How to Effectively Operate in Covenant Using the Example of Abraham and Eliezer–STAR-21

How to Effectively Operate in Covenant Using the Example of Abraham and Eliezer–STAR-21

by | Feb 18, 2022 | Blog, Podcasts

by Rod Thomas | Sabbath Thoughts and Reflections

This is “How to Effectively Operate in Covenant Using the Example of Avraham and Eliezer.” It is the 21st parshah of our 3-year Torah Reading Cycle and it is found in Genesis or Bereshit, 24:1-41. But because the topic content I want to discuss with you today is primarily contained in only a portion of our reading, I’ll be referencing just verses 1-19.

 

And as in our previous STAR discussions, I’ll be referencing Robert Alter’s translation of the passage, from his “The Five Books of Moses” publication.

 

For those who may be new to our format, I’ll first read each verse in its recorded order, comment as needed, and then enter into a general discussion on the spiritual applications contained therein.

 

So, let’s begin.

 

24.1. And Abraham was old, advanced in years (let’s just say, he’s beyond 137-years young), and the LORD had blessed Abraham in all things.

 

In other words, Yah kept His promise to immensely bless him (Gen. 15). So, Avraham was very wealthy in terms of ANE standards. Not only was he wealthy in material wealth, Avraham was wealthy in terms of his health—obviously—his wisdom; and his respected standing in the region he resided.

 

 

24.2. And Abraham said to his servant, elder of his household, who ruled over all things that were his (this most likely was the Eliezer of Damascus that Avraham identified to Yah by name and position as possessor of his house back in Genesis/Bereshit 15:2), 

 

 

24.3. “Put your hand, pray, under my thigh, that I may make you swear by the LORD, God of the heavens and God of the earth (an ancient act that accompanied the swearing of an oath that some say was tied to matters of fertility, progeny, family and such), that you shall not take a wife for my son from the daughters of the Canaanite in whose midst I dwell.

 

 

24.4. But to my land and to my birthplace you shall go (Ur, of the Chaldees in Mesopotamia), and you shall take a wife for my son, for Isaac.”

 

 

24.5. And the servant said to him, “Perhaps the woman will not want to come after me to this land. Shall I indeed bring your son back to the  land you left?”

 

In other words, (and I’m pretending to be the servant Eliezer speaking here) the likelihood that this plan of yours boss will work. What are the chances that a woman is going to agree to leave her home and her family, return back here to Hebron (assuming Avraham is still living in Hebron at this time) with me, a total stranger, to marry a man she’s never met, or for that matter, seen before. So then, wouldn’t it be a more surer bet for me to simply take Yitschaq with me, show him off up there around your kinfolk, and let the fish bite naturally?

 

 

24.6. And Abraham said to him, “Watch yourself, lest you bring my son back there.

 

In other words, heavens no! (I’m pretending to be Avraham here) I’m not going to allow you to take my son back to the place that I was told to leave by Yehovah, only for the woman he marries to somehow convince him to remain there with her for the rest of his life. Not only no to that idea, but heck no!

 

 

24.7  The LORD God of the heavens, Who took me from my father’s house and from the land of my birthplace, and Who spoke to me and Who swore to me saying, ‘To your seed will I give this land,’ (a reference back to the covenant pronouncement Yah made to Avraham as recorded in Bereshit/Genesis 13, 15 and 17) He shall send His messenger before you and you shall take a wife for my son from there.

 

 

24.8. And if the woman should not want to go after you, you shall be clear of this vow of mine, only my son you must not bring back there.”

 

In other words, me still pretending to be Avraham, if what you suggest turns out to come true, that the young lady refuses to accompany you back here to Hebron to marry my son, then we’ll find another way to get him married to one my kinfolk. You’ll be absolved of your oath/vow. We’ll address the spiritual implications of this verse in our halachah, thoughts and reflections discussion in a few.

 

Whatever would come of this plan, however, Eliezer was forbidden to remove Yitschaq from Canaan and relocate him to Mesopotamia. Yitschaq remaining in Canaan was crucial to the integrity of the covenant. Indeed, we see here Avraham operating from a covenant mindset. And we’ll discuss what operating from a covenant mindset looks like in a few as well.

 

 

24.9. And the servant put his hand under Abraham’s thigh and he swore to him concerning this thing.

 

 

24.10. And the servant took ten camels from his master’s camels, with all the bounty of his master in his hand (Eliezer goes on his mission bearing gifts), and he rose and went to Aram-Naharaim, to the city of Nahor.

 

I tried to find the distance Eliezer would have to travel on this mission, from Hebron to Nahor by camel. There’s not much in the way of expressed distances, but I did run across two mentions: One individual suggested, based upon their research, that the distance was about 600 or more miles and that it would have taken the servant’s entourage roughly three (3) weeks to reach their destination. Another individual, who seemed quite sure of himself, asserted that the distance was no more than 300 miles and that it would have taken the group just about a week to complete. Does it really matter? No. But it is good from time-to-time to have a sense of distances traveled and the challenges the patriarchs faced during their lifetimes.

 

 

24.11. And he made the camels kneel outside the city by the well of water at eventide, the hour when the water-drawing women come out.

 

 

24.12. And he said, “LORD, God of my master Abraham, pray, grant me good speed this day and do kindness with my master, Abraham.

 

 

24.13. Here, I am poised by the spring of water, and the daughters of the men of the town are coming out to draw water.

 

 

24.14. Let it be that the young woman to whom I say, ‘Pray, tip down your jug that I may drink,’ if she says, ‘Drink, and your camels, too, I shall water,’ she it is whom You have marked for Your servant, for Isaac, and by this I shall know that You have done kindness with my master.”

 

I find the servant’s prayer or declaration or meditation, whatever it truly was, to be interesting. You know, when we people of Faith seek Yah’s favor in some endeavor, most will approach Abba from the standpoint of asking or petitioning Him to do that thing which we’re seeking Him to do for us. We generally ask Abba to accomplish that thing for us in generalities or in general terms. We might of course ask Father to grant us that thing we seek in specific terms, like, say, we have no money and we have a utility bill that is due and we petition father to make those funds available to us in order to pay that bill and avoid a shut off.

 

But in this particular situation, the servant lays out to Abba a very specific course of events he would have happen, leading to the ultimate desired or planned outcome. It’s an odd petition formulation to me, incorporating possibly some element of the prophetic, which is suggestive of maybe the Holy Spirit working in or on the servant here to accomplish his mission.

 

Or maybe its more wishful thinking on Eliezer’s part, such that he is simply laying out for father his ideal path to success in this mission. Sort of like, “You know Yah, You being the Elohim of my master Avraham, would you show favor to me and my master today, as I sit by this well, ready for a great thing to happen; waiting for the unbelievable to happen? And it sure would be nice if the young woman I’m scoping out for Yitschaq were to suddenly show up (which she in fact does in the next verse) here at this well to fetch water, and when I ask her for a drink, she readily provides that drink to me and then without me even asking, she offers to water my camels for me. And if this crazy thing were to happen, then I would be certain that this is the woman for Yitschaq and You will have blessed and honored your servant Avraham and the covenant.”

 

24.15. He had barely finished speaking when, look, Rebekah was coming out (yep, there it is), who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham’s brother, with her jug on her shoulder.

 

There is an interesting aspect to Josephus’ version of this story. According to Josephus, and conceivably a sect of first-century rabbis, that Avraham was already familiar with the availability of Rebecca as a potential wife, she being a granddaughter to his now deceased brother Nahor. So, the issue from Josephus’ perspective was not so much his servant, whom Josephus does not identify by name, miraculously stumbling upon the one girl who would have the character to attend to his and his camels’ needs and agree to the marriage proposal which would require her to leave her people and return with him to Canaan. The issue instead was the servant miraculously bumping into Rebecca and Rebecca and her family agreeing to her returning with the servant to Canaan.

 

24.16. And the young woman was very comely to look at, a virgin, no man had known her (at this point, key to the integrity of the covenant, which we’ll address in a few). And she came down to the spring and filled her jug and came back up.

 

 

24.17. And the servant ran toward her and said, “Pray, let me sip a bit of water from your jug.”

 

 

24.18. And she said, “Drink, my lord,” and she hurried and lowered her jug onto her hand and let him drink.

 

 

24.19. And she let him drink his fill and said, “For your camels too, I shall draw water until they drink their fill.”

 

And of course, the rest of the story follows along the lines of him identifying himself, an exchange of gifts and the servant discussing his mission in detail with Rebekah and her family after being graciously welcomed into Milcah’s and Laban’s home. And this is where our overall text ends for this parshah.

 

Practical Halachah and Sabbath Thoughts and Reflections

 

Perpetuating the Covenant Through Isaac

 

There is no doubt that Avraham operated in covenant. And Avraham clearly recognized that the component parts of the covenant he had with Yah, which guaranteed the perpetuation of the covenant, required Yitschaq/Isaac, his son, be married and produce an heir through whom the covenant would continue.

 

Messianic author, teacher and commentator Tim Hegg best described this specific situation as follows:

 

“…the generational aspect of the covenant is the necessary bedrock upon which all of the other blessings are founded” (Parashah 21—Maintaining the Covenant notes).

 

In other words, without a proper wife for Yitschaq who would bear him a child within the confines of the covenant, that established covenant would end at Avraham’s death. And this is made all the more apparent to us with the opening verse of our reading passage:

 

“And Abraham was old, advanced in years…” (24:1; Alter).

 

And thus, we see here that Avraham was sensitive to the reality of his mortality. He recognized the importance of perpetuating the covenant which could only happen through his son having a family of his own.

 

Spiritual Truths Contained in our Reading

 

Of Torah, the Apostle Paul/Shaul, wrote that it is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man and woman of Yah may be perfect, throughly furnished unto all good works (2 Tim. 3:15-16). And certainly, the parshah that is beautifully laid out before us fulfills this definitive statement of truth. I believe it is filled with spiritual and halachic truths and principles, that if prayerfully and meditatively applied, can benefit, and enhance an elect one’s walk with Messiah.

 

One such spiritual and halachic principle has to do with covenant. Not covenant from the standpoint of covenant relationship with Yah being required of every Messianic, disciple of Yahoshua mind you.

 

And yes, I and other brethren such as Robert Bills of highpursuitministries have been proclaiming and discussing and teaching about covenant and the importance of being in covenant with the Creator of the Universe through the Person and Ministries of Yahoshua Messiah throughout our respective ministries. And this understanding of covenant has not and will not change in the least. We’ll continue teaching, preaching, and proclaiming the importance of covenant until Master Yeshua returns.

 

Covenant Gives the Faith Purpose and Viability

 

The aspect of covenant that this reading highlights most, at least to me, has to do with the nuts and bolts of operating in covenant. Specifically, how a disciple of Yahoshua Messiah should effectively operate or function in covenant. How he or she most effectively must live in covenant. How he or she must perceive covenant and behave in covenant.

 

Covenant is that thing that makes this Faith of ours viable or relevant. You see, without covenant, one’s profession of Faith or one’s practice of their Faith or one’s religion is without purpose.  Covenant gives one’s Faith credibility, viability and most importantly, purpose.

 

I would liken covenant, if you will, to computer software. A PC or Mac, for instance, is useless without software. Without software, it is nothing more than a block of hardware. It has no purpose. Likewise beloved, Torah-living and Torah-keeping serves absolutely no purpose without covenant.

 

Covenant is More than a Cognitive Agreement

 

Covenant is not just a cognitive agreement to walk in the Eternal’s Ways; to obey Torah and be a disciple of Yeshua. It involves far, far more than agreeing in principle to enter into an agreement with Yah to keep His instructions in righteousness.

 

The covenant that we’re involved in as Messianics, which is the renewed covenant as described in Jeremiah 31 and Ezekiel 36, involves a transformative existence that is made possible through the Person and Ministries of Yahoshua, our Master, and through the workings of the Ruach Kodesh, the Holy Spirit. And that transformative existence makes it possible for us to have a true and substantive relationship—a “yada” relationship with the Creator of the Universe.

 

And so, without covenant, there is no relationship with Yehovah. Without covenant (without its power and transformative affect upon humanity), there is no life abundant that Master Yeshua promised those who would be His disciple (Joh. 10:10). Without covenant there is no access to the coming Kingdom of Yah. Without covenant, there is no eternal life.

 

And for the definitive teaching on covenant, I would highly recommend you watch or listen to Messianic Teacher and author Robert Bills’ definitive seven (7) part series on covenant, that can be found on his ministry’s website, https://www.highpursuitministries.com/way-of-spirit-and-truth. Once you pull up the webpage, scroll down till you get to his podcast postings, then within the podcast posting box, scroll down to his covenant teachings dated from 5/8/2021 to 6/19/2021. Pretty much everything you’d ever need to know about the concept of covenant is contained in that series.

 

Covenant Principles Found in our Reading

 

Despite the term covenant not once being mentioned in our reading, covenant principles are firmly embedded throughout. In fact, I would go so far as to say that our reading is somewhat of an expose on effectively operating in covenant. And in my study of this reading, I was able to identify five (5) elements or principles, which when studied and implemented in a Messianic’s life, will equip him or her to effectively operate in covenant.

 

You know, it’s one thing to say and know about the importance of entering into and maintaining covenant with Yah, but it’s another thing to know how to operate or walk or live in covenant. And I believe this is what this reading reveals to those who have eyes to see and ears to hear.

 

So, for the remainder of our time together, let’s examine each one of these elements and see where they take us in our journey to be effective covenant operators.

 

  1. A Covenant Mindset (A Renewed Mind)

 

In Ephesians 5:15-30, Shaul admonishes his Ephesian Assembly readers to be diligent to walk circumspectly, or rather that they pay close attention to how they conduct themselves in life; that they should walk wisely and not as fools (vs. 5; cf. Col. 4:5). Shaul points out that indeed the times in which they were living were evil (vs. 16). And then, Shaul makes a poignant statement to his readers that they “try to understand what the will of the Lord is” (vs. 17; CJB). This is a critical piece of instruction that not only intersects this week’s reading but also underscores our central theme of effectively operating in covenant.

 

One of the main, essential elements involved in our effectively operating in covenant is (1) not conforming to this world and (2) being transformed by the renewing of our minds. In short, it’s possessing and maintaining a steadfast, proper covenant mindset. You see, Avraham could have taken the path of least resistance and found a wife for Yitschaq among the daughters of the Hittites or some other Canaanite peoples. But Avraham sought to stay true to covenant by not taking the path of least resistance and doing what otherwise would have been logically expected of him.

 

So, he has his trusted servant (most likely Eliezer of Damascus) declare via an ancient oath ritual that he would “not choose a wife for my son from the daughters of the Canaanites among whom I live” (24:3; HCSB).

 

Now, some might think, wait a minute Rod, where do you get from this verse that Avraham was operating in covenant here? Well, maybe I should say that it is implied here that Avraham was operating in covenant AS WELL AS in the prophetic by insisting that Yitschaq’s wife come from his kinfolk and be of the land from which he was born and raised and not from the daughters of the Canaanites (24:4). And so, Avraham’s instructions to Eliezer are made within the framework of covenant. This is evident in the statement Avraham makes to Eliezar when Eliezer expresses to Avraham the concern he has that he may not be able to successfully complete his mission to find Yitschaq a wife among his master’s kinsmen:

 

“Yehovah, the God of heaven, who took me from my father’s house, and from the land of my nativity, and who spake unto me, and who sware unto me, saying, Unto thy seed will I give this land” (24:7; ASV).

 

Now, Moshe doesn’t reveal why Avraham did not want his son to marry any of the daughters of the Canaanites. Maybe Avraham simply did not care for the Canaanite people. Or maybe Avraham simply preferred that his son marry a member of his kinsmen. Or maybe it’s because Avraham realized that for the covenant to remain viable, his son Isaac/Yitschaq could not marry a Canaanite and have children with her because it would adversely impact the covenant.

 

 

How Avraham knew that is not revealed in the text. However, we find that later on in history, Avraham’s seed, Yisra’el, would be tasked by Yah of “utterly destroying…the Hittites…the Canaanites…for purposes I’ve talked about on this platform, the discussion of which I’ll post in this post’s transcripts if you are interested in finding out what that purpose may have been. So, it would be a very reasonable assumption that the Hittites were incompatible with the covenant and somehow Avraham recognized that which I would call a covenant mindset: recognizing those things in life that are incompatible with one’s covenant relationship.

 

And as it relates to us, we must learn to operate under or through a covenant mindset. What does that mean or what does that look like you might ask. Well, just look at the conversation that Avraham had with Eliezer his servant. Eliezer expresses concerns over the task given him and the oath he pledged to Avraham over this matter. And Avraham allays the servant’s fears by repeating the overall covenant he held with Yah, with the assurance that because he would be operating under the framework of covenant, an angel would guide and lead him.

 

Well, what this says to us is that we must filter everything in our lives through our covenant relationship with Yehovah. And yes, as mundane as it may be, I’m talking everything: how we spend our money; how we conduct ourselves among our family members and out in public; how we think; how we process things; how we plan our lives; how we worship; how we pray; how we obey Yah’s instructions in righteousness as well as obey Yah’s specific instructions to us. It’s a factoring in of what things will negatively impact versus be consistent with our covenant relationship with Yah. This being the case, we will often face situations that, because of covenant, we cannot conform; we cannot act; we cannot take the path of least resistance because to do so might compromise the covenant.

 

And to some extent, this is what Shaul was talking about when he instructed the Messianic Roman Assembly that they not conform to this world or the ways of this world–in Avraham’s instance, don’t attach your son Yitschaq to your pagan neighbors, the Hittites, but rather go back to the lineage of people, your kinfolk, and marry him off to one of those women.

 

A covenant mindset requires a renewing of one’s mind because we are hardwired to operate in the ways of this world. And so, it is quite often counterintuitive for new disciples to operate in covenant the way they should. Why? Because they were born and raised to operate in the ways of this world or their former religion. Therefore, to overcome this problem–or rather in order for one to be transformed in mind, body and soul, to operate in covenant, he or she must have their minds completely renewed.

 

 

The transformative covenant mindset places the covenant above every element and aspect of a disciple’s life. This mindset doesn’t eliminate those sanctioned elements, responsibilities, and aspects of an elect’s life, such as family, health and wellbeing, security, personality, and preferences, and such. But rather, a covenant mindset helps puts these elements into a holy and proper order in an elect’s life. It should control and even enhance and make for better handling of those responsibilities and elements. We become the ideal human being, with the ultimate goal of conforming to the very image of our Master Yeshua Messiah, who was Himself the splitting image of His Father Yah. So, from a covenant mindset perspective, covenant must consume everything in our lives. And as we saw beautifully exemplified in our parshah today, covenant drives and controls every aspect of Yah’s people.

 

So then, in order to effectively operate in covenant, the child of Yah must possess and function through a covenant mindset. The covenant mindset is developed in an elect during the sanctification process. And when he or she reaches that place where they’re filtering and processing everything going on in our lives through covenant, he or she becomes an effective agent for the Kingdom of Yah. How so? Because he or she will image Yah in the earth more effectively by properly walking in His Ways and doing His Will in the earth without error. And through his or her covenant living, he or she will be as lights to a dying and condemned world, pointing that dying and condemned world towards the only answer to their dire situation.

 

Avraham highlighted this concept of a covenant mindset by his actions as recorded in our reading here today. We see he’s getting old and he recognizes that the covenant needs to be perpetuated. He’s coming to terms with his mortality, realizes that for the covenant to continue and expand, he’s gotta find an acceptable wife for his son, Yitschaq. And for that wife to be suitable to the perpetuation of the covenant, she could not be of the Canaanites. But rather, she must be of his kinsmen.

 

So, Avraham is filtering this critical concern of his life through a covenant mindset.

 

How do we then acquire this transformative covenant mindset? Well, we all know the answer to this question. But in case there are those who are new to Faith or who are out searching for Truth, let’s quickly lay this thing out for you.

 

First and foremost, we must recognize that unconverted humanity are condemned creatures because of sin. And thus, the unconverted are in dire need of a rescuing and pardon. Yah made provision for that by sending His Son Yahoshua to this earth and through His Person and Ministries, humanity has the opportunity to be redeemed from the clutches of the evil one and to receive eternal life.

 

But that’s not where our responsibility begins and ends. Our recognizing that we are in a dire situation must then compel us to take action to address that dire situation. And that action beloved is to commit to a relationship with the Creator of the Universe. That relationship is an exclusive relationship that is based on trusting faith. This exclusive relationship also comes with rules and precepts that we are compelled to abide by and follow as a covenant partner. And in that process of our trusting Father’s willingness and ability to redeem, save and provide for us, in addition to our walking in His Ways, His precepts, His Will, He provides us His gift of the Ruach Kodesh/Holy Spirit to teach us; lead and guide us; encourage and embolden us; to correct and test us. But the key to this is that we must make ourselves open to that work of the Holy Spirit in us. And the process of making ourselves open to that work by the Ruach Kodesh is that we must die to self. We must deny ourselves, pick up our crosses and follow Yahoshua; sit at His feet and receive His Father’s Words of life. Of course, we must do this, because this is an exclusive relationship whereby no other Gods are permitted. This exclusive relationship requires that we not follow the ways of the world but follow the ways of the covenant. This exclusive relationship demands that we not desire the things of this world, but instead desire the things of the Kingdom.

 

Beloved, all in all, it’s an entirely new way of thinking that the patriarchs could only envision as a future promise and hope. These all received a blessed glimpse of the covenant we possess today through the various progression of covenants that Yah established with them.

 

If we are diligent in all that I just mentioned, we will experience a powerful change within us because we would be operating through a transformative mindset. In so doing, we will resist conforming to the ways of this world, but rather our focus will be on, as Shaul worded it: “knowing what Yah wants and that that which Yah wants is proper, good, satisfying and able to succeed” beyond the intentions and machinations of unredeemed humanity (Rom. 12:2). But that transformative mindset will not come without a full commitment—obedience and trust—on our part; a disavowing of the things and ways of this world (1 Joh. 2:15); a circumcised heart (Psa. 51:10); a presenting of our bodies as living sacrifices that are holy and acceptable unto Yah (Rom. 12:1). And most importantly, simply stepping out in faith and walking in covenant to the best of our ability (Col. 3:10).

 

You know, it’s not a crime to put one’s best foot forward and operate in covenant. One does not have to go through years of training and instruction before they begin walking in covenant. Sure, we’re going to fail from time to time in our walk. And when that happens, we simply dust ourselves off, go to Yah and confess our shortcomings and failures, and then make every effort to not repeat those failures again. Indeed, Abba is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. (Ref. 1 Joh. 1:9).

 

Folks, none of what I’ve discussed here with you today is easy. In fact, at times it can seem impossible. But Shaul declared to his Philippi readers that he was assured that he could indeed do all things through Him who gives him power (4:13). How we manage our time; how we spend the money Yah blesses us with; with whom we socialize and interact; the places we go and the things we do, are things in our lives that should be processed and enacted through a covenant mindset. If when done, we can effectively operate in covenant and one of the tools we have at our disposal to accomplish this is to acquire and operate from a covenant mindset.

 

  1. Maintain the Purity and Integrity (Holiness) of the Covenant

 

The second element needed to effectively operate in covenant as illustrated in our reading is maintaining the purity and or integrity of covenant. We’re talking not just maintaining the purity and integrity of the covenant and its attached relationship with Yah, but also maintaining personal and spiritual integrity. And I might add, there is serious crossover here with the previous element. You see, you cannot maintain purity and integrity of covenant without operating in a covenant mindset. Without the proper mindset just discussed, one will compromise the integrity of the covenant. And a compromised covenant is for all intents and purposes “tame” or “defiled.” And Yah is not interested in being involved in any defiled covenant relationship.

And we see this truth underscored throughout Tanach, with one of the most poignant examples being that found in Yermiyahu/Jeremiah:

 

“Behold, the days come, saith the LORD, that I will make a new covenant with the house of Yisra’el, and with the house of Yehudah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which My covenant they brake (defiling and compromising covenant), although I was a husband unto them, saith the Lord” (31:31-32; ASV).

 

Fortunately, as we see beautifully laid out here, Yah, by virtue of His grace and mercy and Plan of Salvation, Redemption and Restoration, brought forth to us a new covenant; the opportunity to reestablish a relationship with Him, through the Ministries and Person of Yahoshua Messiah. Now, we can do this thing right and walk/operate in covenant as Yah always intended for us to do. And this time Yah is doing most of the heavy lifting by doing a work within us that makes breaking covenant with Yah less likely, as we saw happen with our ancient Hebrew cousins. And those heavy lifting actions Yah has undertaken to make our operating in covenant less challenging by virtue of the sanctification process:

 

“…I will put My Torah in their inward parts, and in their heart will I write it; and I will be their Elohim, and they shall be My people” (Jer. 31:33; ASV).

 

With Yah’s Word, Yah’s covenant becoming part of our spiritual and even physical DNA, all that is left for the would-be child of Yah to do is “DIE TO SELF.” Let go and let Yah. Do as Avraham did: Whatever Abba told Him to do, he simply did it. And in him doing that which Yah directed him to do, covenant was established and maintained. We are the beneficiaries of Avraham operating in covenant. In fact, this is part and parcel of the fifth element we will discuss.

 

Now, in terms of maintaining the purity and integrity of the covenant, we’re referred right back to verse 3 of our reading:

 

“…you will not choose a wife for my son from among the women of the Kena’ani, among whom I am living” (CJB).

 

We just discussed this major concern. The integrity of the covenant would have been severely compromised if Avraham would have given in to the path of least resistance and married Yitschaq off to a Hittite woman. And apparently, by all appearances, Avraham was acutely aware of this, or so it would seem.

 

In verse 18 of this week’s apostolic reading, Shaul counsels his Ephesian readers:

 

“And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, giving thanks always and for everything to Yah the Father in the name of our Master Yahoshua Messiah” (5:18-20; ESV). In Romans, Shaul simply counsels his readers to “walk honestly” (13:13).

 

Beloved, once Eliezer embarked on his mission to find his master’s son a wife among the kinsmen of Avraham, he would not be deterred from that mission. He would not allow the carnal to mess him up. And so, when he arrived in Nahor of Mesopotamia by that city’s well, he turns to Yehovah and asks for Abba’s grace/favor, not just for himself, but also for his master Avraham (Gen. 24:12). An unselfish heart and mind indeed.

 

The integrity of the covenant was, in part, maintained by Eliezer swearing that whatever became of his mission back to Avraham’s hometown, he was by no means to take Yitschaq back there to Mesopotamia. And it made more sense to Eliezer that maybe the easiest way of finding Yitschaq a wife in his master’s hometown was to take Yitschaq with him on the mission and parade him throughout the town. That way, the chances of successfully finding his son an appropriate bride would have been substantially increased. But Avraham was acutely aware that the covenant was based in great part on him and his seed remaining in Canaan. Besides, Abba commanded Avraham to leave his kin and his kin’s land and resettle in Canaan. So, for Avraham to permit Yitschaq to possibly travel to his kin’s land and end up permanently resettling there could upset the integrity of the covenant. And this certainly plays heavily into the obedience element of operating in covenant, which is element four of list. And thus, it makes sense that Avraham’s response to Eliezer’s suggestion here was emphatic as it was: “No! You’re not to do such a thing,” or better, “heaven forbid you should do such a thing.” This is where Yitschaq was to remain and carry on and perpetuate and operate in the established covenant.

 

And certainly, one of the clearest contrasts to this can be found in the story of Ya’achov (Jacob), who fearing for his life by the hand of his betrayed brother Esau, will personally end up in his grandfather Avraham’s hometown amongst some of the same kin that Eliezer deals with in this story. But Ya’achov/Jacob, due to dubious circumstances, will end up being in exile from Canaan for some 20-years. And it would take circumstances, no doubt through the workings of the Holy Spirit, to drive Ya’achov back to Canaan.

 

The point is that Avraham knew, be it by divine wisdom or personal experience or both, that when you leave the place that Yah has instructed you to be, the enemy will do everything in his power to keep you there. It becomes extremely difficult, and at times, impossible to return to that place Father intends for you to be.

 

Again, this plays directly into the element of obedience. If Yah puts us someplace and tells us to operate in that place—to carry on and operate in covenant in a certain place, at a certain time, and under a certain set of circumstances, it is imperative that we stay put until such time Abba moves us to our next destination. In this case, Avraham had not received any notice to move him and his family out of the Land of Promise. And needless to say, Yah would not do such a thing since the covenant clearly stipulated that Avraham and his seed would possess and dwell in the land.

 

One of the important things we must prayerfully examine in our covenant relationship with Yah is its purity and integrity. What do I mean by this?

 

It behooves us to petition Yah, in addition to our conducting a self-examination of our covenant relationship with Him, to reveal to us the weak areas of the covenant relationship. And what we may find in that examination and revelation from the Holy Spirit, of course, is that the weak areas of the relationship will have nothing to do with Yah. Yah is always going to maintain His end of the covenant relationship bargain. The weak or impure areas will always come from our end.

 

So, we must determine whether or not our involvement in the covenant relationship is pure and whether or not the relationship is sound and secure. For I will tell you: If we are permitting impurities to infiltrate and influence our lives—I’m talking introducing and allowing things that we have no business being involved with as a child of Yah—and we allow those things to become part of our lives or influence our lives, then those impurities will taint the covenant relationship and compromise the covenant’s integrity. Are you following me?

 

Are we ensuring perpetuation of our covenant relationship with Yah by keeping ourselves pure and worthy of the covenant relationship in the first place?

 

Beloved, the world is filled with impurities that if the child of Yah allows into their lives, will taint the covenant relationship and cause the covenant to be compromised. I’m talking entertainment of all kinds—movies, music, books, pornography, inappropriate relationships, habits, thoughts and ideas, etc. Certain unsanctioned relationships. I’m talking shacking up with someone who is not our spouse; fornicating; adultery; homosexuality; certain unsavory business relationships; careers that a child of Yah should not be involved in; friendships and relationships that present an unequally yoke situation. Which all leads in some form or another to living lifestyles that run contrary to the holiness of the covenant way of living. These, and other impure or “tame” influences that don’t readily come to mind, compromise the integrity of our covenant relationship. They cause us to stop hearing the voice of Yah in our lives. They stymie the work of the Ruach Kodesh in our lives. They cause the child of Yah to take their eyes off Yah and place them on the things of this world. They have the distinct tendency of enticing a would-be child of Yah to return to the slop, muck and mire of this world, which might result would in an abandonment of covenant.

 

This whole concern about purity and integrity of covenant involves being able to filter out the noises and influences of this world and exclusively listen for Yah’s still small voice, which will always support and enhance and bless our covenant relationship with Him.

 

  1. Faith/Trust

 

Operating in covenant is impossible without a Trusting Faith. In verse 8 of our reading, Avraham gives Eliezer an opt out card of sorts, as it relates to his servant’s uncertainties that he will be successful in his mission. Avraham says to Eliezer:

 

“But if the woman is not willing to follow you, then you will be free from this oath of mine; only you must not take my son back there” (ESV).

 

Now, when I initially read this verse the first couple times in my preparations for this discussion, it seemed to me that maybe Avraham wasn’t sure whether his plan would work or not. I thought that maybe Avraham’s faith may have been once again slightly off-kilter.

 

But what we’re most likely looking at here is Avraham operating in covenant and in faith, but in his operating in faith and in covenant, he knows to make allowances for bumps in the road along the way. Indeed, Avraham was stepping out in faith by his sending Eliezer to his former hometown to find Yitschaq a wife. However, the route to that end may have unanticipated turns, bumps and such. And the lesson to be learned in this verse in relation to my point here is that in our respective journeys and walks, in particular when we’re stepping out in faith to do what we’ve been led to do by the Ruach Kodesh, we have to factor in to our thoughts and plans that maybe, just maybe, that thing in which we’re stepping out in faith on, may not come to fruition as we may have initially envisioned or planned. This should not be perceived as lacking faith or trust in Yah and His plans and promises for us. But rather, the ins and outs of walking and operating in covenant. And this is what Avraham was demonstrating to us in his words to his trusty servant. The important thing is being led by the Spirit, as Shaul wrote:

 

“All who are led by Yah’s Spirit are Yah’s sons” (Rom. 8:14; CJB).

 

And this being led by Yah’s Spirit is part and parcel, my friends, of operating in covenant. It’s actually being obedient to Yah’s leading, which happens to be our next element.

 

However, the pathway in which that leading actually takes place may not always work to our advantage or preference. Sometimes, the going may get downright difficult. Sometimes beloved, we may have to change course or come up with another plan. But the overall thing that we are striving for that flows from Yah’s leading is the thing we must always focus on. And in Avraham’s case, it was making sure Yitschaq remain in Canaan and his wife to be being selected from the daughters of his kinsmen.

 

  1. Obedience

 

Avraham acted in obedience by following the leading of Yah’s Spirit. He was obedient to the belief and understanding, wherever that belief or understanding actually came from, that he was not to marry Yitschaq off to a daughter of the Hittites, but rather to find his bride among the daughters of his kinsmen. He was obedient to maintain the purity and integrity of covenant by sending his servant to select a wife for Yitschaq  from the daughters of his master’s kinsmen. He had been obedient in everything Yah instructed him to do. And all those things he was instructed to do were bound-up in covenant.

 

And so it was, because Avraham was operating in obedience to the tenets of covenant, Eliezer’s prayer was quickly answered in the positive:

 

“He (he being the servant) had barely finished speaking-speaking actually meaning the servant’s prayer or exhortation to Yah that He grant him good speed and kindness with his master Avraham-when, look, Rebekah was coming out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham’s brother, with her jug on her shoulder” (24:15).

 

So, what we see here is that often Yah will honor obedience with a stark positive answer to our prayers and inquiries and concerns. And sometimes, those stark, positive answers to our prayers, inquiries and concerns are miraculously spot on to what we were petitioning Abba for. And we see this very thing played out before us in this story.

 

  1. Swearing Oaths unto Yehovah-Committing to the Covenant

 

Committing oneself to the covenant is the last element to discuss on our list.

 

When we come to Faith and we enter into covenant with Yah, we commit ourselves to walking in covenant. In our committing to walking in His ways, we are essentially swearing an oath to do this thing we’re calling here in this installment of discussion today; we are essentially swearing an oath to operate in covenant. And what this story does for us is to show us the importance of swearing oaths and staying true to the oaths we make. In our story here, Eliezer swears an oath to Avraham, which is an indirect oath unto Yehovah, to ensure that he would not permit Yitschaq to marry any of the daughters of the Canaanites, but rather that he ensures Yitschaq marries one of the daughters of his master’s kin who were still over in Mesopotamia at this point.

 

When we’re talking about swearing oaths, in particular, in our commitment to enter into and operate in covenant, we’re not talking about making a formal declaration or profession of faith similar to that of “denominationalism’s” “sinner’s prayer,” which is not biblical by any stretch of the imagination. But rather, within the framework and authority of the renewed covenant, facilitated and instituted by our Master, that our commitments must not be as those who were acting in accordance with tradition and the flesh—swearing by heaven; swearing by earth; swearing by one’s head and such. But rather, one’s commitment must be simply:

 

“Yes, I will or No, I won’t, for anything beyond this is from the evil one” (Mat. 5:37; NLT).

 

Master’s biological half-brother James the Just agreed with Yahoshua on this, and he wrote:

 

“…let your yea be yea, and your nay, nay; that ye fall not under judgment” (Jas. 5:12; KJV).

 

Master was quite clear as to the importance that a would be elect of Yah must be in his or her weighing the costs associated with committing to a covenant life and then remaining true to that commitment.

 

“If anyone come to me and does not hate his father, his mother, his wife, his children, his brothers and his sister, yes, and his own life besides, he cannot be My disciple” (Luk. 14:26; CJB).

 

“So every one of you who doesn’t renounce all that he has cannot be My talmid” (Luk. 14:33; CJB).

 

“…No one who puts his hand to the plow and keeps looking back is fit to serve in the Kingdom of Yah” (Luk. 9:62; CJB).

 

So then beloved, all that is required to enter into covenant is to say yes to covenant, and then operate in covenant without looking back. Do what we’ve committed to do and trust Father to aid us in fulfilling our commitment to the covenant. He’ll do it and we will be victorious in the end.

 

So, again, the five elements that will serve us in our effectively operating in covenant are:

 

  1. Operate from a covenant mindset.
  2. Maintain the purity and integrity of the covenant.
  3. Possess and operate out of a trusting faith.
  4. Operate obediently in covenant.
  5. Commit to operating in covenant.

 

 

 

 

 

Jews Before Gentiles?

by | Aug 13, 2020 | ,

Today’s discussion is entitled, “Jews Before Gentiles?  How Does that Work?” And the biblical basis for our discussion this evening is found in Romans 1:16 which reads:    16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation...

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To Whom Do You Pray?

by | Aug 6, 2020 | ,

Who do you pray to and worship and give thanks? Yeshua? YHVH? Both?  Is it Biblical to pray to and worship Yeshua as so many Christians routinely do?  In this installment of the Messianic Torah Observer, we will continue our review of the Book of Romans and Paul's...

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Chevra Kadisha-Honoring the Jewish Dead

by | Jul 21, 2020 |

An Intriguing Article I recently became intrigued by an article I came across on the "My Jewish Learning" website. The article was entitled: "Chevra Kadisha or Jewish Burial Society." It was written by a Rabbi Joseph Telushkin. And yes: I do from time to time visit...

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Should Messianics Keep Purim? A Question of Imitating Messiah

Should Messianics Keep Purim? A Question of Imitating Messiah

by | Feb 13, 2022 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

I want to talk to you today about Purim, and I’m not intending to get into the weeds about this holiday, other than to discuss with you whether or not Messianics should keep Purim.

Purim, which is a national Jewish holiday, the start of which dates back two and a half millennia, will fall this year on our Gregorian Roman Calendar on the 4th-day of this week, which is 2/16/2022.

Now, for those of you who may not be familiar with Purim or who may be new to the Messianic Faith and have no idea what Purim is about, the true story and meaning of Purim is found in the Book of Esther. Essentially, Purim marks or memorializes the deliverance of our ancient Hebrew cousins from what would have been certain extinction. And if you read the entire Book of Esther, it lays out the entire threat to Yisra’el, as well as the efforts by Esther and her uncle Mordecai to save the nation from extinction. And we find recorded in Esther 9:20-32 the details leading to the establishment of Purim for the Jewish nation.

Although Judaism lists three separate dates for Purim for reasons that we won’t get into here, generally speaking, the holiday takes place annually every 14th-day of the 12th-month of the Biblical Calendar year. And keeping in mind that some of you who may be reading or listening to this post may not understand what I mean by the Biblical Calendar, I will be following up this post in a couple weeks with a discussion on the Biblical Calendar. So, I encourage you to be on the look out for that.

Well, a question that persistently crops up in our Faith Community has to do with Messianics keeping such national holidays as Purim and Hanukkah. And I have to tell you, thoughts and feelings run high on both sides of the aisle on this issue. Many Messianics strongly feel that Yah’s people should not keep such man-made holidays as Purim and Hanukkah. And these will cite a number of reasons why. One being that Purim is not one of the seven-mandated feasts of Yehovah (Lev. 23). And so that being the case, Yah’s people cannot and must not keep such secular holidays.

Another reason given by some as to why Yah’s people should not observe or keep Purim is that the nation state of Yisra’el, and for that matter all modern Jews throughout the world, have essentially corrupted Purim and made it into a sort of Halloween. And I’d have to say as an side that this contention is pretty much true. And so, to these, Yah’s people should not observe Purim.

And then we have the other side of the aisle that believes Messianics should absolutely honor and keep Purim as they would any of the 7-mandated Feast of Yah; not that Purim was mandated by Yah, but rather, Purim is illustrative of Yah saving His people from destruction and so forth and that it memorializes an important event in ancient Yisra’el’s history. Others who enthusiastically support Messianics keeping or celebrating Purim do so out of a deep respect for Yisra’el.

Well, I can certainly see the side of the argument that says Yah’s people should not keep Purim because it is not one of the mandated Feasts of Yah and because it has been corrupted and secularized by modern Judaism. However, I’m not one to throw the spiritual baby out with the bathwater, so to speak.

Just because Purim is not one of the 7-mandated Feasts of Yah and the holiday has been corrupted, should not deter the well meaning, truth-seeking, covenant-walking Messianic from honoring and memorializing this national holiday.

Let’s be real about this. Many of us have no problem keeping this nation’s holidays each year: taking off from work; having family gatherings; partaking of some of the social events surrounding those holidays, despite some of those holidays being pagan-linked and even pagan-based. Yet those same individuals will reject the true meaning and day of Purim outright. So, when we’re talking about Purim not being one of the 7-mandated Feasts of Yah and how its been corrupted, let’s be reasonable and thoughtful about what we’re saying.

I personally respect those of our Faith who choose not to observe Purim, for whatever reason they may have. However, I draw the line when it comes to the arrogant of our Faith Community who criticize and judge those in our Faith Community who are, for whatever reason, are led to keep Purim, or for that matter, also Hanukkah. In defense of those in our Faith Community who do keep or observe or remember the day, these souls are keeping a day that holds tremendous historic, cultural, and even spiritual significance to the Hebrew Faith.

As for me, I would describe myself as one who each year remembers or honors the day as opposed to maybe, keeping or celebrating the day. And I’ll explain what I mean by this near the end of this commentary.

As for now, allow me to share with you how I filter such hot-topic items as Purim, which assists me in determining whether or not I will honor or memorialize or keep such things that may fall outside Torah mandates. And this is so simple, and it should be a prescription followed by every faithful, obedient covenant Messianic.

As it relates Purim I ask of myself the question: Did Yahoshua our Master celebrate or observe Purim? And I come up with the answer of a “qualified yes,” despite the Apostolic record being completely silent on this issue.

So, you may be asking what I mean by a “qualified yes” to my question did Yahoshua celebrate or observe Purim. Well, whether we like to admit it or not, we must recognize that our Master was born into, raised and operated in an orthodox Jewish world. And Master continued to operate as an observant orthodox Jew up to the day He was crucified. Therefore, it’s a better than likely chance that He observed, in some form or another, Purim. Yes, Yeshua rejected Rabbinic traditions and laws that had the effect of nullifying His Father’s Torah. But we’re not talking about Rabbinic traditions and laws that nullify Torah here. We’re talking about the Biblically-supported and based national holiday of Purim.

Every year, first century Yisra’el would celebrate and keep Purim, the specifics as to how they kept Purim is beyond the purpose of this post. But we can be assured that Yahoshua, along with His disciples kept Purim as did their first-century Palestinian Jewish kinsmen.

That being said, it comes down to a few things as it relates to us, disciples of Yahoshua. The first is that we are to imitate our Master in all His Ways and according to all His teachings. And we imitate Him within the framework of our Spirit and Truth based covenant relationship with Yah. If we do not imitate or follow His example and teachings, we are not His true disciple.

Master was emphatic about His disciples following His example; keeping His commandments; imitating Him:

“(24) Then Jesus said to His disciples, “If anyone wishes to come after Me (I.e., if anyone wishes to be My disciple), he must deny himself, and take up his cross and follow Me” (Mat. 16:24; NASB). 

 

 

“(12) “So when He (Yeshua) had washed their feet, and taken His garments and reclined at the table again, He said to them, “Do you know what I have done to you? (13) You call Me Teacher and Lord; and you are right, for so I am. (14) If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet. (15) For I gave you an example that you also should do as I did to you. (16) Truly, truly, I say to you, a slave is not greater than his master, nor is one who is sent greater than the one who sent him. (17) If you know these things, you are blessed if you do them” (Joh. 13:12-17; NASB).

The apostles Shaul, Yochanan (aka John) and Peter (Kefa) also promoted this understanding of imitating and following the example of Master Yahoshua.

“For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps…” (1 Pet. 2:21; NASB).

 

 

“Be imitators of me, just as I also am of Christ” (1 Cor. 11:1; NASB).

 

“The one who says he abides in Him ought himself to walk in the same manner as He walked” (1 Joh. 2:6).

You see, Yahoshua rejected, in principle and in truth, the traditions and laws of the so-called sages, but because He was the walking, talking Torah, He kept and walked and operated according to all of the established and written precepts of scripture. For He certainly knew, as did Shaul that:

“(16) All scripture (in Yahoshua’s day scripture consisted solely of the Tanach; the whole of Tanach) is inspired by God and profitable for teaching, for reproof, for correction, for training/instruction in righteousness; (17) so that the man of God may be adequate, equipped for every good work” (2 Tim. 3:16-17; NASB).

And so, as I and other like-minded brethren see it, we are best served to honor, keep, and guard the whole of Torah—the Torah being the whole of the Tanach—in Spirit and in Truth; keeping the Spirit and expressed truths of all Tanach instructions. And we honor such days as Purim and Hanukkah with the respect and honor that is due those who sacrificed all and secured the lineage by which our Master Yahoshua would come, as well as we praise Yah for His mighty saving arm that delivered Yisra’el from certain destruction.

If Purim would not have happened, Yahoshua’s bloodline would have been wiped out of existence. The plot to wipe out the entire nation of Yisra’el was a ploy set into motion by none other than hasatan. And it was none other than Yehovah who, through Esther and Mordecai, delivered the nation from extinction. Father made sure that His Plan of Salvation, Restoration and Redemption would take place despite the best laid plans of Haman and his ilk. So, why wouldn’t we give all the praise and glory and honor that our Father so justly deserve in relation to Purim?

So yes, we who are engrafted into the commonwealth of Yisra’el and who are in an obedient, faithful covenant relationship with the Creator of the Universe, should follow the implied example of our Master, and memorialize in some way Purim. Certainly not in the foolish manner that our wayward orthodox Jewish cousins do, but rather, in the manner in which our Master likely observed it.

How do I intend to memorialize Purim? Well, as I do each year, I give Yah praise for what He’s done, in particular what He did to deliver Yisra’el and guarantee that our Master, the serpent-head crusher, would come to complete His missions. I also read the Book of Esther to re-familiarize myself with the story and meditate on its truths. There are indeed spiritual riches to be mined from this beautiful story. And if there are online Messianic fellowships or teachings honoring Purim, I may check those out as well on the day.

Beloved, everything we do in this Faith of ours must be filtered through our Master Yeshua. Everything. Otherwise, in our keeping Torah, we are no different than our Jewish, rabbinic, orthodox cousins who seek to purchase their salvation through works of the law. And we certainly don’t want to find ourselves in that state. Because if we do, we stand to hear our Master on that terrible day say to us: “I never knew you, depart from Me, you practicer of lawlessness” (Mat. 7:23). But rather, we should look forward to hearing our Master say to us: “Well done, good and faithful servant. You were faithful with a few things…enter into the joy of your Master” (Mat. 7:23).

I pray that this post was helpful to you. Again, whether you choose to keep or honor or memorialize Purim is entirely between you and Yah. I just felt led to share my perspective on this historic and spiritually rich day of the annual Biblical Calendar.

So, for those of you who choose to have nothing to do with Purim, it’s all good. I would not be mad at you nor do I judge you. We’re all on a journey and we’re all at different places in our respective walks with Messiah.

And for those of you who choose to keep or honor or memorialize the day, have a meaningful and blessed Purim.

 

 

Jews Before Gentiles?

by | Aug 13, 2020 | ,

Today’s discussion is entitled, “Jews Before Gentiles?  How Does that Work?” And the biblical basis for our discussion this evening is found in Romans 1:16 which reads:    16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation...

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To Whom Do You Pray?

by | Aug 6, 2020 | ,

Who do you pray to and worship and give thanks? Yeshua? YHVH? Both?  Is it Biblical to pray to and worship Yeshua as so many Christians routinely do?  In this installment of the Messianic Torah Observer, we will continue our review of the Book of Romans and Paul's...

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Chevra Kadisha-Honoring the Jewish Dead

by | Jul 21, 2020 |

An Intriguing Article I recently became intrigued by an article I came across on the "My Jewish Learning" website. The article was entitled: "Chevra Kadisha or Jewish Burial Society." It was written by a Rabbi Joseph Telushkin. And yes: I do from time to time visit...

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Lessons Learned from the Death of Sarah-STAR-20

Lessons Learned from the Death of Sarah-STAR-20

by | Feb 11, 2022 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer's Sabbath Thoughts and Reflections

 

This is Lessons Learned from the Death of Sarah. It is the 20th Reading in our 3-year Torah Reading Cycle. And it is found in Bereshit/Genesis 23:1-23. And as in our previous readings, I will be referencing the Robert Alter translation of Torah entitled, “The Five Books of Moshe.”

 

So, I invite you to follow along with whatever translation you prefer and have. As in previous discussions, I’ll read the verses consecutively, and then comment accordingly. At the end, I’ll summarize my thoughts and reflections on the reading in what I call practical Messianic halachah.

 

Let’s begin.

 

 

23:1.  And Sarah’s life was a hundred and twenty-seven years, the years of Sarah’s life.

 

At this point, it can be safely presumed that Abraham was about 137-years old, he being 10-years older than Sarah (reference Gen. 17:17).

 

 

23.2.  And Sarah died in Kiriath-Arba, which is Hebron, in the land of Canaan, and Abraham came to mourn Sarah and to keen for her.

 

According to Rabbinic thinking, Kiriath-arba is the old or original name for Hebron. Some say the meaning of Kiriath-arba is “the city of four” (J.H. Hertz).

 

Now, this meaning has a clear meaning attached to it that I find fascinating.

 

But first, here’s an interesting translation from the Jerusalem Targum: “And Sarah died in the city of the giants.” What could that possibly mean?

 

Well, if we look at the Book of Joshua, we possibly find our answer: “Previously Hebron had been called Kiriath-arba. It had been named after Arba, a great hero of the descendants of Anak. And the land had rest from war” (14:15; NLT).

 

Turns out beloved, that Arba may have been a giant, otherwise known as Nephilim. We find in the Book of Joshua that Arba was Anak’s daddy (Jos. 15:13). And it was Caleb, the son of Jephunneh, who drove out (some sources say killed) the three sons of Anak from the Land. And thus, the naming of the city in that it signified this city being of these four Nephilim or giants.

 

We know from Torah that the Anakim were either giants or descendants of giants, whom the 2nd generation Hebrews in the wilderness would mark for destruction in their conquest of the Land of Canaan. Numbers describes these giants as Nephilim (Num. 13:33; NASB) and some of the Hebrews that went in to spy the land fearfully described themselves as grasshoppers in comparison to the Anakim (13:33; Deu. 1:28; 9:2). Hebron was one of the Anakim’s chief cities of the Anakim. However, we read of no encounters with Anakim during Avraham’s history as recorded in Genesis/Bereshit. I guess it’s conceivable that the Anakim either dwelt in another portion of Hebron or Kiriath-arba, or they migrated into the region years later. The text does not provide enough information to say one way or the other.

 

So, we can see that the writers of the Jerusalem Targum were preoccupied with the former inhabitants of Kiriath-arba, those being the Anakim or Nephilim or giants.

 

Beyond questions of Nephilim and so forth in the land of Kiriath-arba, is the larger question as to why Sarah died and why did she end up in Kiriath-arba/Hebron when at the time of the “Binding of Yitschaq,” the family lived in Beersheba.

 

Rabbinic thinking identifies Sarah as Yisra’el’s first “matriarch.” So, she holds a very special place in orthodox Judaism.

 

Midrash Rabbah explains Avraham’s coming to mourn Sarah phrase as being directly tied to Sarah dying as a result of grief that came over her upon learning of the “Binding of Isaac” (ref. STAR-19/Gen. 22). Thus, Avraham’s coming to mourn Sarah was Avraham returning from the land of Moriah only to find Sarah his wife dead.

 

Now, in the Ancient Book of Jasher, chapter 23, we have a very detailed addendum to last week’s Torah reading regarding the “Binding of Isaac,” leading into this week’s reading relating to Sarah’s passing and Avraham purchasing a plot in which to bury her.

 

The writer of Jasher adds what, would otherwise be found between Bereshit 22 and 23, that hasatan, disguising himself as an old man, came to Sarah there in Beersheba, while Avraham and Issac were finishing up their business in the Land of Moriah. Hasatan, as the old man, tells Sarah that Avraham had slaughtered her son Yitschaq and had offered him on an altar as a sacrifice. This false news, of course, sent Sarah completely sideways into absolute, irreconcilable grief and mourning. Even to the place of Sarah uttering that the laughter she found in being Yitschaq’s mother, had now turned into grief and mourning.

 

And despite her consoling herself, she set out to the byways, desperately searching for her son. Ultimately, she came to Hebron/Kiriath-arba, arriving at Shem and Eber’s home. But to no avail did she find her husband and son.

 

Hasatan, again disguised as the old man, approaches Sarah there in Hebron, and informs her that that which he’d told her back in Beersheba regarding her son Yitschaq being killed by her husband was incorrect: Yitschaq had not been sacrificed by her husband and he was very much alive. This news caused Sarah so much emotional stress that she died there in Hebron.

 

In the interim, Avraham and Yitschaq had completed their worship in the Land of Moriah and had returned back to their home in Beersheba. Sarah, of course, was nowhere to be found. Avraham conducted a desperate search of her, only to learn that she had traveled to Hebron in search of him and Yitschaq.

 

So, in response to that tip, Avraham and Yitschaq hastened to Hebron to find Sarah. Tragically, upon arriving in Hebron, they learned of Sarah’s sudden death. Both Avraham and Yitschaq are described as “mourning over her a great and heavy mourning.”

 

Now, I will mention here that neither Josephus nor Jubilees record any such addendum to the Genesis/Bereshit account. The only added information to the overall Bereshit account is that after the “Binding of Yitschaq” incident, Avraham and Yitschaq returned to and sojourned in Beersheba, presumably with Sarah, for many years. And so, after the passing of those years, the family pulled up stakes, for no expressed reason, and returned to Hebron/Kiriath-arba, where they sojourned 14-years. And it was after those 14-years spent in Hebron that Sarah died.

 

So, the orthodox Midrash of the passing of Sarah seems somewhat consistent with the Jasher accounting. And the interesting thing about the Jasher record is that the writer attributes Sarah’s death, although indirectly, to the devious works of hasatan, while the Bereshit, Josephus and Jubilee accounts leave us clueless as to the cause of Sarah’s death.

 

Now, I would caution us to attribute Sarah’s death simply to old age. For Avraham was roughly 10-years her senior (putting him at 137-years old here in this reading), and we will find in future readings, that he will go on to father several children beyond Yitschaq, ultimately dying at the ripe old age of 175.

 

 

 

23:3.  And Abraham rose from before his dead and he spoke to the Hittites,

 

It should be noted here that in Orthodox Judaism, when a person dies, their family and friends will engage in a ritual or tradition referred to as “sitting shiva.” This ritual or tradition involves the family and friends sitting down on the floor or ground and mourning for the deceased for seven-days. During the time of mourning, the next of kin is consoled by attending friends, relatives, and associates.

 

Now, some Jewish sources believe this tradition of “Sitting shiva” goes back to Avraham and the time of our Torah Reading here. And so, what we see taking place here is believed by some to be a nascent or early form of “sitting shiva/shiv’ah.”

 

Thus, the Abrahams and their friends and associates engaged in an unrevealed period of deep mourning and at the end of that mourning period, Avraham raises up from, let’s say his “sitting shiva/shiv’ah” and goes to take care of the business of burying his wife.

 

Interestingly, the Ancient Book of Jasher somewhat jives with this idea that maybe sitting shiva/shiv’ah has some traces back to this incident. It’s noted in the 24 chapter that Avraham went into great mourning and performed the rites of mourning for seven-days, and that all the inhabitants of the Land comforted Avraham and Yitschaq. Pretty interesting.

 

Now, other than what I’ve just mentioned, I know nothing more about the tradition or ritual of “sitting shiva/shiv’ah.” But I’m certain, like most traditions and rituals in orthodox Judaism, there are rabbinic rules attached to it.

 

The text records that Avraham “rose from before his dead,” indicating that during the time of mourning, Avraham and his family sat and slept on the ground (ref. 2 Sam. 12:16; Lam. 2:10).

 

And so, Avraham rises from his mourning and goes to one of the main inhabitants of that Land, the Hittites to acquire a burial plot for Sarah. These Hittites are and will be referred to me in this discussion on a number of occasions as “children of Heth” since they descended from Canaan and Heth.

 

23:4.  saying: “I am a sojourning settler with you. Grant me a burial-holding with you, and let me bury my dead now before me.”

 

Abraham describes his status in the land as one of “sojourner and settler.” Turns out that this is a legal term used in the ANE to designate an individual as a “resident alien.” Abraham is quite skilled at carefully articulating what he no doubt recognized the tenuousness of his legal residential status in the land. It was a reality, despite the fact that the unconditional covenant he held with Yah, contained therein was the provision that clearly stipulated that the very land, the whole of it actually, that he would be attempting to purchase just to bury Sarah belonged to him and his seed.

 

And this is the crux of our reading here today. We are sojourners in a land and world that has been promised to us as an inheritance. Yet, at the moment, this world is not our home; it doesn’t belong to us just yet.

 

The writer of Hebrews speaks to this reality when extolling the faithful virtues of the patriarchs:

 

“(9) By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise…(13) These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth” (Heb. 11:9, 13; KJV).

 

Orthodox Jewish thinking would place the Jew in this world as a resident. Consequently, he or she is instructed by Torah—whichever Torah the sages happen to be referring to here—to deal with this reality by “inhabiting and elevating” this world as opposed to trying to evade or escape the world. The greatest reality is that the Jew is meant to provide a “dwelling for G-d in the material realm by sanctifying the everyday materials of everyday life.”

 

And so, in this sense, the orthodox Jew sees him/herself as a stranger in this world and this is primarily because his/her true home is located in the spirit realm, and he/she must exist in holiness and G-dliness (ref. Lubavitcher Rebbe).

 

 

I also want to mention here that in Avraham’s mentioning to the Hittites his legal residential status in the land, that he was affirming to them, or stating the obvious, that unlike them, he owned no real property/no land. Avraham, conversely, lived in tents and he lived the life as a Bedouin, traveling here and there with his family and servants and his flocks.

 

So, in Avraham’s opening statement to the Hittite counsel could be seen as a means of setting himself up to be officially admitted into the community as rather a permanent resident, made permanent through the acquisition of real estate, if one could go so far as calling the purchase of a burial plot real estate. But, we will see that the acquisition of the burial cave would come with a parcel of land making Avraham an official member of Hebron/Kiriath-arba. The point we will see is real life: If you don’t pay for something, you really don’t own it.

 

Regardless, the irony to be had here is that in heaven’s eyes, Avraham already owned all the land of the Hittites, yet for now, Avraham had to pay for it.

 

We draw from this verse a couple of mainstays as it relates to how the members of the original Hebrew Faith treated their dead. One, they paid respect for their deceased loved ones by mourning them for a defined period of time. And two, they buried their loved ones. The love we have for one another and members of our family as covenant members, will reflect in the way we treat those who die in our midst. Despite Avraham’s steadfast, deep, abiding relationship with Yah, the steadfast, deep and abiding love and relationship he had with Sarah cannot be overlooked.

 

Rav Shaul wrote that we men ought to love our wives as our own bodies (Eph. 5:28, 33).

 

A great many men in particular, come into this faith of ours and they, for whatever reason, lose the love they once had for their wives. But we must remember Yah’s original purpose of marriage and that was fulfill in His human creation, not only the proper method for procreation, but to create a means of complete worship of Him. What do I mean by that? Well, combined, a biblically-based, covenant-keeping husband and wife are capable as a unified couple, to worship and glorify Father beyond that of just the single man or woman. [See my post on marriage.] And so, under such a paradigm, the true-man of Yah will love his wife as much as he loves himself. Indeed, that love is at a different level than the love he will have for Yehovah. The love that he will have for Elohim is one that incorporates the healthy, loving relationship he has with his wife. And vice versa for the women. It’s not about choosing Yah over one’s spouse; the understanding being that our spouse completes us and facilitates our worship and covenant relationship with the Almighty. It’s a beautiful thing.

 

And so, we see here in our Torah Reading, despite it being absent in all our previous reading involving Avraham, evidence of Avraham’s deep and abiding love for his wife Sarah. And I say that this serves as an example and reminder of the love we men must have for our wives.

 

In terms of burial, it was and remains the primary means of caring for the remains of Hebrew loved ones. Some Jewish commentators assert that cremation is repugnant to Judaism, and that it defies both the Oral and Written Laws.

 

In terms of those of us in the Hebrew Faith, the question of whether or not cremation is prohibited as the rabbis say it is, is not supported in scripture. Yes, the unwavering tradition and practice of our ancient Hebrew cousins was burial. However, there is no discernible mitzvah against cremation. I personally lean towards burial, but I would not be one to say scripture prohibits cremation.

 

Cremation is popular in our 21st western society for a number of reasons. One of the main reasons is that cremation tends to be more cost effective than burial. Burials have become in many cases cost prohibitive. And so, we must look at this important issue from a perspective that is proper and in true alignment with scripture. The bigger point of our story here today is not so much the practice or tradition of burial. But rather, it’s about Avraham’s love for Sarah and his having to appropriately take care her remains within the framework of this ANE society.

 

________________________________________________________

 

Another aspect of this Reading that I wish to touch upon is the importance of recognizing our pilgrim status in the world. Beloved, as materially and physically depicted in Avraham’s life, he being covenanted the Land, during his life existed as a sojourner; a nomad of sorts, living in tents, having no physical possession or ownership of the Land. We are sojourners and nomads in this world. This world is not our home. Thus, we have no business delving into the affairs of this world and its governments and societies beyond our having to live and operate for purposes of sustaining and caring for ourselves and our families.

 

I find it fascinating that hardcore Messianics find themselves on the front line of the modern day social justice warrior situation that has gripped this nation. These are deep into claiming what they believe is rightfully theirs in this country, and many are claiming that which they believe to be rightfully theirs, in the name of Jesus. I guess in many ways this is part and parcel of the “dominion theology” or “dominionism” political belief system that gripped a great chunk of Evangelical Christianity about 5-years ago. Dominion theology, for those of you who may not be familiar with the phrase or title, is the mindset that certain sects of Evangelical Christian have related to taking this nation back for Christ. There is essentially a false sense that God will use the church to usher in an age where the nation will be governed by Christian principles and ideology. The problem with this wishful thinking and belief system is that those who hold to such theological thinking are evidently poor students of scripture. Even the most immature Christian will have some knowledge that this world, including this nation, is governed by the demigod of this world: hasatan (Eph. 2:2-3; 6:12; Joh. 8:44; 12:31). And the only way that this nation, much less this world will ever come into full compliance with the laws and ways of the Kingdom of Yah is when Yahoshua returns and restores paradise lost and binds and confines hasatan and his ilk for 1,000 years (Rev. 20:2-7).

 

Beloved, none of what I’m saying here is meant to be demoralizing. Dominion Theology and its various spin offs are contrivances meant to mislead Yah’s people by focusing their attention on the present kingdoms of this world instead of the coming Kingdom of Yah. We have a blessed hope which should energize us and help us focus on the tasks given us (Tit. 2:13). Master instructed us to do a few things: (1) Seek first and foremost Yah’s kingdom and Yah’s righteousness (Mat. 6:33); (2) love one another as He loved us (Joh. 13:34); (3) keep His commandments which are His Father’s commandments which are the commandments contained in Torah (Joh. 14:15; 15:10); (4) take up our cross and follow Him, which means to leave everything behind, die to self, and be His disciple (Mat. 16:24; Mar. 8:34); (5) and make disciples of all nations (Mat. 28:19). All of which means that we’ve not been called to be social justice workers.

 

 

 

 

23:5.  And the Hittites answered Abraham, saying: “Pray, hear us, my lord.

 

 

It should be noted that from a biographical standpoint, these Hittites, the text denotes were descendants of Canaan’s son Heth (Gen. 10:15; 23:3, 5, 20). Their general geographical dwelling was Hebron, which is the place where our story is taking place (Gen. 23:2, 3, 19).

 

The Hittites, no doubt the descendants of these very folks whom Avraham sojourned amongst, Yisra’el would be tasked with utterly destroying them, which they did not fully accomplish as commanded (Deu. 7:1-2). Why were these marked for destruction by Yah? Clearly these descendants of Heth were engaged in pagan worship that Yah did not approve of (Exo. 23:23-24). Yehovah described their pagan practices as abominable (Deu. 20:17).

 

But for the moment, these Hittites basically ruled the region of Hebron and Avraham had to conduct business and engage socially with them since he was sojourning in their land.

 

 

23:6.  You are a prince of God among us! In the pick of our graves bury your dead. No man among us will deny you his grave for burying your dead.”

 

Interestingly, the LXX notes the Hittites referring to Avraham as “a king from God” while the Onkelos notes the Hittites referring to Avraham as “prince before the Lord…among them.”

 

  1. H. Gottstein suggests that the actual reference these men made towards Avraham may be more in line with the Hebrew terminology of “Nasi’ ‘elohim.” It was common in formal gatherings of the ANE for folks to address people in what is described as the “superlative.” In this case, the men referred to Avraham as “mighty prince.” Some scholars attribute a meaning to that of a “tribal chief.”

 

It can’t be ignored, regardless what the so-called, self-professing scholars say, that the locals of Hebron recognized Avraham as having a special relationship with Yehovah. Thus, the given title “prince of Elohim.” It’s not that these Hittites served or worship Yehovah, but rather, these ancient ones recognized multiple gods and they were sensitive to the influences certain gods had within and outside their community. Which is a strong statement when comparing the sensibility of folks back then to now. Questions of intelligence and sophistication aside, the ancients were a bit more sensitive to spiritual things than this 21st century generation. And so, these gentlemen recognized that there was something exceptional about Avraham and Avraham’s relationship with Yehovah. These no doubt were well aware of Avraham’s many miraculous exploits and Avraham’s exclusive worship of the One God, Yehovah. Avraham’s history among the Hittites stretched back many decades (ref. Gen. 13:18).

 

And although it is likely that these Hittites did not worship Yah, or if they did, they worshiped Yah within the framework of their pantheon of gods, they held an appreciable degree of respect for the aged patriarch of the Hebrew Faith. And as a result of that respect, they generously offer Avraham, as the ESV Commentary describes, “the use of one of the choicest of their own tombs for the burial of Sarah.”

 

It’s interesting to see how beautifully laid out here the respect the children of Heth had for Avraham. So much so, that something as personal and important as procuring a burial plot for his family member, despite him being a recognized sojourner in their country, would be rendered unto him without price. In other words, you Avraham, you’re respected among our people, by all means select a burial plot from any of the families our people and bury your loved one. No one will deny you that privilege.

 

You see, although Avraham would ultimately agree to pay full price for a parcel of burial property, the heathen of the land was willing to accommodate the patriarch’s need of burying his loved one. For certainly this is a lesson in personal conduct and righteous living. When we live in accordance with Yah’s instructions in righteousness, and we treat our fellow man according to those instructions in righteousness, we become a testimony to the unconverted world. Yes, the unconverted world will persecute us and at some point, they will martyr us if Yah wills for us to remain to that time, but in the interim, when we live uncompromisingly in Yah’s Ways, even the unconverted will respect us. They may not like us. They may ridicule us. But they will be forced to respect us.

 

In responding to a theological challenge by a Jewish lawyer regarding which was the greatest Torah law, Master replied:

 

“(37) …Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. (38) This is the first and great commandment. (39) And the second is like unto it, Thou shalt love thy neighbour as they self. (40) ON THESE TWO COMMANDMENTS HANG ALL THE LAW AND THE PROPHETS” (Mat. 22:37-40; KJV).

 

Clearly Avraham honored these mitzvot and the result of him doing so was Yah’s friendship and respect from those outside his camp.

 

 

 

 

23:7.  And Abraham rose and bowed to the folk in the land, to the Hittites.

 

 

The “folk in (of) the land” in Hebrew is “Am ha-aretz,” in context here, is specifically referencing to what some biblical scholars see as an assembled Council of Hittites.

 

Now, that which was to be proposed by Avraham, that being the acquisition of a burial plot for Sarah in ANE, would require some consensus on the part of the local council.

 

Rabbinic sources state that of the 49-times that this Hebrew phrase is recorded in the Tanach, 42 of those “am ha-aretz” mentions point specifically to some political or social event. In this particular instance, “am ha-aretz” is about this ancient Hittite council or assembly.

 

 

 

23:8.  And he spoke with them, saying, “If you have it in your hearts that I should bury my dead now before me, hear me, entreat for me Ephron son of Zohar,

 

 

23:9.  and let him grant me the cave of Machpelah that belongs to him, which is at the far end of his field. At the full price let him grant it to me in your midst as a burial-holding.

 

Now, regarding this Cave of Machpelah, the so-called sages cannot let even something like this go without a good story attached to it. According to some, this cave was unique in that it had an upper and lower chamber that served as the resting place for multiple couples to include Adam and Eve, Abraham, and Sarah of course, Isaac and Rebecca, and Jacob and Leah. I found such thinking to be slightly entertaining, but also revealing. For it shows us that even some of the most innocuous elements in Torah can have elements added to it by the very ones, that being sages, who should know better than to add to or take away from Yah’s Word; Yah’s instructions in righteousness. It’s one thing to surmise what something meant or looked like as recorded in scripture, but it’s an entirely different thing to make such bold assertions when no such evidence is to be had from the written word. Just thought I’d share with you this fun rabbinic tidbit.

 

So, the $21.67 question that yearns for an answer is: Why would Avraham turn down a free burial plot? He’d been offered burial property for free by the Hittites, yet he insists on not just purchasing the property, but in paying full price. Why? The most likely answer is that by him paying full price for the plot there would never be any question of his ownership of the property. If Avraham were to accept the property for free, what would prevent the original owner or his descendants from coming back and laying claim to the land. If the land were conveyed to Avraham for free, he’d have no true claim to ownership of it. However, if Avraham paid full price for the property, he’d have that claim of ownership.

 

As an aside, this verse is a testimony to the fact that it was a very common practice among many communities of the ANE to bury their dead in caves. So, Avraham’s request of the Hittite assembly or council that he acquires one of the council member’s caves to serve as burial site for Sarah would not have been an unusual one. And this tradition and practice carried over into the Hebrew Faith, at least well into the first century C.E. Recall that our Master Yahoshua was buried in a borrowed tomb which could be categorized as a cave of sorts (Joh. 19:38-42). My dear brother Robert Bills pointed me to a book entitled “Golgotha” by a Robert Cornuke. Now, despite the book’s emphasis being to bring to the reader’s attention evidence that the traditional locations for the Temple Mount and Golgotha are incorrect, the author does a fantastic job revealing to the reader the most likely place Yeshua was buried for those three-days and three-nights. And that likely place a rocky escarpment with multiple cave-like intrusions in it. And those cave-like intrusions served as burial places for many of the citizens of Yerushalayim in Yahoshua’s day.

 

So, what we have here in terms of Avraham attempting to acquire a cave to bury Sarah is somewhat of an important issue. And, later, I will comment further on this very touchy issue of Hebrews burying their dead.

 

 

 

 

23:10.  And Ephron was sitting in the midst of the Hittites, and Ephron the Hittite answered Abraham in the hearing of the Hittites, all the assembled in the gate of his town, saying:

 

The mention here of Ephron sitting in the midst of the children of Heth, is suggestive to some biblical commentators that he was actually presiding over what some have described here as an assembly or council. To me, the fact that the text emphasizes that Ephron was “sitting in the midst of the Hittites” makes his leadership of council appear to be a reasonable conclusion. And why not? Avraham, who the citizens of Hebron referred to as a “Nasi Elohim,” entering into an important business transaction with one of the principal leaders of this Hittite community. It’s a very interesting story.

 

It should be noted that what we are reading here is an example of a common land ownership transaction and transfer. Virtually all such important legal business transactions customarily took place at the city’s gateway. As such, the men of the city would assemble themselves in sort of a town council and conduct their business. So, what we’re seeing here is most certainly a legal business transaction common to the ANE. Even the dialog that is recorded here between Ephron and Abraham is typical of ANE financial documents that recorded the “conveyance of property” (Alter).

 

The second half of the verse mentions that Ephron answered Avraham in the hearing of the Hittites and all the assembled in the gate of his town. Some biblical scholars suggests that this verse paints an eye-opening picture of the common practice of ANE business and political discourse being conducted, not only in open public, but also conducting those business transactions at the city’s gate, in this case, Kiriath-arba’s city gate. Certainly, Avraham’s intentions to acquire a suitable burial site for his deceased wife was of such a major concern that he wanted the transaction to be done in an open and transparent environment, witnessed by many individuals, both within and outside the Hittite council. And of course, such important transactions required witnesses and transparency, and the gate of Kiriath-arba offered that environment.

 

And we will find that indeed Avraham’s purchase was witnessed by several people in verse 18.

 

 

23:11.  “Pray, my lord, hear me. The field I grant you and the cave that is in it. I grant it to you in full view of my kinfolk. I grant it to you. Bury your dead.”

 

Alter’s translation here once again takes on the issue that we touched on in our previous reading, having to do with the exhortation insertion that translates in the English as “pray” or “I pray thee.” Depending on which Hebrew manuscript is referenced, the insertion may be that of “pray” which we see here, or “no” as we see in virtually every English translation that is based on the Masoretic Hebrew manuscript. It’s a conflict between “lu” for “pray” versus “lo” for “no.” Alter explains that what we have here is more likely Ephron employing and inserting politeness in his discussion with Abraham.

 

Alter also points out a rather interesting fact: Avraham when he first proposes purchasing property in which to bury Sarah, he endeavors to purchase Ephron’s cave, that’s it. But then Ephron throws in the surrounding land upon which the cave sits, which is curious. It would seem at first brush that Ephron was perhaps showing Abraham favor but giving him more than he’d ever bargained for. But Alter senses an ulterior motive behind Ephron’s seeming generous offer. Alter suggests that Ephron’s throwing in the land with the cave was a ploy to extract more money from Abraham, which seems to be a reasonable assertion given the final purchase price charged to Abraham. Abraham will essentially overpay for the property.

 

And again, we see in this verse another beautiful example of a common ANE business transaction practice or protocol: Ephron’s three-pronged “I grant you…I grant it to you…I grant it to you is a formal conference of the property from him to Abraham. What we see here is Ephron essentially trying to close the deal.

 

 

 

23:12.  And Abraham bowed before the folk of the land,

 

 

23:13.  Saying: “If you would but hear me—I give the price of the field, take it from me, and let me bury my dead there.”

 

 

23:14.  And Ephron answered Abraham, saying:

 

 

23:15.  “Pray, my lord, hear me. Land for four hundred silver shekels between me and you, what does it come to?

 

Ephron’s asking price here, for the cave and land, is certainly ambiguous to our 21st century western experiences and ignorance of ANE monetary values. Alter attempts to help put this price of 400 silver shekels in perspective by comparing it to the purchase price of property that is recorded in other parts of scripture. And although he doesn’t provide us insight into what passages he compared Abraham’s purchase with, he comes to the conclusion that Abraham sorely overpaid Ephron for his property.

 

As distasteful as this may seem to us—that is Ephron’s taking advantage of Abraham—we have to make allowances for Ephron. Abraham is recorded in verse 13 as stating to Ephron that he would pay him full price for his property. So, when Ephron all but robs Abraham here in this verse, we have to recognize that from a business sense, Abraham did not have much of a financial leg to stand on here. And we will see in the next verse that Abraham recognized this reality and humbly agreed to the deal without any counter offering.

 

 

23:16.  Go bury your dead.” And Abraham heeded (I.e., Abraham agreed to Ephron’s offer) Ephron and Abraham weighed out to Ephron the silver that he spoke of in the hearing of the Hittites, four hundred silver shekels at the merchants’ tried weight.

 

The terminology of 400-shekels of silver predates the use of money, which means that this 400-shekels is indicative of the payment in silver being tendered using agreed upon weights, which essentially what shekels means in ANE context.

 

So then, Ephron makes it clear that his asking price is 400 silver shekels, despite the little dance he does with seemingly throwing out the arbitrary number of 400 silver shekels, which actually is not an arbitrary price. The 400 silver shekels is what Ephron felt and or what he wanted for his property; it was indeed his asking price for the property. And it was now up to Avraham to formerly agree to the price and ante-up the silver.

 

 

 

 

23:17.  And Ephron’s field at Machpelah by Mamre, the field and the cave that was in it and every tree in the field within its boundaries all around,

 

 

23:18.  Passed over to Abraham as a possession, in full view of the Hittites, all the assembled in the gate of his town.

 

The Ancient Book of Jasher records that “Avraham wrote this transaction, and he wrote it and testified it with four witnesses” (24:7). And the very next verse lists the names of those witnesses. And Jasher proceeds to record that Avraham kept this purchase agreement, if you will, for purposes of documenting that this burial plot would be his and his seed’s possession forever (verse 10). And in confirmation of this agreement being some sort of covenant, Jasher notes that the purchase of the field and the cave “were made sure unto Abraham and unto his seed after him from the children of Heth” (24:11).

 

 

23:19.  And then Abraham buried Sarah his wife in the cave of the Machpelah field by Mamre, which is Hebron, in the land of Canaan.

 

 

23:20.  And the field and the cave that was in it passed over to Abraham as a burial-holding from the Hittites.

 

Alter concludes that what we have recorded here in these four-verses is emblematic of financial transactions involving the conveyance of property in the ANE.

 

Interestingly, secular leaning theologians view this whole transaction as Abraham, now about 137-years of age, taking decisive action to “lay future claim to possession of the land” (Alter; pg. 116). But I agree with Alter’s citing of Meir Sternberg, an Israeli biblical scholar, that this whole reading is indicative of the challenges inherent in Abraham life of covenant: sojourning in a land that is promised to him and having to buy property just to bury his wife; the covenant threatened by the proposed “binding” test of Isaac; and the nomadic and sojourning life that Abraham had to endure despite the great promises inherent in the covenant. Covenant life was not easy.

 

Speaking of covenant, some Hebrew scholars view the official transfer of the land here, from Ephron to Avraham, as a covenant. In other words, the transfer of the cave and the field from Ephron to Avraham is memorialized by way of a covenant between Avraham and the children of Heth. The term indicating this transaction was that of a covenant between the children of Heth and Avraham is the English term “passed over.”

 

How does covenant come into a real estate transaction?

 

The land was believed to be under the ownership of the children of Heth. The children of Heth agreed (I.e., covenant) with Abraham possession of the land.

 

Interestingly, this parcel of land and the cave remain as one of three-hotly contested pieces of real estate in the Land, all three of which were purchased by a patriarch: (1) this cave and attached field of Machpelah, purchased by Avraham for 400-silver shekels; (2) the alleged Temple Mount site, purchased by King David from Ornan for 600 shekels of gold (1 Chr. 21:25); and (3) Joseph’s tomb, purchased by Ya’achov/Jacob at Shechem for four-hundred pieces of silver (Gen. 33:19). (Midrash Rabbah; Genesis 33:19)

 

The other thing I’d like to point out to you is an obscure mention in the Book of Jubilees that Avraham’s interaction with the Hittites over the acquisition of the burial plot was another test put forth to him by the Court of Heaven. (If you’ve not had the opportunity listen to or read our discussion on Yah testing His loved ones, I invite you to click on this link to do so. The post was entitled “When our Covenant Relationship with God is Tested.”) This test was meant to determine how Avraham would handle this somber situation. And of course, the writer of Jubilees affirms that Avraham did indeed pass the test, showing that he was patient with the Hittites; such that Avraham patiently conversed with the children of Heth. The text describes this character trait of Avraham as a “patience of spirit.”

 

In his passing this test, the text denotes that Yah granted Avraham grace before the inhabitants of the Land and that somehow the sale of the burial plot for 400-silver shekels was somehow a good deal.

 

 

Thoughts and Reflections-Practical Messianic Halachah

 

Many rabbinic commentators and commentaries on this Torah Reading passage focus on the burial aspect of our story.

 

As many of you know, I reference Messianic teacher, author, and commentator Tim Hegg, of Torah Resources, quite often in my discussions. I honor and respect Mr. Hegg for his balanced and in-depth exposition of Yah’s Word from a Messianic perspective.

 

But, as it relates to our reading today, Hegg’s contention was that this reading was primarily about the Hebrew practice of burying one’s dead; the efficacy and responsibility of Messianics to bury their dead as opposed to cremating them. And Hegg was not the only commentator I came across in my preparations for this week’s reading who felt this reading was about burial over cremation. In fact, the title for this reading given by most rabbinic sources, including Hegg’s commentary on this passage, was “The Death and Burial of Sarah.” And so, I was surprised to see, given the other spiritual take-aways and lessons that can be learned from this reading, that so much emphasis was being placed on the practice of burying one’s dead. Some sources went so far as to stipulate that Yah commanded his people to bury their dead as opposed to cremating them.

 

But back to Hegg for a moment. Hegg in his commentary strongly advocates burial for Yah’s people, based in part, on this week’s reading. He contends that burying is the only way to preserve the image of Elohim that resides with every human at death, and he cites Psalm 139:14 as a support passage. He further contends that when one’s body is cremated, that image of Yah that humans are naturally endowed with is disrespected and lost to some extent.

 

Look, I get the maybe burying a loved one is preferable to cremating them. I personally don’t care for cremation myself. But, from a practical standpoint, ideology aside, we must recognize that when humans die and their bodies are put in the ground or in a cave for that matter, unless those bodies undergo extensive preservation procedures, they decompose and the elements that make up the human body returns to earth from which it came. And when you think about it, there are no remains to be had for any of our biblical patriarchs. As revered and loved as they may be by us, everyone of their bodies, with possibly the exception of Enoch and Elijah, everyone of their bodies, which were buried, decomposed, and returned to the dust of the earth. Nothing of them whatsoever remains.

 

Now, it seems to me, to completely disavow cremation as a means of responsibly taking care of a loved one’s remains because all the patriarchs were buried and not cremated, and that cremation erases or damages the image of Yah in man, certainly ignores what happens to the body when it is buried. Such sentiments add to the sense of great lost that one may have at the death of a loved one, the elements of guilt and stress, especially when there is no money to bury a loved one. To insist that cremation somehow compromises the image of Yah that humans have been endowed with, suggests to me that there is a great misunderstanding as to what scripture means that man was made in the image of Yah. I did a post entitled “Made in the image of God, Genesis 1:1-2:3” where I go into detail what it means to have been made in Yah’s image. And if you’ve not had the opportunity to read or listen to that post, click the hyperlink in this discussion’s transcript to be taken there.

 

But the point is that being made in Yah’s image has more to do with possessing Yah’s character traits (e.g., a will that acts; the ability to reason and think and create; the capacity to love; etc.) than the physical form of the human body.

 

Look, I am by no means advocating or promoting cremation for the people of Yah. As I just said, I don’t care at all for cremation. However, what I am saying is that burdening Yah’s people with guilt and stress during their hour of grief is unloving and uncaring. Not everyone can afford to bury their loved ones. I remember growing up in the black community in Baltimore in the 1960’s. The vast majority of folks in that community were poor or had very little in terms of finances. And I remember the tremendous stress and strain my family members endured when a family member passed away and they had to come up with funds to bury them. You see, cremation was not something that was done in that community in those days. But those family members had to put themselves in financial woes to bury their loved ones. Some had to go into debt of some type. Still others had to beg family members to either lend or give them the money for burial. I remember my mother having to scrape up large sums of money to bury each of my uncles and aunts because their respective family members did not have money to bury them.

 

Yes, the Hebrew Faith traditionally buries their dead. But what is a faithful family to do if their loved one dies, and they lack the funds to bury them? Cremation, as distasteful as it may seem to most, tends to be significantly more affordable, especially in this day and age than burial.

 

Furthermore, there is NO mitzvah that prohibits cremation, despite the historical and cultural example of burial being the traditional practices of our ancient cousins. But we must also bear in mind that burying a loved ones was not exclusive to the Hebrew community or the Hebrew Faith. We see very clearly laid out here before us that the Hittites, and no doubt the other surrounding cultures and people, buried their dead in caves. Burial was a custom and traditional practice of most ANE peoples, not just to the Hebrews.

 

 

To me, the take-aways or practical halachah to be had here in our Reading is (1) Avraham dearly loved Sarah and we see his love clearly displayed when she passed. It is a reminder that we husbands must love our wives to such an extent that she is as an indispensable part of our very being. And (2), that this world is not our home.

 

The writer of Hebrews brilliantly highlights this reality when he wrote:

 

“(14) For here (this world; this nation; this state; this city in which we dwell) we do not have a lasting city, but we are seeking the city which is to come. (15) Through Him (Him being Yahoshua) then, let us continually offer up a sacrifice of praise to Yehovah, that is, the fruit of lips that give thanks to His Name. (16) And do not neglect doing good and sharing, for with such sacrifices Yah is pleased. (17) Obey your leaders and submit to them (our leaders being those Yah has placed over us as an assembly of Messianic believers in Messiah), for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you” (13:14-17; NASB).

 

Master commanded us to:

 

“Seek first His (Yehovah’s) Kingdom, as well as His righteousness…” (Mat. 6:33).

 

In giving us this most important directive, Master was by default supporting the contention that this world is not our home. We, Yah’s elect, are tasked with promoting and looking forward to the Kingdom of Yah. The Kingdom of Yah is our true home, despite the fact that we must work the fields of this mundane world; live and walk in covenant with our Elohim; love Yah and one another until our Master returns for us.

 

Beloved, we are not called to be patriots or social justice workers in this world. We are not called to involve ourselves in many of the affairs of this world. We are to focus on the affairs of the Kingdom.

 

 

Although we are children of promise or children of covenant, like Avraham, who scripture suggests was the only individual on the planet in covenant with Yehovah at that time, we must recognize that until Yah fulfills the whole of the covenant and its related and attached promises, we must (1) realize that we are sojourners in this world as this world in its present state is not our home; and (2) we are from time-to-time forced to deal with the peoples of this world. And we must learn to deal with them in accordance with Kingdom principles; shrewdly and faithfully, such that the world sees Yah in us.

Jews Before Gentiles?

by | Aug 13, 2020 | ,

Today’s discussion is entitled, “Jews Before Gentiles?  How Does that Work?” And the biblical basis for our discussion this evening is found in Romans 1:16 which reads:    16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation...

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To Whom Do You Pray?

by | Aug 6, 2020 | ,

Who do you pray to and worship and give thanks? Yeshua? YHVH? Both?  Is it Biblical to pray to and worship Yeshua as so many Christians routinely do?  In this installment of the Messianic Torah Observer, we will continue our review of the Book of Romans and Paul's...

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Chevra Kadisha-Honoring the Jewish Dead

by | Jul 21, 2020 |

An Intriguing Article I recently became intrigued by an article I came across on the "My Jewish Learning" website. The article was entitled: "Chevra Kadisha or Jewish Burial Society." It was written by a Rabbi Joseph Telushkin. And yes: I do from time to time visit...

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When our Covenant Relationship with God is Tested-Akeida-STAR-19

When our Covenant Relationship with God is Tested-Akeida-STAR-19

by | Feb 4, 2022 | Blog, Podcasts

When our Covenant Relationship with God is Tested-Akeida-STAR-19

by Rod Thomas | The Messianic Torah Observer

This is “When our Covenant Relationship with God is Tested, the Akeidah.” It is the 19th Reading of our 3-year Torah Reading Cycle.

 

And as in all our previous studies, our text today will be coming from Robert Alter’s English Translation of Torah entitled, “The Five Books of Moses.” Our reading will include Genesis 22:1-19.

 

I want to begin our discussion by mentioning that this Torah Reading is famously referred to as the “Binding of Isaac” or the “Akeidah” (binding).

 

Rabbinic thinking runs deep in the Akeidah, which surprisingly recognizes the weightiness of this story that surrounds the unfolding Avrahamic Covenant promises. Unfortunately, these same rabbinic authorities reject or miss entirely the prophetic shadow picture embedded in the Akeidah that is starring them in the face.

 

The Akeidah is nothing short of the foreshadowing of the greatest story hardly ever told. It’s a indication that Yah will flip the narrative and make that which is normal to humanity, inexplicable and miraculous. The Akeidah is obviously a foreshadowing of the Passion of our Master Yahoshua and redemption of humanity from enslavement to sin and from eternal separation from the Creator of the Universe. It is clearly a precursor of the greatest event in human history.

 

22.1  And it happened after these things (what things? Those things recorded in chapter 21 involving Ishmael, the birth of Isaac/Yitschaq and Avraham’s relationship with Abimelech. The time frame between those events recorded in chapter 21 and our Torah Reading passage today is uncertain) that God tested Abraham. And He [Yehovah] said to him, “Abraham!” and he said, “Here I am” (Hebrew: Hineini).

 

Yehovah tests his chosen ones for various reasons:

 

  • To humble them.
  • To see if they meet His standards of righteousness and obedience.
  • To examine the content and make-up of their hearts.
  • To determine if they will keep His commandments or not (Deu. 8:2, 16; Heb. 11:17).

 

Many of us develop a false mindset that once we enter into covenant with the Eternal that it’s clear sailing to the finish-line which is salvation. These will experience no troubles or trials or be subject to testing. Now, in truth, we’re not always tested; some of us endure trials and such on a frequent basis while others of us rarely if ever experience testings and trials or troubles.

 

However, I would submit that most of us have endured an appreciable degree of testings, and we may not have ever realized it. Probably the first set of tests we’ve experienced was when we came into this faith. We were required to give up everything for the Master—take up our crosses/our stavros and follow Him (Mat. 10:38); to count the cost of being in an exclusive covenant relationship with the Creator of the Universe (Luk. 14:28).

 

Let us not overlook that many who came to Yahoshua, desiring to follow Him, were rejected by Master because they had something in their lives that they weren’t willing to part with: let the dead bury the dead; sell all you have and follow me; and the like. Unfortunately, many come to this faith for various and sundry reasons, but they fail the first set of tests which is to die to self and give-up everything in their lives to enter into that exclusive relationship with Yehovah. So the question that needs to be answered is: Are those who fail these tests in true covenant relationship with Yehovah?

 

Assuming we pass the initial tests and we enter into a true and substantive, trusting, obedient covenant relationship with Yehovah through Yahoshua Messiah, it must be known that we are subject to testings and trials and even troubles for the reasons previously stated. Coming into covenant with Yehovah does not in any way guarantee one will not be tested of Father. Father has tested, I would say, far better folks than us, as we’ve seen in today’s reading. I would go so far as to say that we can count on a lifetime of testing and trials. These are part and parcel of the sanctification process.

 

Yah’s purpose in testing us is not to harm us, but to do good for us in the end (Deu. 8:16).

__________________________________________________________________

 

The Hebrew term for “test” as used in our reading here today, is “nacah” {naw-saw]. The Hebrew carries with it a sense of one who is being tested, deserving of being lifted up; declared; proclaimed.

 

The thinking in ancient Hebrew is that of a standard, if you  will, that is raised or lifted up on a pole. A standard bearer that is likened unto a seed, that represents continuance. It is something to lay hold to; something to admire and take note of.

 

James, aka Ya’achov, the half-brother of our Master, wrote:

 

“Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him” (1:12; NASB).

 

Other English words that are often used interchangeably for test/tests/testing include temptation and trial.

 

Trials generally, but not always, denote troubles or times of trouble. These times of trouble or troubles serve to test our faith (reference Gen. 12:10).

 

Now, a test can be interchangeably viewed as a trial, and it tends to carry that connotation in the Brit haDashah. Thus, a test is manifested in some form or type of challenge; a difficult situation if you will, that is imposed by Yah upon His chosen ones for various reasons. In this particular reading, we will find later on that Abba reveals to Avraham why He tested him so: to confirm the level of his fear of Yehovah and his willingness to not withhold his only son—the son of promise—the son of covenant from Yehovah.

 

Beloved, are we willing, as was Avraham, to give up unto Yah that very thing or those things in our lives that we hold most dear? Indeed, we may be asked by Yah and tested by Yah to do that very thing. That’s why we must count the costs associated with our covenant relationship with Yehovah.

 

As it relates to the English term “trial” or “trials,” these are times of great difficulty or persecution that the elect of Yah are required to go through or endure. Yah allows or requires his elect from time-to-time to go through trials or difficult times for purposes of strengthening their faith and character.

 

Which begs the question: Can a trial also be a test? I believe absolutely yes. Trials could be times of financial stress and challenges; health crises; relationship difficulties and such. Indeed, such situations may serve to strengthen the elects’ faith and character. But also they may serve to prove whether or not the elect one trusts Yah to bring them through whatever challenge or situation they may be enduring.

 

I want to also point out to you as well that the English terms of tests or trials should not be confused with temptation to do evil. The English term temptation, in particular in the Brit haDashah is often described as testing or trials. But contextually, when we are specifically referencing the English term temptation within the context of whatever text we’re examining at the time, it is important that we make every effort to determine whether or not the author is talking about temptations that lead one or entices one to do evil, or some form of trial or testing.

 

The nuance that must be recognized emphatically by every child of Yah is that, as James, the half-brother of our Master Yahoshua:

 

“God cannot be tempted with evil, neither tempteth he any man: but every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin, when it is finished bringeth forth death” (Jas. 1:13-15; KJV).

 

Is the temptation one of evil or of a testing or trial? That is the interpretative exercise we must enter into when we come across the English term temptation in scripture.

 

In the Torah and throughout the Tanach, as mentioned in particular the LXX or otherwise referred to as the Septuagint, “tempted” or “temptation” is the term used to define what Yah put Avraham through in our reading here today. Thus, the Greek of the Torah, in this case, uses the English term temptation to mean a test.

 

 

Testing is a character trait of our Father, as it was of our Master Yahoshua. Torah talks extensively about Yah testing His chosen ones, in particular Yisra’el. In particular, we find through the writings of Jeremiah that Yehovah tries or searches the heart; He tests the mind of His people (Jer. 17:10).

 

We naturally test things and people from time-to-time to determine whether a person, place or thing meets certain criteria that we expect them to meet.

 

So, tests or trials are an essential element of Yah’s relationship with His chosen ones. It’s to be expected and embraced if you will.

 

Interestingly, this is the very first direct mention of Yehovah testing one of His own. And this sets the stage for our understanding that yet another immutable character trait of Yehovah: That He tests those who are His (Deu. 8:2, 5; 2 Chr. 32:31; Job 1:8-22; 2:3-10; Psa. 66:10-13; Dan. 12:10; Zec. 13:9; Jas. 1:2-12; 1 Pet. 1:6-7).

 

Having to endure Yah’s testing is part of being in covenant with Yehovah my friends. Even our Master Yahoshua was tested throughout His ministry, even unto death.

 

I want to also point out to you that Father does not restrict testing to just Himself, but rather, Abba urges us to try Him as well. The Psalmist wrote:

 

“O taste and see that Yehovah is good: blessed is the man that trusteth in him” (34:8; KJV).

 

It’s not that we try Yah’s patience and push Him to a place that we are bating Him to see what He’ll do; trying to entice Him to anger. No, that’s not what our tasting and seeing of His goodness is supposed to be about. But rather, Yah gives us the opportunity to give Yah’s Way of life a try and see, as Kefa, aka Peter wrote:

 

“…taste that the Lord is gracious” (1 Pet. 2:3; KJV). 

 

22.2.  And He said, “Take, pray, your son, your only one, whom you love, Isaac, and go forth to the land of Moriah and offer him up as a burnt offering on one of the mountains which I shall say to you.”

 

Yah requests Avraham His friend, take Yitschaq and “offer him” as a burnt offering. “Take, please (inserted ”na”)…Yitschaq and go for thyself unto the land of Moriah, and cause him to ascend there for a burnt offering on one of the mountains of which I speak unto thee” (YLT).

 

The burnt offering or ascension offering referenced here (”o’lah”), in the ancient Hebrew, carries the connotation or sense of that which is lifted up. The root of the Hebrew term that is used, “o’lah,” suggests the act of lifting. Anything that is high and lifted up.

 

The LXX or rather, the Septuagint mentions specifically Yah instructing Avraham to offer Yitschaq/Isaac, there at Moriah, which carries prophetic implications for the discerning Messianic surrounding not just the whole worship, burnt offering ritual as outline in Torah, but also the sacrifice of our Master Yahoshua.

 

The KJV describes the required offering of Yitschaq by his father Avraham to be that of a burnt offering.

 

The Burnt Offering was:

 

  • To be offered only to Yehovah.
  • Specifically acceptable unto Yehovah (Lev. 1:9-17). No part of this type of offering was to be shared or apportioned to the priests and the offerer. The whole creature was to be burnt.
  • Burnt offerings were the most ancient of all sacrifices (Gen. 4:4; 8:20; Job 1:5).
  • The animal to be offered was to be taken from either the flock or herd (Lev. 1:2) or an acceptable fowl (Lev. 1:14).
  • The general purpose of the burnt offering was for atonement for sin (Lev. 9:7). The guilt of the offerer was to be transferred to the animal being sacrificed (Lev. 1:4; Num. 8:12).
  • There are of course other particulars that are associated with (whole) burnt offerings, which we won’t address here in our discussion today.

 

It should be mentioned that Moriah is considered by many scholars to be the area where Solomon built the first Temple (2 Chr. 3:1). Indeed, there are significant prophetic implications associated with this testing of the patriarch of the Hebrew Faith (Joh. 3:16).

 

The strand of “your son, your only one, whom you love, Isaac,” is a curious one. In one vain, it would appear that either the writer or Yehovah Himself is trying to get across which son He was asking Avraham to offer up as a burnt offering on the mountains of Moriah. And that certainly could be the case, especially given Avraham has two biological sons: Ishma’el whose mother was Hagar, Sarah’s former handmaiden or slavegirl, and of course, the son of promise, son of covenant, Isaac, or Yitschaq.

 

However, the so-called rabbinic sages, in particular Rashi, weren’t satisfied with such an explanation as to why Yah was so emphatic about spelling out which son. These sages pointed the finger at Abraham. And as dubious as their  explanation may seem to us, it does offer up a beautiful nuance to this story, which in and of itself violates one of the basic commandments or mitzvot of Torah: “Ye shall not add unto the word which I command you, neither  shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you” (Deu. 4:2; KJV).

 

Despite this concern, I want to share this tidbit or Midrash as popularly referred to in Jewish circles, with you because you’re going to no doubt run into it at some point in your studies of this Torah Reading.

 

According to Rashi, the discourse here went something like this:

 

“Your son. He [Avraham] said to Him [Yehovah], “I have two sons.” He [Yehovah] said to him, “Your only one.” He said “This one is an only one to his mother and this one is an only one to them.” He said to him, “Isaac.”

 

Now, how Rashi and others are able to deduce such a detailed exchange from a recorded “one-sided” conversation, which this text records, I don’t know. But it can always be said of the rabbis, be it good or bad, that they do like a good story. 

Now, the rendering of the phrase “your only one” has resulted in slight debate among Hebrew scholars over the centuries. One side has chosen to interpret this phrase using the Hebrew term “yadid,” which means “favored one.” The other side, however, chose to interpret this phrase using the Masoretic Hebrew term “yahid,” which of course is “your only one.” And this shouldn’t matter to most, but when we drill down to the core of this whole Avrahamic adventure, the central theme must always return to regarding the Avraham’s two sons is “covenant.” As it relates to Avraham’s life and relationship with Yehovah, which is entirely covenant-based, Yitschaq is Avraham’s only son. Avraham’s feelings regarding which of his two sons was his favorite are irrelevant. Which says to us, our feelings and preferences in this life of ours, become irrelevant when we enter into covenant with Yehovah through Yahoshua our Messiah.

 

So, What’s the Deal with Yah Suggesting Avraham Engage in the Abominable Sin of Child Sacrifice?

 

From a secular, quasi-scholarly perspective, El, the Mesopotamian chief god, required sacrificial offerings of every increase a worshiper received, including of their children. Avraham, hailing from Ur of the Chaldees, would no doubt have been acutely familiar with such worship practices.

 

Child sacrifice in the ANE, centered around concerns of fertility and the promise of more children when the first of a couple’s children would be offered to El.

 

Yehovah, our Elohim, however, prohibited this heinous practice, restricting all such volitional offerings to animal substitutions.

 

A lot of controversy surrounds this story in that it would seem Yehovah is condoning child sacrifice by asking Avraham to sacrifice Yitschaq, his son. But this is not at all the case here.

 

We know that Yah sees child sacrifices as an abomination (Lev. 18:21; 20:2-5; 1 Kin; 11:7; 2 Kin. 23:10; Jer. 32:35), and holds those who participate in such abominable worship practices responsible and these will face His wrath personally.

 

Nevertheless, Yah here is not in anyway condoning child sacrifices by asking Avraham to offer up his son Yitschaq as a burnt offering unto Him. To begin with, Yitschaq was by no stretch of the imagination a child. He was very likely a young adult.

 

Secondly, what Yah was asking Avraham to do was to show his trust and willingness to obey Yehovah. Do you, Avraham, trust me to the extent that you’d be willing to sacrifice your only beloved son Yitschaq to me; to give him up to Me, as the heathen so readily sacrifice and give up their sons to their demigods? Are you Avraham willing to give up the very thing you love the most in your life, your  son Yitschaq, for Me?

 

We should take note that the text gives no indication that Avraham even bothered to engage Yehovah in a conversation or question Yah about his request to offer up his son Yitschaq as a burnt offering. Recall previously that Avraham engaged Yah in a robust discussion regarding the saving of Sodom out of respect of the innocent ones of Sodom (Gen. 18). Yet here, Avraham behaves differently towards Yehovah. There would be no discussion, no debate, at least the text offers no such discourse between Avraham and Yehovah. What we have here is acceptance, faith and obedience displayed. Why? Why no challenge or pleading on the part of Avraham for the life of his son?

 

It should also be recognized that Avraham, like in the story of Job, had no clue that he was being tested of Yah. Yah does not let Avraham know he’s testing him until He reveals the ram in the thicket to Avraham and commands Avraham to not harm his son Yitschaq.

 

One could reason as it relates to issues such as trusting faith and obedience, that the whole purpose and point of a test would or might be lost if the one who is tested is told, hey you, this is a test.

 

Nevertheless, Avraham after all these years and all he’d been through with Yah, is readily willing to walk in uncompromising faithful obedience with His friend, Yehovah (2 Chr. 20:7; Jas. 2:23).

 

And here Yah asks of His friend Avraham to show Him just how much he trusted and believed Him; that he give up his beloved son for and to Him.

 

So, the question that must be answered is: Although this which Yehovah asks Avraham to do, that being to offer up His son Yitschaq as a burnt offering, is a test of Avraham by Yehovah to determine the extent to which Avraham “feared (yare) Yah” (verse 12), why did Abba choose the profane act of human sacrifice, some say child sacrifice, to test Avraham?

 

Well, it is widely accepted that at the time this story is taking place, Yitschaq is no longer a child. Yes, many English translations, including Alter’s here, uses the descriptor “lad” for Yitschaq. Some sources go so far as to assert that Yitschaq by this time was in his 20’s or even 30’s. So, from our western sensibilities, lad or child would not be an accurate understanding of the maturity of Yitschaq. Regardless, the idea of Avraham offering up his son as a burnt offering sacrifice should be problematic for us.

 

But here’s a way of looking at this peculiar situation.

 

Clearly, this was not a case of Avraham being asked of Yah to offer up Yitschaq as burnt offering for purposes of atoning for Avraham’s sins. As a tool to prove or test (naw saw) Avraham, it is shrouded in the Mystery of the cross/stavros: the foreshadowing of the seed that would descend as a seed of Avraham and atone for the sins of humanity and provide the means by which humanity may once again be in fellowship or covenant with his/her Creator. This is clearly the 35,000 foot view of this thing. But the immediate perspective is that of testing, not sacrifice.

 

A sacrifice, especially that of the whole, burnt ascension type, is always meant to exact a toll or hardship on the offerer. It is meant to hurt, cost or mean something to the offerer. Thus, the use of the term “sacrifice” to describe what this offering was.

 

Well, the most powerful manifestation of a burnt offering sacrifice would involve some degree of personal relationship between the offering and the offerer; and of course the most important relationship, involving that of the relationship between the offerer and Yehovah. In this case, we see that deep, abiding relationship describerd in stark detail in verse two:

 

  1. Take you son. 2. Take your only son Isaac. 3: The one son whom you love.

 

One cannot over look the prophetic here, whereby Yehovah gave as an atonement for humanity His son Yahoshua; His only son; the son whom He loved. 

 

I cannot overlook the nuance in verse two where Yah asks Avraham to offer up Yitschaq as a burnt offering, as opposed to directing or commanding him to do so. The instructing and commanding flavor is found in the vast majority of English translations. But in some older Hebrew manuscripts like the Codex Leningrad ensis, the oldest complete manuscript of the Tanach, the particle interjection of entreaty or exhortation is found. Unfortunately, most translators for whatever reason have chosen to ignore this entreaty, citing or alleging that it is too difficult to render and interpretation thereof.

 

The YLT and the Alter translations are the only two English translations I have access to that actually acknowledge this inserted interjection of entreaty: “I pray thee” or “I pray you,” which I find very interesting. It suggests to me that Abba was sort of giving Avraham the option of saying no to this jarring instruction to take Yitschaq to the mountains of Moriah and offer him up as a whole burnt offering or ascension offering. It’s as though this was a request Yah was making of Avraham, which also suggests the free-will aspects associated with operating in covenant with Yah.

 

Nevertheless, we still must come back to the reality that many, if not most, trials or tests come to Yah’s elect without the elect’s ability to opt out of the trial or test. And the one example that readily comes to mind is of course the story of Job. He did not have the ability to opt out of his trials and testings.

 

I guess we can safely say that we who are in a covenant relationship with the Almighty are subject to testings and trials that have sort of an opt-out aspect to them. The one that readily comes to mind is that of the Sabbath. We are given the option each week to keep the Shabbat and to keep it holy and all of the specific instructions that are attached to this mitzvah. And each Sabbath, hundreds and thousands of us have the option of keeping Shabbat in Spirit and in Truth and “not turn away our feet from the sabbath and doing our own pleasure on Yah’s holy day and calling the sabbath a delight and not doing our own ways, nor finding our own pleasure, nor speaking our  own words” (Isa. 58:13). 

 

 

22.3.  And Abraham rose early in the morning and saddled his donkey and took his two lads with him, and Isaac his son, and he split wood for the offering, and rose and went to the place that God said to him.

 

 

We quickly see in Father’s request of Avraham similarities in what some consider to be Avraham’s very first test: That being where Yehovah instructs Avraham to “Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee” (Gen. 12:1). In comparison we have here similarly, Yah asking Yehovah to offer up his son Yitschaq somewhere in the land of Moriah at a place He, Yah would show Him. Indeed, as happened to Avraham in the Land of Ur, here we see a repeat in Beersheba. Gather your things and head to a location that I will eventually show you. Go. Trust me to lead you.

 

Yehovah desires that the reader not lose sight of the anguish that this test is costing Avraham. Yah emphasizes the crucial reality of “Isaac his [Avraham’s] son” and Avraham as Yitschaq’s father. The fact of Yitschaq being the son of promise and covenant aside, Yehovah wanted to make sure that we, the reader, recognize the “yada” relationship, the intimate, father-son relationship that existed between these two.

 

The two lads of this verse as rendered by Alter in his translation, are basically two of Avraham’s young servants. The KJV seems to render the description of these individuals as “young men.” Interestingly, some ancient sources classify males even into their 20’s and 30’s as young men or “lads.” So, the text we have here before us seems to be following an ancient tradition.

 

Now, some Jewish sources (a Midrash) state that these two “lads” if you will, identify them as Eleazer of Damascus and Ishmael, son of Hagar and Avraham. Just wanted to throw that out there as an aside, since it’s a good chance at some point you may run into this information.

 

 

22.4.  On the third day Abraham raised his eyes and saw the place from afar.

 

 

22.5.  And Abraham said to his lads, “Sit you here with the donkey and let me and the lad walk ahead and let us worship and return to you.” 

 

Avraham instructs his two lads or young servants or the accompanying young men to hang behind and await his and Yitschaq’s return. Now, to me, this is the point in the story where we get an understanding of Avraham’s perspective on what he is heading up the hillside to do and what he believed the outcome of that which Yehovah asked him to do would be. The texts suggests that Avraham possessed such a trust in Yah that he believed Yitschaq would survive this sacrifice, or maybe Yah would resurrect his son, presuming he went through with slaying him. For Avraham says to the young men that they were to hang back and await for his and Yitschaq’s return.

 

To make such a confident statement, Avraham had to have a tremendous amount of trust in Yehovah. For in the mind of Avraham, he and Yitschaq would return to the two awaiting servants. In my mind, as well as in the minds of other like-minded Messianics, Avraham had to believe that Yitschaq would be resurrected, otherwise, Yah’s covenant promises would be nullified. Right? Think and meditate on this beloved. This is powerful.

 

Another way of rationalizing or maybe trying to read Avraham’s mind in this is that Yehovah is the smartest Person in the room and he trusted Him to keep His covenant promises, even though that terrible thing that Yah’s asked him to do defies reasonable outcome and expectations of the covenant Yah established with him many many years before.

 

And here is where we also sort of get into the issue of the power of the resurrection. The mystery and power of the resurrection is built on the reality or truth that Yehovah will always overcome any and every obstacle that the enemy may put forth to inhibit the fulfillment of Yah’s established covenant promises. And what we have inscribed in this story is this very thing: The Avrahamic Covenant being more than the promise of Yitschaq and of a land and of a progeny as vast as the stars of the heavens and the grains of sand on the seashore. It’s also about the reconnecting of Yehovah with his human creation; it’s about crushing the serpent’s head; it’s also about being victorious over sin and its penalty which is death; it’s about the resurrection; and it’s about eternal life.

 

All this flowed from the faith of Avraham beloved. Avraham clearly trusted in the power of Yah to overcome death, even to the point of raising Yitschaq from the dead if it came down to him having to actually slay Yitschaq. Beloved, this is the faith Yah is calling us to. And again, let us not overlook the faith of Yitschaq. Yitschaq’s faith is a powerful testimony to the mantle that was passed down to him by his father Avraham. It’s a powerful statement to the power that is associated with raising our children within the framework of covenant and training them in the way they should go such that they will not depart from the Way. 

 

 

22.6.  And Abraham took the wood for the offering and put it on Isaac his son and he took in his hand the fire and the cleaver, and the two of them went together. 

 

22.7.  And Isaac said to Abraham his father, “Father!” and he said, “Here I am [hineini], my son.” And he said, “Here is the fire and the wood but where is the sheep for the offering?” 

 

Avraham placing the wood on his son Yitschaq’s back for the short trip up the Moriah hillside is enormously rich in the prophetic. Yahoshua, our Master, in His agonizing journey along the Via Delarosa to Calvary or Golgotha, we know, carried part of that way, his execution stake (Joh. 19:17). I personally believe the place where Yahoshua would ultimately be crucified is the place that Yitschaq’s binding took place. Could that place also be the place where the Temple was built, or the Brazen Altar stood? Absolutely. But these are all part and parcel of the shadow pictures that Torah provides us (Heb. 8:5; 10:1).

 

So it was: Yitschaq bore the weight of the wood for the burnt offering, while his father Avraham carried the implements of the pending sacrifice:  the knife or cleaver as Alter renders it, and the fire.

 

The text makes the point of the two, Avraham and Yitschaq, walking off to their destination together. The OKE states:

 

“…and they went both of them as one.” (The Onkelos an ancient rabbinic commentary interpretation of Torah)

 

And so, it is evident that there existed a beautiful, trusting relationship at play here between these two. Obviously, Yitschaq had witnessed his father offer up numerous burnt offerings to Yehovah throughout his entire young life, no doubt also assisting his father in rendering those sacrifices. This knowledge and experience base would have no doubt led to many questions in Yitschaq’s mind as to what this sacrifice was all about: no animal for the sacrifice and a sacrifice being done 3-days journey from their home at Beersheba. Something was odd about this worship session.

 

Nevertheless, there existed a great amount of trust on the part of Yitschaq. We talk about the faith or trust of Avraham, but we cannot overlook the tremendous trust Yitschaq had in his father Avraham, and in His Elohim, Yehovah.

 

Let’s not forget also, that daddy Avraham is well over 100-years old at this point in the story, while the so-called “lad” here is a young, strapping late teenager, if not by some estimates, a young man in his twenties if not even 30’s.

 

Many of the Sunday Schools of our youth led us to believe that Yitschaq in this story was a mere adolescent child who would easily be overcome and succumbed by his adult aged father Abraham. However, knowing that Yitschaq was much older than an adolescent, it’s beyond a safe bet that there would physically be no contest if Yitschaq chose not to go through with being bound and ultimately sacrificed. He could easily take his dad. Just saying.

 

So, Yitschaq was of complete trust in his dad and in his God.

 

Nevertheless, at this juncture in our story, the questions naturally lingered in Yitschaq’s mind: Where is the lamb for the sacrifice daddy? Yitschaq would have been acutely aware that no proper whole-burnt offering sacrifice could be accomplished without a proper lamb. 

 

22.8.  And Abraham said, “God will see to the sheep for the offering, my son.” And the two of them went together. 

The image Yehovah conveys here of the two, father and son, going toward the place where the sacrifice was to take place, is a sober one. Rashi wants us to see the two, Avraham and his son Yitschaq, as two individual heading towards an inevitability, essentially on a mission, or more specifically, “in one purpose.” I’ve not really grasped the significance of what Rashi is saying here because of the unknown variable: Yitschaq up to this point did not know he was slated to be the sacrifice, so this thinking or image of the two walking towards the place of sacrifice together as the two being “in one purpose” sort of eludes me. But I can see from a broader perspective, I guess, that from maybe heaven’s perspective, this is about purpose or mission. I don’t know. What do you think? Or does it even matter?

 

So, Avraham responds to his son’s reasonable inquiry with one of the most poignant answers in the whole of scripture:

 

“Elohim will provide Himself the lamb for a burnt offering.”

 

The Jerusalem Targum provides a very interesting rendering:

 

“The Word of the Lord will prepare for me a lamb, and if not, then thou art the offering…” Interesting huh?

 

Nevertheless, what did Avraham mean when he responded to Yitschaq that Yah would provide “Himself” or “provide the sheep” (NAB) for the burnt offering?

 

The Hebrew text bears the sense that Yehovah would see for Himself, or look out for or see to it” that a proper or acceptable lamb would be available for the impending sacrifice.

 

Now, I have to ask: Was Avraham speaking to his son in the prophetic here? Clearly there is tremendous prophetic implications operating here. Did Avraham know something? Suspect something in regards to the outcome of this thing? Why did he, Avraham, withhold from Yitschaq that which Avraham was asked to do by Yehovah? Was this withholding of the information to spare Yitschaq any emotional and psychological agony? Or did Yah’ Spirit lead Avraham in the withholding of this critical information?

 

I believe Avraham was operating in the prophetic as well as he was operating in trusting, faithful obedience that precluded any words on his part. At no time in this whole thing that Avraham refute or challenge that which Yah asked him to do. Why? I don’t know. Clearly, Avraham is operating in something that is spiritually advanced and wonderful. Trust. Faith. Obedience. The prophetic. The Spirit was clearly guiding Avraham. And since this was an expressed test, Avraham’s trusting faithful obedience allowed Yah’s Spirit to lead the proceedings of this historic event.

 

In any event, it would appear that somehow Avraham was led to treat this unique event as though it was just another whole burnt offering worship session with the Almighty.

 

There is a deep, emotional element to the exchange that takes place here between Avraham and Yitschaq. Yitschaq calls out to his father:

 

“My father,” to which Avraham responds: “I am here son…Hineini!”

 

And thus, Yitschaq speaks to his father Avraham about the obvious:

 

“I see the wood and fire, where is the lamb?”

 

And this beloved serves as a turning point for this story. No offering is valid without a proper sacrifice; a proper lamb. And for whatever reason Avraham had, he responds with a most profound, but certainly most obvious explanation:

 

“Yah will provide Himself the lamb for a burnt-offering my son.”

 

In other words, don’t worry son, Yehovah’s got this. I didn’t forget that we needed a sacrificial lamb. I’m trusting Yehovah to provide for Himself the proper lamb for this sacrifice.

 

Friends, if that revelation and statement of truth doesn’t cause to well up from your very being a shout of praise and adoration for the Elohim of Avraham, Yitschaq and Ya’achov, I don’t know what will. You can’t make this stuff up. This can come only from the Ruach of Elohim.

 

But I’m led to ask: Is Avraham’s response here one that was based on his uncompromising faith or his obedience or both? Obedience in that he/we must offer the sacrifice that Yah provide him or us? This would be indicative of our submitting ourselves to Yah’s divine will as Avraham is doing here in our reading. And this understanding of the response, let’s say, could have potentially opened the door, at least in Avraham’s mind, to probably Yitschaq being the actual, final sacrifice that Yah asked him to make. In this case, Yah would not abandon his covenant promise to Avraham and Yehovah would resurrect Yitschaq.

 

Or better, of course, faith such that Yah would indeed provide another, proper sacrifice in lieu of Yitschaq.

 

I suggest as I somewhat alluded to earlier, that Avraham’s response to Yitschaq of Yah providing Himself a lamb for the sacrifice was not limited to a substitutionary lamb in place of Yitschaq or even Yehovah resurrecting Yitschaq in the event Avraham slew his son Yitschaq, but also the prophetic. Friends, this response I believe incorporated obedience and faith into a spiritual equation that served as a foretaste knowledge and understanding of something greater than Yitschaq and Avraham would ever have envisioned to take place at Moriah. Yah would always provide His beloved a proper sacrifice, in the here and now, as well as in the future in the form of His beloved Son Yahoshua Messiah.

 

In the case involving Yitschaq, Yehovah would provide a replacement sacrifice. In the case for humanity, Yahoshua would be the ultimate sacrifice, provided by Yehovah Himself. Yahoshua, the perfect sacrifice.

 

Yochanan (aka John) the Immerser emphatically stated of Yahoshua to those in earshot of him:

 

“Behold the Lamb of Yah, the sacrificial lamb Yehovah Himself provides the world, which taketh away the sin of the world” (Joh. 1:29). 

 

22.9.  And they came to the place that God had said to him, and Abraham built there an altar and laid out the wood and bound Isaac his son and placed him on the altar on top of the wood. 

 

22.10.  And Abraham reached out his hand and took the cleaver to slaughter his son. 

 

These two verses convey an image of meticulous preparation and effort. And from a spiritual perspective, at least as I see it, it sort of conveys the importance of worship and sacrifice; that worship and sacrifice must never be treated as a passive or frivolous act. It must involve “all our heart, all our soul, and all our might” (Deu. 6:5). And we see this beautifully played out here before our eyes: the packing of the donkey and the implements for the sacrifice; the three-day’s journey from Beersheba to the mountains of Moriah; the journey from the place where Avraham and Yitschaq leaves the two accompanying lads; the building of the stone altar; the laying out of the wood upon the stone alter; the binding of Yitschaq.

 

Indeed, from such a perspective, I can personally appreciate this being a purposeful endeavor as Rashi suggests. And so, from such a perspective, we are wise to approach the worship and sacrifices we make unto Yah with purpose, drawing from the inner depths of our hearts, souls and might.

 

So much physically takes place here:

 

  1. The pair travel/walk to the assigned location in the hills of Moriah: some say the very spot where the Temple would be erected; others Jerusalem; still others Calvary or Golgotha. Regardless where you fall out on this, the prophetic implications here are undeniable.

 

  1. Build a proper stone alter.

 

  1. Laying out the wood upon the alter in a proper format to facilitate a whole burnt offering.

 

  1. Binding Yitschaq and placing him on the alter/wood.

 

This last act seems to be condensed, yet the words that make up this section give no absolutely no indication whether or not a word was exchanged between the two or not. In particular at the binding of Yitschaq, famously referred to in Rabbinic circles as the Akeida. The text leaves out key information. What, if any words were exchanged between the two when time came for Avraham to bind Yitschaq? When Yitschaq figured out that he was the intended sacrifice, or when Avraham told him that he was the intended sacrifice, did Yitschaq put up any physical or verbal resistance?

 

The record strongly suggests that Yitschaq’s faithful obedience resulted in no resistance on the part of Yitschaq. And if that were the case, which I personally believe it to be, then we could easily enter into another conversation about the obedience and trusting faith of Yitschaq, which many discussions and examinations of this Torah Reading passage rarely get into. This being case, beloved, of Yitschaq offering up no resistance to his father Avraham, also plays firmly into the prophetic of Yahoshua, who was described by the prophets as:

 

“…a sheep led to the slaughter; like a lamb dumb before his shearer, so opened He (Mashiyach) not His mouth” (Isa. 53:7-8; Act. 8:32).

 

What a wonderful Elohim we serve.

 

As a test, it is here that we see the faithful obedience of Avraham manifested in all its brilliance. It is the literal embodiment of the words of Job:

 

“Though He (Yah) slay me, yet will I trust Him…” (13:15). 

 

And so, it is by all that is recorded here in our reading that Avraham was justified by the Court of Heaven:

 

“Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar” (Jas. 2:21).

 

Contrary to conventional denominational thinking, Avraham was justified by first his trusting faith in Yehovah, which secondarily led to his obedience to Yah’s instructions to him. The apostle James specifically states it was Avraham’s “works that resulted in him being justified in the eyes of the Eternal.

 

The writer of Hebrews focuses on the faith of Avraham as his justifying element. And so, I argue that both obedience and faith were tried by Yah in this story. Avraham’s faith led to hiss obedience which all resulted in his passing Yah’s test with flying colors:

 

“Now I know that you are a man who fears (yare) Elohim you have not withheld your son, your only son, from Me (22:12). 

 

You, Avraham, trusted; you believed Me and you showed this your willingness to do that which I asked you to do: Render unto me the one thing in this life you  loved the most: your son of promise; the son you  love; Yitschaq. 

 

22.11.  And the LORD’S messenger called out to him from the heavens and said, “Abraham, Abraham!” and he said, “Here I am” [hineini].

 

 

And here we have it: the third utterance of “hineini” by Avraham: the first to Yehovah when He asks him to offer up Yitschaq; the second in response to Yitschaq inquiry of the whereabouts of the sacrificial lamb; and now in response to the messenger of Yah commanding him to not harm Yitschaq. Hineini beautifully carries with it a sense of intimacy, of relationship and of caring. But even greater, Avraham’s hineini carries with it the sense of readiness and uncompromising obedience and trust. It’s being able to discern the still-small voice of our Creator with a loving heart and ear and an uncompromising readiness to trust and obey Him.

 

Man, what does this say to us in how we must learn to respond to the still small voice of Yehovah our Elohim?

 

 

22.12.  And he said, “Do not reach out your hand against the lad, and do nothing to him, for now I know that you fear God and you have not held back your son, your only one, from Me.”

 

 

And so, the messenger instructs Avraham to not proceed with the slaying of his son Yitschaq, and it is here also that Avraham learns that this was a test.

 

 

22.13.  And Abraham raised his eyes and saw and, look, a ram was caught in the thicket by its horns and Abraham went and took the ram and offered him up as a burnt offering instead of his son. 

 

And here the realities of Avraham’s prophecy is brought to fruition: Yehovah provides a proper lamb for the sacrifice. And Avraham obediently sacrifices the ram that is provided him, in lieu of Yitschaq. 

 

22.14.  And Abraham called the name of that place YHVH-Yireh, as is said to this day (that day in which Moshe was recording this event), “On the mount of the LORD there is sight.” 

 

The naming of the place of sacrifice at Moriah, Yehovah Yireh, carries with it a degree of ambiguity. Depending on which English translation of Torah you’re using, can mean: “Yehovah shall provide;” “Yehovah is seen on this mountain” which some Messianics and Denominationalists take to have tremendous prophetic meaning; “the mount where Yehovah is seen;” and “on the mount of Yehovah it shall be seen.”

 

The Hebrew phrase, however, literally means “He [Yehovah] sees” or “He [Yehovah] will be seen.” I tend to favor the rendering that links this location to Yehovah providing the proper lamb for the sacrifice He requires; in other words, “Yah will see to it” that a proper lamb is made available for His required sacrifice.

 

 

22.15.  And the LORD’S messenger called out to Abraham once again from the heavens, 

 

22.16.  And He said, “By My own Self I swear, declares the LORD, that because you have done this thing and have not held back your son, your only one, 

 

22.17.  I will greatly bless you and will greatly multiply your seed, as the stars in the heavens and as the sand on the shore of the sea, and your seed shall take hold of its enemies’ gate. 

 

22.18.  And all the nations of the earth will be blessed through your seed because you have listened to My voice.” 

 

22.19.  And Abraham returned to his lads, and they rose and went together to Beersheba, and Abraham dwelled in Beersheba. 

 

I, like Alter, find it curious that Yehovah reiterates that which He’d already emphatically stated unto Avraham—that being the tenets of the covenant promises that he made to Avraham through the course of his walk with him. But here, in Yehovah essentially asserting to Avraham that he passed his test, one of Yah’s character traits is that He loves to affirm His relationship with His children. It’s not uncommon for some fathers to dote over and proclaim over and over on various occasions that because their child does this good thing or that, that they are most worthy of His love and affection.

 

Let us not forget the times that Father announced on a couple of occasions to all creation that Yahoshua was His beloved Son in whom He was well pleased. The first occasion being after Yeshua came out of the water, the second being at the “Transfiguration” (Mat. 3:17; 17:5).

 

These incidents in my mind shows Yah celebrates His love for His chosen ones, especially in response to proper actions they’ve taken.

 

So, Yah through His messenger, once again commends Avraham for his faithful obedience. Yehovah declares to his friend, and by extension all of creation, that based on his actions, his works, his faithful obedience, He, Yehovah, would fulfill the previously mentioned elements of the covenant. Some commentators have sought to attach this understanding that Yah is saying to Avraham that you are worthy to be the recipient of the many covenant promises that I previously proposed to you:

 

  1. You will be abundantly blessed (Gen. 12:2).

 

  1. I will multiply your seeds to such an extent that they would be as numerous as the stars of the heavens and the grains of sand on a seashore (Gen. 13:16; 15:5).

 

  1. Your descendants would possess the cities of their enemies (OKE, NLT, NIV, LXX, CJB). And

 

  1. And through you, all of humanity will be blessed, which is the very fulfillment of the so—called protoevangelium—the ministry of the serpent head crusher; the establishing of the renewed covenant; the provision for forgiveness of sin and salvation and redemption.

 

This is the very core and benefit of Avraham’s testing: Yehovah provides the Lamb that will take away the sins of the world and bring humanity into an eternal covenant relationship with Yehovah. Praise Yah!

_____________________________________________________

 

Practical Halachah

 

 

Tests or trials serve a number of purposes that includes:

 

  • Humbling us (Deu. 8:3, 5; 2 Chr. 7:13-14; Lam. 3:19-20; 2 Cor. 12:7).
  • Trying our faith and our obedience (Heb. 11:17; Exo. 15:23-25; Deu. 8:2, 16; 1 Pet. 1:7; Rev. 2:10).
  • Purifying us.

 

Since tests or trials is common to the elect of Yah, in order to save us much agony and turmoil, it behooves us during times of calm and quiet in our walk with Messiah, to allow the Ruach haKodesh to humble us, increase our faith, lead us into obedience and cleanse and purify us.

 

It should also be noted that Yehovah will from time-to-time take us into a season of testing for purposes of teaching us how to receive His mercy and grace. For when we open ourselves to hearing the still small voice of Yah with the readiness of Avraham’s response of “hineini,” the chances that we will hear His voice of mercy in the midst of the test will be increased. In other words, trials or testings, when we recognize them and embrace them, as counterintuitive as that may seem, build in us a sensitivity to Yah’s Word; His mercies; His righteousness; His justice.

 

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The In’s and Out’s of Covenant-Justice and Mercy-STAR-18

The In’s and Out’s of Covenant-Justice and Mercy-STAR-18

by | Jan 28, 2022 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer's Sabbath Thoughts and Reflections

 

This is “The In’s and Out’s of Covenant-Justice and Mercy.”

This is the 18th Reading in our 3-year Torah Reading Cycle. It is contained in Genesis 21:1-34. But for purposes of this discussion here today, we will focus only on verses 1 through 21.

 

And as always, I will be referencing the Robert Alter Translation of Torah entitled: “The Five Books of Moses.”  

 

There are a number of themes to be found in our reading today that include, but aren’t limited to:

 

  • Covenant—We all recognize the stark realities associated with covenant (not everyone who says Lord Lord will enter into the Kingdom. However, we must recognize that there are realities of mercy and justice and grace, love and kindness that exists outside the framework of covenant. And we see this brilliantly and beautifully illustrated in our Torah reading today.
  • Justice
  • Mercy
  • Righteousness
  • Carnal or the Flesh
  • Spirit
  • Sovereignty
  • Divine Visitation
  • Life (Time of Life)
  • The Miraculous 

Let us not overlook that Torah is more than Yah’s instructions in righteousness. Torah also reveals some of Yah’s most astounding, immutable character traits to us and how we must respond to those traits.

___________________________________

 

21.1.  And the LORD singled out Sarah as He had said, and the LORD did for Sarah as He had spoken. 

 

21.2.  And Sarah conceived and bore a son to Abraham in his old age at the set time that God had spoken to him. 

 

21.3.  And Abraham called the name of his son who was born to him, whom Sarah bore him, Isaac. 

 

21.4.  And Abraham circumcised Isaac his son when he was eight days old, as God had charged him.

 

 

The “just as” phrases peppered throughout our reading. Verse 1: “just as He said…” Verse 2: “Just as He spoke…” Verse 4: “at the festival as God had spoken…” “just as God had commanded him.” These are emphatic points of affirmation that Yehovah, when He says He is going to do something, you can take it to the bank, baby. He is going to do that very thing He promises and declares He’s going to.

 

It is an essential, foundational character trait of Yehovah that every would be child of Yah must become intimately knowledgeable of. Every child of the Most High must live by this critical understanding and must remain unshakable on this understanding.

 

Of this Shaul wrote to the Roman Messianics: “Let Yehovah be true, but every man be a liar, as it is written, That thou mighest be justified in Thy sayings and mightiest overcome when thou art judged” (Rom. 3:4).

 

When brethren, are we going to have this Truth interwoven into our DNA and live by our Faith (Hab. 3:2)? When are we going to stop trusting the foolishness that flows so easily and deceptively from the mouths of the mainstream media and this nation’s government’s officials’ mouths, and start trusting that which comes from the Mouth of Yah. Master declared to hasatan, “It is written, ‘Man shall not live by bread alone, but by every word that comes from the mouth of God” (Mat. 4:4).

 

And so, this is what Avraham does when his son Yitzchak is born: He responds to Yah’s keeping His Word by circumcising Yitzchak “just as He (Yehovah) had commanded him.”

 

Torah is not only the primary, central repository for Yah’s instructions for righteousness. It is also the primary, central repository for understanding the Character and Person of Yah. We gain the understanding we need of Who and What Yah is and how He thinks, sees things and behaves. This is vital information if we are to be His elect child. Because we have been chosen to be like Him. He is our Dad and He demands that we become as He is in every conceivable way.

 

 

Yah is about Perfection. For Yah does things with exacting precision and we see this character trait brilliantly enacted in our Torah Reading here today. Yitschaq is born within the year that the message declared he would be born, as recorded in Genesis 18:10: “Most assuredly I (Yehovah) will return at the time of life (this time next year).” Hegg points out that the Hebrew is most meaningfully rendered here: “at the time of life.” The focus is on “the time of life.” The appointed time for the son of promise to be born.

 

Yah is THE Elohim of life. And because of this reality, it is He alone that determines “the time of life.” He alone determines the exact date a child will be born. Thus, Yah is personally involved in every human experience, including every human’s birth.

 

Luke 2:6-7—While they were there, the days were completed for her to give birth (I.e., the time of life). And she, Mirian, gave birth to her firstborn son; and she wrapped Him (Yahoshua) in cloths, and laid Him in a manger (I.e., a sukkah), because there was no room for them in the inn.

 

What has Yah declared over our lives that we are to expect delivery upon? 

 

Friends, if there is one thing we should carry away with us in this discussion is the appreciation for Yah’s exacting nature; His inerrant Ways; His justice that is balanced with perfect mercy. We must carry away with us the full understanding that He does not lie and He will always do what He says He’s going to do. (I would encourage you, if you’ve not already done so, to either read or listen to our discussion entitled “Let God be True and Every Man a Liar—A Messianic Discussion of Romans 3:3-4.” There we get into the very heart of this character trait of Yah that every set-apart one must know and embrace.)

 

Yah’s character trait of perfectly balanced mercy and justice is a foreign concept among humanity these days. Today, especially in woke western culture, people have learned to be almost entirely justice oriented or so tolerant that mercy is the only thing they know. The problem with both sides of this woke, western mindset is that Yah’s ways are completely absent from the equation. Man’s woke justice or mercy is based upon humanity’s corrupted ideals of what is right and what is wrong. Today’s western ideals are being fueled by fear, carnal ideology, herd mentality, ignorance, hatred, lust, godlessness, and lawlessness. So, it is impossible for there to ever be a pure, Judeo-Christian judicial system that will administer justice and mercy appropriately. You see, without Yah’s Torah, there can never be true justice and mercy.

 

The beautiful story that rests before us is a perfect example of Yah’s character trait of justice and mercy operating in perfect balance in the universe. Hagar, is a woman possessing absolutely no prospects in life beyond those prospects that naturally come with her slavewoman status. Her son, rejected by the father who should by all human standards, be entitled to a portion of his daddy’s fortune, is also without prospects for future life. And so it is, based upon heaven’s court’s ruling, Hagar and Ishmael are required to leave their home with the Abrahams and face the fates of life in a world that is almost always fatal and unforgiving to unmarried, slave women and orphaned children. What would this be righteous justice? Well, the covenant that Abba cut with Avraham was specific and it had absolutely no room for any other participants at this juncture, than Avraham, Sarah and Yitschaq. The foolishness that Sarah and Avraham devised to rig and certify the covenant promise was a terrible mistake. And although they themselves would endure minimal repercussions for their faithlessness, the innocent victims of this rigging of the covenant, Hagar and Ishmael, would be forced to endure the fullest brunt of the infraction to the covenant. Hagar and Ishmael, in a sense, would stand as the scapegoat for Sarah’s and Avraham’s fractious assault on the covenant. Hagar and Ishmael were in all ways the anti-covenant agents. For their role and presence in this event served to stymie Yah’s perfect plan of salvation, restoration and redemption—the covenant. The covenant that Yah cut with Avraham did not factor in the natural components of Hagar and Ishmael:

 

“And Yehovah said to Avraham, “Let it not seem evil in your eyes on account of the lad and on account of your slavegirl. Whatever Sarah says to you, listen to her voice, for through Yitzchak shall your seek be acclaimed” (21:12).

 

Shaul wrote of this:

 

“(6) It is not as though the word of Yah had failed. For not all Israelites truly belong to Yisra’el, (7) and not all of Avraham’s children are his true descendants; but ‘it is through Yitzchak that descendants shall be named for you” (Rom. 9:6-7; NRSV).

 

Despite the fact that Hagar and Ishmael were not direct benefactors in the covenant between Avraham and Yehovah, which rightly-justly excluded them from the Abrahams’ presence and life, Yah’s mercies were able to operate on their behalf unfettered. And thus Yah declares this reality to Avraham:

 

“But the slavegirl’s son, too, I will make a nation, for he is your seed” (21:13).

 

Fourteen years prior to this event, Yah revealed Himself to Hagar, no doubt in that same wilderness region. And recall that Yah alerted Hagar to the fact that he had indeed heard her cries and that regardless what happened to her, He had her back, and that she was to return to Sarai and suffer or endure under her mistress as was her duty and she would indeed give birth to a son who would become the father of a nation in his own right. And here we have Hagar and now the teenage Ishmael once again having an encounter with the Elohim of Avraham and receiving certification that Yah would take of them both. So, Yah opens her eyes, shows her a water source, and He begins the process of making Ishmael a great nation. Crazy as it sounds, Ishmael is not in covenant with Yehovah. Ishmael is not part of the historic Avrahamic covenant. Ishmael is a beneficiary of Yah’s mercies and eternal sovereignty. This benefit is available to any who Yah chooses to bestow those unbelievable mercies upon. And in this case, Yah chose to bestow those mercies upon Ismael and Hagar for the simple fact that Ishmael was of Avraham’s seed. The mantle of blessings and mercies indeed would flow from Avraham down to Ishmael. Indeed, by the court of heaven, Hagar and Ishmael were innocent victims in the Avraham’s tomfoolery. But by the court of heaven, Yah would make things right for them, as Yah does much of the whole of humanity in accordance with His perfect Will and Plan. And as hard as covenant membership may seem to our western sensibilities—that is Yah chooses who will be His and He excludes those who will not be His within the framework of covenant—covenant membership comes only by virtue of Yah’s sovereign-based Will and Plan, as the flesh has nothing whatsoever to do with covenant membership.

 

“…it is not the children of the flesh who are the children of Yehovah, but the children of the promise are counted as descendants” (Rom. 9:8; NRSV).

 

When this hard reality comes to Avraham’s attention when Yah instructs him to hearken to the instruction of his wife Sarah, that is to send the “slavewoman” and her son packing, Avraham has to acquiesce in favor of the side on which his spiritual bread was buttered: His son had to go. He was not to be a part of the covenant. Only Yitzchak.

 

But Abba shows that He was indeed sympathetic to Avraham’s human, fatherly inclination towards his flesh and bone son Ishmael. Yah indeed could have been hard and not brought Avraham into the loop. But Yah, realizing the pain that Avraham was in in having to send his family packing—albeit because of his and his wife’s foolishness years ago—He lovingly let’s Avraham know that Ishmael would be fine and he need not be worried about the wellbeing of his child.

 

Yah’s ways are not our ways on every conceivable level of existence. And this foundational Truth is something that we must always factor into how we conduct ourselves before Him. Yah will always fulfill His Will and Plan. Unfortunately, Yah will always fulfill His Will and Plan in ways that from time-to-time may seem completely crazy or inexplicable to us. This is where trusting faith comes in as it relates to how we conduct ourselves. When these things happen in our lives, we are compelled to “live by our faith” (Hab. 2:4). Yah knows what He is doing.

 

 

21.5.  And Abraham was a hundred years old when Isaac his son was born to him.

 

21.6.  And Sarah said, “Laughter has God made me, Whoever hears will laugh at me.” 

 

21.7.  And she said, “Who would have uttered to Abraham—’Sarah is suckling sons!’ For I have borne a son in his old age.”

 

What’s in a Name?

 

Yitzchak’s Hebrew name bears a very positive, happy connotation with it. It bears the connotation of joyful laughter. Yitzchak’s name is about innocent, spontaneous laughter that would be born out of a natural absurdity. No child would ever be born to a couple so advanced in age as Avraham and Sarah were. To conceive of that, much less experience such a thing, is surely laughable, but laughable in a joyful and celebratory way.

 

But somewhere in the equation of personal human interactions, Ishmael turned that joyful, innocent laughter into something evil. The laughter that Ishmael brought was evil and of a very carnal nature.

 

 

The other thing to take note of here is the act of laughter that is enacted for purposes that either wittingly or unwittingly mock.

 

Rav Shaul definitively wrote to the Galatian Messianics:

 

“Be not deceived; Yah is not mocked: for whatsoever a man soweth, that shall he also reap (I.e., justice and judgment)” (Gal. 6:7-9).

 

To mock Yah and or to cast doubt upon His Word (again, either wittingly or unwittingly) is to engender His wrath upon one’s self.

 

Whether we buy into the literary thinking that Ishmael involved himself in some carnal act towards Yitzchak or not, the bottom line is that Ishmael’s laughable actions (so to speak) got him and his mom kicked out of Avraham’s camp. When we enter into foolishness, knowingly or unknowingly, trying to be cute or somehow trying to be the life of the party, whatever, thinking we know better than everyone else; all eyes on me; and in our foolishness we somehow mock Yah and His Ways or His Plans, we will invariably find ourselves on the outs. It’s not a good place to be, as Ishmael and his mom soon found out.

 

21.8.  And the child grew and was weaned, and Abraham made a great feast on the day Isaac was weaned. 

 

21.9.  And Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, laughing.

 

The issue here at hand not was that of Ishmael (who is unnamed at this point in the narrative) somehow making folly of either or both Sarah and Yitzchak, but the very mere mention of Ishmael somehow encroaching upon her biological son Yitzchak’s inheritance brought a major contrast to the boy’s name that means to cause one to laugh. To Sarah, this was no laughing matter. Alter suggests that possibly Sarah saw Ishmael attempting to play the role of Yitzchak, “child of laughter, presuming to be the legitimate heir.”

 

21.10.  And she said to Abraham, “Drive out this slavegirl and her son, for the slavegirl’s son shall not inherit with my son, with Isaac.”

 

Sarah does not dignify either Hagar nor her son by referring to them by their names. Instead, she boxes them into their social titles and roles: “slavegirl.” These remain nameless in Abraham’s house.

 

“Tzachak” is to laugh.

 

Now, another form of the verb is metzachek, which means to “play around.” It is this form or context of the verb that denotes intimacy: “to fool around” (21.9), which is what the text seems to describe Ishmael’s actions were towards Yitzchak.

 

We see this same context noted in Genesis 26 involving Yitzchak, his wife Rebecca, and once again, Abimelech, King of Gerar:

 

“When the men of the place asked about his wife (Yitzchak’s wife Rebecca), he said, “She is my sister,” for he was afraid to say, “my wife,’ thinking, ‘the men of the place might kill me on account of Rebekah, for she is beautiful.” (8) It came about, when he had been there a long time, that Abimelech king of the philistines looked out through a window, and saw, and behold, Isaac was “caressing” his wife Rebekah” (verses 7-8; NASB).

 

Caressing here in the Hebrew is metzachek, which means, fooling around to borrow from our modern vernacular.

 

So, back to our reading here, as it relates to metzachek, Sarah may have seen Ishmael fooling around with her son Yitzchak, and it was this act that got Ishmael kicked out of the house. In other words, Ishmael was molesting Yitzchak, and that’s why Ishmael got kicked out of Avraham’s house (21:9). This is one of a few traditional rabbinic understandings as to why Ishmael was booted from Avraham’s home.

 

I personally do not buy fully into the molestation explanation for Ishmael’s expulsion.

 

21.11.  And the thing seemed evil in Abraham’s eyes because of his son. 

 

21.12.  And God said to Abraham, “Let it not seem evil in your eyes on account of the lad and on account of your slavegirl. Whatever Sarah says to you, listen to her voice, for through Isaac shall your seed be acclaimed.

 

According to ancient rabbinic traditional thought, Yitschaq means “will laugh.” Sarah declared, “G-d has made laughter for me, so that who hear will laugh with me.’

 

Ishmael is 14-years of age when Yitschaq is born.

 

Rashi contends that this verse teaches us that Sarah was superior to Avraham in prophecy.

 

 

21.13.  But the slavegirl’s son, too, I will make a nation, for he is your seed.” 

 

21.14.  And Abraham rose early in the morning and took bread and a skin of water and gave them to Hagar, placing them on her shoulder, and he gave her the child, and sent her away, and she went wandering through the wilderness of Beersheba. 

 

21.15.  And when the water in the skin was gone, 

 

21.16.  she flung the child under one of the bushes and went off and sat down at a distance, a bowshot away, for she thought , “Let me not see when the child dies.” And she sat at a distance and raised her voice and wept.

 

A brilliant literary pre-reference to Ishmael’s ultimate vocation as a hunter.

 

The other thing that gets somewhat confusing here is the narrator’s use of the term “child” to refer to Ishmael. The irony here is that at this point in the narrative, Ishmael is no less than a teenager, most likely close to 16-years of age. He in reference to our western sensibilities, Ishmael is no child by any stretch of the imagination.

 

The term child, however, is the same Hebrew term used to describe or refer to Yitzchak in verse 8. However, it is the malek’s referral to Ishmael as a lad, which is more accurate in aging the boy.

 

21.17.  And God heard the voice of the lad and God’s messenger called out from the heavens and said to her, “What troubles you, Hagar? Fear not, for God has heard the lad’s voice where he is.

 

Our text mentions only the lad’s or Ishmael’s audible weeping. Yet the malek or messenger asserts that Yehovah had indeed heard Ishmael’s cries. And it is actually Ishmael’s cries as opposed to his mother’s cries that draw the Creator’s attention and response here. And as before in chapter 16, we once again receive confirmation that Yehovah is a God that hears the distressing cries of certain souls with no doubt certain hearts that capture the Father’s ear.

 

According to ancient rabbinic thinking, this verse teaches us that a person’s prayer for himself is preferable to others’ praying for him and as sooner to be accepted [for though the verse speaks of Hagar’s weeping, it tells us that it was Ishmael’s cry which G-d heard]. (Midrash Rabbah; Rashi)

 

Genesis 21:17—”For G-d has heard the voice of the lad where he is.” The ministering angels hastened to indict Him exclaiming: “Sovereign of the Universe! Would you bring up a well for one who will one day kill your children with thirst?” “What is he now,” asked G-d. “Righteous,” said the angels. Said G-d: “I judge man only as he is at the moment.” (Midrash Rabbah; Rashi)

 

 

21.18.  Rise, lift up the lad and hold him by the hand, for a great nation will I make him.” 

 

21.19.  And God opened her eyes and she saw a well of water, and she went and filled the skin with water and gave to the lad to drink. 

 

21.20.  And God was with the lad, and he grew up and dwelled in the wilderness, and he became a seasoned bowman. 

 

21.21.  And he dwelled in the wilderness of Paran and his mother took him a wife from the land of Egypt.

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Extra biblical Records on this Reading

 

Josephus’ The Antiquities of the Jews Chapter 12.

 

Yehovah maintained the purity of Sarah such that the Son of Promise would descend undefiled (e.g., the events of Egypt and Abimelech).

 

“Do not fear the corruption of your wife’s chastity” Abimelech says to Avraham: a very profoundly heavy statement of prophetic significance, especially as it relates to the covenant (1.12.1.209).

 

No doubt the enemy would have sought to sully the line that was associated with the covenant. But Yah checkmated that move before it had the chance to come to fruition.

 

Josephus mentions the Arabians circumcising their sons at age 13, as opposed to the 8th day as was Yitzchak, because Ishmael was not circumcised until that age of 13 (1.12.2.214).

 

Ishmael is given to marry an Egyptian, who bears him 12 sons (1.12.4.220). The Ishmaelites go on to inhabit the region from the Euphrates to the Red Sea, a region referred to as Nabatene. These descendants Josephus refers to as Arabian. These were proud descendants of Avraham.

 

The Ancient Book of Jasher, Chapter 21

 

Yehovah visits Sarah. As the text denotes, Yehovah remembered Sarah, as He had promised.

 

Avraham circumcises Yitzchak on his 8th day. Avraham is noted to have been 100 years of age, and Sarah, 90.

 

On the day Yitzchak was weaned, Jasher notes that Avraham throws a lavish feast that was attended by such notables as:

 

  • Terah, Avraham’s dad.
  • Nahor, Avraham’s brother
  • Abimelech, King of Gerar.

 

At the birth of Yitzchak, Ishmael is noted to be 14 years of age.

 

According to Jasher, when Yitzchak turned 5, Ishmael, by now drawn to hunting, drew his bow and arrow towards Yitzchak. Of course Ismael never followed through with the act, but Sarah upon learning of this near tragedy, became outraged and sent the boy and his mother packing with loaves of bread and a bottle of water, into the wilderness.

 

Ultimately Hagar and Ishmael are said to have settled in Egypt where Hagar ends up choosing an Egyptian woman for her son, by the name of Meribah. Meribah is said to have bore Ishmael 4 sons and 2 daughters. Years later, the entire family, headed by Ishmael, leaves Egypt and settles in the Arabian desert.

 

Jasher concludes this account with Ishmael accumulating great wealth in cattle because he was a son of Avraham.

 

Jubilees Chapter 16 

 

Upon the messenger returning to Avraham and Sarah and announcing Sarah’s pregnancy to the couple, Avraham celebrates the very first Feast of Sukkot for 8-days.

 

Yitzchak is circumcised on the 8th day according to Torah. And upon Yitzchak being weaned, Avraham throws a grand celebration. It was during that celebration that Avraham’s heart became overjoyed over him finally having 2 sons in his presence. Yet Sarah became jealous at this sight and ordered Avraham to send Hagar and Ishmael packing. Sarah’s position was that Ishmael would have no share in Yitzchak’s inheritance. This of course grieves Avraham.

 

However, Yehovah instructs Avraham to obey the voice of his wife Sarah, for according to Yehovah, Sarah’s counsel was indeed spot on: Ishmael was not to be part of the covenant He had cut with Avraham. Nevertheless, Yah instructs Avraham to not concern himself over Ishmael’s wellbeing on account of Ishmael being his son, Yah would prosper him greatly.

 

The remainder of the Jubilee account aligns pretty straight forward with that of the Genesis account.

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Thoughts and Reflections—Practical Messianic Halachah

 

Do we see in this story an example of Yah’s love and mercy for the father of the Arab nations? 

 

We have laid before us here in this story, a treatment of interpersonal relationships that involve themes and concepts of mercy; forgiveness; justice. These concepts are often played one against the other in our Faith, yet it poses some of the most unpleasant spiritual debates in the minds of Yah’s elect. Recall back just 3 or so readings ago when Avraham enters into a debate for the lives of innocent Sodomites. The question at the heart of that critical debate was whether Yah would be considered a righteous judge if He were to destroy the innocent (aka righteous) along with the guilty. And despite the general spiritual knowledge held by Avraham that there is no one righteous man on earth, for him, it was a question of Yah extending mercy to those who may not have been caught up in the evil that was Sodom, in particular Avraham was concerned about His nephew Lot and his family. And what came out of that debate was a complex understanding of the merciful side of Yah that must work in perfect balance with His Perfect Will, sovereignty, plan of salvation, restoration and redemption and justice. The cries of the victims of Sodom, Yah declared to Avraham, had risen to Yah’s attention and He was on a fact-finding mission to determine the accuracy of those cries. And even this fact finding mission proves to be a perfect balance of mercy and justice. Yah always makes room for forgiveness and repentance and teshuvah. Yah always, as we will see time and time again throughout the course of Torah and the Tanach, “upholds both (forgiveness and justice) equally and with divine purpose.

 

 

Yah will always protect His covenant and His people from all enemies foreign and domestic. In that sense, He places a hedge or wall of protection around His people.

 

Hasatan recognized this reality when in counsel with the Eternal:

 

“(8) Yehovah said to satan, ‘Have you considered My servant Job? For there is no one like him on the earth, a blameless and upright man, fearing Elohim and turning away from evil.’ (9) Then satan answered Yehovah, ‘Does Yob fear Yah for nothing? (10) Have You not made a hedge about him and his house and all that he has, on every side? Have blessed the work of his hands, and his possessions have increased in the land’” (Yob 1:8-10; NASB).

 

So no matter how hard the enemy may attempt to railroad the covenant promises that exists between Yehovah and His people, his efforts will come to naught. For Yah is always playing 3-D chess in this realm while the enemy is struggling playing checkers.

 

In our readings over the last few weeks, the enemy attempted to railroad the covenant that Yah cut with Avraham. The most glaring attempt to siderail that covenant was by way of the Hagar and Ishmael event. The other attempts involved Sarah’s chastity being potentially compromised by an Egyptian Pharaoh and Abimelech, king of Gerar. At every turn, Yah protected his covenant and cemented the eternal force of His Plan of Salvation, Restoration and Redemption. In every event, Yah’s justice and mercy worked in perfect balance to ensure the covenant remained intact and to provide those who found themselves on the wrong side of the covenant promise with the opportunity to live and even prosper according to Yah’s sovereignty and mercy.

 

Hagar and Ishmael in our reading here today, found themselves on the wrong side of the covenant. Unfortunately, Yah’s justice required that they be punished (not in the way we humans might think) and set aside of the covenant. However, it was Yah’s gentle mercies that provided Hagar and Ishmael life and even prosper despite them not being sanctioned members of the covenant. Yah sees and hears and responds.

 

Shabbat Shalom and Shavuatov.

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