiah Yeshua. Mar 12:41 He (Yeshua) sat down opposite the treasury and began watching how the people were putting money into the offering box. Many rich people were putting in a lot. Mar 12:42 Then a poor widow came and put in two small copper coins, worth less than a penny. Mar 12:43 Calling His disciples over, He said to them, “Amen, I tell you, this poor widow has put in more than all those contributing to the box! Mar 12:44 For they all put in from their surplus; but she, out of her poverty, put in everything she had, her whole living.” –Mark 12:41-44 TLV In this historical account, Yeshua observes a poor widow and illuminates her actions as being the actions of someone who has decided to offer all to God in the practice of worshipping Him. Avram’s tenth was also a foreshadowing of the widow’s offering. He did not give it to cover a debt or as an obligatory tithe but as a symbolic gesture which said, “All that I have and am belong to you HaShem”. This teaches us that the value of that which we give is measured by the intention of the heart of the giver. A believer may never tithe to an organized community of faith, instead, he may open his home to strangers, spending more than a tenth on providing for them and caring for their wellbeing. He may be in the practice of giving to fellow believers when they’re in need or lending his possessions to be used by others in the community. By doing this he shows that all that he has belongs to HaShem. Thus he gives to God in all circumstances, surpassing the requirement of the Torah. The number ten is a symbol of all that we are and all that we have. 2Co 9:6 The point is this: whoever sows sparingly shall also reap sparingly, and whoever sows bountifully shall also reap bountifully. When we look at tithing and giving as loosing, or sacrificing something we are missing the point. A wise farmer keeps aside a portion of the grain in order to seed the soil for the next season’s crop. He doesn’t consider this to be a loss or a sacrifice, rather he considers it a necessary part of the process of sowing and reaping. If he fails to plant enough seed he will also fail to reap a good crop. However, when he practices effective sowing he also reaps the benefit. The giving Rav Shaul is describing in 2 Corinthians is one or reciprocity. God owns all, therefore, He supplies us with all things and allows us to manage that supply. Additionally, rather than keeping the harvest for Himself and hoarding its benefits like a human land owner would do, God gives the fruit of the harvest back to the grower and leaves the grower to decide what he will offer as a token of his gratefulness to God. Today, there are those who misuse the principal of sowing and reaping to illicit funds from people who have nothing more to give. They encourage believers to mortgage houses and take out loans in order to, “reap” a greater reward. In doing so they bring poverty to the community of believers while they build worthless icons in memory of their so called ministries. This is a grievous sin against the body of Messiah that should not be tolerated. God does not ask us to give from what we don’t have but from what we have. The Scripture says, “My God shall supply all my needs according to His riches and glory” not, “I shall supply God’s needs according to my loans and lack of finances.” Those wolves among us, who steal from the poor in order to prosper themselves, may well have turned to the widow whom Yeshua spoke of and said, “If you’ve got a house you should mortgage it, two little coins will not reap the harvest God desires for your life, if you keep sowing so sparingly you’ll become even more accursed by God.” These liars, despicable leeches, false teachers, are condemned men. 2Co 9:7 Let each one give as he has decided in his heart, not grudgingly or under compulsion—for God loves a cheerful giver. 2Co 9:8 And God is able to make all grace overflow to you, so that by always having enough of everything, you may overflow in every good work. 2Co 9:9 As it is written, “He scattered widely, He gave to the poor; His righteousness endures forever.” 2Co 9:10 Now the One who supplies seed to the sower and bread for food will supply and multiply your seed and increase the harvest of your righteousness. Rav Shaul (Paul) explains that it is the heart (Lev) intention (the intention of the core being, not the intention of the emotion) that determines the value of the gift. Remember, it already belongs to God. He is a debtor to no one. If we give grudgingly it is as if we hadn’t given at all. Of course, due to the nature of sowing and reaping, we will also fail to benefit from an abundant crop. This is not a punitive action on God’s part, rather it is the natural result of our own actions. 2Co 9:11 You will be enriched in everything for all generosity, which through us brings about thanksgiving to God. 2Co 9:12 For this service of giving is not only supplying the needs of the kedoshim, but is also overflowing with many thanksgivings to God. When we give from an understanding of God’s goodness toward us we see God’s provision in all things and are grateful. This in turn inspires us to give to others from the overflow of our own spiritual and physical wealth. Rav Shaul calls this act a “service”, meaning an act of temple worship, a service of the priesthood of all believers. Thus in Messiah, the Great High Priest, we act as priests under His authority. The result is not only blessing and thanks giving among the holy ones (believers), but also an overflow to those around us. This overflow draws people to Messiah, Who reconciles them to God. Thus giving is one of the ways that the Gospel is perpetuated. 2Co 9:13 Because of the evidence of this service, they praise God for the obedience of your affirmation of the Good News of Messiah and for the generosity of your contribution to them and to everyone. As a result of our giving other believers praise God and give Him the glory due His Name. Our giving affirms our certain hope in the Gospel of the Messiah. 2Co 9:14 And in their prayer for you, they long for you because of the surpassing grace of God upon you. 2Co 9:15 Thanks be to God for His indescribable gift! -2 Corinthians 9:6-15 TLV Our giving is the fruit of the surpassing chesed (grace, mercy) of God which is upon us. It is an act of worship that gives voice to the eternal truth that God’s greatest gift, the gift of His Son, has produced a great harvest of souls. Thus, we praise Him and give thanks to Him. Conclusion:
© 2016 Yaakov Brown When all practical avenues have been exhausted, God is seeding a miracle. Introduction: We should keep in mind the events of the previous chapter as we read the narrative of chapter 16. Avram has just received the unconditional covenant of the land and has been shown the future slavery and subsequent deliverance of Israel. He has received all these things as a sign of the fact that God has already established a blood heir for him. Avram is said to have come to a place of complete trust in G-d and is thus credited with righteousness (Genesis 15:6). Now however, it seems that he has either neglected to pass this information on to Sarai, or, she has chosen to doubt God’s ability to fulfil His promises to Avram. Either way, Avram allows his role as leader of the household to be usurped by the emotional pleas of his desperate wife, and thus makes room for conflict to enter his camp. The lesson for the follower of Messiah is clear: In Messiah we are completely safe at the core of our being (Avram’s trust in G-d). We cannot be possessed by another. However, if we allow our actions to stray from our core (Avram submits to Sarai’s demands), those actions can be utilized by another. Therefore, our actions must always come from our core, which is Messiah in us (Trust in G-d). In a wonderful redemptive twist, God blesses Hagar and her son, though He also clarifies Ishmael’s cantankerous spirit and his volatile role in the future history of humanity. At the conclusion of this account however, it is Hagar’s choosing to see (recognize) the G-d Who has seen—known her from before the creation of the world—her, and her obedience in returning to serve her mistress; that restores her position within the tents of Avram. Thus HaShem (Mercy) delivers her from perishing in the wilderness. In a paradoxical sense, Hagar’s symbolic role as an Egyptian, places the soon to be slave master of Israel under the authority of Avram via Sarai. In this account Egypt is seen figuratively as the servant of Israel. Just as Israel was to wander in the desert, so too Egypt, through Hagar, wandered in the desert. However, where Israel’s freedom was to be found by leaving Egypt (Sin) behind, Egypt’s (Hagar) freedom is found in her returning to Israel (Y’sra: overcoming El: in G-d). In the repetition of the Hebrew words ayin: eyes, and ra’ah: to see, and through the naming of Y’sh’ma-el (heard by God), this historical story emphasizes the all-seeing and all-hearing God of Israel. Gen 16:1 And Sarai (Princess) the wife of Avram (Father of a nation) didn’t bare him children: and she had a handmaid, a Mitzrit (Egyptian: double distress), whose name was Hagar (Flight).
The shame associated with being barren in Biblical times cannot be overstated. Children and in particular male heirs were essential to the survival of a family and the retention of lands and wealth. In spite of God’s promise Avram had been in the land of Canaan ten years without any sign of an heir. It may well have seemed like God had forgotten him, however, in reality this is yet another step toward complete reliance on God. When all practical avenues have been exhausted, only a miracle of God can establish His promises. According to the Midrash, as interpreted by Rashi, Hagar was a daughter of Pharaoh, who was gifted to Sarai after Pharaoh had witnessed the power of God at work on Sarai’s behalf, and had concluded, “Better that she (Hagar) be a servant in their household than a princess in someone else’s”. Gen 16:2 And Sarai said unto Avram, Behold now, HaShem (YHVH: Mercy) has restrained me from bearing: I plead with you, go in unto my maid; it may be that I may obtain children by her. And Avram heard, listened, understood and consented (va’yeeshma) to the voice (kol) of Sarai. It is worth noting here that it is the attribute of Mercy displayed in the Holy Name (YHVH), which is responsible for restraining Sarai from bearing children. In the ancient near east surrogate mothers were often employed for the purpose of continuing family lines, a custom that is attested to in places such as ancient Ur and Cappadocia. The patriarch Yaakov (Jacob) also had children in a like manner, and the sons born to his wives were all full members of his household. However, in the present case it is election that will determine Isaac’s status as heir to the promises of Avram, while Ishmael, who has been blessed with a different blessing (Galatians 4:22-29), will be put out of the household of Avram. Avram seems to have momentarily taken his eyes off HaShem and given in to reason rather than walking in trust of God. What’s more he listens to, “l’kol Sarai” (the voice of Sarai) rather than, “Ha’kol Adonai” (the voice of The Lord). Gen 16:3 And Sarai (Princess) Avram's (Father of a nation) wife took Hagar (Flight) her maid the Mitzrit (Egyptian: double distress), after Avram had dwelt ten years in the land of Kena’an (Canaan: humility, lowland), and gave her to her husband Avram to be his wife. We find an interesting remez (hint) in the Hebrew text when we read the meaning in the names of the characters: “The princess, wife to a nation’s father, took flight in double distress, after the nation’s father had spent ten years in a land of humility.” Sarai is the instigator of this faithless action. She is in double distress because, unlike Avram, she has not trusted HaShem. Therefore she believes she is unable to bear children and that God is unable to provide her with a child. So Sarai is taking flight from God’s promises, a decision that will result in the birth of a child who will bring perpetual conflict to the progeny of Sarai’s womb. Thus the number for completion, “ten” is seen in the remez to represent the complete captivity (humility) of the Hebrews under the Mitzratim (Egyptians). Something that was outlined in detail during Avram’s covenant experience in the former chapter. Gen 16:4 And he went in unto Hagar, for the purpose of causing her to conceive: and when she saw that she had conceived, her mistress became insignificant in her eyes (she despised and looked down upon her mistress Sarai). It was not unusual for men to have multiple wives at this time and in this context. In fact without the protection of a husband and a wider family collective, a woman living in this historical environment would have surely died from lack of provision. To be given to a man of Avram’s stature would have been considered an honour and does not constitute sexual slavery in the modern sense. Remember that Avram aquired his Egyptian servants and riches through his relationship with the ruler of Egypt (Genesis 12:16). In fact Hagar’s life with Avram’s family may well have been far more comfortable than her former life under Egypt’s religious and cultural rule. Therefore, having been lifted from a position of servitude into the role of second wife, Hagar was being offered an opportunity for greater comfort and status. This makes her actions toward Sarai seem heinous rather than simple pettiness. Instead of showing mercy toward Sarai in her barren state, Hagar looks down upon her and despises her, viewing Sarai’s infertility as a sign of inferiority. For a woman of this time and context, the inability to bear children was disgrace enough without the added ridicule of her pairs. Gen 16:5 And Sarai said unto Avram, “My wrong be upon you: I have given my maid into your bosom; and when she saw that she had conceived, I became despised in her eyes: may HaShem (YHVH: Mercy) judge between me and you”. The literal translation, “My wrong be upon you” is ironic. While the plain meaning should be understood to refer to the fact that Sarai has been wronged, the remez (hint) conveys the idea that it is her wrong action that is being visited on Avram due to his lack of leadership. Avram’s desire to please his wife had caused him to temporarily relinquish the promise of God regarding his progeny. Thus the wrong committed by Sarai in insisting that Avram cohabitate with her maid servant has now come back upon Avram, who is the leader of the household and is therefore both explicitly and implicitly responsible for the current situation. From time to time in the Tanakh we read this spine chilling statement, “May HaShem judge between me and you”. It is not something that should be uttered lightly. In this case Sarai’s profound hurt over her inability to conceive has been compounded by her maid servant’s ridicule and has resulted in an emotionally charged and rash pronouncement. Genesis Rabah 45:5, suggest that Sarai’s litigious actions were the reason that Avram outlived her by fifty years (Gen. 23:1; 25:7). However, a glimmer of hope can be seen in the attribute of mercy that emanates from the Divine Name. Thus we read, “May Mercy judge between me and you”. Gen 16:6 But Avram said unto Sarai, “Behold, your maid is in your hand; do to her what seems good in your eyes”. And Sarai kept her busy (vat’anah: rt. anah) [with the chores of servitude], and she fled from before her face. While many English translations choose to say, “Sarai dealt harshly” the reader should be aware that the same Hebrew word, “anah” which is here translated as, “harshly, afflicted etc.” is used by G-d in verse 9 as an instruction to return to humble service, and in this context, does not mean, “affliction” but, “to be busy with the tasks of servitude”. Therefore, Avram, who has taken Hagar as a wife, and has given her all the privileges that come with matrimonial obligation, now returns Hagar to Sarai, for whom Hagar will always be considered a servant. The text doesn’t infer mistreatment but rather demotion. It is most likely that Hagar flees, not because of abuse but because of anger at having been denied her new found pre-eminence in the home. However, that which seems, good in Sarai’s eyes is not necessarily good in G-d’s eyes. Avram once again abrogates his authority as head of the household in order to please his wife Sarai, and as a result, Hagar, whose name means flight, flees. Gen 16:7 And seeking to secure her, the angel (Malach) of HaShem (YHVH: Mercy) found her by a spring (ayin: eye) of waters in the wilderness, by the spring (ayin: eye) in the way to Shur (wall). Shur was located southwest of the land of Israel on or inside of the eastern border of Egypt. Therefore Hagar was seeking to return home to Egypt. The angel of The Lord, Who, based on the pursuant conversation, is clearly a manifestation of The Lord Himself, seeks to give security to insecure Hagar. God need not find her, He knows her location, but manifesting as the angel of HaShem, God relates to Hagar in a tangible and present way: she is found by Him and is privileged to see the unseen One. The Hebrew word, “ayin” (eye), which has already been used three times up to this point in the chapter, is now translated, “Spring” (an eye in the earth producing water). This entire account emphasizes the all-seeing God. The God Who had already seen the future heir of Avram’s household. Avram traded his vision for that of his wife. Sarai in turn did what seemed good in her eyes, and Hagar used her eyes to look down on her mistress. Whereas, God saw the end from the beginning. He foresaw his servants’ faithless attempt to acquire their own heir. He foresaw the misery that would result. He also foresaw the rebellion of Hagar (Egypt) and the way she would take flight. So He prepared redemption for the one who would be subjected to misery. He seeded the spring of living water to sustain the wanderer. He saw the repentant heart of the one in flight and made a way for her to return to the tents of His people. “The poor man and the oppressor have this in common: Adonai gives light to the eyes of both.” –Proverbs 29:13 “For where your treasure is, there will your heart be also. The eye is the lamp of the body. Therefore if your eye is good, your whole body will be full of light. But if your eye is bad, your body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness!” -Matthew 6:21-23 (TLV) Our Messiah’s words are the foundation for the saying, “The eyes are the window to the soul”. The Hebrew consciousness sees the eye as a symbol of the heart motivation. This is clearly the intended meaning of Yeshua’s words in Matthew 6:21-23. Each of us has been seen by God and each of us has a choice to make: will we look upon Him in return and allow Him to fill our eyes with His light from the inside out, or will we close our eyes to His light and allow the yetzer ha-ra (evil inclination) to blind our vision with darkness? He is the God Who sees, His eye is on the sparrow. Will we look for the unseen reality of His promises or will we rely on the temporal vision of human reason? “So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.” – 2 Corinthians 4:18 (NIV) Gen 16:8 And He said, “Hagar, the handmaid of Sarai, where have you come from? and, where will you go?” And she said, “I’ve fled from the face of my mistress Sarai.” Notice that God reminds Hagar of her status as, “the handmaid of Sarai”. This is as much a rebuke as it is a rescue. God requires humility from Hagar. God knows where Hagar has come from and where she is going, therefore, the question is intended to reveal something to Hagar. Hagar’s words of response show that she has humbled herself and is reconsidering her role in God’s plans. She acknowledges that Sarai is her mistress. This is the first step in her returning to the tents of Avram. Gen 16:9 And the angel (Malach) of HaShem (YHVH: Mercy) said to her, “Return to your mistress, and submit (v’hit’ani: rt. anah) yourself under her hands. Avram (father of a nation) had said, “Behold, your maid is in your hand”. Now the angel of HaShem instructs Hagar to return and be subservient toward her mistress Sarai. Rather than enabling Hagar’s rebellion, God requires her to return to her mistress in humility, for her own good. Gen 16:10 And the angel (Malach) of HaShem (YHVH: Mercy) said to her, “I will multiply your seed exceedingly, so that they cannot be numbered due to the multitude of them.” Notice the differences between this promise and the promises made to Avram. Hagar’s seed will be numerous but the nations of the earth will not be blessed through her seed. Hagar’s seed will be numerous but the covenanted land will not pass to them. Hagar’s seed will be numerous, but they will not be as numerous as the stars or the dust of the earth. Hagar’s seed will be numerous but as is metaphorically indicated in the previous verse, they will return to submit beneath the hand of Avram’s blood progeny via Sarai. Gen 16:11 And the angel (Malach) of HaShem (YHVH: Mercy) said unto her, “Behold, you are with child, and shall bear a son, and shall call his name Y’sh’ma-el (Heard by G-d); because HaShem (YHVH: Mercy) has heard your misery. Ishmael’s name does not mean, “He hears God” but rather that, “God has heard” him. It’s unlikely that Hagar knew she would have a son, therefore, the knowledge was an encouragement to her because sons were usually the inheritors of the family name and wealth. Gen 16:12 And he will be a wild man; his hand will be against every human being, and every person's hand will be against him; and before the face of all his brothers he will dwell. This is an extremely perceptive prophetic statement regarding the progeny of Ishmael (the Arabic peoples) and the false religion (Islam: Submission) that has now become so prevalent. The irony of which is not lost when one considers the events taking place in today’s world. Gen 16:13 And she called the name of HaShem (YHVH: Mercy) Who had spoken to her, “You are the God Who sees me”: for she said, “I also in this place have seen after having been seen.” Here the text makes clear that it is HaShem Himself Who has spoken to Hagar. Therefore, the angel of HaShem is a manifestation of God Himself, Who is God with us, “Emmanuel”. The Hebrew word play over the root, “ra’ah” conveys a beautiful sense of the unseen causing the seen to receive sight. We are only able to see God because He has first seen us. Gen 16:14 Wherefore the well was called B’eir-lachai-roi (Well of the living Seer); behold, it is between Kadesh (Holy) and Bered (hail, fig. destruction). The remez (hint) in the three names of the spring, gives way to a drash (comparative teaching) regarding loss and redemption. The well of the living seer (Yeshua: Malakh ha-YHVH, Messenger of Mercy) is situated between the God we are running away from (Kadesh: Holy) and the destruction we are running toward (Bered: destruction). This well of the living seer is the water of living Himself. If, like Hagar (flight) we choose to see the One Who has seen us, we will be delivered and return to The Father of all Nations (God). Thus the waters of living restore us in the place of our fleeing and strengthen us so that we might return to God. Gen 16:15 And Hagar bore Avram a son: and Avram called his son's name, which Hagar bore, Y’sh’ma-el (Heard by God). The events of verse 15 happen some months after Hagar’s meeting with HaShem. She is back among the tents of Avram when she gives birth and he gives his son the name Ishmael, either by a personal revelation of God or by receiving the name from Hagar. Gen 16:16 And Avram was eighty six years old, when Hagar bare Y’sh’ma-el to Avram. The miracle of Yitzchak’s (Isaac) birth, which is soon to follow, is accentuated by the ages of Avram and Sarai at the conclusion to the events of Ishmael’s birth. When all practical avenues have been exhausted, God is seeding a miracle. © 2016 Yaakov Brown G-d’s presence alone passes through the sacrificial animals while Avram is in a deep sleep. As a result the covenant responsibility is entirely incumbent upon G-d. Therefore, it is impossible for Avram or his descendants (Israel) to revoke the covenant through disobedience. The land has been promised and will not be taken back. It is a perpetual promise from a G-d Who cannot lie and never breaks His oaths. Introduction: Those who consider the former chapter to be an outside source refuse to acknowledge any continuity with the present chapter. As a result the opening clause becomes irrelevant because it is not known to them which events precede it. A more realistic and logical view sees the obvious continuity between the two chapters and reads the opening clause as following the words spoken by Malki-tzedek, the king of S’dom and Avram at the conclusion of chapter 14. Remembering that the Torah sees no chapter division at all and therefore presumes continuity of chronology. I suggest rereading 14:18-24 and without breaking, continue to read the first verse of chapter 15. It will soon become obvious to you that these events are part of a continuing narrative. The text: Gen 15:1 After these words (D’varim, events) the Word (D’var) of HaShem (YHVH: Mercy) came unto Avram (father of a nation, exalted father) in a vision, saying, “Don’t Fear, Avram: I am a shield (magen) to you, a reward that is great exceedingly. Given that Malki-tzedek, the king of S’dom and Avram have just finished speaking, it seems more consistent to translate the Hebrew, “D’varim” literally as, “words”. Additionally, while it is popular to discredit translations that read the latter clause as an extension of Who G-d is to Avram, it is none the less a valid reading and makes more sense in light of the eternal nature of what follows. Therefore, I believe, “I am a shield (magen) to you, a reward that is great exceedingly” is the best reading. From this we understand that for the person of faith/trust, G-d is both protector and reward. Gen 15:2 And Avram said, Adonai HaShem/Elohim (Lord YHVH/G-D: Master, Merciful, Judge), what will You give me, seeing I go childless, and the heir of my household is from Damesek (Silent sackcloth weaver, mourning) Elietzer (My G-d helps)? Avram’s response, “My Lord HaShem Elohim” is an unusual combination of Divine titles. The Hebrew text reads, “Adonai YHVH” but the characters YHVH are marked with the nikudot (vowels) for Elohim—this is how the mistaken name Jehovah was concluded by early Christian translators. What the scribe intends, is that we understand the three attributes of G-d: Dominion, Mercy and Judgement. It is noteworthy that Avram calls G-d these titles prior to protesting his lack of progeny. Avram shows himself to be a man of relationship and true faith in that even his doubts place their trust in G-d. On reading the phrase, “My Lord G-d” the discerning Messianic Jew is reminded of another man of faith, who had at one time been a doubter: that is, T’oma (Thomas) the Talmid (disciple) of our Mashiyach Yeshua:
‘And after eight days again his disciples were inside, and Thomas was with them: then came Yeshua (Jesus), the doors being shut, and stood in the midst, and said, “Shalom Aleichem (Peace be unto you)”. Then He said to Thomas, “Reach out your finger, and touch my hands; and reach out your hand, and thrust it into my side: and don’t doubt, but believe. And Thomas answered and said unto Him, “My Lord and my G-d”.’ –Yochanan (John) 20:26-28 We now recall G-d’s promise to give Avram’s descendants all of the land of Israel (13:15): implicit in this promise is the provision of descendants. Avram knows G-d will fulfil His promise, so why does Avram respond the way he does? Avram’s response here is more of a, “How will You do it?” than it is a statement of mistrust. This is further testified to by the accreditation of righteousness that soon follows. When we ask G-d, “How will You keep Your promise?” we are not saying, “I don’t believe you can keep Your promise”. Trust or a lack thereof determines the way we respond to G-d. Gen 15:3 And Avram said, “Behold, to me You have given no seed: and, look, one born in my household is my heir. Male heirs were a necessity in the Middle Eastern culture of Avram’s time. In fact, this is still the case in many Middle Eastern countries today. A blood born heir was seen as a means to maintain the family name and heritage. For Avram this was more than a mere feeding of the ego, it was a means by which he might pass on his knowledge of the one true G-d. Thus the interchange over the issue of an heir was a G-d inspired conversation, filled with hope and purpose. Gen 15:4 And, behold, the Word of HaShem (YHVH) came unto him, saying, this shall not be your heir; but he that shall come forth out of your own loins shall be your heir. The Tanakh (OT) can speak of a legal heir as a son (Ruth 4:17), thus the emphatic phrasing, “out of your own loins”, literally: stomach, eternal organs. In order for this promise to be complete the heir must reach adulthood and be able to physically maintain the household and property belonging to Avram. Therefore, this is also a promise of longevity for Avram. Gen 15:5 And He brought him outside, and said, “Look now toward the heavens, and count the stars, if you’re able to number them: and He said unto him, so shall your seed be.” We now discover that the vision is seen at night. The phrase, “brought him outside” suggests that Avram was in his tent when the vision began. The subsequent events of verses 9-11 would probably have occurred the following day. The Midrash interprets, “outside” to refer to G-d showing Avram what is possible outside of humanity’s natural reasoning. Avram knew that it was now no longer physically possible for he and Sarai to have children, therefore, G-d was showing Himself to be the G-d of the impossible. The Jewish people would be born from miraculous events, thus miraculous events would pursue Israel all the days of her life in order to cause us to return to the G-d who birthed us. The Pesikta Zutresa explains that this vision symbolized to Avram that just as no nation could conquer the stars, so too no one would ever succeed in exterminating Israel. The stars 15:5 and the dust of 13:16 are symbolic representations of one and the same people. This is affirmed by the parallelism of 22:17. It is the ethnic people of Israel who are to inherit the covenanted land. This is made clear prior to Avram’s act of trust. Above all else we should note that G-d made this promise to Avram without condition. Gen 15:6 And he trusted in HaShem; and He counted it to him for righteousness. Avram had been trusting in HaShem for some time prior to this, therefore, the intended meaning here is that Avram gave himself over entirely in his trust of G-d: not just regarding the present promise but in all things. This verse is quoted twice by Rav Shaul (Paul) the Shaliach (Apostle): Romans 4:3 & Galatians 3:6, and by Yaakov in James 2:23. Both the present account and the argument posed by Shaul in Romans 4 show that faith/trust is not achieved but received. Our role in relating to G-d is the role of wife, receiving that which He has promised. Gen 15:7 And he said unto him, I am HaShem that brought you out of Ur (flame) of the Kasdim (Clay breakers), to give you this land to inherit it. This verse affirms that G-d has already established the land as Israel’s inheritance. Gen 15:8 And he said, “Adonai (Master) HaShem (YHVH: Merciful)/Elohim (Judge), in what will I know that I will possess it?” Avram uses the same unusual combination of Divine titles that he used in verse 2. This continues to show Avram’s submission to G-d’s Kingship, an understanding of His mercy and a respect for His judgement. Avram is not asking for visual affirmation because of doubt, he has just been named as one righteous through trust. Therefore, the question is a request for a physical connection within the conversation that he is having with the invisible G-d. G-d understands the human need for physical kinetic interaction and sees it as part of the vehicle of communication which strengthens relationship. Gen 15:9 And He said unto him, bring Me three heifers, and three she goats, and three rams, and a turtledove, and a young pigeon. From Avram’s perspective within time and space the animals are intended for the establishment of a covenant and to give it the status of an irrevocable oath. From G-d’s perspective the covenant is already established. By definition a covenant is irrevocable. Each of the animals listed are used for sin offerings in the Torah, for the purification and redemption of all Israel, from the greatest to the least, both corporately and individually.
The number three is representative of the unity of G-d, of perfection, completion and of an irrevocable decision, an established reality that has been firmly decided in the mind of G-d. Hence a perpetual application for the promises attached to the covenant. Avram didn’t divide the birds because birds are not divided for sacrificial purposes, as evidenced in the priestly offerings of Israel. Additionally, the dove/turtle dove is a symbol of Israel as the beloved of G-d (Shir Ha-shirim: Song of songs). As alluded to by Rabbi Solomon Yarchi who states that: “The idolatrous nations are compared in the Scriptures to bulls, rams, and goats; for it is written, Psalm 22:12: Many bulls have compassed me about. Daniel 8:20: The ram which thou hast seen is the king of Persia. The rough goat is the king of Greece. Daniel 8:21. But the Israelites are compared to doves, Song of songs: ‘O my dove, that art in the cleft of the rock.’ The division of the above carcasses denotes the division and extermination of the idolatrous nations; but the birds not being divided, shows that the Israelites are to abide for ever.” Ramban interprets the numbers of each animal to represent the three sorts of sacrifices, the burnt offering, the sin offering, and the peace offering; Ben Melech understands the three heifers refer to the heifer of the Day of Atonement, that for uncertain murder, and the red heifer. The common theme is one of atonement and redemption, which is to be associated with both the people of Israel and the land of Israel, and is based on G-d alone passing through the sacrificial animals by way of symbolic manifestation. It is noted that in regard to this type of ancient covenant, the one who walks between the sacrificed animals is bringing a death curse upon himself if the covenant is broken. Our Ram (Gen 22:13), Yeshua the Messiah, took upon himself the price of Israel’s salvation, the redemption of the land of Israel and by extension the price for the salvation of all humanity. Gen 15:10 And he took unto Him all these, and divided them in the midst, and laid each piece one opposite the other: but the birds he did not divide. For a similar sacrificial practice see Jeremiah 34:18. It was customary for both parties to pass through the divided animals. Here however, Avram simply sets the scene, while it is G-d whose presence passes between the divided animals. Gen 15:11 And when birds of prey came down upon the carcases, Avram drove them away. The birds of prey symbolize the nations that would seek to abrogate the covenant by destroying Israel, with the intention of taking the Promised Land for themselves. However, the King of Righteousness (Psalm 110), the Messiah, would one day be born, the seed of Avram and drive away the nations who seek to destroy His prize possession. Gen 15:12 And when the sun was going down, a deep sleep fell upon Avram; and, behold, a terror of great darkness fell upon him. The first mention of the L-rd putting someone into a deep sleep is found in Genesis 2:21 which records the creation of Chava (Eve) from Adam’s side. The relationship here seems to indicate that G-d is about to bring Israel (feminine) forth from Avram. Thus Avram is placed into a similar deep sleep. The same Hebrew word, “tardemah” is used in the account of 1 Samuel 26:12, where David (G-d’s anointed) walks among the army of Shaul while they are in a deep sleep sent upon them by G-d. It is also of great significance that Daniel the prophet saw his visions of the future while in a deep sleep (Daniel 8:18; 10:9). The dread and darkness are the appropriate atmosphere for conveying Israel’s coming years of slavery and darkness. This darkness is also prophetic of the darkness G-d would bring against Egypt (Exodus 10:21-22), which is called, “groping darkness”. This darkness is also related to Moses meeting with G-d on the mountain at Sinai. During this encounter, “Moses drew near into the thick darkness where G-d was” (Exodus 20:21-25). During this meeting G-d explains the means by which an altar for peace and covering are to be constructed. Thus there is a connection to Israel’s sacrificial system. Additionally, the terror and darkness are precursors to the appearance of the smoking pot and flaming torch, thus linking these events to the appearance of the L-rd at Sinai (Exodus 19). The New Covenant would also be inaugurated in darkness (Matthew 27:45, 51). In fact throughout Scripture G-d is seen as appearing in or coming down upon darkness (Deut 4:11; 5:22, 23; 2 Sam 22:10; 1 Kings 8:12; 2 Ch 6:1; Psalm 18:9, 1; 97:2). The Midrash sees the four elements of deep sleep, terror, darkness and falling as representing the progression of oppression that later came against Israel in the form of the nations: Babylon, Media-Persia, Greece and Rome. Gen 15:13 And he said unto Avram, “Know with certainty that your seed will be strangers in a land that is not theirs, and will serve them; and they will afflict them four hundred years; Gen 15:14 And also that nation, whom they will serve, I will judge: and afterward they will come out with great substance. The Rabbis calculate the beginning of the years of subjugation as being 30 years after this vision at the birth of Isaac, because Isaac lacked the permanence of territory and prestige that Avram enjoyed and his descendants were considered aliens even during their years in the land of Israel. Gen 15:15 And you will go to your fathers in peace; you will be buried in a good old age. Avram’s longevity and prosperity are affirmed yet again. The father of trust is entrusted with certain hope in HaShem. Gen 15:16 But in the fourth generation they shall come out again: for the iniquity of the Amorites is not yet full. The four generations and the four hundred years are synonymous, in that the Hebrew, “dor” is also understood to mean, “lifetime”. G-d is not only just but also patient. He will not drive out the Amorites at their present level of sinful behaviour, however, He knows that they will reach levels of sin and self-debasement that will require just discipline. Thus the later invasion of Joshua and the Israelites is not a usurping of land but an act of G-dly discipline, Israel being the instrument of that discipline. Gen 15:17 And it came to pass, that, when the sun went down, and it was dark, behold a smoking pot full of embers, and a burning torch passed between the pieces. The smoking pot and flaming torch are symbols of the Divine presence. These same symbols are seen leading Israel through the desert, a column of fire by night and a column of smoke by day (Exodus 13:21). This same manifestation of G-d’s presence was a protection for Israel when the column moved between Israel and the Egyptian army at the edge of the Red Sea (Exodus 14:20; Joshua 24:7). This protection reflects the promise G-d has made to be Avram’s shield. This same manifestation of the Divine presence is called the Angel of HaShem (Exodus 13:19). There is also a connection here to the revelation of G-d at Sinai (Exodus 19), Ezekiel’s vision (Ezekiel 1:13), and the pouring out of the Holy Spirit during Shavuot/Pentecost (Acts 2). It seems clear that due to the prophecy Avram has just received concerning Israel’s coming slavery, that the symbols of the Divine presence passing through the divided animals is a foreshadowing of the same Divine presence leading Israel through the waters of the Red sea. G-d’s presence alone passes through the sacrificial animals while Avram is in a deep sleep. As a result the covenant responsibility is entirely incumbent upon G-d. Therefore, it is impossible for Avram or his descendants (Israel) to revoke the covenant through disobedience. The land has been promised and will not be taken back. It is a perpetual promise from a G-d Who cannot lie and never breaks His oaths. This type of covenant is called an Unconditional Royal Covenant, as opposed to the conditional bargain-like covenant of Genesis 31:44. Gen 15:18 In the same day HaShem made a covenant with Avram, saying, “Unto your seed have I given this land, from the river of Mitzraim (Egypt: double destress) unto the great river, the river Perat (Euphrates: fruitfulness): Gen 15:19 The Ha-Kanee (Kenites: smiths), and the Ha-kenizee (Kenizzites: descendants of Kenaz: hunter), and the Ha-Kadmoneiy (Kadmonites: easterners), Gen 15:20 And the Ha-chetee (Hittites: descendants of chet: terror), and the Ha-Perizee (Perizzites: belonging to a village), and the Ha-Rephaim (Rephaimites: healing), Gen 15:21 And the Ha-Amori (Amorites: sayers), and the Ha-C’naanee (Canaanites: zealous), and theHa-Geergasheey (Girgashites: dwelling in clay soil), and the Ha-Y’vooseey (Jebusites: descendants of Y’boos: threshing floor).” “In the same day” means in the daylight hours following these events when Avram had awoken to hear the covenant promise, G-d spoke saying, “Unto your seed have I given this land, from the river of Egypt unto the great river, the river Euphrates”. Only during David’s reign were the boundaries of verse 18 attained, and then only as an empire. Of the ten nations (a number symbolizing completion), only the last seven were actually conquered by Joshua. The first three, The Kenites, Kenizzites, and the Kadmonites would belong to Edom, Moab and Ammon. The Rabbinical view is that these will be conquered and belong to Israel during the days of the Messiah (Isaiah 11:14). Given that G-d is bound by Himself to keep this covenant with Avram’s descendants, Israel, we can look forward to the time when the Messiah of Israel will return and reign over the entire Promised Land as King and High Priest over Israel and the nations. © 2016 Yaakov Brown HaShem has sworn and will not repent, “You are priest for (in) perpetuity (eternally) according to My words (d’varati: reasoning, cause, purposes) My king righteousness.” -Tehillim 110:4 Introduction and Overview:
At the conclusion of chapter 13 we find Avram camped beneath the oaks of Mamre (Strength, fatness, abundance) approximately 32 km south west of Beit-lechem (Bethlehem: House of bread). Avram had recently parted ways with his nephew Lot and had settled into his life rhythm, epitomized by the tent and altar, a sojourner in this world and one who understood the need for sacrifice. At least 15 years pass before Avram catches up with Lot again by way of delivering him from captivity. The present account is the first time in Biblical record that external history is co-ordinated with Biblical history. Scholars have concluded that the topographical details suggest these events took place in the early Bronze Age (The early second millennium BCE), subsequently some believe that chapter 14 was originally an outside account that was later added by Moses, however, there is equally compelling textual evidence to the contrary. Regardless, the tribal nations in question are well documented and archaeological evidence supports the Biblical account. Avram is seen exhibiting many of the characteristic qualities of a Tzadik (righteous one) throughout this chapter. He is living in the secular world but he is not of it. He understands his familial responsibility and rescues his nephew Lot from captivity. He remains fiercely vigilant in his calling, and while Lot’s green pastures have become short lived, Avram soon sees the L-rd’s providence at work in his right actions, even to the point of defeating a much larger combined force in the delivering of his nephew. This account begins with waring kings, sees Avram drawn into a secular war due to the captivity of his nephew Lot and then concludes with Avram being blessed by the King of Righteousness, which is closely followed by the king of S’dom’s attempt to compromise that blessing by offering to Avram that which wasn’t his to give. The Text: War of the Chieftains Gen 14:1 And it came to pass in the days of Amraphel (Speaks of darkness/Gives dark council) king (Chief) of Shinar (Country of two rivers), that Arioch (Fierce Lion) king of Elasar (G-d chastens/disciplines), Cedarlaomer (Hand full of sheaves) king of Elam (Pepetual/Eternal), and Tidal (Thanks toward High) king of nations (Goyim); Gen 14:2 Made war with Bera (In the evil) king of S’dom (Destruction, burning, field, demons), and with Birsha (In iniquity/guilt) king of Amorah (People of fear, bound, sheaves, submersed), Shinav (Teeth of father) king of Admah (Red Earth), and Shemeiver (Name that is strong) king of Tzeboiym (Beautiful ones), and the king of Bela (devouring, destruction, engulf), which is Tzoar (Insignificance). Gen 14:3 All these were joined together (bound in agreement) in the valley of Ha-Siddim (plain), which is Yam Ha-melach (the Sea of Salt—Dead Sea, a lake). Gen 14:4 Twelve years they served Cedarlaomer (Hand full of sheaves), and in the thirteenth year they rebelled. Gen 14:5 And in the fourteenth year came Cedarlaomer (Hand full of sheaves), and the kings that were with him, and smote the Rephaims (healing) in Ashterot (Cohesiveness/star goddess) Karnaim (Two horns), and the Zuzim (roaming ones) in Ham (hot), and the Emim (dreaded ones) in Shaveh Kiriathaim (Plain of two cities), Gen 14:6 And the Ha-Chori (cave dwellers) in their mount Seir (Hairy), unto Elparan (ram of glory: ayil – pa’ar), which is by the wilderness. Gen 14:7 And they returned, and came to Ein-mishpat (Spring of judgement), which is Kadesh (holy), and struck all the fields of the Amaleki (lapping people, wrung out people), and also the Amori (Sayers), that dwelt in Chatzetzon tamar (Division of a date palm). Gen 14:8 And there went out the king of S’dom (Destruction, burning, field, demons), and the king of Amorah (People of fear, bound, sheaves, submersed), and the king of Admah (Red Earth), and the king of Tzeboiym (Beautiful ones), and the king of Bela (devouring, destruction, engulf) [the same is Tzoar (Insignificance);] and they joined battle with them in the valley of Siddim (Plain); Gen 14:9 They fought against Cedarlaomer (Hand full of sheaves) the king of Elam (Perpetual, Eternal), and with Tidal (Thanks toward High) king of nations (Goyim), and Amraphel (Speaks of darkness/Gives dark council) king (Chief) of Shinar (Country of two rivers), Arioch (Fierce Lion) king of Elasar (G-d hastens/disciplines); four kings against five. Gen 14:10 And the valley of Siddim (Plain) had one tar piy after another (Be’erot be’erot); and the kings of S’dom (Destruction, burning, field, demons) and Amorah (People of fear, bound, sheaves, submersed) fled, and fell there; and they that remained fled to the hill country. Gen 14:11 And they took all the goods of S’dom (Destruction, burning, field, demons) and Amorah (People of fear, bound, sheaves, submersed), and all their food supplies, and went their way. Gen 14:12 And they took Lot (Covering), Avram's (Exalted father, Father of a nation) brother's son, who dwelt in S’dom (Destruction, burning, field, demons), and his goods, and departed. The names of the numerous kings illuminate the text greatly. I have rendered an allegorical paraphrase following the main text in order to try and convey a sense of the spiritual forces at work within the tribal nations and their attempts to gain supremacy over the other nations of the region. Something that can still be observed today in the conflicts of the Middle East. It’s worth noting that only the last of the five rebel cities survives the events of chapter 19. It appears that the valley of Siddim was submerged following the destruction of S’dom and Amorah. The Sea of Salt (Dead Sea) region was known in Roman times as Ashphalties, due to the lumps of bitumen often found floating in the waters, particularly in the southern waters which then covered the proposed location of the valley of Siddim. Avram Rescues Lot Gen 14:13 And there came one that had escaped, and told Avram (Exalted father, Father of a nation) the Hebrew (Ha-Ivri); for he dwelt in the plain of Mamre (Strength, fatness) the Amori (Sayer), brother of Eshcol (cluster, community), and brother of Aner (boy): and these were masters in covenant with Avram (Exalted father, Father of a nation). Gen 14:14 And when Avram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan (Judge). Gen 14:15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Chovah (Hiding Place), which is on the left hand of Damasek (Silent sackcloth weaver, mourning). Gen 14:16 And he brought back all the goods, and also brought again his brother (nephew) Lot (Covering), and his goods, and the women also, and the people. Gen 14:17 And the king of S’dom (Destruction, burning, field, demons) went out to meet him after his return from the slaughter of Cedarlaomer (Hand full of sheaves), and of the kings that were with him, at the valley of Shaveh (Level plain, agreement), which is the valley of the king. The designation, Avram Ha-Ivri (Abram the Hebrew) is of great significance. The name Ivri is probably derived from the root Ever (an ancestor of Avram: Luke 3:35), which is variously translated, The Region Beyond, One From Beyond, From The Other Side; and He Who Passed Over: all of which allude to the coming Messiah of the Ivrim (Hebrews). In modern terms we could translate the text dynamically and say, “Abraham the Jew”. The Talmud interprets the 318 trained servants as being a symbolic representation of Elietzer (Eliezer) the servant of Avram, because the numerical value of the Hebrew name Elietzer is 318. While this is not the plain (p’shat) meaning of the text it is a beautiful picture of the present help of G-d in Avram’s battle to free his nephew: Eli (My G-d) etzer (Helps). The mention of the region of Dan is one piece of textual evidence that might suggest that this text was an oral or outside historical tradition that was added to the Torah at its recording by Moses at a later date. This may also explain the reference to the Salt Sea (Dead Sea) which some understand to have resulted from the destruction of S’dom and Amorah. Avram Encounters Malki-tzedek Gen 14:18 And Melki-tzedek (My king of Righteousness) king of Shalem (Peace, wholeness, soundness) brought forth bread (Lechem) and wine (Yine): and he is priest of the El elyon (G-d over all gods). Gen 14:19 And he blessed him, and said, Blessed be Avram (Exalted father, Father of a nation) of the El elyon (G-d over all gods), possessor of heaven and earth: Gen 14:20 And blessed be the El elyon (G-d over all gods), who has delivered your enemies into your hand. And he gave him a tenth of everything. It is here that we first see the unification of the roles of King and priest. King David, who inherited Melki-tzedek’s throne in Jerusalem would later write the 110th Psalm, which speaks of the King Messiah of Israel who was to come. Yeshua is thus confirmed in the book of Hebrews as the One of Whom David spoke, the king of Shalem being a type for Yeshua the Messiah, our King of Righteousness. Numerous Jewish scholars have misunderstood the text of verse 14:20, and have interpreted Melki-tzedek to be the giver of the tenth. This is easily refuted by the written record of the book of Hebrews, codified over 130 years prior to the earliest of the rabbinical opinions to the contrary. Not only can the Hebrew text be understood to mean that Avram gave a tenth to Malki-tzedek, the context also infers that this is the case. When we add to this the fact that the Torah presents the role of priest as a receiver of tithes and offerings on behalf of G-d, without exception, and that the drash of Hebrews 7 clearly articulates the fact that Avram was the giver of the tenth, the alternate reading becomes untenable. The best commentary on Genesis 14:18-20 is found in Psalm 110 and the book of Hebrews chapter 7. King David is the writer of the former and a Hebrew priest the writer of the latter. Both writers understood the greater priesthood of the Messiah Yeshua and the subordinate role that the Levitical priesthood plays in relationship to Him. It is interesting to note that Malki-tzedek blesses El-Elyon in verse 20. No man can bless G-d, because all things come from G-d and are returned to Him. This is therefore another allusion to the Messiah, Who is G-d with us and is thus qualified to bless G-d. 1 Of David, a musical oracle. HaShem said to my Lord (l’Adoni), Sit you at my right hand, until I make your enemies your footstool. 2 A branch of strength will be sent by HaShem out of Zion: to tread down your enemy. 3 Your people shall be spontaneously willing in the day of your power, in the beauties of holiness from the womb of the dawn: you will have the covering dew of your youth. 4 HaShem has sworn and will not repent, “You are priest for (in) perpetuity (eternally) according to My words (d’varati: reasoning, cause, purposes) My king righteousness.” 5 My Lord your right hand shall smash in the day of your snorting anger against kings. 6 Judging among the nations, he shall fill the places with dead bodies; he shall strike the heads of land abundant. 7 The stream in the way he will drink: therefore upright he will raise the head. –Tehillim [Psalm] 110 7:1 For this Melki-tzedek, king of Shalem, priest of El elyon, the most high God, who met Avram returning from the slaughter of the kings, and blessed him; Heb 7:2 To whom also Avram gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Shalem, which is, King of peace; Heb 7:3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; remains a priest continually. Heb 7:4 Now consider how great this man was, unto whom even the patriarch Avraham gave the tenth of the spoils. Heb 7:5 And truly they that are of the sons of Levi, who receive the office of the priesthood, have an instruction to take tithes of the people according to the Torah, that is, of their fellow Israelites, though they come out of the loins of Avraham: Heb 7:6 But he whose descent is not counted from them received tithes of Avraham, and blessed him that had the promises. Heb 7:7 And without all contradiction the lesser is blessed of the better. Heb 7:8 And here men that die receive tithes; but there he received them, of whom it is witnessed that he lives. Heb 7:9 And as I may so say, Levi also, who received tithes, payed tithes in Avraham. Heb 7:10 For he was yet in the loins of his father, when Melki-tzedek met him. Heb 7:11 If therefore perfection were by the Levitical priesthood, (for under it the people received the Torah,) what further need was there that another priest should rise after the order of Melki-tzedek, and not be called after the order of Aaron? Heb 7:12 For if the priesthood is being changed, it is also necessity a change the instruction. Heb 7:13 For he of whom these things are spoken is of another tribe, of which no man gave attendance at the altar. Heb 7:14 For it is evident that our Lord (Yeshua) sprang out of yehudah (Praise); of which tribe Moses spoke nothing concerning priesthood. Heb 7:15 And it is yet far more evident: for that after the likeness of Melki-tzedek there arises another priest, Heb 7:16 Who is made, not after the Torah of an earthly carnal (fallen human) instruction, but by the power of endless life (Ein Sof – without end, a name for G-d). Heb 7:17 For he testifies saying, “You are a priest for ever after the order of Melki-tzedek. Heb 7:18 For there is truly a disannulling of the former instruction because of its weakness and inability to profit those instructed. Heb 7:19 For the Torah made nothing perfect, but the bringing in of a better hope did; by which we draw near to God. Heb 7:20 And this is affirmed by the fact that He was made priest with an oath: Heb 7:21 (For those priests were made without an oath; but this one with an oath by him that said unto him, “HaShem has sworn and will not repent, You are a priest for ever after the order of Melki-tzedek:) Heb 7:22 By so much was Yeshua (Jesus) made a guarantee of a better covenant. Heb 7:23 And there truly were many priests, they were not able to continue because each of them died: Heb 7:24 But this man, because he continues forever, has an unchangeable priesthood. Heb 7:25 Wherefore he is able also to save them to the uttermost that come unto God through Him, seeing He lives forever to make intercession for them. Heb 7:26 For such a Cohen Ha-Gadol (high priest) became ours, who is holy, innocent, undefiled, separate from sinners, and made higher than the heavens; Heb 7:27 Who need not daily, as those high priests, to offer up sacrifice, first for His own sins, and then for the people's: for this He did once, when He offered up Himself. Heb 7:28 For the Torah makes men high priests which have infirmity; but the Word [D’var (John 1): d’varati: see Psalm 110:4 (5)] of the oath, which was made after the Torah, affirms the Son, who is perfect for evermore. –Hebrews 7 The King of S’dom as Tempter Gen 14:21 And the king of S’dom (Destruction, burning, field, demons) said unto Avram (Exalted father, Father of a nation), Give me the persons, and take the goods for yourself. Gen 14:22 And Avram (Exalted father, Father of a nation) said to the king of S’dom (Destruction, burning, field, demons), I have lifted up mine hand (Made a pledge) unto HaShem (YHVH), the El elyon (G-d over all gods), the possessor of heaven and earth, Gen 14:23 That I will not take from you a thread even of a sandal thong, and that I will not take anything that is yours, lest you should say, “I have made rich Avram: Gen 14:24 Save only that which the young men have eaten, and the portion of the men which went with me, Aner (boy), Eshcol (cluster, community), and Mamre (Strength, fatness); let them take their portion. It is interesting to note the differences in the actions of the king of (Shalem) wholeness and peace, Malki-tzedek and the king of destruction, king of S’dom. Malki-tzedek (My king of righteousness) comes out to meet Avram with bread (Lechem) and wine, He offers Avram sustenance and then blesses him, asking nothing of him. To which Avram responds by giving a symbolic tenth of the spoils. The number 10 symbolizes completion and fulfilment in Hebraic thought, thus the King of Righteousness is seen as the one in whom Avram is made complete through trust. The king of S’dom on the other hand, comes to meet Avram and offers Avram that which is no longer his to give. The goods of S’dom are the spoils of war and rightfully belong to Avram, however, Avram refuses the offer—which is in fact an attempt to draw Avram’s eyes away from the promises of G-d with worldly riches. Avram is sure of G-d’s promises and his calling as the father of a holy nation, thus he asks nothing but that which belonged to those who had been in covenant with him. This is the first practical outworking of the promise of G-d, “I will bless those who bless you”. Some see the bread and wine as symbolic of communion (A Christian practice derived from Passover), and it is true that in Messianic Judaism we use the same blessing for both yeast filled bread and matzah (unleavened bread), however, the exodus hadn’t yet taken place, therefore there is no reason to commemorate pesach (Passover) here. It seems more likely that this is simply an offer of sustenance. Perhaps even an early Shabbat tradition, the King of Peace offering rest, respite and sustenance to a weary warrior. An Allegorical Paraphrase: using the meanings of the proper nouns (Remez) Gen 14:1 And it came to pass in the days of the one who gives dark council, chief of a country of two rivers, a fierce lion, chief of G-d’s discipline, and a hand full of sheaves, which ruled perpetually, gave thanks toward heaven in ruling the nations; Gen 14:2 They made war with the evil king of destruction and with iniquity the ruler over people in fear, their forefathers teeth were red with earth, a king of renown ruled beautiful ones, and the king devouring became insignificant. Gen 14:3 All these were in agreement with one another in the valley of the plain, which is the sea of salt. Gen 14:4 Twelve years they served one with a hand full of sheaves, and in the thirteenth year they rebelled. Gen 14:5 And in the fourteenth year came the one with a hand full of sheaves, and the kings that were with him, and smote the healers in the worship of the twin stars, and the roaming ones of heat, and the dreaded ones in the plain of two cities, Gen 14:6 And the cave dwellers in their hairy mountain, came unto the ram of glory, which was in the wilderness. Gen 14:7And they returned, and came to the spring of judgement, which is holy, and struck all the fields of the lapping people, and also the Sayers that dwelt in division under date palms. Gen 14:8 And there went out the king of destruction, and the ruler of people under fear, and the king of red earth, and the king of beautiful ones, and the king of devouring and Insignificance; and they joined battle with them in the plain valley; Gen 14:9 against the one with a hand full of sheaves the king of Eternity, and gave thanks toward heaven the king of nations, and one who gives dark council ruler of a country of two rivers, a fierce Lion king of G-d’s discipline; four kings against five. Gen 14:10 And the plain valley had springs, pits of tar; and the kings of Destruction and people of fear, fled, and fell there; and they that remained fled to the hill country. Gen 14:11 And they took all the goods of destruction, and the people of fear, and all their food supplies, and went their way. Gen 14:12 And they took covering, the nephew of the father of faith, who dwelt in Destruction, and his goods, and departed. Gen 14:13 And there came one that had escaped, and told the father of faith, Father of a nation, the Hebrew; for he dwelt in the plain of Strength, a Sayer, a brother in community, and brother of a young man: and these were masters in covenant with the father of faith. Gen 14:14 And when the father of faith heard that his nephew was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Judgement. Gen 14:15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them into hidden places, where weakness silently wove sackcloth and mourned. Gen 14:16 And he brought back all the goods, and also brought again his nephew covering, and his goods, and the women also, and the people. Gen 14:17 And the king of Destruction, went out to meet him after his return from the slaughter of the one with a hand full of sheaves, and of the kings that were with him, at the valley of agreement, which is the valley of the king. Gen 14:18 And My king of Righteousness, king of Peace, wholeness, and soundness brought forth bread and wine: and he is priest of the G-d over all gods. Gen 14:19 And he blessed him, and said, Blessed be the father of faith, Father of a nation and servant of the G-d over all gods, possessor of heaven and earth: Gen 14:20 And blessed be the G-d over all gods, who has delivered your enemies into your hand. And he gave him a tenth of everything. Gen 14:21 And the king of destruction, said unto the father of faith, father of a nation, Give me the persons, and take the goods for yourself. Gen 14:22 And the father of faith, father of a nation said to the king of destruction, I have lifted up my hand and made a pledge unto HaShem, the G-d over all gods, the possessor of heaven and earth, Gen 14:23 That I will not take from you a thread even of a sandal thong, and that I will not take anything that is yours, lest you should say, “I have made the father of faith rich: Gen 14:24 Save only that which the young men have eaten, and the portion of the men which went with me, the boy, the community, and strength; let them take their portion. © 2016 Yaakov Brown Then Faith pulled up his temporary dwelling and travelled through the land that Mercy had given him... Gen 13:1 And going up, Avram (Father of faith; Father of a nation; Father exalted) out of Egypt (Mitzrayim: Double distress, double stronghold), he, and his wife, and all that he had, and Lot (covering) with him, into the south (Ha-Negbach: the south of the land of Israel).
Faith and all his household rose up out of distress and bondage and Covering went with him into the land G-d had promised to give to him. Avram, like his progeny ethnic Israel (Overcomes in G-d), leaves Egypt with greater wealth than that which he arrived with (Exodus 3:22; 12:36). The Jewish sages say that Avram was in Egypt for three months (Seder Olam Rabba, p. 2.). Avram’s “going up” is both literally and metaphorically true. He ascended from a land of distress and spiritual pollution to a land of hope and promise. Gen 13:2 And Avram (Father of faith; Father of a nation; Father exalted) was heavy exceedingly with cattle, money, and gold. Gen 13:3 And on his journeys (L’masaayv) walking, after breaking camp, he travelled from the south as far as Beit-el (House of G-d, House of Judges), unto the place where his tent had been at the beginning, between Beit-el (House of G-d, House of Judges) and Ai (Ruin); Faith brought great wealth out of his captivity and moving on he returned to a place he had been before and camped between the House of G-d and the house of ruin in a land of decision. The Hebrew phrase, “L’masaayv”, meaning, “On his journeys” infers that the collective journeys of Avram are seen in retrospect and viewed as a pre-existent plan of HaShem. Both Avram and Lot left Egypt with riches according to HaShem’s blessing upon Avram. What follows are two distinctly different responses to G-d given riches. Avram, while weighed down with riches, still seeks peace and purpose in G-d’s direction, whereas Lot seeks more riches in a land of wickedness, separated from the blessing of G-d. Gen 13:4 Unto the place of the altar, which he had fashioned there at the first: and he called there, Avram (Father of faith; Father of a nation; Father exalted), in (on) the name of HaShem (YHVH: Mercy). He came to the place where he had first built an altar for covering sacrifice and Faith called out in the name of Mercy. Avram returned to the altar of covering and understanding his position in G-d he calls both, “in the name” and, “on the name” of HaShem. Avram is already aware that his every step is held in the security of G-d’s plan of redemption and that all is reliant on HaShem. Gen 13:5 And also Lot (covering) went walking with Avram (Father of faith; Father of a nation; Father exalted), and had flocks, and herds, and tents. Covering went with Faith and carried additional wealth alongside him. Gen 13:6 And couldn’t bear, the land to have them dwell in restful union: for their property had become too great, and they could not endure to rest in union. The land cried out under the weight of human riches and the faithful struggled to dwell together in unity. Gen 13:7 And there was a strife between the shepherds of Avram’s (Father of a nation; Father exalted) cattle and the shepherds of Lot's (covering) cattle: and the Kenaani (Zealous low landers, slave merchants) and the Perizzi (villagers) at that time, dwelled in the earth. And there was strife between the shepherds of Faith and the shepherds of Covering, and they were being observed by the slave merchants and common people. Both Rashi and the Pesikta Rabbasi place the blame for the altercations between the shepherds upon the shoulders of Lot’s shepherds and subsequently see Lot as being responsible as the leader of his community. The Shepherds of lot are said to be treacherous, and as a result of their dishonesty they were rebuked by Avram’s shepherds, which resulted in the strife that occurred between them. The Kenaani and Perizzi are mentioned partly in order to qualify the lack of space for Avram and Lot’s herds but also as an allusion to the enemies Israel will face on her journey to the Promised Land. Moses and Joshua are recording this information retrospectively based on oral tradition that had been passed down to them combined with the illumination of the Ruach Ha-Kodesh (Holy Spirit). Gen 13:8 And said Avram (Father of a nation; Father exalted) Lot (covering), “Please, Let there be no strife, between us, or in the midst of my shepherds and your shepherds; for we are human beings, brothers.” And Faith said to Covering, “Please don’t let there be conflict between you and I or between your shepherds and my shepherds. We are brothers.” Avram clearly desired peace between Lot and himself, even to the point of giving away any opportunity he might have had to take first pick of the land that surrounded them. This is an act of humility that precedes the giving of the land by HaShem. Avram seems to have understood that Lot and his retinue would not be capable of living at peace with Avram and his household, thus the only wise course of action was for them to separate. While it is not explicit in the text, the idea that Lot and his descendants would be a hindrance both to Avram and Israel in the future, is certainly inferred. The Midrash on Numbers 21:5 says that G-d in His wisdom decreed that Israel was not to be friendly with Lots descendants, and that anyone who should them mercy would suffer misery and conflict. Gen 13:9 “Is not all the earth before your face/faces? Separate yourself from me please: if you take the left hand, then I will go to the right; or if you depart to the right hand, then I will go to the left.” “The whole earth is in front of you, I release you from any sense of obligation to me, choose where you want to live and I will live in the land that remains.” “The Torah loves peace and Avraham exemplified peace, but any person who seeks peace in opposition to the wisdom of the Torah courts disaster. Avraham bowed to G-d’s wisdom when he said to Lot, “Let there be no strife… separate from me” –R’ Aharon Kotler Gen 13:10 And lifted up Lot (covering) his eyes, and saw all the irrigation on the face, before destroyed HaShem (YHVH: Mercy) S’dom (burning) and Amorah (submersion), it was as the garden of HaShem (YHVH: Mercy), like the land of Egypt (Mitzrayim: Double distress, double stronghold), as entering Tzoar (insignificance). Covering looked all around and saw a well irrigated area of farm land which was like the garden of Mercy, like Eden to the visible eye, but spiritually it was like the land of bondage they had just escaped from and it lead to insignificance. Lot chose the richest part of the land, knowing that it was a place of wickedness and idolatry. The text says the people of S’dom, “were evil and constant offenders before HaShem (YHVH: Mercy), exceedingly.” Perhaps, as many do today, Lot thought that he could enjoy the riches of the wicked without being influenced by them. His saw what was good in his own eyes and pursued it by separating himself from the blessing of G-d. Gen 13:11 Then elected Lot (covering) looking up all round ha-Yardein (Jordan: the descender); and Lot (covering) journeyed east: and separated his people from the people of his brother. So Covering chose all the land that he saw and descended, separating himself and his people from his brother’s people. In a figurative sense, Lot was leaving the moral restraint of Avram’s community and separating himself to follow after the lust of his eyes. Lot looked up with his eyes and sought land for himself, as opposed to Avram (v.14) who waits upon G-d’s instruction to look, and receives the land that G-d gives him. Gen 13:12 Avram (Father of a nation; Father exalted) dwelled in the land of Kenaan (Zealous low landers, slave merchants), and Lot (covering) dwelled in the terror around, and pitched his tent toward S’dom (Burning). Therefore, Faith dwelled in the land of the slave merchants and Covering dwelt in a place where terror surrounded him because he pitched his tent near a burning furnace of judgement. As the result of the destruction of S’dom in Chapter 9, the area became the desolate Dead Sea region that we know today. There is a powerful spiritual lesson to be learned from the choice made by Lot. Our eyes often fail to see the unseen things of G-d, thus, like Avram, we are better to call on the name of HaShem than to follow the lusting eyes of our fallen humanity. “Though Lot contained the spiritual sparks that would produce Ruth, the ancestress of King David, he parted from Avram. In time the rift between their progeny would become so absolute that his male descendants from Ammon and Moab would be prohibited from entering the congregation of Israel [Deut. 23:4].” –Peskita Zutresa Gen 13:13 But the men of S’dom (Burning) were evil and constant offenders before HaShem (YHVH: Mercy), exceedingly. The people of burning were pure evil, constantly committing crimes against others and against Mercy. Their wickedness was excessive. “Their countenance is known to witness against them; and they declare their sin as S’dom, they hide it not. Woe unto their souls! For they have rewarded evil unto themselves.” –Isaiah 3:9 Gen 13:14 And HaShem (YHVH: Mercy) said to Avram (Father of a nation; Father exalted), after Lot (covering) was separated from him, “Lift up now your eyes, and look, see, perceive, inspect and consider from the place where you are standing, to the north, and to the south, and to the east, and to the sea: Gen 13:15 For all the land which you see, is for you a gift from Me, and for sowing on eternally. After Covering had left Faith, Mercy said to Faith, “Lift up your eyes which are downcast and look at the place where you stand, touch it, smell it. Look around you, as far as you can see to the north, south, east and toward the ocean. All of this I am giving you, you’ve done nothing to deserve it, nor do I require you to do anything but accept it. All of it is yours for the purpose of sowing eternal life.” Avram had an extensive view from his location at the top of Mount Ephraim. The repetition of the promise (12:7) is a confirmation to Avram that makes clear that the land is given to him and his descendants alone and not to Lot and his progeny. G-d has already seen the descent of Lots progeny into idolatry, outside of time and space, and therefore is speaking the blessing of Avram into time at this point to secure the knowledge of the gifted land for future generations. Gen 13:16 And I will make your seed as the dust of the earth: so that if a man can number the dust of the earth, then shall your seed also be numbered. “Faith, I will make your offspring like the dust of the earth, uncountable and eternal. Arise, don’t be downtrodden, and walk forward through the entire land that I’ve gifted to you. For as surely as I am Mercy, I have established this land for you and your offspring.” This proclamation concerns every Jew/Hebrew in every generation until the day of HaShem. Therefore it may well be both literally and metaphorically true. Though humanity cannot count the generations of ethnic Israel, G-d can. “Just as the dust outlives all who tread upon it, so G-d promised Avram that his offspring would outlive all the nations that would persecute them.” –Midrash G-d is stating emphatically, that the people of Israel and the land of Israel are destined for one another. The tragic failure of many Christian scholars in denying the land to ethnic Israel based on the twisting of Scripture, is one of the greatest hindrances to Jewish evangelism and the reconciliation of the nations. This land gifted by G-d to ethnic Israel is as immutable as salvation, it is already established outside of time and space and is simply spoken into history here to give Avram the sure and certain hope of G-d’s redemption. It cannot be overstated, individual salvation and national reconciliation are intrinsically linked to the physical land of Israel and the ethnic people to whom G-d gifted it. Gen 13:17 Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto you. Ramban notes that this is both a promise and an instruction. G-d promises to protect Avram as he walks the length and breadth of the land and Avram is instructed to open G-d’s gift by walking through the land and receiving it freely. Gen 13:18 Then Avram (Father of a nation; Father exalted) removed his tent, and came and dwelt by the tree of Mamrei (Strength, fatness, health), which is in Chevron (Alliance), and built there an altar (of blood atonement) unto HaShem (YHVH: Mercy). Then Faith pulled up his temporary dwelling and travelled through the land that Mercy had given him to dwell by the tree of strength and health. Making an alliance with Mercy, he built an altar to acknowledge his need for blood covering before Mercy, that he might receive the gift of Mercy. This is the third altar (Mizbeach: from the root zabach-to slaughter, kill) of atonement fashioned by Avram. Three is a Hebraic symbol for completion and wholeness. It reflects a complex unity and a well-established principle. Here it is seen as a confirmation of Avram’s understanding of the need for atonement by the shedding of blood. These events are taking place long before the commandment requiring blood covering, issued by G-d at Sinai. Introduction to Allegorical Reading At first glance it may seem that the allegorical reading of this account contradicts the plain meaning, however, this is not the case. The allegorical reading has a far reaching message that reconciles the demise of Lots progeny through Ruth the ancestress of Lot. Lot, the covering, finds the ultimate fulfilment of his name in the lineage of Ruth, who becomes the great grandmother of King David and subsequently claims a place in the lineage of the Messiah Yeshua Whose sacrificial death offers the blood covering for all sin. An Allegorical Paraphrase of Genesis 13: using the meanings of the Hebrew proper nouns. Faith and all his household rose up out of distress and bondage and Covering went with him into the land G-d had promised to give to him. Faith brought great wealth out of his captivity and moving on he returned to a place he had been before and camped between the House of G-d and the house of ruin in a land of decision. He came to the place where he had first built an altar for covering sacrifice and Faith called out in the name of Mercy. Covering went with Faith and carried additional wealth alongside him. The land cried out under the weight of human riches and the faithful struggled to dwell together in unity. And there was strife between the shepherds of Faith and the shepherds of Covering, and they were being observed by the slave merchants and common people. And Faith said to Covering, “Please don’t let there be conflict between you and I or between your shepherds and my shepherds. We are brothers. The whole earth is in front of you, I release you from any sense of obligation to me, choose where you want to live and I will live in the land that remains.” Covering looked all around and saw a well irrigated area of farm land which was like the garden of Mercy, like Eden to the visible eye, but spiritually it was like the land of bondage they had just escaped from and it lead to insignificance. So Covering chose all the land that he saw and descended, separating himself and his people from his brother’s people. Therefore, Faith dwelled in the land of the slave merchants and Covering dwelt in a place where terror surrounded him because he pitched his tent near a burning furnace of judgement. The people of burning were pure evil, constantly committing crimes against others and against Mercy. Their wickedness was excessive. After Covering had left Faith, Mercy said to Faith, “Lift up your eyes which are downcast and look at the place where you stand, touch it, smell it. Look around you, as far as you can see to the north, south, east and toward the ocean. All of this I am giving you, you’ve done nothing to deserve it, nor do I require you to do anything but accept it. All of it is yours for the purpose of sowing eternal life.” “Faith, I will make your offspring like the dust of the earth, uncountable and eternal. Arise, don’t be downtrodden, and walk forward through the entire land that I’ve gifted to you. For as surely as I am Mercy, I have established this land for you and your offspring.” Then Faith pulled up his temporary dwelling and travelled through the land that Mercy had given him to dwell by the tree of strength and health. Making an alliance with Mercy, he built an altar to acknowledge his need for blood covering before Mercy, that he might receive the gift of Mercy. While the plain meaning of the text is clear and confirms from the outset the G-d given land of Ethnic Israel, descended from Avram, there is also an obvious allegorical reading that indicates the relationship between Ethnic Israel (Avram) and the Gentile Church (Lot). © 2016 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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