Without doubt faith cannot exist, but for the believer, even our temporal doubts point to faith. Therefore, Messiah in us firmly establishes that which we hope for in Him. The One through Whom the seen things were created reveals to us the unseen reality of everlasting life through Him, in God the Father. Introduction:
It is for good reason that this chapter of the Book to the Hebrews is known as the faith chapter. The word faith is used 24 times and the phrase “in faith” (ba-emunah[H]) 21 times. What is abundantly clear is that faith in God through the King Messiah was, is and until His return, will be the only assurance of the certain hope of everlasting life. Without doubt faith cannot exist, but for the believer, even our temporal doubts point to faith. Therefore, Messiah in us firmly establishes that which we hope for in Him. The One through Whom the seen things were created reveals to us the unseen reality of everlasting life through Him, in God the Father. The writer of this work, inspired by the Ruach HaKodesh, gives numerous examples of the kind of faith he is speaking of, which is seen throughout Israel’s history and from before her inception in the lives of her God fearing forefathers. This is an encouragement to those suffering at the time of the writing of this work, and for we who are presently going through trials as followers of Yeshua, because it is evidence of faith maintained through trials, difficult circumstances, exile, wandering and loss. The first century Jewish followers of Yeshua, and we who are presently receiving Him, are instructed by this work to remember their forebears and hold on to their faith, trusting in God for the promised Olam Haba (world to come) in spite of their ability to see that inheritance with corporeal human sight. Last verses of Hebrews 10: 38 But My righteous one will live by faith; [Hab. 2:4] And if he shrinks back, My soul has no pleasure in him.” [LXX and a summation of Hab. 2:5-20] [Hebrew text of Habakkuk 2:4: “Behold, now, pay attention, he is lifted up (has drawn back through pride) and is not upright in his soul, behold, and the just/righteous, by his faith shall he live.”] 39 But we are not among those who draw back [through pride per Heb. Hab. 2:4] to destruction, damnation, but of those who have faith, trust, belief for obtaining the salvation, preservation of our souls. HEBREWS 11:1-20 (Author’s translation) 1Now the faith, trust, assurance, belief is hope established in the certainty of, that which stands under things that are evidence of what can’t be looked at with corporeal eyes. 2 For in it the elders, ancestors, fathers of old gained a good testimony. 3 In faith, trust, assurance, belief we understand that the worlds have been made, joined, perfected, framed in the spoken Word, essence of God so that what is seen with corporeal eyes, has not been made out of things that are visible. 4 In faith, trust, assurance, belief Hevel[H] [Abel] brought to the God a better sacrifice than Kayin[H] [Cain], through which he gained a good testimony that he was a righteous, just one, God testifying about his gifts, and through faith (it), though he is dead, he still speaks. 5 In faith, trust, assurance, belief Chanok[H] [Enoch] was translated, transferred so that he would not see, know death; and he was not found because God translated, transferred, took away him [Gen.5:24]; for before his translation, transference, he had this testimony that he pleased, was well with the God. 6 And without faith, trust, assurance, belief it is impossible to please, be well with God, for the one who comes near to the God must believe, trust that He exists, and that He proves to be a rewarder of those who diligently seek, search for Him. 7 In faith, trust, assurance, belief Noach[H], being warned by God about things not yet seen with corporeal eyes, in fear prepared an ark, box for the salvation of his household, by which he condemned the wickedness of the world, and became an heir of the righteousness which is according to the faith, trust, assurance, belief. 8 In faith, trust, assurance, belief Avraham[H] (Father of a great people), when he was called, to go to the land which he was to receive for an inheritance, obeyed; and he left, not knowing where he was going. 9 In faith, trust, assurance, belief he sojourned, lived as a foreigner in the land of the promise, message, as if in a foreign land, dwelling in tents with Yitzchak[H] [Isaac] and Yaakov[H] [Jacob], fellow heirs of the same promise, message; 10 for he was looking, expecting, waiting for the city which has foundations, whose architect and builder is the God. 11 In faith, trust, assurance, belief even Sarah[H] herself received strength, ability, miraculous power to conceive, make the foundation of a child being seeded brought forth when she was past age, because she considered Him faithful Who had promised, messaged. 12 Therefore even from one man, and one who was as good as dead, there were birthed descendants who were as the stars of heavens in multitudes, and as the sand by the seashore, uncountable. 13 All these died in faith, trust, assurance, belief, without receiving the promises, but having seen, known, understood from a distance, and were persuaded, had confidence, trusted, and embraced, welcomed, greeted them, having professed that they were strangers and exiles, resident foreigners in the land. 14 For those who say such things make it clear that they are seeking a native land. 15 And certainly if they had been remembering the land which they left, they would have had a season, opportunity, an affinity for returning. 16 But now, they desire a better land, that is, a heavenly one. Therefore the God is not ashamed to be called their God; for He has prepared a city for them. 17 In faith, trust, assurance, belief Avraham[H], when he was examined, proved, brought up Yitzchak[H] [Isaac], and the one who had received the promises was offering up his only son; 18 it was he to whom it was said, “Through Yitzchak[H] your seed shall be called.” [Gen. 21:12] 19 He considered that the God is able to raise people even from the dead, from which he also received him back as a type, figure, parable. 20 In faith, trust, assurance, belief Yitzchak[H] blessed Yaakov[H] and Esav[H], even regarding things to come. HEBREWS 11:1-20 (line upon line) 1Now the faith, trust, assurance, belief (pistis[G], ha-emunah[H]) is hope (elpizo[G]) established in the certainty (hupostasis[G]) of, that which stands under things (pragma[G], devariym[H]) that are evidence (elegchos[G]) of what can’t be looked at with corporeal eyes (blepo[G], niriym[H]). 2 For in it the elders, ancestors, fathers of old (presbuteros[G], ha’avot[H]) gained a good testimony (martureō[G], shehuadah[H]). 3 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) we understand (noieo[G], naviyn[H]) that the worlds (aion[G], haolamot[H]) have been made, joined, perfected, framed (katartizō[G], na’asu[H]) in the spoken Word, essence (rhema[G], bidvar[H]) of God (Theos[G], ha-Elohiym[H]) so that what is seen with corporeal eyes (blepo[G], hanireh[H]), has not been made out of things that are visible (phainō[G], min-hanelam[H]). 1Now the faith, trust, assurance, belief is hope established in the certainty of, that which stands under things that are evidence of what can’t be looked at with corporeal eyes. The Greek pistis is equivalent to the Hebrew emunah and conveys more than mental assent or belief in an idea. The faith being spoken of here is a committed, ongoing, assurance of belief and trust in God through Yeshua the King Messiah. Faith in Yeshua does not fear doubt but consumes it turning it into fuel for the fire of certainty. Because faith is given to the believer by God it is returned to God in relationship. No one can come to the Father except through Yeshua and no one can receive Yeshua except by the revelation of the Ruach HaKodesh (Holy Spirit) Who is the Spirit of the Father and the Son. We love Him because He first loved us (with an everlasting love), we have faith in Him because He created in us the possibility of faith. Faith, as the text says, is “hope established in certainty”! Certainty is possible only because God exists and has subjugated chaos, a symptom of rebellion, made possible by the need for freewill in order for love to be manifest and reciprocated. Our hope in Messiah is established in the foundation of those things unseen, eternal, of the Creator, things preceding and succeeding or proceeding after the sin affected created order. Faith in God through Yeshua is itself the evidence of the promised inheritance of eternal life in God. This sets the stage for the remainder of this chapter and a good portion of the following chapter. This faith gives the believer the ability to see in spirit what cannot be seen with corporeal human sight. Just as wind is evidence of the existence of unseen air, so faith is evidence of the life giving Spirit of God. Faith is the wind of the new creation, evidence of a form of air so pure that it cannot be polluted. Put simply: Faith, trust, committed belief, is being certain of what we hope for and convinced of what we cannot presently see with corporeal human sight. As proof the writer of the Book to the Hebrews goes on to give examples of this same faith made manifest in the God fearing forefathers of Israel. Showing that the faith in question transcends the boundaries of time and space because the God in Whom this faith is placed is unbound by the sin affected created order. 2 For in it the elders, ancestors, fathers of old gained a good testimony. The faith of the God fearing forefathers of Israel is a good testimony offered to encourage the recipients of this work. The faith of the forefathers, like the saving faith in Messiah Yeshua, is a faith that endures hardship, persecution, even disappointment of not seeing a certain thing come to pass in this temporal life. It is a transcendent faith that will yet see its reward. The faith in question is faith in God through the King Messiah Yeshua. Therefore, when the text says, “For in it (faith) the fathers of old gained good report”, it means that the fathers of Israel had faith in the King Messiah prior to His entry into time and space as the virgin born Son of God. Just one of many instances where systematic dispensationalism falls apart at the seams. The example of the forefathers affirms the teaching of the Book to the Hebrews, which makes a connection between faith and salvation (Heb. 11:7), and between faith and pleasing God (Heb. 11:5-6). It is unwise to say as some do that “faith is the sole base for human merit”. This borders on blasphemy. Human merit results from Messiah’s merit and is made possible through faith, but not by it. We are saved “by grace through faith” (Eph. 2:8-9) and according to that faith we are accredited the righteousness of Messiah, and not our own righteousness. When the Scripture says, “And he (Avraham) believed, trusted in the LORD and he (The Lord) counted it (faith in Messiah) to him for righteousness.” (Gen. 15:6; Rom. 4:3) It is saying that Avraham received God’s redemptive offer in Messiah before Messiah was born and that Avraham therefore received the righteousness of Messiah as a result of that faith. Faith was the vehicle, Messiah’s blood was the means. 3 In faith, trust, assurance, belief we understand that the worlds have been made, joined, perfected, framed in the spoken Word, essence of God so that what is seen with corporeal eyes, has not been made out of things that are visible. “1In the beginning (En arkhay[G] In the Origin, Be’reishit[H] In the head/front/Leader) was the Word, Essence, Substance, Utterance, Manifestation (Logos[G], Davar[H], Memra[RA], Miltha[A]) and the Word was with the God (Ho-Theos[G], Ha-Elohim[H]), and God was that Word. 2 The same was in the beginning with the God.” -John 1:1-2 (Author’s translation) Yochanan firmly anchors his Gospel account in the Torah (Books of Moses) and the wider body of Hebrew Scripture the Tanakh (OT). Both Genesis (Tanakh) and John (NT) begin (no pun intended) with the phrase “In the Beginning”. This is why the Hebrew title of the book of Genesis is Be’reishit, which is the first word of Genesis, a compound word made up of Ba (In the) and Reishit (From Rosh, meaning head, leader, front). It is interesting to note that this theme of beginning influenced the Egyptian Coptic order of the New Testament, which places John at the beginning. The Egyptian Coptic New Testament Gospels book order being John, Matthew, Mark, Luke. With regard to the Hebrew text of both Be’reishit (Genesis) and Yochanan (John), we may read Be’reishit as, “In the Head”, the “Head” of the Universe (All creation) being YHVH, God Himself. Therefore, as in the case of Genesis, John’s Gospel begins in God, the Creator and Head of all things. This is of significance to Messiah followers, who have accepted that Yeshua our King Messiah is the “Head” of the body of believers (Ephesians 5:23). “In the beginning was the Word” (John. 1:1) is synonymous with “In the beginning… Elohim said (spoken Word)” (Gen. 1:1, 3). Thus, John establishes the all existing, uncreated, pre-existent nature of the Word. The Word being the manifest essence of God Himself, anthropomorphically issuing from God’s mouth. The alternative Orthodox Jewish English translation of Genesis 1:1, which reads, “When God began to create…” further establishing the existence of the Word prior to all of the created order. The Hebrew text of Genesis 1:1 reads: “Be’reishit In the beginning (head) bara creating (from nothing), Elohim God (Judge) et (Aleph-Tav, the Alphabet, that which forms all words), ha-shamayim the heavens v’et (and Aleph-Tav) ha-aretz the earth (land).” “I am the Aleph and the Tav, the First and the Last, the Beginning and the goal… I, Yeshua, have sent my messenger to give you this testimony for the believing communities. I am the Root and the Offspring of David, and the bright Morning Star.” - Revelation 22:13, 16 (Author’s translation) Therefore, the remez (hint) found in the “et” (Aleph-Tav) of Genesis 1:1, is a further illumination of the words of Yochanan (John) 1:1, and points us to Yeshua. God is seen throughout the Tanakh (OT) creating, calling, instructing and relating through His Word. Yishayahu (Isaiah) says: “Kiy ka’asher yeireid For as the coming down of hageshem the rain vehasheleg and the snow min-hashamayim from the heavens ve’shamah and there lo yashuv do not return kiy until they hirvah satiate, satisfy the thirst of et-haaretz the earth (land), veholiydah and it brings forth vehitzmiychah and sprouts, venatan and gives zera seed lazoreia to the sower velechem and bread laocheil to the eater, Kein yihyeh So will it come to pass that Devariy My Word asher yeitzei which goes out mipiy from My mouth; lo-yashuv will not return eiliy to Me reiykam void, empty, vainly, kiy for im-asah rather, it will accomplish, make, fashion (asah, from something) that which chafatztiy I delight in, desire, am pleased with, take pleasure in, vehitzliyach and will rush, advance, prosper, succeed in asher that for which shelachtiyv I sent it.” -Isaiah 55:10-11 (Author’s translation) “the Word was with the God, and God was that Word.” The writer is clear, the Word is both with God and at the same time God. Contrary to popular teaching, this was not an entirely alien concept in first century Judaism. The idea of the Word (Logos[G], Davar[H] Memra[RA], Miltha[A]) being intrinsically linked to God was not a foreign concept to first century Judaism. Philo of Alexandria a.k.a Yedideyah Ha-Cohen (Jedidiah the priest), a Jewish philosopher who lived from 20 B.C.E (B.C) to 50 C.E (A.D) wrote: “The most universal of all things is God; and in second place, the word of God.” -Philo of Alexandria Allegorical Interpretation II, 86 The Aramaic Jerusalem Targum, codified in the second century C.E (A.D) renders the text of Genesis 3:8 as: “…they heard the voice of the word of the Lord God walking in the garden… and Adam and his wife hid themselves from before the Lord God among the trees of the garden.” -Jerusalem Targum (Genesis 3:8) Using the Rabbinical Aramaic word Memra in place of the Hebrew Davar in the same Aramaic Targum, the writer renders Genesis 19:24 as: “And the Word (Memra) of the Lord Himself had made to descend upon the people of Sodom and Gomora… fire from before the Lord from the heavens.” -Jerusalem Targum 19:24 The Talmud also understands the Messiah as pre-existent, though not all existing/uncreated: “It was taught that seven things were created before the world was created; they are the Torah, repentance, the Garden of Eden, Gehinnom, the Throne of Glory, the Temple, and the name of the Messiah… The name of the Messiah, as it is written: ‘May his name (Messiah) endure forever, may his name produce issue prior to the sun’ (Psalm 72:17).” -Pesachim 54a, N’darim 39a; and Midrash on Psalm 93:3 The Jewish convert and commentator Onkelos wrote the following paraphrase (110 C.E/A.D) in his commentary on Genesis 28:20: "if the word of the Lord will be my help, and will keep me, the word of the Lord shall be my God:” -Paraphrase Genesis 28:20 Onkelos (35-120 CE/AD) The second century Targums of Yonatan and Yerushalayim paraphrase certain texts as referring to the Memra (Word[RA]): "I will cause the glory of my Shekinah to dwell among you, and my word shall be your God, the Redeemer;” -Targum Yonatan Leviticus 26:12 "out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old.” -Targum Yonatan Micah 5:2 "ye have made the word of the Lord king over you this day, that he may be your God:” -Targum Yerushalayim Deuteronomy 26:17 In stating that “the Word was with the God, and God was that Word” Yochanan is expressing the Hebrew understanding of “both and” rather than the limited Greco-Roman thinking of “either or”. In this respect Yochanan’s Gospel establishes itself in Biblical Hebrew thought from the outset. Therefore, failing to understand Yochanan’s words from a Hebraic mindset will lead to misinterpretation and limited understanding on the part of the student of this Gospel. “He (Yeshua) is wrapped in a garment immersed in blood, and He is called by the name Ho-Logos[G] (Ha-Davar[H]) the Word, Ho-Theos[G] (Ha-Elohim[H]) the God.” -Revelation 19:13 (Author’s translation) Yeshua (YHVH Saves), Ha-Davar (the Word, Essence) Ha-Elohim (the God, Judge, Ruler) Imanu (With us) El (God). For further study see my article on the Gospel according to John Chapter 1: https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/yochanan-the-good-news-according-to-john-introduction-chapter-1 so that what is seen with corporeal eyes, has not been made out of things that are visible. God has neither beginning nor end, He is eternal, all existing, not created. Yeshua likewise is all existing, not created. God is one. The things created within the created order have a beginning and must be made from something, matter, substance, something. But God created the natural order from nothing, the Latin ex nihilo describing well the meaning of the action described in Genesis 1:1 “Berieshit bara Elohiym” The writer of the Book to the Hebrews explains that this cannot be understood by any other means than faith in God through Messiah. In other words, science can’t comprehend it, intellectual acumen can’t comprehend it, philosophy can’t comprehend it. Only the faith described here can comprehend the creation. We see the truth of this in the inability of scientists, even first cause scientists, to explain how something can be created out of nothing. They cannot, they will not. God has explained it already. It is an understanding of faith, something that all the intellectual prowess in the world put together could never conceive of. 4 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Hevel[H] [Abel] (vapour) brought (prospherō[G]) to the God (ho Theos[G], leiElohiym[H]) a better sacrifice (thusia[G], zevach tov[H]) than Kayin[H] (Cain) (spear), through which he gained a good testimony (martureō[G], l’eidot[H]) that he was (einai[G]) a righteous, just one (dikaios[G], tzadiyk[H]), God (Theos[G], Elohiym[H]) testifying (martureō[G], behaiyd[H]) about his gifts (dōron[G], al-minchotayv[H]), and through faith (it), though he is dead (apothnēskō[G], moto[H]), he still speaks (laleō[G], achareiy[H]). 4 In faith, trust, assurance, belief Hevel[H] [Abel] brought to the God a better sacrifice than Kayin[H] [Cain], through which he gained a good testimony that he was a righteous, just one, God testifying about his gifts, and through faith (it), though he is dead, he still speaks. Genesis 4:1-16 gives the account of Cain and Abel. The writer begins his list of faithful servants of God with Abel because he is the first example in Torah, following the fall of humanity, of one who acts in faith according to the redemptive purposes of God. “In faith, trust, assurance, belief Abel brought to the God a better sacrifice than Cain” Abel’s sacrifice was of a first born of his flock and the fat (best) portions, a blood sacrifice for the atonement of sin, meaning that he understood that without the shedding of blood there could be no atonement. Therefore, his sacrifice was better than that of Cain, who brought vegetables, and by implication, not the best of his harvest. Some protest the treatment of Cain, saying, “If all he had to give was fruit, why did the Lord not accept Cain’s offering?” (Gen. 4:4-5)The answer is not in the impugning of God’s character but in the evidence provided in the text concerning the fruit (pun intended) of the faith of Cain verses the fruit of the faith of Abel. The text of the Torah explains that while Cain brought an offering “from the fruit of the ground”, Abel brought an offering “from the firstborn of his flock and from their fat portions.” By implication Cain did not bring the best of his produce whereas not only did Abel bring the best but he also understood by faith that blood atonement was needed. The later instructions of Torah given at Sinai concerning offerings performed by the Levitical priesthood affirm the fact that with the exception of grain offerings, fruit and vegetables are not offered on the altar. The spiritual knowledge Abel possessed could only have come from intimate relationship with God through faith, whereas the actions of Cain show him to be in rebellion against God. Nonetheless, God affords Cain and opportunity for repentance (Gen. 4:6-7), and Cain goes directly out after hearing the instruction from God to act rightly and instead murders his brother Abel (Gen. 4:8). “10 By this the children of God and the children of the devil are obvious: [d]anyone who does not practice righteousness is not of God, nor the one who does not love his brother and sister. 11 For this is the message which you have heard from the beginning, that we are to love one another; 12 not as Cain, who was of the evil one and murdered his brother. And for what reason did he murder him? Because his own deeds were evil, but his brother’s were righteous.” -1 John 3:10-12 (NASB) “God testifying about his gifts” (Gen. 4:4-5) God accepted Abel and his offering but did not accept the offering of unfaithful Cain. “though he is dead, he still speaks.” His faithful actions still speak to us. Additionally, and metaphorically, the blood of Abel still cries out from the ground along with the blood of all those who have suffered death at the hands of the unjust (Gen. 4:10; Matt. 23:35; ). The focus here is on the faith of Abel, and the unspoken counterpoint is that of the faithlessness of Cain. Abel’s faith, trust and belief brought the kind of sacrifice that pointed to the coming of the Messiah and His eternally effective sacrifice. Therefore the good testimony and acceptance Abel received from God was not because of the sacrifice Abel offered, nor his faith but because he received God’s redemptive offer in Messiah before Messiah was born. Abel therefore, received the righteousness of Messiah as a result of his faith. Faith and sacrifice were the response of Abel to the redemptive offer of God, Messiah’s blood was the means of Abel’s reconciliation. Faith in God is reliant on God, whereas faith in and of itself is incapable of producing a reliable result. 5 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Chanok[H] [Enoch] (dedicated, inaugurated) was translated, transferred (metatithēmi[G]) so that he would not see, know (eido[G], reoto[H]) death (Thanatos[G], hamavet[H]); and he was not found because God translated, transferred, took away (metatithēmi[G], lakach[H]) him [Gen.5:24]; for before his translation, transference (metathesis[G]), he had this testimony (martureō[G], vehuad[H]) that he pleased, was well with (euaresteō[G]) the God (ho Theos[G], haElohiym[H]). 6 And without faith, trust, assurance, belief (pistis[G], emunah[H]) it is impossible to please, be well with (euaresteō[G]) God, for the one who comes near (proserchomai[G]) to the God (ho Theos[G], haElohiym[H]) must believe, trust (pisteuō[G], sheya’amiyn[H]) that He exists, and that He proves to be a rewarder of those who diligently seek, search for (ekzēteō[G]) Him. 5 In faith, trust, assurance, belief Chanok[H] [Enoch] was translated, transferred so that he would not see, know death; and he was not found because God translated, transferred, took away him [Gen.5:24]; for before his translation, transference, he had this testimony that he pleased, was well with the God. “And walked Chanok with the Elohiym and he was not, for Elohiym took him away” -Bereishit (Genesis) 5:24 The list of faithful ones began with Abel who offered a blood sacrifice acknowledging the need for atonement, and continues with an example of one who based on that atonement is translated so that death is overcome. This is the very essence of the Gospel played out in the historical account of individuals of true faith. Through His blood Messiah has swallowed up death with victory. Chanok, whose name means “dedicated”, was both dedicated to God in relationship (the true definition of love) and is a sign for future believers of God’s dedication to them and His dedicating of a people redeemed through the blood of His son, prefigured in the sacrifice offered by Abel. Many pause here to argue the finer details of Chanok’s translation in order to work out how they too might translate. That is a mistake. Becoming enamoured by the ability to transfer or translate is idolatry. Chanok was not concerned with translating but with God. The supernatural and miraculous signs that God performs upon, within and around the righteous are not the result of the practices of the righteous but of the relationship God has with those righteous ones, who have received righteousness in Messiah and not of their own works. Those who seek to emulate miracles rather than focus on God in Messiah, will eventually, if unrepentant, become like those spoken of by Yeshua: “22 Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many [a]miracles?’ 23 And then I will declare to them, ‘I never knew you; leave Me, you who practice lawlessness.’” -Matthew 7:22-23 (NASB) Motivation is key because it is the fruit of the heart (core being). A good tree cannot bear bad fruit. With regard to lawlessness, the only thing worse than practicing witchcraft, is using the Scripture as a tool for practice witchcraft and then calling is Christianity. Note that Chanok “was well with God”. This regards his relationship in God. God’s testimony of Chanok has to do with right relationship, not deeds. The Jerusalem Targum (2nd Century Aramaic text) agrees that Chanok was translated by the Word (Yeshua) of God. "and Enoch worshipped in truth before the Lord; and lo, he was not, for he was translated by the Word from before the Lord;'' -Targum Yerushalayim As an aside, it is important to note that Chanok is not said to ascend but to have been “taken away”. Those who claim that he ascended are misreading the Biblical texts. 6 And without faith, trust, assurance, belief it is impossible to please, be well with God, for the one who comes near to the God must believe, trust that He exists, and that He proves to be a rewarder of those who diligently seek, search for Him. “without faith, trust, assurance, belief it is impossible to please, be well with God,” The English word “please” and the phrase “be well with” are synonymous ways of translating the Greek euaresteō. In short, where the writer of this text uses the Greek euaresteō he is denoting right relationship in God rather than a form of pleasing that results from winning approval. In Messiah we are approved and as a result we act in a pleasing way. The reverse is not true. “for the one who comes near to the God must believe, trust that He exists” This is both simple and profound. The child comprehends it but the self-convinced atheist does not. To call Atheism rational is delusional. It is entirely irrational to disregard even the smallest possibility of deity. Few things are as intellectually dishonest as the philosophy of Atheism. Even those who believe in a God or gods have their doubts. Without doubt faith is impossible. On the other hand Atheism claims no doubt, but is absolutely certain that what is possible (God) is impossible. The agnostic may be slightly more honest but is nonetheless equally deluded. To be indefinitely undecided is as intellectually dishonest as being firmly convinced of a lie. We note that belief in the One true God of Israel is being addressed here, and not belief in any other form of deity or first cause or science or philosophy. “and that He proves to be a rewarder of those who diligently seek, search for Him.” Our faith in God through Messiah is never asked of us blindly. We have proof that He rewards those who diligently seek Him. Throughout the history of the Jewish people we have seen God’s faithful acts of love and provision born of His holiness. “He proves to be a rewarder of those who diligently seek Him”. And what is diligence? The practice of those who are committed to love relationship with Him through Messiah. “28 Therefore they said to Him, “What shall we do, make, so that we may be working, trading in, performing the works, tasks, deeds of the God?” 29 Yeshua answered and said to them, “This is the work, task, deed of the God, that you continue to believe, trust, have faith in Him Whom He has sent.” -Habesorah Al Piy Yochanan 6:28-29 (YBY translation) “Therefore” Because Yeshua had offered eternal life above and beyond the miraculous sign they had witnessed of Him. And, because they had some sense of Yeshua’s authority based on His signs and words. “What shall we do, make, so that we may be working, trading in, performing the works, tasks, deeds of the God?” The question shows that they have not understood Yeshua at all. Yeshua is offering redemption, relationship, eternal life, the strength of God at work in them, a gift to be received, but the people are looking for something they can build, accomplish, achieve in their own strength in order to make them right with God. Their focus is on “doing” rather than “being”. They say, “What shall we do, so that we can accomplish the works of God” and Yeshua completely reverses their question and defeats their paradigm with a very simple and eternally profound instruction: “The works of God are this, that you continue to believe in Him Whom He has sent”. In short, “Be in Me, don’t do for Me. Your doing must come from Me.” Objects are for use, persons are for relationship. Many fall from the faith because they do not understand this simple truth. Many more retain faith but become burned out and unfruitful because they don’t understand this simple truth. Yeshua is pointing His hearers back to the Torah and the Word (ha-Davar: John 1:1) of God spoken to their forebears through Moses: “For near to you all is Ha-Davar (The Word), meod, very much so, in your mouth, and in your inner being, so that you might accomplish, do, act accordingly.” -D’variym (Words) Deuteronomy 30:14 Notice that The Word is offered to the inner person and that it is from the strength of The Word in each one that each one works, accomplishes, acts. Yeshua is Ha-Davar, the Word, Essence, Substance of God, with us. It is interesting to note that by summing up the 613 commandments of the Torah with this one phrase “the just shall live by his faith” (Hab.2:4), the Talmud agrees with Yeshua’s assertion that to have faith is the work of God (Talmud Bavliy Makkot, fol. 23. 2. & 24. 1.) “And you will seek Me and find Me when you search for Me with all your heart.” -Jeremiah 29:13 (NASB) 7 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Noach[H] (rest), being warned (chrēmatizō[G]) by God about things (devariym[H]) not yet seen with corporeal eyes (blepo[G], niriym[H]), in fear (eulabeomai[G], nizhar[H]) prepared an ark, box (kibōtos[G]) for the salvation (sōtēria[G], l’hatziyl[H]) of his household (oikos[G], beiyto[H]), by which he condemned the wickedness of (katakrinō[G], vayarsha[H]) the world (kosmos[G], haolam[H]), and became an heir of the righteousness (hatz’dakah[H]) which is according to the faith, trust, assurance, belief (pistis[G], ha-emunah[H]). 7 In faith, trust, assurance, belief Noach[H], being warned by God about things not yet seen with corporeal eyes, in fear prepared an ark, box for the salvation of his household, by which he condemned the wickedness of the world, and became an heir of the righteousness which is according to the faith, trust, assurance, belief. God’s warning is evidence of His faithfulness. Noah’s obedience is evidence of his relational faith in God. Noah, living in a landlocked region, nonetheless obeyed God in spite of how foolish his actions may have seemed, even to his own family. Like Noah the faith of the first century Jewish Messiah followers must grapple with the reality that they cannot see with human eyes what the future holds. This is also true of all believers today. We need not hear God’s audible voice or see some vision in order to determine what He is saying. His Word both written and living continues to speak to us. Are we listening and acting? We note that Noah understood the building of the ark as a vehicle for the salvation of his household and that by building it in obedience to God his right action sealed the fate of the wicked. Likewise, those who receive Messiah, by doing so affirm the fate of those who reject Messiah. This is why those who reject Messiah have such great hatred for the believer. Being aware of the emptiness of their own false deities and philosophies, they despise those who live lives of certain hope in Messiah. “The believer in Him is not separated, condemned, put asunder: but the disbeliever, one who has chosen disbelief is separated, condemned, put asunder already, because he has not believed, trusted in, become convinced of the name, identity of the One and only begotten the Son of the God.” -John 3:18 (Author’s translation) Righteous behaviour is an indictment against sin: “Therefore if your enemy hungers, feed him; if he thirsts, give him drink: for by doing so you will heap coals of fire on his head (judgement). Be not overcome with evil, but overcome evil with good.” -Romans 12:20-21 (Author’s translation) It is interesting to note that Jewish tradition records that Noah preached repentance to his generation (Mekhilta Shirah 5; Sifre Num. 23; Talmud Bavliy Sanhedrin 108a - b; Pirke R. El. 22.) Noah is the first person that the Torah calls “righteous” (Gen. 6:9). Like Enoch, Noah “walked with God”, a phrase denoting right relationship. We note that in one sense the ark or box built by Noah reflects a coffin and that Noah and his family passed through the waters (a symbol of the domain of the departed – Sheol) and into life. The history of Noah and the flood is one of the many immersions (baptisms) throughout Scripture that allude to death and resurrection, and point to the redemptive work of Yeshua the King Messiah. 8 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Avraham[H] (Father of a great people), when he was called (kaleō[G], nikra[H]), to go to the land (ha’aretz[H]) which he was to receive for an inheritance, obeyed (hupakouō[G]); and he left, not knowing where he was going. 9 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) he sojourned, lived as a foreigner (paroikeō[G]) in the land (be’eretz[H]) of the promise, message (epaggelia[G], hahavtachah[H]), as if in a foreign land (allotrios[G]), dwelling (katoikeō[G], vayishev[H]) in tents (skēnē[G], beohaliym[H]) with Yitzchak[H] [Isaac] (he laughs) and Yaakov[H] [Jacob] (follower), fellow heirs of the same promise, message (epaggelia[G], hahavtachah[H]); 8 In faith, trust, assurance, belief Avraham[H] (Father of a great people), when he was called, to go to the land which he was to receive for an inheritance, obeyed; and he left, not knowing where he was going. The prophet Nehemiah (Neh. 9:7-8) extols the faith of Avraham and shows that God’s promise of land as an inheritance is connected to that faith. In the context of the present text that inheritance is an everlasting land, the Ha Aretz of the new creation and the Olam Haba (world to come). Avraham stepped out in faith, having already experienced the faithfulness of God, to go somewhere he wasn’t even sure existed, but trusted God for its existence. Therefore, our faith in God through Yeshua concerning the world to come is no different. Avraham’s faithful obedience: “Now the LORD said to Abram, “Go from your country and your kindred and your father's house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonours you I will curse, and in you all the families of the earth shall be blessed.” So Abram went, as the LORD had told him, and Lot went with him. Abram was seventy-five years old when he departed from Haran.” -Genesis 12:1-4 Avraham, father of faith (Romans 4; Galatians 3) 9 In faith, trust, assurance, belief he sojourned, lived as a foreigner in the land of the promise, message, as if in a foreign land, dwelling in tents with Yitzchak[H] [Isaac] and Yaakov[H] [Jacob], fellow heirs of the same promise, message; Avraham is used as the ultimate example of true faith in the Jewish tradition (Sirach 44:19-21; 1 Macc. 2:52; Genesis Rabah 43; Mekhilta Mishpatim 18). When Avraham arrived in Canaan God said, "I will give this land to your seed" (Gen. 12:7). Soon after God said, "I will give it to you and your seed forever" (Gen. 13:15). God’s promise to give the ethnic-religious people of Israel the land of Israel is both for the present world and for the world to come. At the judgement, all the liberal Christian whining concerning the modern state of Israel will be silenced by this transcendent reality, when they discover that God invented Zionism (in the truest sense), and intends to perpetuate it in the world to come. The text of Hebrews emphasises the future orientation of Avraham’s faith in God by highlighting his response to God’s call for Avraham to walk toward the unseen. Just as the Shabbat and the land of Israel are earlier used as metaphors for the world to come (Heb. 3 - 4), so too here Avraham’s faith journey is used as a metaphor for all believers, first the Jew and also the nations. Avraham lived as a guest in the land that was to belong to his descendants, as did Isaac and Jacob, fellow heirs to that same promise. This text affirms the passing on of the covenant made with Avraham to Isaac and Jacob and therefore, Israel. It also emphasises the fact that the fullness of the promise is yet to be realised. Therefore, like Avraham the first century Jewish followers of Messiah are living as guests in the land of Israel which will one day be theirs forever. Likewise, all believers are living as guests in a sin affected world that will one day be translated, a new creation, in which all believers will dwell forever in God through Messiah Yeshua. Many are forcefully displaced, but Avraham, in faith chose to be displaced according to God’s promise of a better place. “Yet he gave him no inheritance in it, not even a foot's length, but promised to give it to him as a possession and to his offspring after him, though he had no child.” -Acts 7:5 (ESV) How can God fulfil His promise to Avraham if Avraham is dead? “And as for the resurrection of the dead, have you not read what was said to you by God: ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not the God of the dead, but of the living.” -Matthew 22:31-32 10 for he was looking, expecting, waiting (ekdechomai[G], chikah[H]) for the city (polis [G], laiyr[H]) which has foundations (themelios[G], yesudatah[H]), whose architect (technitēs[G]) and builder (dēmiourgos[G]) is the God (ho Theos[G], haElohiym[H]). 11 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) even Sarah[H] (princess, noble woman, woman ruler) herself received strength, ability, miraculous power (dunamis[G], koach[H]) to conceive, make the foundation of a child (katabolē[G]) being seeded (sperma[G], lehazriya[H]) brought forth (tiktō[G], vateiled[H]) when she was past age, because she considered (hēgeomai[G]) Him faithful (pistos[G], lene’eman[H]) Who had promised, messaged (epaggellō[G], hamavtiyach[H]). 10 for he was looking, expecting, waiting for the city which has foundations, whose architect and builder is the God. The writer of the Book to the Hebrews inspired by the Ruach HaKodesh is thinking here as a Jew. He is acknowledging the p’shat (plain meaning) both as Avraham understood the promise to apply to the physical land and as the text explains that same promise. But he also sees a remez (hint) at a sod (mystery) that he believes Avraham also saw. That is, the promised transcendent city of God (the New Jerusalem [Heb. 12:22; 13:14; Rev. 21]) and the land it would inhabit in the Olam Haba (world to come). Therefore, Avraham’s faith in God and His promise meant that Avraham saw the future physical fulfilment as well as the future and eternal metaphysical fulfilment. And, in order for this to be true Avraham must also have seen and received the King Messiah Yeshua through Whom the future fulfilment is made possible. Yeshua Himself confirms that this is so: “Your father Avraham was overjoyed that he would see My day, and he saw it and rejoiced.” So the Judean (leaders) said to Him, “You are not yet fifty years old, and You have seen Avraham?” Yeshua said to them, “B’emet, b’emet, amein, amein, it is certainly true, I say to you, before Avraham was born, I AM.” -John 8:56-58 (Author’s translation) 11 In faith, trust, assurance, belief even Sarah[H] herself received strength, ability, miraculous power to conceive, make the foundation of a child being seeded brought forth when she was past age, because she considered Him faithful Who had promised, messaged. Ref. Genesis 18:9-15; 21:1-8 Although Sarah’s first response to the promised child was one of doubt, the Genesis account implies repentance on her part, a turning toward God in faith following her initial doubt. When challenged concerning her disbelief Sarah responded with integrity and chose faith. In many ways she is as great an example of faith as Avraham, for no one can be reconciled to God except in repentance. Great faith is repentant faith. Here the faith of Sarah is attested to as being of the nature of Avraham’s faith. In faith Sarah received the ability to conceive. “she considered Him (God) faithful Who had promised…” Avraham physically seeded the egg in Sarah’s womb, but it was God Who made the pregnancy possible (though she had already gone through menopause) and Sarah accepted the possibility because she trusted God. If not for Sarah’s faith in God Avraham’s faith in God would not have seen it’s hope made certain. “received strength” In Hebrew Scripture “strength” can be a euphemism for “seed/sperm” (ex. Prov. 31:3). Therefore, Sarah received the seed (sperm) of Avraham because she believed, trusted, had faith in God to do the miraculous. Notice then that it is the combined faith of Avraham and Sarah that God seeds the promised progeny (child). The birth of Isaac is evidence of the promise yet to be fulfilled. It is foolish to argue as some do in favour of the present verse referring to Avraham’s faith (based on the vulgate and oriental translations – neither of which are original Scripture texts) because the authoritative text specifically says,“she considered Him (God) faithful Who had promised…”. It’s the worst kind of misogynistic foolishness to seek to rob Sarah of honour concerning her faith in HaShem. The promises of God are manifest in Adam and Eve, Avraham and Sarah, Joseph and Miriyam. Man is humanity, “So God created man in His own image, in the image of God He created him; male and female He created them.” -Genesis 1:27 (NASB) Those who promote man over woman misrepresent God’s image and fail to properly understand the order and glory of creation. 12 Therefore even from one man (mei’echad[H]), and one who was as good as dead (nekroō[G], lamavet[H]), there were birthed (gennaō[G]) descendants who were as the stars of heavens (ouranos[G], hashamayim[H]) in multitudes (plēthos[G]), and as the sand (ammos[G]) by the seashore (al sefat hayam[H]), uncountable (anarithmētos[G]). 12 Therefore even from one man, and one who was as good as dead, there were birthed descendants who were as the stars of heavens in multitudes, and as the sand by the seashore, uncountable. This verse implies that Avraham (as good as dead being a euphemism for low sperm count, impotence) was delivering sperm that could not seed an egg. But God miraculously strengthened Avraham’s sperm in order for Sarah to conceive. From the union of an impotent man and a barren woman God birthed the father of a nation that still exists to this day (Rom. 4:19). This example is used as evidence that God has, does and will do the impossible, just as the early Jewish believers had seen and heard with regard to the miracles of Yeshua. 13 All these died (apothnēskō[G], meitu[H]) in faith, trust, assurance, belief (pistis[G], ba-emunah[H]), without receiving the promises (epaggelia[G], hahavtachot[H]), but having seen, known, understood (eidō[G]) from a distance, and were persuaded, had confidence, trusted (peithō[G]), and embraced, welcomed, greeted (aspazomai[G]) them, having professed (homologeō[G]) that they were strangers (xenos[G]) and exiles, resident foreigners (parepidēmos[G]) in the land (ho gē[G], ba’aretz[H]). 14 For those who say such things make it clear that they are seeking a native land (patris[G], eretz[H]). 13 All these died in faith, trust, assurance, belief, without receiving the promises, but having seen, known, understood from a distance, and were persuaded, had confidence, trusted, and embraced, welcomed, greeted them, having professed that they were strangers and exiles, resident foreigners in the land. “And Jacob said to Pharaoh, “The days of the years of my dwelling and working as a foreigner are 130 years. Few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their dwelling and working as a foreigners.” -Genesis 47:9 (Author’s translation) All those mentioned and those yet to be mentioned died being assured in their faith in God that the promises they had not yet seen fulfilled would be fulfilled. This and the fact that it is appointed to all human beings to die once and then the judgement (Heb. 9:27), means that Enoch will one day die, as will Elijah (Rev. 11:7-14). Therefore, they died believing in the resurrection and the world to come (Olam Haba). They understood, that having received God’s promised salvation from sin and everlasting death through the King Messiah Yeshua Who was yet to be born into time and space, that they would live eternally in God through Messiah in a world devoid of sin. Therefore, being in a sin affected world they were by nature of their relationship in God no longer sons and daughters of sin affected creation but had become sons and daughters of the Creator whose new creation is promised to all who believe. They were strangers on this land, this earth because they had turned away from the nature of this place and had been translated through Messiah, thus changing their nature. In Messiah we have already passed from death into life (John 5:24). We are foreigners on this land, this earth. We are inheritors of the world everlasting. 14 For those who say such things make it clear that they are seeking a native land. This is in reference to their belief in the fulfilment of the giving of the promised land of Israel to the Jewish people and in its metaphysical fulfilment in the Olam Haba. Remember, that when Avraham arrived in Canaan God said, "I will give this land to your seed" (Gen. 12:7). Soon after God said, "I will give it to you and your seed forever" (Gen. 13:15). God’s promise to give the ethnic-religious people of Israel the land of Israel is both for the present world and for the world to come. 15 And certainly if they had been remembering (mnēmoneuō[G]) the land (ha’aretz[H]) which they left, they would have had a season, opportunity, an affinity (kairos[G]) for returning (anakamptō[G], lashuv[H]). 16 But now (nuni[G]), they desire a better (tovah[H]) land, that is, a heavenly one (epouranios[G], vishmeiy[H]). Therefore the God (ho Theos[G], ha-Elohiym[H]) is not ashamed to be called their God (Theos[G], Eloheiyhem[H]); for He has prepared a city (polis[G], iyr shamah[H]) for them. 15 And certainly if they had been remembering the land which they left, they would have had a season, opportunity, an affinity for returning. If they had kept thinking on and focusing their attention on where they had come from (out of lands of idolatry, slavery, paganism), they might have returned to that place and failed to receive the promise. In this is a lesson for all believers. We are not to pine away for the past life of sin or focus on those things that we have left behind, rather we are to maintain our commitment to God in Messiah and keep our eyes on Him in Whom we will receive our everlasting inheritance. 16 But now, they desire a better land, that is, a heavenly one. Therefore the God is not ashamed to be called their God; for He has prepared a city for them. In Messiah God the Father (Creator) has adopted children of God from among the children of creation. Land and heavens are seen as convergent concepts here. This indicates a future convergence of heaven and earth, a new heavens and a new earth which are recreated when the sin affected creation is consumed by the purifying fire of God and made new having been ignited by that same fire. The fire of God will purge all evil and purify the redeemed (Rev. 8:8; 9:18; 14:10, 18; 16:8; 17:16; 18:8; 19:20; 20:9-15; 21). The promised land and city that await the faithful in the heavenlies are promised to descend (Rev. 21:2). Throughout, the writer makes “city” and “land” or “country” interchangeable terms in order to convey a holistic Hebraic understanding of convergent things. These things are distinct and one (echad). “He has prepared a city for them” Note “has” before they existed “prepared a city for them”. The New Jerusalem, like the world to come, was prepared in Messiah Yeshua before the foundation of the world. God’s mercy precedes His judgement and is the result of it. 17 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Avraham[H] (Father of a great people), when he was examined, proved (peirazō[G]), brought up (prospherō[G]) Yitzchak[H] [Isaac] (he laughs), and the one who had received the promises (epaggelia[G], hahavtachot[H]) was offering up (prospherō[G]) his only son (monogenēs[G]); 18 it was he to whom it was said, “Through Yitzchak[H] (Isaac) your seed (sperma[G], zara[H]) shall be called.” [Gen. 21:12] 17 In faith, trust, assurance, belief Avraham[H], when he was examined, proved, brought up Yitzchak[H] [Isaac], and the one who had received the promises was offering up his only son; 18 it was he to whom it was said, “Through Yitzchak[H] your seed shall be called.” [Gen. 21:12] First, God does not test in order to discover, He is all knowing. Rather He proves, examines, in order that we might discover who we are in Him. Please consider reading my commentary on Genesis 22 concerning Ha-Akeidah (the Binding) to gain a greater understanding of the present text. https://www.bethmelekh.com/yaakovs-commentary---15081497151214931513-1497150615111489/november-11th-2016 The actions of Avraham regarding the offering up of his son Isaac are the ultimate prefigure of God’s offering up of His only begotten Son Yeshua. We note that in both cases the sons are willing participants in the offering, both being adult men at the time of their calling to sacrifice, and both allowing themselves to be bound and offered. Pirqe Rabbi Eliezer draws a connection between the Akeidah and resurrection which is also found in the High Holy Days liturgy of rabbinical Judaism. 19 He considered that the God (ho Theos[G], ha-Elohiym[H]) is able to raise people even from the dead (ho nekros[G], hamavet[H]), from which he also received him back as a type, figure, parable (parabolē[G], lemofeit[H], alt. mashal[H]). 20 In faith, trust, assurance, belief (pistis[G], ba-emunah[H]) Yitzchak[H] [Isaac] (he laughs) blessed Yaakov[H] [Jacob] (follower) and Esav[H] [Esau] (hairy, rough), even regarding things to come. 19 He considered that the God is able to raise people even from the dead, from which he also received him back as a type, figure, parable. Both Avraham and Isaac believed that God could raise the dead. This is clear, based on the fact that both Avraham and Isaac were aware of God’s promise to Avraham’s descendants and His assurance that those descendants would come through Isaac, who had been miraculously conceived. God had shown through physical blessing the reality of His miraculous power to fulfil His promises. Therefore, an adult Isaac (37 years old, Sarah being 90 at his birth and on hearing the news that Avraham was taking Isaac to sacrifice him [re. rabbinic trad.] she died soon after aged 127), willingly allowed Avraham to bind him and offer him because Isaac believed God could raise the dead. And, Avraham bound and offered Isaac, his only true heir, because he believed that God could raise the dead. "when he saw the sword over his neck, his breath fled from him, and came to the place of the soul, ‘as if he was at the point of giving up the ghost’.'' - Pirke Rabbi Eliezer, c. 31. This entire historical account being a prophetic prefigure of what was to come in Yeshua the King Messiah. Therefore, as the text says, “from which he (Avraham) received him (Isaac) back as a parable (teaching story)”. This is a parable that is also an historical event. Avraham received Isaac back because a Ram of God took Isaac’s place, and thus Jacob (Israel) who was at the time still in Isaac’s loins, was also delivered from death by the Ram of God that took his place. In the same way Yeshua took the place of all who would receive Him, He being both the Ram and the Lamb of God slain before the foundation of the world (1 Peter 1:19-20; Rev. 13:8). 20 In faith, trust, assurance, belief Yitzchak[H] blessed Yaakov[H] and Esav[H], even regarding things to come. Ref. Gen 27:1-40 Isaac continued to have faith in God for the promises yet to be fulfilled even in his old age with his vision waning. He blessed his sons though he could not see who he was blessing, and trusted God to bless according to His will rather than according to the will of Isaac’s flesh. As a result Jacob received the blessing and God conferred that blessing onto the 12 sons of Jacob the people of Israel through whom the King Messiah Yeshua was born into time and space in order to redeem human beings from the just punishment of sin, continually first for the Jews and also continually for the nations. Copyright 2021 Yaakov Brown Introduction:
Genesis 24 continues the Torah portion Chaiyei Sarah (Life of Sarah) and shows us how the spiritual vistas created by a righteous person’s life can reach beyond the temporary existence of the present world into the lives of the generations that follow. The household (beit) of Milcah (22:20-23; 24:28) and the tent (o’helah) of Sarah are symbolic elements of this narrative that convey the ongoing impact of the comforting presence of Israel’s matriarchs and in Yitzchak’s life, the poignant reminder of his mother’s comfort. Thus we recall the well-known Hebrew phrase, “L’dor v’dor” (Unto generation and generation). The life of Sarah was a life of comfort (nachum) that seeded comfort for the generations to come. The last line of chapter 24 reads, “Yitzchak was comforted after his mother”, meaning that the gift of Rivkah as a wife and companion brought comfort to Yitzchak, thus continuing the godly comfort given to him by his mother Sarah, who had now passed into Gan Eden (Paradise). Genesis 24 is the longest chapter according to the division and numbering of the Torah, however, this has little relevance in understanding a book that is neither divided or vowel marked in its original state. The books of the Torah are intended to be understood as a whole, each element revealing the sum and the sum filling the individual elements. This story of the acquiring of a wife for Yitzchak illuminates a number of spiritual examples for the faithful follower of Messiah. The trust of Avraham is once again revealed in his certainty of God’s provision, the faithful obedience and perseverance of the chief servant of Avraham’s household (Probably Eli-etzer) is a shining example to those who follow after good teachers’ and the selfless love of Rivkah births comfort and brings hope into the grieving Yitzchak’s life. This narrative functions as a hope filled farewell for Avraham, who passes away seven verses into the next chapter. God is offering physical proof of the promises yet to be fulfilled, giving Avraham a heart full of hope as he enters into Gan Eden (Paradise) to await the Olam Haba (World to come). Gen 24:1 And Avraham (Father of many nations) became old, entering into years; and HaShem (YHVH: Mercy) blessed Avraham in all things. The Rambam notes that God had given (ba’col) Avraham all things: riches, possessions, honour, longevity, and children, and that the one thing he lacked was to see his son Yitzchak married and having children to perpetuate the promise. However, it’s more important to note that, ba’col (In the-everything) reveals something far greater than physical wealth and the perpetuation of progeny. The greater reality is that God was a blessing to Avraham by being present in all areas of his life, journeying with him in all things (ba’col), through the good times and the bad. Therefore, we understand that, “HaShem blessed Avraham and was present with him in all things”. Gen 24:2 And Avraham said to his servant, the eldest of his house, who ruled over all that he had: “Put, I plead with you, your hand under my thigh.” While it’s true to say that the servant mentioned in this chapter is never named, there is no reason to doubt the rabbinical view that this servant is the same as the one who Avraham spoke of as being the inheritor of his household, prior to the birth of Yitzchak. Eli-etzer is the only member of Avraham’s household previously named, who fits this description (Genesis 15:2-4). “Avraham said to Eli-etzer his servant, the senior of his house, who had rule over all his property, ‘Put now your hand upon the section of my circumcision.” –Targum Yonatan “Put now your hand under the thigh of my covenant” –Targum Yerushalayim The phrase, “Put…your hand under my thigh” is a euphemism for the male organ and is thus inviting an oath made on the reproductive hopes of the male concerned. It is a sacred and intimate oath between the two men but is in no way a sexual act. Great trust and intimacy is invoked here, it should not be desecrated by immoral sexual innuendo. The Targums and the rabbis generally agree that the positioning of the oath hand reflects the importance of the covenant of circumcision, and adds to the severity of the oath regarding the line from which the bride of Yitzchak must come. The parallel passage in Genesis 47:29 may infer that the present passage is a death-bed prequel to this story, and that Avraham may have already passed away prior to Yitzchak’s marriage. We should also observe the graciousness of Eli-etzer (My God helps), who had once been in line to inherit Avraham’s wealth and household. He is clearly a man of great integrity and humility who reflects his master’s spirituality back to him. Gen 24:3 “And swear sevenfold by HaShem (YHVH: Mercy), the God (Elohiym) of the heavens and the God (Elohiym) of the earth, that you will not take a wife for my son of the daughters of the C’naaniy (Canaanites), among whom I dwell.” Gen 24:4 “But you will go to my country (khaldee), and to my kindred (Charan), and take a wife for my son, even for Yitzchak (Isaac: He laughs).” It seems that Avraham believed he might die before seeing his son married to a suitable woman. Therefore, he wanted assurance from his most trusted servant, that every effort would be made to find Yitzchak a bride from Avraham’s family. It’s clear from the following verses that Avraham trusted that God would provide for Eli-etzer’s oath. Thus Avraham places his trust in God’s provision over and above his own ability to bring about God’s promise. The Hebrew, “Ash’biyacha” translated “swear” comes from the root, “sheva” (seven, oath etc.) Avraham’s rejection of the Canaanites was not based on their idol worship because his own family in Charan were idol worshippers. Ultimately, Avraham seems to have understood election as being the guiding principle for his future family line. God chose those to whom He would give the promise so that no one could boast that they had earned the promise of their own fruition. Thus we read elsewhere, “I loved (Chose) Jacob and I hated (rejected) Esau” (Malachi 1:2-3). Gen 24:5 And the servant said to him: “What if the woman is unwilling to walk with me to this land; should I take your son back to the land you came from?” Gen 24:6 And Avraham said to him: “Guard your way lest you turn back and return my son to there. Gen 24:7 “HaShem (YHVH: Mercy), God (Elohim: Judge) of the heavens, who took me from my father's house (Charan: to burn, mountaineer), and from the land of my birth (Khaldee), and Who spoke to me, and Who swore to me, saying: ‘Unto your seed will I give this land’; He will send His angel before you, and you will take a wife for my son from there.” The servants question shows that he is taking this oath very seriously. He is concerned that circumstances may prevent him from completing this task. However, Avraham warns him not to compromise the position of his son Yitzchak over the Promised Land. Then he encourages Eli-etzer with a recitation of God’s promise and the assurance that the Malakh Ha-Adonai (Messenger of YHVH) will go before him. Gen 24:8 “And if the woman is not willing to follow you, then you will be free from this my oath; only you will not take my son back there.” Gen 24:9 And the servant put his hand under the thigh of Avraham his master, and swore to him concerning this matter. Many foolishly claim that the Torah is a book of law, devoid of true freedom. This is utter nonsense, as shown by the present text. Yes the Torah contains instruction and illuminates consequence but it is also full of the freedom of God’s Mashiyach. Avraham releases Eli-etzer from all impossible obligation and sets him free from anxious thought. As it is with all who would follow God through Yeshua His Son, Eli-etzer is simply asked to do what he is capable of doing and to trust that God has already purposed the outcome. If only the spiritual fathers of the modern believing community would teach their disciples to rest in God’s provision and act according to the ability they’ve been given rather than to continually seek to perfect that which has already been chosen for destruction. Eli-etzer having carefully weighed the commitment he was being asked to make, now acts in accordance with Avraham’s request, affirming his heart decision with a physical act of obedience. This is yet another example of Godly discipleship. Gen 24:10 And the servant took ten camels, of the camels of his master, and walked forth with all the goodness of his master in his hand; and he arose, and went to Aram-naharaim (High land of the two rivers: Euphrates & Tigris), to the city of Nachor (snort: Charan). He took ten camels, a Hebrew number of completion and fulfilment. Eli-etzer went forth with the knowledge that his burden would be carried by the completed purpose of God. The Hebrew reads, “v’col tov adonayu” (with all good of his master). This can be understood in so many ways. Rashi suggests that it is a reference to the fact that Avraham had written over all his worldly possessions to Yitzchak and had given the deed to Eli-etzer to take to his family in Charan as evidence of the wealth that the bride of Yitzchak would enter into. However, it seems equally plausible that the text means to convey the fact that Eli-etzer was carrying the trust and hope of Avraham with him, for surely the greatest good that Avraham had to offer was the goodness of the Faithful God of all things and a response of trust. Thus the words, “and walked forth with all the goodness of his master in his hand” says that Eli-etzer carried the goodness of Avraham’s faith which he intended to act upon (hand is a symbol of strength and action). Gen 24:11 And he made the camels to kneel down outside the city (Charan) by the spring of water at the time of evening, the time that women go out to draw water. Gen 24:12 And he said: “HaShem (YHVH: Mercy), the God (Elohiym) of my master Avraham, send me, I plead with You, to happen to me now, the kindness (Chesed) you will show to my master Avraham.” It is possible that Eli-etzer called on the God of his master because he was yet to have a personal encounter with YHVH. However, I believe that what is intended here is a statement of covenant promise rather than a blind call to an unknown God. Eli-etzer is acknowledging the fact that God has placed His name on Avraham and his descendants and that Eli-etzer has trusted in the God of Avraham. Thus what follows is a relational interaction between God and a faithful disciple of God’s chosen one. A servant of the servant, who is in fact a brother of Avraham in faith. Gen 24:13 “Behold, I stand at the eye of the waters; and the daughters of the men of the city are coming out to draw water.” It may be that Eli-etzer wanted to observe the true character of the women outside of the home environment. He seems to have been seeking a woman of humility, after all, drawing water was the job of the servants and younger, less prestigious members of the household. Gen 24:14 “So let it come to pass, that the young woman (Ha-na’ar) to whom I shall say: ‘Let down your water pitcher, I ask you, that I may drink’; and if she says: ‘Drink, and I will give your camels drink also’; let the same be she that You have appointed for Your servant, even for Yitzchak (Isaac); and by this shall I know that You have shown kindness to my master.” Some may misunderstand this as reliance on circumstance or the interpreting of omens, however, Eli-etzer first affirms his belief that God has already chosen the woman Yitzchak is to marry and then proposes a test of character that will prove the young woman’s true nature and inner beauty. Thus it is a sign that reveals kindness and charity that he is looking for rather than a circumstantial sign or an omen. Gen 24:15 And it came to pass, before he had finished speaking, that, behold, Rivkah (tightly bound) came out, the daughter of Bet’uel (House/destruction of God) the son of Milcah (Queen), the wife of Nachor (Snorting), Avraham's brother, with her pitcher upon her shoulder. “And it shall come to pass that, before they call, I will answer, and while they are yet speaking, I will hear.” –Yishaiyahu (Isaiah) 65:24 Yitzchak, who had been bound, would receive a wife who would bind herself to him in love and comfort. Bet’uel’s father was Avraham’s brother and his mother was both a niece to Avraham and a sister to Sarah. Gen 24:16 And the young woman (ha-na’ar) was good to look upon, a be’tulah (virgin), no man had known (had sexual intercourse with) her; and she went down to the eye, and filled her pitcher, and came up. Because Rivkah is to be the mother of Yaakov (Israel), her virginity must be firmly established. Thus the Hebrew be’tulah, which can in itself be translated as virgin, is affirmed by the phrase, “no man had known her”, a euphemism for sexual intercourse. The fact that Rivkah herself had come to the well to collect water infers that she was either reasonably young or that she had a humble disposition, or both. Gen 24:17 And the servant ran to meet her, and said: “Give me to drink, I ask you, a little water from your pitcher.” Gen 24:18 And she said: “Drink, adoni (my lord)”; and she hastened, and let down her pitcher from her hand, and gave him drink. It seems that Eli-etzer had already decided that Rivkah was the woman who stood out from the others as being chosen of God, or else why did he run to her? Rivkah did more than draw the water and set the pitcher down for Eli-etzer to drink from, she took from the water and gave it to him to drink. Gen 24:19 And when she had done giving him drink, she said: “I will draw for your camels also, until they have done drinking.” Gen 24:20 And she hastened, and emptied her pitcher into the trough, and ran again to the well to draw, and drew for all his camels. Camels are said to drink approximately 530 litres of water in their first drink. The fact that Rivkah, knowing the strenuous work that would be involved, none the less undertook this task for a perfect stranger, is evidence of her noble character. If the Ayshet Chayil (Woman of honour) had been written at this time, perhaps Eli-etzer would have begun to chant it under his breath in joyous anticipation. Gen 24:21 And the man watched her intently; holding his peace, to know whether HaShem (YHVH: Mercy) had made his journey prosperous or not. Eli-etzer was awaiting the confirmation of the family and the agreement of the bride to be. This is why the text says, “to know whether HaShem had made his journey prosperous or not”. Courtesy dictated that Eli-etzer should intervene and help Rivkah with the task, however, Eli-etzer waited and watched, seeking the approval of God rather than men. Gen 24:22 And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold; It seems clear that Eli-etzer had already decided that Rivkah was the woman God had chosen for Yitzchak. These gifts were a token which inferred a coming offer of betrothal. Rashi sees the gifts as representing: the half shekel offering that every Jew would one day give annually for the Sanctuary of God, the two bracelets for the two tablets of the instruction of God and the ten shekels as the Ten Commandments. Gen 24:23 and said: “Whose daughter are you? Tell me, I ask you. Is there room in your father's house for us to lodge in?” It’s interesting to note that before Rivkah can answer his first question he had already asked a second. He is obviously already concluded her election of God. Eli-etzer had travelled with a retinue as was the custom of the time. Thus lodging would be needed for the entire company traveling with him. Gen 24:24 And she said unto him: “I am the daughter of Bet’uel the son of Milcah, whom she bore to Nachor.” Gen 24:25 She also said to him: “We have both straw and provision enough, and room to lodge in.” “I am the daughter of the house of God, the son of the queen, whom she bore to a fierce one” Rivkah continues to give both that which is asked for and more. Gen 24:26 And the man bowed his head, and prostrated himself before HaShem (YHVH: Mercy). Gen 24:27 And he said: “Blessed be HaShem (YHVH: Mercy), the God (Ha-Elohiym) of my master Avraham, who has not forsaken His mercy (chasdo) and His truth toward my master; as for me, HaShem (YHVH: Mercy) has led me in the way to the house of my master's brothers (relatives).” We see here that Eli-etzer was intimately acquainted with YHVH, and called upon the holy personal name of Mercy, worshipping HaShem. He names God “Mercy” and “The Judge”, and attaches His Name once more to the chosen line of Avraham. Eli-etzer acknowledges God’s faithfulness to Avraham and to his own journey of faith. The phrasing, “has led me in the way to the house of my master's brothers (relatives).” Can be understood both as an allusion to the physical direction and destination and to the idea that Avraham’s family share a lineage of Godly discipleship. Gen 24:28 And the young woman ran, and announced to the house (beit) of her mother these words. Gen 24:29 And Rivkah (tightly bound) had a brother, and his name was Laban (White); and Laban ran out to the man, to the eye. Gen 24:30 And it came to pass, when he saw the ring, and the bracelets upon his sister's hands, and when he heard the words of Rivkah his sister, saying: “This is what the man said to me,” that he came to the man; and, behold, he stood by the camels at the eye. Gen 24:31 And he said: “Come in, you blessed of HaShem (YHVH: Mercy); why are you standing outside? For I have cleared the house, and made room for the camels.” Rivkah runs to her mother’s house (beit) meaning her mother’s side of the family. Later in the text Yitzchak takes Rivkah into his mother’s tent (o’helah) which indicates her personal lodging. Like Eli-etzer, Rivkah runs when she senses God at work. On hearing about Rivkah’s encounter Laban also runs to meet Eli-etzer at the well. However, it remains to be seen whether he runs in order to show favour or with a darker motivation for wealth (Rashi) based on the gifts Rivkah has already received. His dealings with Jacob later in Genesis would seem to suggest the latter. It’s interesting to note that it is Laban the brother of Rivkah who goes out to meet Eli-etzer rather than Be’tuel, Rivkah’s father. Gen 24:32 And the man came into the house, and he ungirded the camels; and he gave straw and provision for the camels, and water to wash his feet and the feet of the men that were with him. Rashi, quoting the Midrash, records that Avraham’s camels were always muzzled when away from home so as not to eat the provender of another man’s animals. Gen 24:33 And there was set food before him to eat; but he said: “I will not eat, until I have explained my errand.” And he said: “Speak on.” Like so many other righteous men Eli-etzer will not receive comfort for himself until he has found comfort for his master and his master’s son. He will not rest until his oath is fulfilled. Gen 24:34 And he said: “I am Avraham's servant. Gen 24:35 And HaShem (YHVH: Mercy) has blessed my master greatly; and he is become great; and He has given him flocks and herds, and silver and gold, and men-servants and maid-servants, and camels and donkeys.” Gen 24:36 “And Sarah my master's wife bore a son to my master when she was old; and to him has he given all that he has.” Eli-etzer first identifies himself as the servant of Avraham, who is both known to be a man whom God has blessed and a blood relative of Laban. In order to be secure in our purpose as children of God we must accept our identity in Him. Beginning with Avraham’s experiences of God’s provision, Eli-etzer recounts the events leading up to this moment in order to show how God has orchestrated this meeting and chosen Rivkah as a wife for Yitzchak. Gen 24:37 “And my master made me swear, saying: ‘You shall not take a wife for my son of the daughters of the C’naani (Canaanites), in whose land I dwell.’ Eli-etzer refers to the oath so as to make clear that in spite of the many women in the land where Avraham and Yitzchak dwell, it is a woman from Avraham’s own blood that the Lord seeks for Yitzchak. Gen 24:38 ‘But you shall go to my father's house (beit), and to my kindred, and take a wife for my son.’” Gen 24:39 “And I said to my master: ‘What if the woman will not walk with me?’” As in the case of Yitzchak’s walking in agreement with Avraham, the woman who is to marry Yitzchak must be in agreement with the betrothal and accept her role of her own fruition. Gen 24:40 “And he said to me: ‘HaShem (YHVH: Mercy), before Whom I walk, will send His angel with you, and prosper your way; and you shall take a wife for my son of my kindred, and of my father's house; Gen 24:41 then shall you be free from my oath, when you come to my kindred; and if they give her not to you, you will be free from my oath.’” Gen 24:42 “And I came this day to the eye, and said: ‘HaShem (YHVH: Mercy), the God (Ha-Elohiym) of my master Avraham, if now You do prosper my way which I go: Gen 24:43 behold, as I stand by the eye of water; let it come to pass, that the Almah (virgin) that comes forth to draw, to whom I shall say: “Give me, I ask you, a little water from your pitcher to drink”; In verse 16 Eli-etzer used the word, “na’ara” meaning, “Maiden” whereas here he uses the more specific word, “almah” which denotes a young woman in the prime of her youth and can infer virginity, making it a testimony to the young lady’s pure character. Gen 24:44 and she shall say to me: “Both drink you, and I will also draw for your camels”; let the same be the woman whom HaShem (YHVH: Mercy) has appointed for my master's son.’” Gen 24:45 “And before I had done speaking in my lev (core being, heart, inner person) behold, Rivkah came forth with her pitcher on her shoulder; and she went down to the eye, and drew. And I said to her: ‘Let me drink, I ask you.’ Gen 24:46 And she made haste, and let down her pitcher from her shoulder, and said: ‘Drink, and I will give your camels drink also.’ So I drank, and she made the camels drink also.” Gen 24:47 “And I asked her, and said: ‘Whose daughter are you?’ And she said: ‘The daughter of Bet’uel, Nachor's son, whom Milcah bore to him. And I put the ring in her nose, and the bracelets on her hands. Gen 24:48 And I bowed my head, and prostrated myself before HaShem (YHVH: Mercy), and blessed HaShem (YHVH: Mercy), the God (Ha-Elohiym) of my master Avraham, who had led me in the right way to take my master's brother's daughter for his son.” Eli-etzer concludes his account the way he began it, acknowledging the divine guidance and selection of HaShem as the primary reason for the proposed union. His hearers could be left in no doubt as to Whom both Avraham and Eli-etzer relied on for the fulfilment of the oath. Gen 24:49 “And now if you will deal kindly (chesed) and truly (emet) with my master, tell me; and if not, tell me; that I may turn to the right hand, or to the left.” Rav Ibn Ezra says that Chesed (Kindness) denotes the intention to do what is good and Emet (truth) gives permanence to the right action it accompanies. Gen 24:50 Then Laban (White) and Bet’uel answered and said: “What you’re saying proceeds from HaShem (YHVH: Mercy); we cannot speak to you bad or good.” We now hear from both Laban and his father Be’tuel (Who may have been present from the beginning). The listing of Laban’s name before his father’s is an indication of his seeking to usurp his father’s authority. This is supported by the commentary of Rashi and becomes indicative of Laban’s character. Given the fact that Laban continues to worship false gods (as attested to in the narrative concerning Jacob), this proclamation concerning the will of Hashem has more in common with fearful concession than it does with true faith. Gen 24:51 “Behold, Rivkah is before you, take her, and go, and let her be your master's son's wife, as HaShem (YHVH: Mercy) has spoken.” Nowhere in the chapter has HaShem spoken explicitly. Thus we understand that God speaks both to and through His servants. Gen 24:52 And it came to pass, that, when Avraham's servant heard their words, he bowed himself down to the earth unto HaShem (YHVH: Mercy). Gen 24:53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rivkah; he gave also to her brother and to her mother precious gifts. Gen 24:54 And they did eat and drink, he and the men that were with him, and stayed all night; and they rose up in the morning, and he said: “Send me away to my master (adoni).” These additional gifts were part of the bride price for betrothal. However, Eli-etzer’s request to leave the next morning was not customary. This shows his urgency in wanting to return before Avraham’s death. Gen 24:55 And her brother and her mother said: “Let the young woman stay with us a few months, at the least ten; after that she shall go.” The tradition for betrothal was such that a bride groom would prepare a new residence for his bride over the period of 12 months and then return to marry her and take her into his household. Thus Rivkah’s family requested that she remain for at least ten months in order to maintain the traditional custom. Gen 24:56 And he said to them: “Delay me not, seeing HaShem (YHVH: Mercy) has prospered my way; send me away that I may go to my master.” Eli-etzer’s motivation is clearly to return to Avraham before his passing so that Avraham can share in the joy of his son’s marriage to a member of his wider family. Gen 24:57 And they said: “We will call the young woman, and inquire of her mouth.” Gen 24:58 And they called Rivkah, and said to her: “Will you go with this man?” And she said: “I will go.” Gen 24:59 And they sent away Rivkah their sister, and her nurse, and Avraham's servant, and his men. Rivkah, like Avraham, is willing and obedient to the call of God to leave Charan and journey into the land of promise. “I will go” remains the ultimate sacrificial response of believers today. No woman is to be married without her consent, even in the tradition of arranged marriages within ancient Jewish culture, no one was allowed to force a woman to marry. Gen 24:60 And they blessed Rivkah, and said unto her: “Our sister, be you the mother of thousands of ten thousands, and let your seed possess the gate of those that hate them.” Rivkah, the matriarchal version of Avraham, receives a blessing like that which was given to him (22:17). The blessing to possess the gates of your enemies means both to capture their cities and to rule over them. The gate is the place of judgement, where the elders and rulers of the city decide matters of business and law. Gen 24:61 And Rivkah arose, and her young woman (nurse maid), and they rode upon the camels, and followed the man. And the servant took Rivkah, and went his way. Gen 24:62 And Yitzchak (Isaac) came from the way of Beer-lahai-roi (Well of the living Seer); for he dwelt in the land of the Negev (South). Gen 24:63 And Yitzchak (Isaac) went out to meditate (l’suach: contemplate) in the field in the evening; and he lifted up his eyes, and saw, and, behold, there were camels coming. Yitzchak was coming from the waters of the living Seer, returning to the Negev and the tents of his father he walked in the evening contemplating and meditating of God’s goodness. Or perhaps he was contemplating the loss of his mother, meditating in grief, having sought solace at the waters of the living Seer. It is from this scripture that the Talmud and Midrash derive the tradition that Yitzchak instituted the Minchah (afternoon prayer service). Avraham is said to have instituted the Sacharit (morning) service (Genesis 19:27), and Jacob the Maariv (evening) service (Genesis 28:11). Gen 24:64 And Rivkah lifted up her eyes, and when she saw Yitzchak (Isaac), she fell from the camel. Gen 24:65 And she said to the servant: “What man is this that walks in the field to meet us?” And the servant said: “It is my master (adoni).” And she took her veil, and covered herself. Rivkah was so excited by the knowledge that the one approaching was Yitzchak that she fell from her camel. She veiled her face out of piety and by way of covering before her bridegroom. The unveiling of her face in the tent of Yitzchak’s mother is a foretaste of the wedding of the Lamb and the Olam Haba (World to come) where all who are in Messiah will gaze upon him with unveiled face, having been transformed from glory to glory (2 Corinthians 3:18). Gen 24:66 And the servant told Yitzchak (Isaac) all the things that he had done. Gen 24:67 And Yitzchak (Isaac) brought her into his mother Sarah's tent (o’helah), and took Rivkah, and she became his wife; and he loved her. And Yitzchak (Isaac) was comforted after the loss of his mother. The Midrash reads, “He brought her to his tent, she was Sarah his mother” (Rashi). This means that Rivkah became a comfort to Yitzchak just as His mother had been. He was privileged to experience the comforting love of a righteous mother and a righteous wife. I know how that feels, Baruch HaShem. © 2016 Yaakov Brown This Torah portion is titled, “Chaiyei Sarah” which translates to, “The Life of Sarah” rather than, “The Death of Sarah”. God is the God of the living. Introduction:
The events of the Akeidah now concluded, Avraham returns to find that his beloved wife Sarah has passed away. Imagine the turmoil and anguish he must have suffered. The joy of receiving his son back from the dead, metaphorically speaking, is now met with the continuing reality, if temporary, of sin’s conclusion. The death of Sarah illuminates the truth that the promised resurrection is now (Yitzchak) and yet future (Yeshua). The Targum Yonatan explains that Satan had told Sarah that Avraham had slaughtered Isaac and upon hearing this she cried out in grief and died. This would explain why Avraham and Isaac were not present at her death: “Avraham came to eulogize Sarah and bewail her” (Genesis 23:2.) The Rabbis suggest that this is the reason that the account of Sarah’s death follows directly after Ha-Akeidah (The Binding of Isaac). The sages remind us however, that Sarah’s appointed time had come regardless of Satan’s role in her demise, and that her last breathe came with the knowledge that she had raised a son who was willing to give up even his life in the service of HaShem. We should also note that this Torah portion is titled, “Chaiyei Sarah” which translates to, “The Life of Sarah” rather than, “The Death of Sarah”. God is the God of the living. “But concerning the dead being raised, haven’t you read in the book of Moses about the burning bush? How God said to him, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He’s not the God of the dead, but of the living.” –Mark 12:26-27 Gen 23:1 And the life of Sarah (Princess/Queen/Matriarch) was a hundred years and twenty years and seven years; these were the years of the life of Sarah. The years of Sarah’s life are intentionally divided by the author of the Torah and His scribe. In Hebrew the text reads, “Vayi-h’yu chayeiy Sarah meiah (100) shanah (years) v’esriym (20) shanah (years) v’sheva (seven) shanah (years)...” Rashi suggests that the division of years reflects the progression of Sarah’s spiritual innocence and natural beauty. In both Hebrew thought and literature the number 100 reflects the tenfold completion of the number 10, signifying a fulfilled promise or purpose. The number 20, being twice the completion of 10, may convey the birth and resurrection of Yitzchak, or the first and second fulfilments of the ram’s sacrifice, and the number 7, known by even the Torah novice as a number reflecting the present and perfect manifest k’vod (glory) of God (Shekhinah), conveys a sense of the perfected purpose of God and His constant presence in Sarah’s life to this point in her story, with the promise of eternal life in the presence of HaShem in the Olam Haba (World to come). By all accounts, this is the passing on of Israel’s first Queen, and prior to this we have already received news of Israel’s second Queen, Rivkah (Rebecca), the one in whom the purposes of God are tightly bound. Gen 23:2 And Sarah died in Kiriat-arba (City of four) - the same is Chevron (Company, Shared, Magician) - in the land of C’naan (lowland); and Avraham (Father of many nations) came to mourn for Sarah, and to weep for her. "And Avraham came from the mount of worship (Moriah), and found that she (Sarah) was dead, and he sat down to mourn for Sarah, and to weep for her.'' –Targum Yonatan Hebron is situated in the hill country of Judah approximately 32 km south of Jerusalem. The Torah records it as the burial place of each of the patriarchs and matriarchs of Israel (Genesis 23:19; 35:27; 49:29-32; 50:13). In laying their bones to rest at Hebron, the patriarchs and matriarchs of Israel left a testimony of their faith in what God had promised would come. So too Joseph had instructed the sons of Israel with the prophetic words: “And Joseph said to his brothers: 'I die; but God will surely remember you, and bring you up out of this land unto the land which He swore to Abraham, to Isaac, and to Jacob.' And Joseph took an oath of the children of Israel, saying: 'God will surely remember you, and you shall carry up my bones from here.'” –Genesis 50:24-25 TLV “And Moses took the bones of Joseph with him; for he had demanded an oath from the children of Israel, saying: 'God will surely remember you; and you shall carry up my bones away from here with you.'” –Exodus 13:19 TLV Hebron was also the first seat of David’s kingdom (2 Samuel 2:1-4; 5:1-5). Sarah died in a city named for a hero (Arba) of the Anakim (Long necked, giants) much later in Israel’s history (Joshua 14:15). It is also considered by Rashi to be a prophetic name in honour of the four (arba) great couples who were buried there: Adam and Eve (Pirke Eliezer, c. 20. & 36), Abraham and Sarah, Isaac and Rebecca, and Jacob and Leah. Gen 23:3 And Avraham rose up from before his dead, and spoke unto the children of Chet (Terror), saying: We know from the latter verses that this was taking place at the city gate where business and legal matters were determined in the ancient eastern culture of Avraham’s time. Sadly, today, Avraham’s children continue to rise up from before our dead in order to speak to the children of terror. Though the Historical Biblical record clearly testifies to Israel’s legal ownership of Sarah’s tomb and the surrounding land, Hebron remains in the hands (Palestinian Authority controlled land in the southern West Bank) of Israel’s enemies. Chet was the son of C’naan, meaning lowland (Genesis 10:15). Thus we read, “The children of Terror from the lowland.” Gen 23:4 'I am a stranger and a sojourner with you: give me a possession of a burying-place with you, that I may bury my dead from before my face.' In modern terms we would equate Avraham’s words with a resident immigrant, one who has come from another land but has made his new home among us. Avraham shows tremendous humility in pleading for a tomb for his wife. After all, the land he is asking for has already been promised to him by God. The Midrash illuminates further both the promise of God and the humility of His servant Avraham: “You humiliated yourself before them; by your life, I shall make you a lord and prince over them” -Midrash Ha-Gadol Rabbi Yosef Dov Soloveitchik notes that Avraham expresses the two roles a Jew must play. On one hand, a resident and advocate for his country, who prays for the wellbeing of the nation where he lives (Jeremiah 29:7). While on the other hand, a Jew in this world is always an alien, his allegiance is to God and his goal is set out in the Torah [The goal of the Torah being Messiah (Romans 10:4)]. Rav Yosef concludes that a Jew must always be ready to be a lonely alien, resisting the culture that surrounds him and maintaining his unique identity and responsibility. The book of Leviticus describes the people of Israel as resident aliens living on land owned by God (Leviticus 25:23). These same words are also used to convey the transience of human life and the unworthiness of humanity in the face of God’s holiness and provision (2 Chronicles 29:15). Gen 23:5 And the children of Chet answered Avraham, saying to him: Gen 23:6 'Hear us, my lord (Adoni): you are a mighty prince among us; choose from our tombs, bury your dead; none of us shall withhold from you his tomb, so that you may bury your dead.' The answer given by the children of Chet is blatant flattery. In fact, the subsequent bartering and the exorbitant asking price shows how little respect they had for Avraham, whom they saw as an immigrant usurper rather than an assimilated member of their society. The social and legal structure of the time saw this first verbal interaction as the initiation of a bargaining protocol. The niceties are simply that, cultural etiquette rather than genuine sentiment. Gen 23:7 And Avraham rose up, and bowed down to the people of the land, even to the children of Chet. Gen 23:8 And he spoke with them, saying: 'If it be your mind that I should bury my dead from before my face, hear me, and petition Ephron (Calf-like, dust man, stag diving) the son of Zochar (Tawny, reddish grey, whiteness, sheen) on my behalf, Avraham bows down out of respect and in humility. Though Ephron was present (v.10), Avraham follows the local custom and seeks out the approval of the elders of the city gate in order to broker a negotiation with Ephron. The phrase, “bury my dead from before my face” infers that Avraham is aware that his wife Sarah, while no longer before his face, is none the less in the presence of HaShem and before His face. That Avraham and Sarah believed in the Olam Haba (World to come) is affirmed by the Jewish writer of the book of Hebrews: “By faith Abraham obeyed when he was called to go out to a place he was to receive as an inheritance. He went out, not knowing where he was going. 9 By faith he migrated to the land of promise as if it were foreign, dwelling in tents with Isaac and Jacob—fellow heirs of the same promise. 10 For he was waiting for the city that has foundations, whose architect and builder is God. 11 By faith even Sarah herself received ability to conceive when she was barren and past the age, since she considered the One who had made the promise to be faithful. 12 So from one—and him as good as dead—were fathered offspring as numerous as the stars of heaven, and as uncountable as the sand on the seashore. 13 These all died in faith without receiving the things promised—but they saw them and welcomed them from afar, and they confessed that they were strangers and sojourners on the earth. 14 For those who say such things make it clear that they are seeking a homeland. 15 If indeed they had been thinking about where they had come from, they would have had opportunity to return. 16 But as it is, they yearn for a better land—that is, a heavenly one. Therefore God is not ashamed to be called their God, for He has prepared a city for them.” –Hebrews 11:8-16 TLV Gen 23:9 that he may give me the cave of Machpeilah (Double, folding), which he has, which is within the end of his field; for the full price let him give it to me in the midst of you for a possession of a burying-place.' The name Machpeilah (Double) infers that there may have been two caves in the location or that the place would one day be home to the bodies of both Sarah and Avraham. The petition for gifting the cave is qualified by the offer to pay a fair price, thus, “give” should be understood as the literal act of giving something over, rather than as a present, or gift that is given entirely at the expense of the giver. The phrase, “let him give it to me in the midst of you as a possession” seeks to establish a rhythm of testimony that sees this transaction firmly attested to by witnesses as a form of security for the future generations of Avraham’s family line. Gen 23:10 Now Ephron (Calf-like, dust man, stag diving) was sitting in the midst of the children of Chet (Terror); and Ephron the Cheeti (Descendant of terror) answered Avraham (Father of many nations) in the hearing of the children of Chet (Terror), even of all that went in at the gate of his city, saying: Gen 23:11 'No, my lord (Adoni), hear me: I give you the field, and the cave that is within it, I give it to you; in the presence of the sons of my people I give it to you; bury your dead.' Ephron’s use of the epilate, “My lord” is equally as disingenuous as the general response of his clansmen. Again, he is either offering to give over the field with a price in mind, or he intends to gift it without a legal transaction taking place so that Avraham would become his tenant and the land would remain in Ephron’s family following Avraham’s death. This is not a genuine offer. Ephron, realizing Avraham is intent on purchasing the cave and fields, calls on the witness of his clansmen in order to seek compensation for the cave and adds the field in order to glean a greater price. Anyone who has experienced the Jerusalem, Carmel or the Old Jaffa markets will have come across similar types of bartering protocol, a culture of wheeling and dealing. Ironically, the proclaiming of this deal before the witnesses at the city gate strengthens Avraham’s descendants’ legal claim to the cave and its surrounding land. We should keep in mind that Avraham is negotiating for his wife’s burial place, he is recently bereaved and is surely in great turmoil and under weighty emotional stress due to the loss of his life-long partner and friend. Anyone who would take advantage of a man during a time of grief is the very personification of unrighteousness. Gen 23:12 And Avraham bowed down before the people of the land. Gen 23:13 And he spoke to Ephron in the hearing of the people of the land, saying: 'But if you will, I plead with you, hear me: I will give the price of the field; take it from me, and I will bury my dead there.' Yet again the phrase, “in the hearing of the people of the land” reinforces the legal status of the land and those who possess it. Avraham continues as he has intended from the beginning, offering a fair price for the field, which also contains the caves. Gen 23:14 And Ephron answered Avraham, saying unto him: Gen 23:15 'My lord (Adoni), listen unto me: a piece of land worth four hundred shekels of silver, what is that between me and you? Therefore, bury your dead.' This is where the true character of Ephron is exposed. He offers a price that is at least 20 times the value of the land according to the standard shekel. Rashi notes that it was a price great enough to purchase a huge estate. There is no question that Ephron is using the urgency of Avraham’s situation against him, and that he is taking advantage of a grieving man and his retinue. By way of qualification, Jeremiah the prophet redeems an entire ancestral land plot several times greater than this one for 17 shekels (Jeremiah 32:9), and on Mt Moriah, David purchases the threshing floor and oxen for 50 shekels (2 Samuel 24:24). Those who wish to contest this conclusion site the 600 shekels David paid for the entire Temple mount (1 Chronicles 21:25). However, the Temple mount is not comparable to the plot at Hebron, either in area or in significance. They also note that Omri paid 6000 shekels for the virgin hill of Samaria (1 Kings 16:24) but fail to take into account the context of this act and the evil intent and money flaunting of the wicked king Omri. Even if one were to concede the point of these two higher costings, it becomes redundant when the identification of the common trade currency (referred to in the next verse as, “current money”) is made. Gen 23:16 And Abvraham listened to Ephron; and Avraham weighed to Ephron the silver, which he had named in the hearing of the children of Chet, four hundred shekels of silver, current money with the merchant. Avraham agreed to the amount, not out of desperation but with the knowledge that he was setting a legal precedent for his progeny. Though the price was exorbitant, Avraham considered this a physical representation of the greater future benefits that God had promised to his offspring. The Hebrew, “oveir lasocheir” translated as, “current money” is a description of a larger trading silver shekel that became known later in history as a centenaria. The Talmud (Bava Metzia 87a) explains, each shekel used to pay for the plot was worth 2,500 standard shekels (Rashi). Thus, in the end, Avraham paid a total of one million standard shekels for the plot and caves. Further to my notes on the previous verse, this means that in reality the full price paid for Hebron is a least 166 times the amount of the highest price paid for land by a Jewish leader (of a different size and for different reasons) in the Torah (Omri). To put it into today’s terms, “Ephron ripped Avraham off in a big way!” This transaction serves to illuminate the character of the Father of Trust (Avraham), while bringing into the light the true character of the Dust Man, a Child of Terror (Ephron of Chet). The former is a son of the heavens (God, life eternal), while the latter remains a son of the dust (death). Gen 23:17 So the field of Ephron, which was in Machpeilah, which was before Mamre (Strength), the field, and the cave which was within it, and all the trees that were in the field, that were in all the border thereof round about, were secured (yakam: rose, elevated) Gen 23:18 unto Avraham for a possession in the presence of the children of Chet, before all that went in at the gate of his city. Finally the land and its caves are secured legally before Ephron, the people of Chet and the elders of the gate and are recognized as belonging to Avraham and his offspring for a possession. No longer is it land upon which Avraham sojourns, it is now his lawful homeland. This historical record which is over 4000 years old is irrefutable proof of Israel’s ancestral claim to the caves and surrounding land in the city of Hebron. This location is one of modern Judaism’s four holiest sites and is currently part of the Palestinian authority controlled land of the southern West Bank. The 400 Jewish settlers who live there have need of the constant protection of up to 3,000 IDF (Israeli Defence Force) soldiers and this holy place has two separate worship areas, one for Jews and one for Muslims, kept separated by a bullet proof glass wall. Access for the average Jew is difficult at best and at worst, life threatening. The irony of calling the Jews who live in Hebron “settlers” is not lost on this writer. The Midrash states that the caves and surrounding land in Hebron are one of the three places that Scripture identifies as being testimony of the Jews’ irrefutable right to the possession of the land of Israel. The Midrash goes on to say that the cave of Machpeilah, the site of the Temple and the tomb of Joseph were all purchased without counter offers being made and with legal currency. The phrase, “were confirmed/secured” uses the Hebrew, “yakam” literally, “rose”. Thus the Midrash interprets it to mean that through Avraham’s purchasing of the land it became elevated because it passed from the hands of the commoner Ephron into the hands of the king Avraham. Gen 23:19 And after this, Avraham buried Sarah his wife in the cave of the field of Machpeilah before Mamre - the same is Chevron - in the land of C’naan. Gen 23:20 And the field, and the cave that is within, were made secure (yakam: rose, elevated) unto Avraham for a possession as a burying-place by the children of Chet. © Yaakov Brown 2016 “Listen to all that Sarah has said to you, hear her voice, for she is a prophetess.” -Targum of Yonatan Introduction:
Soon after the promise of the heir had been reaffirmed, S’dom was destroyed and Sarah abducted by Avimelech, her promised progeny almost defiled by the seed of Avimelech. However, God protected Sarah’s purity and secured her womb for Avraham’s seed. Now, having suffered many trials, both Avraham and Sarah can rejoice in the delivering of the son and heir, Isaac. But even this event will prove Avraham’s resolve as he is asked to part with his beloved son Ishmael, born to him by Hagar, Sarah’s maidservant. The literary devices of Hebraic repetition and counterpoint are prolific in this chapter: an indication of things firmly decided and implemented by HaShem. Laughter is given to Sarah in the form of a son and with laughter Ishmael mocks the heir Isaac. Hagar sits a bow’s length away from Ishmael and her son subsequently becomes a bowman. The well of seven is a refuge for Hagar and a place of contention between Avraham and Avimelech, finally secured by Avraham through a sevenfold covenant of rest. The Holy name YHVH begins and ends the account as an allusion to the Mercy of God and the Judge Elohim is seen throughout. Ultimately God’s will is done and the promised heir is made secure in the bosom of the father of faith, protected from the mocking laughter of his future enemies through the prophetic voice of his mother, the great matriarch and princess of Israel. Gen 21:1 And HaShem (YHVH: Mercy) cared for Sarah (Princess), visiting her as He had said, and HaShem (YHVH: Mercy) made in Sarah that of which He had spoken. Gen 21:2 For Sarah conceived, and bore Avraham (father of nations, father of trust) a son in his old age, at the set time (moed) of which God had spoken to him. Tradition holds that Sarah conceived on the first day of Rosh Hashanah (b. Rosh Hashana. 11a.), as a result, the present narrative is the Torah reading for that day. “God did a wonder or wonders for Sarah.” –Yerushalayim & Yonatan Targums It is God as Mercy Who begins this important account. He cares for Sarah and fulfills His promise to her. “In trust also Sarah herself received the ability to conceive seed, and delivered a child when she was past age, because she judged Him Who had promised to be trustworthy.” –Hebrews 11:11 The similarities to the later birth of the Messiah are prophetic in nature. The differences equally important. Sarah, who had doubted HaShem’s angel now gives birth with great joy. While Miriyam (Mary), who received Gavriel’s message with great joy and firm belief, would give birth in a time of turmoil and later suffer the loss of her son, only to receive Him again with even greater joy than any experienced by Sarah. All this illuminates the metanarrative of God’s redemptive plan, which He decided upon before the creation of the world. Verses 2 & 3, and later 25:19, emphasis the fact that Avraham is the father of Isaac. This is to ensure the reader that despite his age it was his fertile seed that impregnated Sarah and not the wicked king Avimelech. Gen 21:3 And Avraham called the name of his son that was born to him, whom Sarah bore to him, Yitzchak (Isaac: he laughs). Gen 21:4 And Avraham circumcised his son Yitzchak at eight days old, as God had commanded him. The name Yitzchak is the first of many uses of the Hebrew root tz’chok (laughter). Avraham was given the name by God in 17:19. There is much to learn from the ways laughter is used both in joyous proclamation and in sinful mockery. The halakhic applications abound. Gen 21:5 And Avraham was a hundred years old, when his son Yitzchak was born to him. The birth of Isaac took place 25 years after Avraham departed from Haran (Genesis 12:4). Gen 21:6 And Sarah said, “Tzichak (laughter) has been made for me by Elohim (God: Judge), so that all that hear will Tzichak (laugh).” Gen 21:7 And she said, “Who would have said that for Avraham, sons would be nursed by Sarah? Yet my child, a son, I have born him in his old age.” This laughter is joy, the text intends to convey the idea that a person who brings joy has entered the world, that all who hear of his birth will be filled with joy and respond in laughter. This joy has been introduced by the Merciful Judge of the universe so that all may join in celebrating the fulfillment of His promise. The laughter that accompanies this birth is a response of right action born of God’s mercy. Rashi observes that this event brings hope and joy to the barren women of Israel, thus the joy shared by those who hear of Sarah’s miracle, forms a foundation for their trust in the God Who is able to bring life forth from a dead womb. This too is a picture of the Messiah and His resurrection. The neighbors of Elisheva (Elizabeth), the mother of the prophet Yochanan rejoiced in this same way when they heard that she had given birth (Luke 1:58). In that context it is called, “rejoicing” which is synonymous with the term, “laughter” in Genesis 21:6. Gen 21:8 And the child grew, and was weaned: and Avraham made a great feast the same day that Yitzchak was weaned. The age of weaning cannot be determined with certainty. The rabbinical views range from three years to twelve years, citing various sources. Though some modern readers may find the idea of lengthy weaning periods to be distasteful (no pun intended), it was not unusual in ancient times for children to be nursed well into their formative years. When we add to this the fact that at the time of these events people were still living much longer than we do today, it seems reasonable to split the difference and settle on an approximate age of seven (Philo: De his Verb. Resipuit. Noe, p. 275) for Isaac’s weaning. Rashi (Tanchuma) claims that the feast was great because the great men of that generation attended: Shem, Eber and Avimelech. Note the names: Shem (Name), Eber (Beyond) and Avimelech (My father is King). Each name describes God, The Name (Mercy), Messiah, Who enters the world from beyond, and My Father the King of worlds. Gen 21:9 And Sarah saw the son of Hagar (flight) the Mitzree (Egyptian: double distress), which she had born to Avraham, m’tzacheik (laughing, mocking). The Hebrew, “m’tzacheik” is a play on Isaac’s name, “Yitzchak”. The text can be read, “And Sarah saw the son Hagar the Egyptian, who she had born to Avraham, playing (m’tzacheik laughing, mocking).” We could say that Ishmael was Isaacing, or playing at being Isaac. This is yet another hint at the type of mockery that was taking place and illuminates the reason for Sarah’s firm resolve regarding Ishmael’s removal from the camp of Avraham. It seems that Ishmael was, at his mother’s prompting, seeking to usurp Isaac’s position as heir. This is of course confirmed by 21:10. Ishmael is now a young man (17-27) and is fully aware of his moral responsibility. From the text we can discern that Hagar’s influence and his own delusions of grandeur are responsible for his mocking of Isaac (21:10). Ishmael could have chosen to laugh in joy at the honoring of his new brother, however, he instead seeks to humiliate Isaac in the presence of those over whom he will rule as heir. This is not the innocent mocking of a child rather it is the intentional sin of a young man. This same kind of mocking laughter (tz’cheik) is linked to the sins of idolatry (Exodus 32:6), adultery (Exodus 39:17) and murder (2 Samuel 2:14). Rashi notes that this infers the complete corruption of Ishmael and sees his being sent away as a necessary act for the sake of Isaac’s spiritual character and protection. “Keep not Your silence, O Elohim: don’t hold Your peace, and don’t be still, O Elohim. For, behold, Your enemies make a tumult: and they that hate You have lifted up their heads in pride. They have taken crafty counsel against Your people (Israel), and consulted against the ones You protect. They have said, ‘Come, and let us cut them off from being a nation; that the name of Israel shall be remembered no more. For they have consulted together with one consent: they are confederate against You: The shelters of Edom, and the Ishmaelites; of Moab, and the Hagarenes;” –Psalm 83:1-6 Gen 21:10 So she said to Avraham, “Cast out this maid-servant and her son: for the son of this maid-servant shall not be heir with my son, even with Yitzchak (Isaac: he laughs).” “Now we, fellow Jewish brothers and sisters in Messiah, are as Isaac was, the children of promise. But as it was then, he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless, what does the scripture say? ‘Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.’ So then, fellow Jewish brothers and sisters in Messiah, we are not children of the bondwoman, but of the free.” –Galatians 4:28-31 As the matriarch of Israel, Sarah saw the danger that Ishmael posed to her son and his Godly mission. Sarah’s response is not one of vindictiveness but of protection. Gen 21:11 And the thing was very grievous in Avraham's sight because of his son. Avraham was grieved both by his son Ishmael’s behavior and due to the resulting need for expelling him from the camp. Pirke Eliezer calls this the most difficult of Avraham’s trials (Pirke Eliezer, c 30 ). Gen 21:12 And God said to Avraham, “Let it not be grievous in your sight because of the boy, and because of your maid-servant; shema listen to all that Sarah has said to you, hear her voice; for in (through) Yitzchak your seed will be called (identified).” The Targum of Yonatan reads, “Listen to all that Sarah has said to you, hear her voice, for she is a prophetess.” The Talmud refers to Sarah’s protection of Isaac’s rights as evidence of the fact that she is a prophetess (b. Meg. 14a). The Hebrew, “Shema”, listen, hear, understand, comprehend; is used here in the present continuous or perfect tense of the Hebrew. It is the positive counter to the use of the same word in the past tense in Genesis 3:17, where Adam has listened (Shema’ta) to the flawed advice of Eve. By listening to Eve’s advice Adam invited sin into the world, whereas by listening to Sarah’s advice (via HaShem) Avraham invites light into the world. That is, Isaac was to be the heir who would produce the struggling people Yaakov/Israel. Israel in-turn was to be light to the nations, a calling that was fulfilled by the Mashiyach Yeshua, born to the line of Avraham, Yitzchak and Yaakov according to His humanity. God affirms Sarah’s instruction, which is an act of righteous trust. With these words Sarah becomes Israel’s second prophet. God reminds Avraham that Isaac is the chosen seed who will perpetuate the ministry of light to the nations through his son Yaakov, Israel. Gen 21:13 And also of the son of the maid servant will I make a nation, because he is your seed. By way of consolation God comforts Avraham with the knowledge that He will also take good care of Ishmael, making him a great (subservient) nation. Gen 21:14 And Avraham rose up early in the morning, and took bread, and a skin of water, and gave them to Hagar, putting them on her shoulder with the child (young man), and sent her away: and she departed, and teitah (strayed, practiced error) in the wilderness of Beer-sheva (Well of seven, sevenfold covenant, well of blessing, covenant of rest).” The act of waking early is a sign of immediate obedience on Avraham’s part. Regardless of his own grief at the loss of Ishmael, Avraham trusted God and acted in prompt obedience. The Hebrew v’teitah indicates Hagar’s return to idolatrous practice as she sought a place of solace in the wilderness near Beer-sheva (a well which will be illuminated in the latter section of this account). Rashi suggests that Hagar returned to the idolatrous practices of her father’s house. Ishmael is thought to be between 17 (Shalshalet Hakabala, fol. 2. 2) and 27 (Pirke Eliezer, c. 30. Bereshit Rabba, sect. 53. fol. 47. 4.) years of age at this point in time. Beer-sheva is approximately 19 kilometres from Gerar and 32 kilometres from Hebron to the south. Gen 21:15 And the water ran out, so she cast (threw off) the child (young man) under one of the shrubs. Gen 21:16 And she went, and sat down at a distance from him, a bowshot (0.8km) away: for she said, “Let me not see the death of the child (young man).” And as she sat there she lifted up her voice, and wept. Bereshit Rabba, records a bowshot distance at about half a mile (.8 Kilometre), saying that two bowshots make a mile (1.6 kilometres) [Bereshit Rabba, ut supra. sect. 53. fol. 47. 4]. The term, “Child” here could be misunderstood to mean, “Young child”. However, a child remains the child of his mother regardless of his age, and this is what is intended here. Infact we know from both the chronology of Biblical events and from tradition that Ishmael is between 17 and 27 years of age at this point in time. The great irony of Hagar’s lack of water, is that her blindness has come about through her own spiritual decay. Both her expulsion from the camp of Avraham and her subsequent suffering are directly related to her continued attempts to seek Isaac’s inheritance for her own son Ishmael. Rabbi Hirsch wisely observes that, “Hagar’s behavior is disgraceful… Rather than comfort her child in his dying moments, she thought only of herself and the discomfort she would feel in the presence of his agony.” This is why the following verse begins with the words, “God heard the voice of the boy;” Gen 21:17 And God heard the voice of the boy (young man); and the angel of Elohim (God, Judge) called to Hagar out of the heavens, and said to her, “What ails you, Hagar? Fear not; for Elohim (God) has heard the voice of the boy (young man) where he is.” God’s communication with Hagar differs greatly from the way He has met with Avraham. We note that the angel of Elohim (God), rather than the angel of YHVH, calls to her from the heavens rather than meeting her in humanoid form on earth as He had done with Avraham. It is Elohim, the Judge and Ruler, Who attends to Hagar’s son. Mercy (YHVH) is with Avraham (Isaac and Yaakov) but Judgement (Elohim) has come to Ishmael and his decedents. Gen 21:18 Arise, lift up the boy (young man), and hold him in your hand; for I will make him a great nation. Gen 21:19 And Elohim (God) opened her eyes, and she saw a well of water; and she went, and filled the water-skin with water, and gave the boy a drink. Some suggest that this well was made to appear supernaturally, however, the context suggests that the well finds its symbolic form in the origin story of verses 23-33, where Avraham presents ewe lambs as an offering that testifies to his right to its water through the cutting of a covenant before the Judge, Elohim. Due to the fact that the agreement for, and the naming of the well (v.23-33) is considered to have preceded the events of verses 1 through 21, it is safe to conclude that the limited supplies given to Hagar by Avraham were intended to last her the short distance to Beer-sheva, a well that Avraham had already redeemed for the use of his household. The sages say that this well has ancient origins and was in fact, “Created between the two evenings, that is, on the evening of the seventh day of the creation.” (Pirke Eliezer, ut supra. c. 30) It is by the Word of Hashem that Hagar’s eyes are opened and she receives living water. Hagar had returned to idolatry (v.14) and was therefore, not only physically but also spiritually blind. Yeshua said, “Whoever drinks the water I give will never thirst again.” This well is Beer-sheva, the well of sevenfold blessing, rest and covenant promise. By trusting in God’s Word, Hagar receives life for both herself and her son. Gen 21:20 And Elohim (God) was with the boy (young man); and he grew, and dwelt in the wilderness, and became an archer. Hagar had sat a bow shot away from her son. Now her son becomes an archer. Both Ishmael’s role and the role of his descendants are emphasised by the symbol of the bow (warfare). “And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brothers.” –Genesis 16:12 Jewish tradition says that Ishmael, “Was born with a bow, and brought up with one, and that he shot an arrow at his brother Isaac, with the intention to kill him, while he was in Abraham's house;” (Pirke, c. 30 Ammian. Marcellin. Hist. l. 14) Gen 21:21 And he dwelt in the wilderness of Paran (Beautiful caverns): and his mother took him a wife out of the land of Egypt (Mitzrayim: double distress). The location of the ancient wilderness of Paran is debated and manipulated by Islamic scholars, however, it seems most likely that the location of Paran is below the Sea of Salt (Dead seat) to the south-west near the border of Modern Israel and Jordan. There are a number of factors that support this location, including the name itself relative to the geography of the region. One Jewish tradition suggests that Ishmael had two wives; the first he divorced, and then married the Egyptian; his first wife, they say, he sent for, and took out of the plains of Moab, whose name was Aishah, and the other Phatimah (Pirke Eliezer, ut supra. c. 30). “And he (Ishmael) dwelt in the wilderness of Paran, and took to wife Adisha, whom he divorced, and then his mother took him Phatimah to wife, out of the land of Egypt:'' –Yerushalayim & Yonatan Targums Gen 21:22 And it came to pass at that time, that Avimelech (My father is king) and Phichol (Peh-col: Mouth of all, strength) the chief captain of his army, spoke to Avraham, saying, “Elohim (God) is with you in all that you do:” Gen 21:23 “Now therefore, swear to me here by Elohim (God) that you will not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done to you, you shall do to me, and to the land where you have sojourned.” Gen 21:24 And Avraham said, “I will swear.” These events can be understood to have been set in the past and read as, “And it was in the past at that time…” This seems consistent with the previous identification of the wilderness of Beer-sheva in the account of Hagar’s expulsion. The establishing of the well of Beer-sheva prior to Hagar’s wandering shows that the blessing of God comes to her via Avraham’s trust. It is worth noting that Avimelech does not seek a covenant with Avraham because of his wealth but with the words, “God is with you in all that you do.” It seems that the Philistines observed this oath until the days of the judge Samson, when they began to attack Israel for the first time (Sotah 10a). Gen 21:25 And Avraham rebuked Avimelech because of a well of water, which Avimelech's servants had violently taken away. If there was to be a covenant Avraham wanted it to be established with truth and integrity. This is why he placed his cards on the table regarding the continued violent behaviour of Avimelech’s men. With peace comes responsibility and openness. Any peace devised outside of these parameters is a false peace. Gen 21:26 And Avimelech said, “I don’t know who has done this thing: neither did you tell me, nor have I heard of it, until today.” Avimelech’s claim seems unlikely, given that it had been his practice to send his men to commit crimes against others (the abduction of Sarah). Gen 21:27 And Avraham took sheep and oxen, and gave them unto Avimelech; and both of them karat (cut) a covenant. Gen 21:28 And Avraham set seven ewe lambs of the flock by themselves. Gen 21:29 And Avimelech asked Avraham, “What is the meaning of these seven ewe lambs which you have set by themselves?” Gen 21:30 And he said, “These seven ewe (female) lambs shall you take from my hand, that they may bear witness of me, that I discovered (chafar) this well.” Gen 21:31 So he called that place Beer-sheva (Well of seven, sevenfold covenant, well of blessing, covenant of rest); because there they both swore. Gen 21:32 Thus they karat (cut) a covenant at Beer-sheva: then Avimelech rose up, and Phichol (Peh-col: Mouth of all, strength) the chief captain of his army, and they returned into the land of the Pilishtiym (Immigrants). The seven (Shiv’ah) female lambs correspond to the oath (Sh’vuah) and emphasize the completeness, longevity and rest that the oath will bring. Allegorically speaking, based solely on the meaning of the names, the father of trust is making an agreement with his father the King. Thus the well is named quite literally, “Well of Seven” or, “Well of Oath”. Avraham’s insistence that Avimelech accept the lambs as a gift is an ancient means of verifying ownership, much like the transaction carried out in Ruth 4:7. It is a symbolic act, intended to be witnessed by all present as a mark of future legal security. Gen 21:33 And Avraham planted an orchard (tamarisk) in Beersheva, and called there on the name of HaShem (YHVH: Mercy), the everlasting Elohim (God). Gen 21:34 And Avraham sojourned in the land of Pilishtiym (Immigrants) many days. The account ends with the planting of an orchard representing shade and respite for weary desert travelers and the unity of the God-head in Mercy (YHVH) and Judgement (Elohim). The planting of trees, possibly tamarisk (an evergreen tree that common to the Middle East, it can reach heights of 15.2 meters) is an act of remembrance. Infact trees are still planted today in Israel in memory of loved ones and to mark special events. Therefore, the planting of these shady trees near a well in an arid location are best understood to represent a memorial to the God Who has provided and heir, life-giving water and shelter in the wilderness for Avraham. Avraham is said to have sojourned in the land of the Philistines for twenty-six years (Yarchi & Bereshit Rabba, sect. 54. fol. 48. 4) Rashi says that it is important to read this as a sojourning because the years from the birth of Isaac are to be counted in the 400 years during which Avraham’s descendants would be aliens in a land not their own. However, the land in which Avraham is now sojourning has already been promised to him and his descendants, therefore, Rashi’s assertion is incompatible with the prophetic word of God. The four hundred years can only refer to the years Israel will spend in Egypt as slaves to Pharaoh. © 2016 Yaakov Brown Avraham, Israel's first prophet. Introduction:
After witnessing the destruction of S’dom, Avraham moves south. All of the land both to the north and to the south had already been promised to Avraham by God (Gen 13:14-15). Some have suggested that this is a duplicate of the account of chapter 12, however, the reasoning for this is weak. They say that a man would not make the same mistake twice and therefore this must be a repetition. Additionally they suggest that the writer was an Elohimist (So called E author), of course they have not valid argument for explaining the use of the holy name YHVH in the final verse, other than to propose that this was meant as part of a Yahwehist (So called J author) account redacted at a later date. The suggestion that a man would not make the same mistake twice is ludicrous and the subsequent multiple author claim is equally untenable. Add to this that Avraham explains clearly in verse 13 that this has been his practice since leaving Ur (light), and we are left with only one plausible conclusion, that this is a unique and separate account from that of chapter 12. Gen 20:1 And Avraham (Father of many nations) journeyed from there (Mamrei: strength) toward the south country, and dwelt between Kadesh (Holy) and Shur (a wall), and sojourned in Gerar (drag off roughly). These events must occur soon after the destruction of S’dom because Sarah is clearly still not showing her pregnancy, based on the fact that Avimelech sees her as a potential wife. The place Avraham journeyed from was Mamrei (strength), and he was journeying south, just as he had when he had approached Egypt in chapter 12. The meanings of the Hebrew names of the towns he settled between, place Avraham (The father of trust) at a crossroads between Holiness (Kadesh) and a wall (Shur: possible blockade). Alternatively he finds himself resting with Holiness (Kadesh) on one side and Protection (Shur: wall) on the other. The region of Gerar (drag off roughly) is to be understood both literally and as a literary clue to what is about to take place. It is this allusion to a land where people are, “roughly dragged off” that sets the stage for the remainder of the account. Gen 20:2 And Avraham said of Sarah (Princess) his wife, “She is my sister”: and Avimelech (my father is king) king of Gerar (drag off roughly) sent men and seized Sarah. The remez (hint) in the preceding verse, seen in the name Gerar (drag off roughly) is immediately enacted by Avimelech. No sooner does he discover that Sarah might be an unmarried woman, does he send men to abduct her. Note that he, “sent” others to take her and that they, “seized” her. The protocol of the time required for permission to be asked of her ruling male relative (Avraham), similar customs developed and were practiced by Jews in the first century CE, where a betrothal agreement was to be entered and a one year period of preparation for the wedding was to be observed. Regardless of the finer details, what is clear is that this was an abduction and not an agreed arrangement. Today we might term this an attempt at sex trafficking. This of course illuminates just how righteous Avimelech really was. That is, nothing more than righteous in his own eyes. For Avraham’s part, the half-truth that Sarah was his sister was intended from the beginning (v.13) to be a means of protecting their retinue. Part of the reasoning for this is that protocol requires a proposal and marriage fee to be paid to the ruling male member of the bride’s family. Thus Avraham must have presumed that he would have an opportunity to refuse such a proposal on Sarah’s behalf. It is still the practice of many Jewish and Arabic peoples today, for the agreement of the eldest male to not only be sought but also confirmed prior to any betrothal taking place. Gen 20:3 But Elohim (God, Judge) came to Avimelech in a dream by night, and said to him, “Behold, you are to die, for the woman you have abducted; she is the wife of a husband (Ba’al: master). God appears to Avimelech as Judge. He makes plan His judgement, “You are to die, for the woman you have abducted…” There are two crimes here: first, the crime of kidnapping and second, the soon to be enacted crime of rape. Make no mistake, even by the standards of the time the kidnapping of an unmarried woman was cause for tribal war. Avimelech is guilty, God does not bring judgement against the innocent. Gen 20:4 But Avimelech had not come near her: and he said, “Adonai (my lord), the nation that is also just, will You destroy?” “Had not come near her” is a euphemism for sexual intimacy. The fact that Avimelech had not yet used Sarah for his own sexual pleasure (remember that he already has at least one other wife v.17) does not mean that he didn’t intend to. Avimelech is obviously aware of the recent destruction of S’dom and Amorah and thus by comparing his own region’s relative morality with that of S’dom’s abominations, defends himself and his kingdom as a just nation. He is clearly afraid that the same destruction that has come upon those cities will also be meted out upon his own kingdom because of God’s relationship to Avraham. We must read Avimelech’s response as his own determination of his moral standing and that of his nation. It is not the verdict of God, the Judge. Gen 20:5 “Didn’t he say to me, ‘She is my sister’? And she, even she herself said, ‘He is my brother’: due to the integrity of my levavi (my inner man, heart) innocent are my palms of having done this.” Avimelech is not yet guilty of the rape/adultery, however, he is guilty of kidnapping. His protests regarding his heart are exposed by the following statement of God. Gen 20:6 And Ha-Elohim (the God) said to him in a dream, “Yes, I also know that you did this with an innocent lev (inner man, heart); for I also kept you from sinning against Me: therefore I did not allow you to touch her.” The so called integrity or innocence of Avimelech’s heart is shown for what it actually is, God prevented him from sexually violating Sarah. Thus Avimelech’s integrity is intact only because God stopped him from violating her. I read, “Yes, I know all about your innocent heart, I’m the one who kept it innocent, I stopped you from sinning”. In other words, you have no integrity of your own. Note also that God says, “I also kept you from sinning against me.”Avimelech was about to defile the matriarch of the chosen people Israel. The people Who God had purposed to give birth to the Messiah, the one Who would deliver both Israel and the nations. This is not simply a sin against Avraham but an attempted to disturb the holy lineage of Israel and her Messiah. If Avimelech was aware of the recent destruction of S’dom and Amorrah and the link to Avraham, then all his actions show contempt for Avraham and his God. Gen 20:7 “Now therefore return the wife of the man; for he is a prophet, and he will intercede on your behalf, and you will live: and if you don’t return her, know that you will surely die, you, and all that are yours.” The text infers that Avimelech was already afflicted to some degree and that if he sinned further he and his household would die. God does not punish the innocent, therefore, we must conclude once again that Avimelech is considered to be guilty and is being shown mercy so as not to invite death through an additional act of sin. God calls Avraham a prophet, in fact Avraham is the first to be called a prophet of God. God has already credited Avraham’s trust as righteousness and considers him a type for the coming Messiah: an intercessor and redeemer of others, a light to the nations. Gen 20:8 Therefore Avimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were very afraid. The men were afraid because they knew what had happened to their neighbours in the east. They were right to be afraid. Those who sin against God’s chosen are sinning against God Himself. Gen 20:9 Then Avimelech called Avraham, and said unto him, “What have you done to us? And how have I offended you that you have brought on me and on my kingdom a great sin? You have done deeds to me that ought not to be done.” These words of Avimelech are the height of hypocrisy. After all, he has abducted a woman against her will without consideration for the stigma attached to the perceived defilement of an unwed woman, and it is he who has disregarded Avraham’s rights as a sojourner and visitor among the people of Gerar. His unrepentant heart is proof that any innocence he might have stumbled across was clearly not of his own making. Gen 20:10 And Avimelech said unto Avraham, “What did you see, that caused you to do this thing?” Avimelech hints at what he knows Avraham may have witnessed among the people of Gerar. This appears to be a rhetorical question but it is one that Avraham is able to answer (v.11) Gen 20:11 And Avraham said, “Because I thought, surely the fear of Elohim (God) is not in this place; and they will slay me because of my wife.” Avraham saw the way the people of Gerar treated each other and those who sojourned among them, thus he concluded that they had no fear of God. Avimelech’s actions in sending men to abduct Sarah only prove to affirm this fact. Avraham has a convincing argument for the defence of his actions regarding Sarah. Gen 20:12 “Additionally, she is indeed my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife.” Avraham is at best guilty of deceptive speech for the purpose of self-defence. Gen 20:13 “And it came to pass, when Elohim (God) caused me to wander from my father's house, I said to her, ‘This is the chesed (kindness) which you can accomplish for me; at every place we will come to, say of me, ‘He is my brother.’” This verse makes clear the fact that this scenario was a well-practised one. We read in the Torah of two specific instances, but there may have been others. The point is, that this is not a duplicate of the events of chapter 12. Gen 20:14 And Avimelech took sheep, and oxen, and menservants, and women-servants, and gave them to Avraham, and returned to him his wife Sarah. These are the actions of a guilty and fearful man. This is restitution for the abduction but it is not sufficient payment to clear the good name of Sarah and cover the bride price. As in the case of the events of chapter 12, Avraham has travelled from Mamrei (strength) and having suffered the trial of having his wife abducted, is now being prospered with the addition of flocks and herds. Thus he has gone from strength to strength in HaShem’s continued purpose for his life and that of his descendants. Gen 20:15 And Avimelech said, “Behold, my land is before you: dwell wherever you please.” In fact the land does not belong to Avimelech but has already been promised to Avraham and the children of Israel. Thus Avraham sojourns in yet another part of the fullness of the land that is to be given to his progeny by God. Gen 20:16 And to Sarah he said, “Behold, I have given your brother a thousand pieces of silver: behold, it is to you a covering of the eyes, to all that are with you, and with all others:” thus she was vindicated. Avimelech remains defiant to some degree, using Avraham and Sarah’s words against them, “I have given your brother…” The silver is a bride price that seeks to declare Sarah’s purity and provide for the veiled symbol of that purity. This is why the covering is said to show both her and those around her that she has remained sexually pure. An alternate reading is, “Behold, he is to you a covering of the eyes” meaning that Avraham’s status as a prophet of God protects Sarah. Some read the latter clause as a rebuke. If that is correct, Avimelech intends insult by proposing the veil and may be inferring prostitution (Genesis 38:15). Gen 20:17 So Avraham interceded with Ha-Elohim (God): and Elohim (God) healed Avimelech, and his wife, and his maidservants; and they bore children. Gen 20:18 For HaShem (YHVH: Mercy) had sealed shut all the wombs of the house of Avimelech, on the word of Sarah, wife of Avraham. These last verses show us that Avimelech and his household were already being punished for the sin of abducting Sarah, and this because of Sarah’s cry to God (on the word of Sarah). This is a chilling reminder of the plagues that HaShem sent against Pharoah and his house because of Sarah (12:17). What is clear is that God is the protector of both Avraham and Sarah and that He remains the protector of His servants, both men and women, to this day. © 2016 Yaakov Brown The refusal of the wicked to accept G-d’s mercy is the vehicle of their own demise. Introduction:
In Rashi’s view the events of Chapter 18 follow directly on from the previous chapter, taking place three days after Avraham’s circumcision. I see no reason for disputing this. Even if understood as a tradition rather than an inspiration, Rashi’s idea adds to our understanding rather than detracting from it. If Rashi is correct, Avraham is now at the most painful stage of the healing process and is sitting, not only due to the heat of the day but also due to his need for rest and recovery. As in the case of the previous events, this Divine encounter (theophany) and its outcome teach us a number of spiritual principles and further illuminate the character of G-d and the nature of humanity. The Holy Name of G-d YHVH, which denotes mercy, is used eleven times in this account (12 if the rabbinical interpretation of Adonai in verse 3 is accepted). This seems unusual given that the latter emphasis of the account is on the coming judgement against S’dom and Amorrah. However, it seems that G-d appears to Avraham as Mercy Himself for the purpose of conveying the idea that mercy triumphs over judgement. Avraham in turn, trusting the heart of G-d, becomes a type for the Messiah, pleading for justice seasoned with mercy, something that G-d intended all along. With regard to Avraham and Sarah, a stark contrast is drawn between trust and disbelief. We are challenged by both Avraham’s eager hospitality and loving kindness, and by Sarah’s disbelief and denial. When compared to chapter 19, this noon encounter stands in stark contrast to the night scene in Sodom. In the full light of midday G-d comes to Avraham for an intimate meeting of promise, sustenance, common unity and intercession. This is both a beginning and a counterpoint to the events of chapter 19, where in the darkness of night, an already condemned city establishes its wickedness by seeking to soil G-d’s messengers with acts of moral decay born of a depraved worldview, thus refusing intercession. The resulting destruction answers the loveless squalor of the citizens of S’dom and Amorrah, who have rejected G-d’s mercy outright. There is a correlation to Yeshua’s (Jesus) Revelation to Yochanan (John) here. Verses 1-5 add nothing to the promises of 17:15. What differentiates the accounts is the intimate setting and the challenge to Sarah’s faith or lack thereof. The final result will be Sarah’s decision to trust G-d for the child, in response to His disciplining of her by way of a gentle challenge: “By trust even Sarah herself received ability to conceive when she was barren and past the age, since she considered the One who had made the promise to be trustworthy.” – Hebrews 11:11 Gen 18:1 And HaShem (YHVH: Mercy) appeared to him (Avraham) at the trees of Mamrei (strength): and he (Avraham) sat in the tent door in the heat of the day; What is clear from the outset is that HaShem Himself is appearing to Avraham. Regardless of how we interpret what follows, we must not lose sight of this fact. Accepting Rashi’s assertion, I see this scene set with the recovering Avraham seated at midday in the shade of his tent, still in a great deal of pain from having been obedient to G-d’s instruction to circumcise both himself and all the males of his household. Whether we interpret, “the trees” or, “the plain” of Mamrei (strength), the result is the same. Having been obedient to G-d Avraham finds that in his weakness G-d is his strength. “By trusting they conquered kingdoms, administered justice, obtained promises, shut the mouths of lions, quenched the power of fire, escaped the edge of the sword, were made strong out of weakness…” –Hebrews 11:33-34a Gen 18:2 And he lifted up his eyes and looked, and, behold, three men stood by him: and when he saw them, he ran to meet them from the tent door, and prostrated himself on the ground, “Lifted up his eyes” suggests that Avraham was either at rest or in prayerful meditation prior to this theophany (Divine visitation). Avraham’s response to the appearance of the three men, whom he obviously sees as being representatives of The L-rd, is both courageous and reverential. Imagine getting up to run in the 45 degree (Celsius) plus heat of midday only three days after a painful operation on your private parts and then prostrating yourself before your guests, coming to rest on those very same parts in the hot sand. It’s safe to say, Avraham was extremely excited to see The L-rd and His messengers. This action shows the wonderful tension between friendship and awe in his relating to the Holy G-d. Avraham runs toward G-d and His messengers like a giddy school girl and then prostrates himself, an awe inspired servant. It has been popular in Christian circles to try and affix the doctrine of the trinity to this meeting. However, it is clear from the remainder of this account (v.22) and the subsequent arrival of the two messengers at Sodom in 19:1, that at least two of the three men are not G-d. Or HaChaim (Light of Life) suggests that G-d’s visit to Avraham in this instance was intended to demonstrate that Avraham had become a, “Chariot of the Divine Presence” (Bereshit Rabbah 82:6), meaning that Avraham’s physical being became a resting place for the Divine Presence of G-d (John 14:16-18; Romans 8:10, 15; James 4:5). “I will ask the Father, and He will give you another Helper so He may be with you forever-- the Spirit of truth, whom the world cannot receive, because it does not behold Him or know Him. You know Him, because He abides with you and will be in you. I will not abandon you as orphans; I will come to you.” –Yochanan (John) 14:16-18 “Or do you think that in vain the Scripture says, ‘He yearns jealously over the Spirit which He made to dwell in us’”? –Yaakov (James) 4:5 Traditional rabbinic Judaism considers each of G-d’s angels to serve a specific purpose. Thus each angel (Messenger) is named for his function. The Midrash says, “One angel does not perform two missions”. Gur Aryeh explains Rashi’s view of the three angels, by providing the following names and functions:
My personal view is that if we are to accept Rashi/Gur Aryeh’s view, we should swap the functions and order of the Malakhim (Angels) so as to match them to their well-documented Biblical roles and functions. Thus my list would read as follows:
Given that we know two of the men (angels) will depart for Sodom (19:1) leaving one angel to remain behind, and adding to this the fact that Avraham speaks to the remaining lord as if he were speaking directly to HaShem; it seems unlikely that the third angel was Raphael (an angel not mentioned directly in Scripture). However, the name Raphael, which is a composite of Rapha (Healing, wholeness, and rescue) and El (G-d), is certainly symbolic of the attribute of healing and wholeness in the G-d head. There is then a healing messenger of G-d Who comes to mind, being represented here as one of the three men, that is Yeshua our Messiah. It is important to note that the Hebrew anashim meaning men is being used here to describe angelic beings. This is an opportunity to remind ourselves that the Hebrew malakh (angel) means, messenger. Gen 18:3 And said, “My L-rd (Adonai: Master), if now I have found favour in Your eyes, please, don’t pass away from your servant: Most rabbinical interpretations of this verse claim that the Hebrew Adonai used here in its standard form refers to YHVH, which is usually pronounced Adonai in respect for the Holy Name HaShem. Based on this view, HaShem: YHVH:Mercy, is referred to directly 12 times in total during this account. Notice that Avraham rushes out to the three men but addresses only one of them, using the singular, “Adonai” (My lord). If he had intended to address all three as lord he would have said “Adonim”. Gen 18:4 Please let a little water be fetched, and wash your feet, and rest yourselves under the tree: The washing of the feet of weary travellers is a common Middle Eastern custom that has been practised by Jews and Arabs alike for thousands of years. It refreshes the entire body and in ancient times was usually performed by the lowliest servant in the household, however, it seems that Avraham’s intention was to wash the feet of the travellers himself, an act reminiscent of the Mashiyach (John 13:3-17). Gen 18:5 And I’ll fetch a morsel of bread, and comfort your hearts; after that go on your way: for it is for this purpose that you’ve come to your servant”. And they said, “So do, as you have said”. “I’ll fetch a morsel of bread” is a hospitable understatement given the feast that Avraham organizes for the three men. This is part of a rhythm of nomadic custom that is still practised today among Arab Bedouin and Mizrahi Jews. The Hebrew idiom, “comfort your hearts” uses lev in the traditional Hebrew sense to convey the centre of the being where all parts of the being converge. Thus the inference is that they might be refreshed in their entire being based on the complete performance of hospitable practice. Notice that, “they” respond. This kind of interchangeable tense is familiar to theophany, as is the case in Jacob’s wrestling with the Angel of Hashem (Gen. 32) and the meeting the Angel of HaShem has with the parents of Samson (Judges 13). We must not lose sight of the fact that we have significant clues within the text (v.22, 19:1) that allow us to deduct which of the three is being called lord and who the remaining two are. Michael (Who is like G-d) is known in Scripture as the arch angel who guards Israel and is representative of G-d’s might. He is a warrior messenger (Daniel 10:13, 21; 12:1, Jude 1:9, Rev. 12:7). It seems that he plays a similar role here (Chapter. 19) in protecting Lot, while Gavriel (Mighty one of G-d), who is known in Scripture as a herald of G-d (Daniel 8:16; 9:21, Luke 1:19, 26) is seen here proclaiming blessing for Avraham and then enforcing G-d’s judgement against the people of S’dom and Amorrah. Notice that in the book of Daniel both angels are associated with G-d’s proclamation of blessing for Israel and His judgement against His enemies. Gen 18:6 And Avraham (Father of a Multitude) hastened into the tent to Sarah (Princess, Noble woman), and said, “Make ready quickly three measures of fine meal, knead it, and make round bread upon the hearth (convex metal surface)”. The first thing we observe is the speed with which Avraham operates in order to care for his guests. Second, we see that Avraham does not instruct Sarah to add yeast to the bread, therefore, this is maztot (unleavened bread). It is from this verse and the subsequent reference in 19:3 that the rabbis’ determine that this was the season of Pesach (Passover) and that Avraham was prophetically observing the future deliverance of his progeny. This text was written down by Moses at Sinai following Israel’s first Pesach. Thus the attention to detail with regard to the type of bread being prepared in this story is intended by the author to draw the reader’s attention to this particular season in the Jewish religious year. The three men, three measures of fine meal and the three days since Avraham’s circumcision all point to an established promise of G-d. The son that is to come has been firmly established and as has the judgement that is to come against the wickedness of S’dom and Amorrah. While the complex unity of G-d is not present in the plain meaning of the text, it is revealed in the remez (hint) of symbolic Biblical numerology. The number three reminding us of the Father (Av), Son (Ben) and Holy Spirit (Ruach Ha-Kodesh). Gen 18:7 And Avraham ran to the herd, and fetched a calf tender and good, and gave it to a young man; and he rushed to prepare it. Avraham is close to 100 years old and still recovering from circumcision, and yet he personally runs to select a calf for his guests. He had any number of servants he could have called upon to perform this act, however, these three men were extremely important to him. In particular, one of the men is G-d with us, the manifest humanoid form of that person of the One G-d we know to be, the Angel of HaShem, The Healer, the Son. “Do not neglect to show hospitality to strangers—for in doing so, some have entertained angels (Messengers) without knowing it.” –Hebrews 13:2 “For I was hungry and you gave Me something to eat; I was thirsty and you gave Me something to drink; I was a stranger and you invited Me in;” –Mattitiyahu (Matthew) 25:35 (TLV) Gen 18:8 And he took butter, and milk, and the calf which he had prepared, and set it before them; and he stood by them under the trees, and they ate. The custom of standing by while guests eat their fill is still practiced today in many Middle Eastern homes and among the Arab Bedouin and Mizrahi Jews. They were eating beneath the trees of Mamrei (strength). The strength of G-d had formed a canopy over Avraham in his weakness and his longing for an heir. In his weakness Avraham placed his trust in G-d’s strength. Gen 18:9 And they said to him, “Where is Sarah your wife?” And he said, “Behold, in the tent.” Here, “they” speak, asking after Sarah. However, in the following verse, “He” speaks the promise. G-d knows where Sarah is, He need not ask. He asks, all be it through His Angel, in order to show Avraham His desire for relationship with the entire household, beginning with Sarah. Gen 18:10 And He said, “I will certainly return to you according to the time of life (season); and, behold, Sarah your wife shall have a son.” And Sarah heard from inside the tent door, which was behind him. The, “He” here is clearly not Avraham because the words are being spoken as a promise to Avraham concerning his wife Sarah and the birth of Isaac. Nor is it, “they” speaking together. So who is left? HaShem appeared to Avraham at the beginning of the encounter and has not left. So too the three men arrived and have not left. Therefore the speaker here is one of the three men and is also a manifestation of the person of G-d (18:14). Only one individual in all of Biblical history fits this description, Yeshua the Messiah, Emmanuel (G-d with us). Sarah, being modest, had stayed within the tent according to protocol, but was listening intently to the conversation of the men outside. The man speaking to Avraham has His back to Sarah. Gen 18:11 Now Avraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women (She had already experienced menopause). Gen 18:12 Therefore Sarah laughed within herself, saying, “After I am waxed old shall I have fine skin (a return of fertility), my lord (husband) being old also?” What is clear from Sarah’s response is that either Avraham hadn’t told her of the promise of the child or he had told her and she had maintained disbelief. Either way she responds here in a way that emphasizes her doubt, laughing out of a place of mistrust. Where Avraham laughed in joyous awe asking, “How will this occur?” thus inviting the probability, Sarah laughs in disbelief asking, “Shall it occur?” thus denying the possibility. Notice that Sarah laughs within, her words are thoughts contained in her inner being, no one could have known how she responded unless they could see into her core being. Only G-d is truly capable of this. Picture then the awesome scene that follows when the man responds to Sarah’s inner musings. According to both Radak and Sforno, Sarah believed that such a radical rejuvenation was as impossible a miracle as the raising of the dead. This is interesting given the fact that Isaac, who is later to be offered by Avraham in sacrifice and then saved by the Ram (A type for Messiah: Genesis 22), is spoken of in the book of Hebrews in relationship to trust in the Messiah Yeshua, Who was raised from the dead for our redemption. “He (Avraham) reasoned that God was able to raise him (Isaac) up even from the dead—and in a sense, he did receive him back from the dead.” –Hebrews 11:19 Gen 18:13 And HaShem (YHVH: Mercy) said to Avraham, “Why did Sarah laugh, saying, ‘Shall I be certain that I’ll bear a child, when I’m old’?” Gen 18:14 Is anything too hard for HaShem (YHVH: Mercy)? At the time appointed I will return unto you, according to the time of life (season), and Sarah shall have a son. Avraham is perhaps thinking, “What laughter? I didn’t hear her laugh or say anything?” In turn Sarah is probably thinking, “How is it possible that this man knows my inner thoughts?” We note here that it is HaShem who has heard Sarah and that it is He Who will return in a year’s time at this season (Pesach) to witness the birth of the son. With the words, “Is anything too hard for HaShem” G-d challenges Sarah’s unbelief (mistrust). Gen 18:15 Then Sarah denied it, saying, “I didn’t laugh”; for she was afraid. And He said, “Not so; you did laugh.” Sarah, now caught in her disbelief and being fearful of G-d, choses to lie rather than confess. However, G-d, Who is present in mercy (YHVH), disciplines Sarah as a beloved child, refuting her lie with the simple statement, “Not so; you did laugh”. Here, “laugh” is synonymous with, “doubt”. Therefore, we can read, “Not so; you did doubt”. Remember that up to this point the man (G-d with us) has had His back turned to Sarah, now He turns to look her in the eye and gently challenge her unbelief. We know that Sarah took HaShem’s challenge to heart because she eventually found trust in HaShem, and considering Him trustworthy, believed she would give birth to the promised child. “By trust even Sarah herself received ability to conceive when she was barren and past the age, since she considered the One who had made the promise to be trustworthy.” – Hebrews 11:11 It is also worth noting here the similarities between the birth of Isaac and the later birth of the Messiah. The Ram which delivers Isaac in Genesis 22 is a type for the Messiah and his sacrificial death and His resurrection. Thus, when we see the proclamation to Sarah, we also hear the proclamation to Miriyam (Mary). When we hear of the miraculous birth that is to take place, we’re also reminded of the miraculous birth of our Messiah. When we see the two angels that accompany G-d with us (Emmanuel: the third man), we also think of the angel that visited Miriyam (Mary) and the angel who brought a legion of angels to announce the Messiah’s birth to the shepherds of Israel’s sacrificial flocks. Gen 18:16 And the men rose up from there, and turned their faces toward S’dom (burning): and Avraham walked with them on the way. We know that two of the three men arrived in S’dom, named as messengers (malakhim: angels) 19:1. It seems that Avraham, went with the men for part of their journey as they began to head toward S’dom. Gen 18:17 And HaShem (YHVH: Mercy) said, “Shall I hide from Avraham the thing which I am doing; Gen 18:18 seeing that Avraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? Gen 18:19 For I know him, that he will command his children and his household after him, and they shall keep the way of HaShem (YHVH: Mercy), to do justice and judgment; that HaShem (YHVH: Mercy) may bring upon Avraham that which He has spoken of him.” This conversation seems to be taking place between HaShem and the men (angels). Given our former deduction regarding Who the third man is, we can suggest that G-d with us (Yeshua), the third man, is conversing with Michael and Gavriel. These two angels already know what G-d has instructed them to do in S’dom, thus, for the reader’s sake the text alludes to a sort of legal tribunal being conducted in line with the attributes of mercy, justice and judgement, which are the attributes G-d is trusting Avraham to pass on to his offspring. This therefore is the reason for the consultation and the subsequent opportunity for Avraham to offer a righteous argument for the consolation of justice and mercy. Not because G-d is unjust or unmerciful but because G-d has imparted His attributes to Avraham a heart of mercy and justice which will be a light to the nations. “Shall I hide” infers a friendship between G-d and Avraham (Isaiah 41:8). Yeshua illuminates the relationship between G-d and His servants when He says: “I am no longer calling you servants, for the servant does not know what his master is doing. Now I have called you friends, because everything I have heard from My Father I have made known to you.” –Yochanan (John) 15:15 (TLV) This friendship is further emphasized by the phrase, “I know him” the Hebrew, “yada” denoting intimate knowledge of a person. In this case it is a knowledge that transcends time and space, an observation of the present eternity spoken into time and space in this conversation between G-d and the angels. In other words, G-d has already seen Avraham’s future righteousness and is speaking it into time and space. Gen 18:20 And HaShem (YHVH: Mercy) said, “Because the cry of S’dom (Burning) and Amorrah (Submersion) is great, and because their sin is very grievous; Ibn Ezra notes that the, “Outcry” is either the outcry of the rebellion of the Sodomites or the outcry of those who had suffered as a result of the evil conduct of the Sodomites. Rambam claims that it is the cry of the oppressed looking for liberation. The opinion of the Jewish sages is that the cruelty of S’dom stemmed from the maxim, “What is mine is mine and what is yours is yours” (Avot 5:10). A similar modern idiom says, “Neither a borrower or a lender be”. Both colloquialisms offer the pretence inherent in worldly wisdom but directly oppose the charitable mission of G-d’s people. Gen 18:21 I will descend, and inspect what they have done according to the outcry, which is come unto me; and if not, I will know (I will be known).” “I will descend” is for the sake of the human audience. G-d uses kinetic terms to convey a sense of His present action within time and space, however, He remains invisible and immutable, existing outside of all things, the eternal G-d. G-d, within Whom all things exist and have their being, need not descend. Additionally, G-d with us (Emmanuel), the angel, will descend. The inspection of S’dom is intended to emphasize the judicial nature of this judgement. S’dom is being given a just and fair trial, her destruction will not be without merit. The phrase, “And if not, I will know (yada)” may mean, “If they repent, I will know (yada) them” or, “I will be known by them”. Gen 18:22 And the men turned their faces from there, and went toward S’dom: but Avraham remained standing before HaShem (YHVH: Mercy). The present reading of verse 22 is according to the Masoretic scribal correction of the text. Possibly intended to avoid conjecture over the position of Avraham in relation to G-d. However, there is a good case for reading the original Hebrew as, “but HaShem remained standing before Avraham”. This reading qualifies the former correlation between the manifestation of G-d in humanoid form and the third man (angel). Regardless, only two men (angels) arrive at S’dom (19:1), leaving the third to remain. Thus it is the L-rd with us (Emmanuel) as the man (angel) Who remains standing before Avraham, or if you like, before Whom Avraham stands. Gen 18:23 And Avraham drew near (nagash: an intimate closeness), and said, “Will You also destroy the righteous with the wicked?” Avraham now draws near, an intimate positioning of himself close to the third man, face to face. This is the intense relational context of the conversation that follows. In the previous chapter Avraham had received his new name and had become the Father of the nations. He takes this role seriously by drawing near to G-d as an intermediary on behalf of the people of S’dom and the surrounding cities who will be destroyed by the ensuing destruction brought about by G-d’s righteous judgement. G-d has placed in him the desire to see justice tempered with mercy. Thus the G-d of mercy is seen at work within the heart of His servant. Avraham had intervened on S’dom’s behalf in the past (Genesis 14:14) for the sake of his nephew Lot. His continued concern and deep connection to his nephew can be heard in his pleading for mercy. Gen 18:24 “What if there were fifty righteous within the midst of the terror (the city): will You also destroy and not spare the place for the fifty righteous that are there? “So it was, as God destroyed the cities of the surrounding area, that God remembered Abraham, and sent Lot out of the midst of the upheaval, when He demolished the cities where Lot had dwelt.” –Bereishit (Genesis) 19:29 (TLV) Based on Genesis 19:29 Rashi suggests that all five of the cities mentioned in Genesis 14:2 are to be condemned in the judgement against S’dom. Thus the plea for the holding back of judgement on account of 50 righteous ones is in fact a plea for 10 (a quorum for worship/prayer—minion) from each of the five condemned cities. This infers that the number of righteous is related to the potential for their faithful worship of G-d, to have a redemptive effect upon those around them and thus cause the cities to repent and turn away from evil. This is consistent with the continual use of the Holy Name YHVH: mercy, throughout the chapter. Gen 18:25 That be far from You to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from You: Shall not the Judge of all the earth do right?” Simply put Avraham is saying, “It is not in Your Character to punish the righteous with the wicked”. In other words, “that be far from You” means, “It’s not Who You are”. Additionally, “Shall not the Judge of all the earth do right?” is rhetorical and best understood to mean, “I know that the Judge of the earth will do what is right”. Gen 18:26 And HaShem (YHVH: Mercy) said, “If I find in S’dom fifty righteous within the city, then I will spare all the place for their sakes.” The key phrase here is, “within the city” which means inside the walls, in the midst of the evil behaviour. Gen 18:27 And Avraham answered and said, “Behold now, I have taken it upon myself to speak unto HaShem (YHVH: Mercy), although I am but dust and ashes: Gen 18:28 If there are five less than fifty righteous: will You destroy all the city for lack of five? And He said, “If I find there forty five, I will not destroy it.” Notice the humility and respect Avraham pays to G-d as he continues to petition Him for mercy. Given the inference in the Holy Name we could read, “I have taken it upon myself to speak unto Mercy”. Rashi notes according to the Midrash that even with five subtracted from the number of the righteous each city would still have nine and G-d would become the tenth member of the quorum for worship and prayer. Gen 18:29 And he spoke to Him yet again, and said, “ If there are forty found there?” And He said, “I will not do it for forty's sake.” Gen 18:30 And he said unto him, “Oh let not my Lord (Adonai) be angry, and I will speak: if there are thirty found there?” And He said, “I will not do it, if I find thirty there.” Gen 18:31 And he said, “Behold now, I have taken upon me to speak unto my Lord (Adonai): If there were twenty found there?” And He said, “I will not destroy it for twenty's sake.” Gen 18:32 And he said, “Oh let not my Lord (Adonai) be angry, and I will speak but once more: if ten are found there?” And He said, “I will not destroy it for ten's sake. We might be tempted to see this dialogue as some sort of haggling over the judgement of the people of S’dom, however, that is not what’s happening. This dialogue between Avraham the advocate and G-d the Merciful Judge is intended to express G-d’s desire to see all come to a saving knowledge of Him (1 Timothy 2:3-5). Avraham is acting as a type for the then future coming of the Messiah, the greatest advocate of all time. One of the key evidences for this being a conversation of friendship, or of Teacher and disciple, is the fact that G-d does not respond with a counter to Avraham’s requests, He simply concedes to each of Avraham’s demands until at last Avraham learns that G-d has shown great mercy already and that the refusal of the wicked to accept G-d’s mercy is the vehicle of their own demise. The petitioning for mercy ends at the number 10, the number for a single complete quorum of worship and prayer or alternatively, 2 people in each of the five condemned cities grouped together with S’dom and Amorrah. It is interesting to note that Yeshua seems to have used the traditional rabbinical requirement for a quorum of ten as a platform for conveying the reality that G-d is present and active even when two are gathered in His Name (Matthew 18:20). Gen 18:33 And HaShem (YHVH: Mercy) went His way (departed), as soon as he had finished communing with Avraham: and Avraham returned unto his place. G-d didn’t leave until Avraham had finished petitioning Him. This, in and of itself is a clear representation of G-d’s merciful character. Because G-d is everywhere in the sense that all things are in Him, He cannot leave or depart from Himself. However, as explained previously, in order for human beings to read relational interaction in this encounter, kinetic language must be used to convey the tangible sense of relationship that Avraham experienced with G-d. Additionally, the third man still had to depart and did not arrive at S’dom in 19:1, therefore G-d with us (Yeshua), the man (angel), departed. Avraham returned to his place because he had previously left with the three men toward S’dom and then stopped at a point on the way where he continued to speak with G-d while the two angels (Michael and Gavriel) went to S’dom. He now returned to his tents at the trees of Mamrei. My daughter’s teachers ask them to put what they term a, “hook” in their essay writing. A repeated phrase, an idea that reconciles each element of the essay. If there is a hook in this theophany, it is this, “Mercy triumphs over judgement”. “So speak and act as those who will be judged according to a Torah that gives freedom. For judgment is merciless to the one who does not show mercy. Mercy triumphs over judgment.” –Yaakov (James) 2:12-13 (TLV) © Yaakov brown 2016 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 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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