TORAH and GLORY SCHOOL
Torah and Glory School Parsha Commentary Course
Word and Spirit
An education ministry of Bless the Land
Written by Hutch Church
December, 2011
Introduction: The Torah and Glory School lessons are based upon the whole Word of God—the Torah (Pentateuch, the first five books of the Bible, the Tanakh (includes the remaining books of the Old Testament, also referred to as the Prophets and Writings), and the Apostolic Scriptures (entire New Testament of Brit Chadashah). Throughout our lessons we exalt Yeshua and emphasize the nature, value, and necessity of living and serving within the full, active ministry of the Holy Spirit. We believe the return of Believers to (a) the study and standards of the Torah, (b) the fullness of the Holy Spirit (Ruach HaKodesh), and (c) their Hebraic heritage will usher the Body of Messiah into greater intimacy and identification with Yeshua, separate His people from the spirit of the age, and equip us more completely for discipleship and service in the end-times.
We invite you to invest one year of your life in study and spiritual growth. The Torah and Glory School offers two levels of association: 1. Reader level. The lessons are available for use to everyone. 2. Student [Talmidim] level. Here, people actually enroll in the school, commit to working our program, and invest one year of their lives into intense spiritual transformation. For information concerning the Torah and Glory School, and the process, requirements, and advantages of enrollment, click HERE. You will be taken to our school's Introduction Page where the program will be explained.
Parsha Lesson Eleven: VaYigash ("And he drew near")
Torah: Genesis [B'resheet] 44:18-47:27
Haftorah: Ezekiel [Yechezkel] 37:15-28
Brit Chadashah: Luke [Luka]6:9-16
Sections: 1. Welcome 2. Weekly Commentary 3. Study and Hearing 4. Prayer 5. Conclusion
Section 1: Welcome to the Word
ה
Hey. In this stanza of Psalm 119, the fifth of twenty-two, the verses begin with the Hebrew letter hey. The letter means to observe or behold; to perceive while looking or listening; it represents a call to pay attention to what is clear, plain, definite. This eight-verse section (vrs. 33-40) of the psalm teaches us that our Elohim gives His people understanding of His Word, and as we behold His truth and allow it to be established in our lives and service, our knowledge and love for Him is deepened.
“Turn away mine eyes from beholding vanity, and quicken thou me in the way. Establish thy word unto thy servant, who is devoted to thy fear [reverence, respect, awe, love]. Turn away my reproach [rebuke] which I fear [dread, am afraid]: for thy judgments are good. Behold, I have longed after thy precepts; quicken me in thy righteousness” (Psalm 119:37-40).
The inspired psalmist does not want to be distracted from his attention to YHVH Word by the “plastic baubles” of worldly wealth, honor, glory, power, and the like. He instead desires increased inspiration and strength that he may abide securely in Yah’s commandments. He calls out for Elohim to provide support in the times of his trials and temptations according to His promise for them that hold onto Him: “No good thing does He withhold from them that walk uprightly.”
The only thing the writer states that he truly dreads is the rebuke of YHVH for transgressing His commandments. He clearly perceives that the divine instructions are right and good, conducive to man’s health, welfare and happiness. He is among the fortunate few who long for the Almighty’s truth. “Blessed are they which do hunger and thirst after righteousness: for they shall be filled” (Mt. 5:6).
Looking into the Holy Word of Elohim, and conducting oneself according to its truth is YHVH's remedy for waywardness and His provision for cleansing one's way-of-life from that which corrupts and defiles. Taking heed of His Torah, even all Scripture, keeps His people from ignorantly or accidently straying from the way of life and stumbling into miry pits. We are reminded that our security and happiness are in having His Word [Dabar] stored up in our hearts. [Note: The words dabar [word/talk] or dabarim [words/utterances] refer to YHVH's actual spoken or written utterances, and thus have a broad application. It the Hebrew Bible, dabar can refer to the "Divine Word," or word event, or prophetic words. In the New Testament, dabar is seen as revelation explained by words. Thus, dabar is more than a sound or doctrine, but also refers to actions and people, and its meaning culminates in the incarnation of Yeshua, the Living Word. Dabar-Yahweh means the "Word of God." In the KJV (of the Bible) there are over 110 different English words used to translate/describe this word, dabar. Related words are rhema and logos.] Hide His Dabar in your heart this week. You are blessed. Tamid kadima—Always forward!
Section 2: Weekly Commentary
Last week: "And Judah and his brethren came to Joseph's house; for he was yet there: and they fell before him on the ground" (Gen. 44:14).
In Parsha Miketz ("At the end of"), Joseph was elevated from the prison and promoted to the position of viceroy of Egypt. His life began to reflect that of his father Jacob's, who had also been thrust into very difficult situations and circumstances and learned to prosper in spite of them. By flourishing in difficult and hostile environments, Joseph manifested the qualities his father had discerned and admired in him as a child, qualities that would enable him to endure and overcome the great challenge of exile.
In the Miketz reading, we observe that Joseph was made ruler over the land, and his brothers eventually come to Egypt to purchase grain from him. Joseph recognized them and sent them back to Canaan to fetch Benjamin. When they returned with him, Joseph contrived a clever and effectual plot. He planted his silver cup with Benjamin's gear as the family departed with grain for Canaan. The cup of Joseph was later found by soldiers in Benjamin's sack, so the unhappy caravan of brothers was turned back to Egypt, where Judah would arise as the interceding leader. They "rent their clothes" [an expression of the anguish of one's soul], retraced their steps, and came humbly before Joseph. There they prostrated themselves on the ground before him, which was a token of repentance and submission. They were totally subject to any whim or whimsy of Joseph, and knew it, and with humility they sought his forgiveness and mercy.
Joseph had planned to detain his beloved younger brother, Benjamin, but not just to keep his sibling near. He intended to test the brothers, to see if they could remain unaffected, unmoved by the prospect of Benjamin's undeserved, harsh imprisonment, as they had been years earlier with Joseph's sale and descent into Egypt. The plan was cleverly designed to unmask and discern the true characters of Benjamin's brethren, to determine if they were still hard-hearted, and calloused, or genuinely repentant.
"For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death" (2 Cor. 7:10). The instructive verse, written by Paul to the troubled Corinthian ecclesia, contrasts true repentance, which is godly sorrow and rejection of sin, with the sorrow of the world. The sorrow of the world is not grief/remorse over sin or offenses toward YHVH, but is only regret over sin's consequences. But such an attitude results in sin’s continuance and eventually in death. Simply, worldly sorrow holds on to sin. True repentance involves: (1) a sincere renunciation and detestation of evil, (2) a desire for restoration, and (3) a deepness of humility, which makes the heart teachable. Repentance brings life. In the Hebrew context, repentance (teshuvah) means "return"; or to turn around and go all the way back to the beginning, to that place of consecration and sanctification where one was before any compromise, mixture, error, or sin began. The manifold [marked by diversity] Hebrew Roots Movement is an example of teshuvah. "Remember the former things of old..." (Isa. 46:9).
This week: We read about the reconciliation between Joseph and his brothers in Parsha VaYigash ("And he drew near"), and also of the reunion he enjoyed with his father, Jacob. The stress and tension we witnessed in parshas VaYeshev ("And he settled") and Miketz ("At the end of") is lifted in VaYigash as the family is finally united, and Jacob resides in peace, looking forward to raising great-grand children under his spiritual instruction.
Torah
Torah Note # 11: The Jewish scribe must follow stringent rules and guidelines when writing a new Torah. First, he must bathe in a mikvah, a pool of specified dimensions used for ritual purposes. The writer's immersion into the waters of a mikvah is symbolic of spiritual cleansing. Further, in the writing only the quill of a goose or turkey (or other kosher bird) may be used. The pen is tested by the scribe for its ink capacity and distribution qualities by writing and then scratching out the name of Amalek, Israel's ancient enemy. "Remember what Amalek did to you along the way when you came out from Egypt, how he...attacked among you all the stragglers at your rear when you were faint and weary; and he did not fear God...you shall blot out the memory of Amalek from under heaven; you must not forget" (Deut. 25:17-19). Every letter of every word of the Torah text must be hand-written in permanent black ink on sheets of klaf, which is the parchment of a kosher animal. The scroll is regarded as pasul, or not kosher, if just one letter is missing, incorrectly written, or mistakenly included. Only one letter out of the 304,805 in a scroll, if found to be incorrect, will render the entire scroll--with its 187 chapters, 5,845 verses, and 79,976 words--unacceptable and thus unusable. Every proper stroke of the pen has its necessary place in the Torah, just as do you and I in the Body of Messiah. "But it is easier for heaven and earth to pass away than for one stroke [a small projection] of a letter of the Law to fail" (Luke 16:17).
1. "Then Judah came near unto him, and said, Oh my lord, let thy servant, I pray thee, speak a word in my lord's ear, and let not thine anger burn against thy servant: for thou art even as Pharaoh [with power and authority to pardon or condemn]" (Gen 44:18).
VaYigash shows us of the reconciliation between Joseph and his brothers, and his reunion with Jacob.
The Torah portion starts out with Judah's supplication before Joseph. Commentators regard his speech as, "one of the masterpieces of Hebrew composition" (Kalisch), and, "one of the grandest and fairest to be found in the Old Testament" (Lange). Perhaps our communication effectiveness could profit from employing these four characteristics found in Judah's comment's: (A) His language was respectful, and humble. (B) His rhetoric was simple, without lofty oration or unnecessary length, but plain, logical. (C) His pathos [the quality of expression that evokes sympathy and emotion] was effective in describing/picturing Jacob's love for Benjamin, and depicting how devastating it would be for Jacob if Benjamin did not return home. (D) His plea that he take Benjamin's place in chains rather than have his father Jacob die in sorrow reveals Judah's love and willingness for self-sacrifice.
"Counsel in the heart of man is like deep water; but a man of understanding will draw it out" (Prov. 20:5). Judah had been convicted of his participation in the treatment of Joseph, and became repentant, turned and came forth as one who could be trusted. He answered Joseph honestly, humbly, and wisely. In so doing he drew forth, from deep within Joseph’s soul, stored (hidden) sentiments and words of grace that--just as pure cool waters are drawn by reaching deeply into a well--only Judah's blessed and understanding words could reach and bring forth from his brother. Interestingly, Judah, who had participated in the sale of Joseph into slavery in Egypt, ends up offering himself to Joseph as a slave. What goes around, comes around, we are told. "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap" (Gal.6:7). Having spent years wrestling with a troubled conscience over the past, coming to repentance, and then offering to substitute himself in his brother's place, Judah received much grace. His sentence was commuted, accounted as "time served", and the matter was adjourned. Judah was advanced to further service.
2. "Then Joseph could not control himself...he wept...then Joseph said to his brothers, 'I am Joseph!' But his brothers could not answer him for they were dismayed..." (B'resheet 45:1-3).
Joseph identified himself and consoled his brothers. Judah had offered himself as Benjamin's substitute and Joseph had become convinced in his heart of his brothers (a) devotion to their father Jacob, (b) love for Benjamin, and (c) sorrow and contrition for their crimes against Joseph. The men had been humbled and thus the breakthrough for their reconciliation was achieved. “So then, it was not you who sent me here, but God. He made me father to Pharaoh, lord over his entire household and ruler over all Egypt. Now hurry back to my father…” (vs. 8-9).
3. "So he sent his brothers away...they went up from Egypt, and came to the land of Canaan to their father Jacob" (B'resheit 45:24-27).
Jacob must have been overwhelmed by the news his sons brought back from Egypt. Joseph was alive and well after-all! He could not believe them at first, for the sons had proven themselves untrustworthy. Thus is the fate of the liar! Even when he speaks the truth he is not believed. Foreseeing this possibility, Joseph had provided, with the supply wagons, proof of the brothers' claim to present to the patriarch. It took the form of calves, which symbolized the last Torah lesson Jacob had shared with Joseph. [read Deut. 21:1-9.] Jacob rejoiced even more in the realization that his son was not only alive, but had stored in his heart and still remembered his father's teachings. [1] Our lesson: "...remember the words of the Master Yeshua..." (Acts 20:35).
4. "And Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices unto the God of his father Isaac. God spoke unto Israel [Jacob] in the visions of the night, and said Jacob, Jacob...fear not to go down into Egypt; for I will there make of thee a great nation" (B’resheit 46:1-3).
A long night of exile was soon to come upon the house of Jacob, and he wanted a confirming word before leaving Eretz Israel for Egypt. Therefore, Elohim visited him to assuage/comfort/assure him that, while he was away from Canaan, YHVH's presence and Shechinah glory would always be over-shadowing him and his house. Jacob had reason to be concerned about moving to Egypt. His grandfather Abraham had run into peril and difficulty there. His father Isaac had actually been forbidden to descend to Egypt. ["The Lord appeared unto him, and said, Go not down into Egypt..." (Gen. 26:2).] Indeed, Egypt had been prophesied as the land of bondage where Jacob's family would remain and grow for four-hundred years. [See. Gen. 15:13.] It's understandable that Jacob would be apprehensive about "signing that lease" before receiving confirmation. Before this particular visitation, he had received the command to be fruitful and multiply. [See: Gen. 28:3.] Jacob had also been informed two other times that he would become a multitude of peoples. [See: Gen. 28:14; 35:11.] But this fresh injunction (command) stirred up foreboding images in his mind. Nevertheless, the Almighty's encouragement renewed his faith, and he went forth, perceiving that the fulfillment of the prophetic promise given to his fathers and him was unfolding.
"I will go down with you to Egypt and I will surely bring you up again" (Gen. 46:4). Everywhere Israel went Elohim's divine presence went with them, to preserve them. He was with Judah in Babylon, and brought them back to their homeland. He has also been with the scattered Ten Tribes in their exile, and is bringing them back into His fold, and revealing to them their lost identity and heritage. "I will sift the House of Israel among all the nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth [be forgotten]" (Amos 9:9). Yeshua will accomplish this great work. "And He shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah..." (Isa. 11:12). Messiah will gather His people, and bring the two houses, Judah and Ephraim, back into their ancient homeland and settle them in their tribal regions again. We believe the re-gathering and reconciliation will be culminated at His second coming.
Where are the missing tribes today? "Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over a wall: the archers ...shot at him, and hated him, but his bow abode in strength...by the Almighty who shall bless thee with blessings..." (Gen. 49:22-25). The tribe of Joseph--composed of the tribes of Manasseh and Ephraim--has been traced to the stronger and more wealthy western nations. The prophecy likens Joseph [tribes, descendants] to a vine, not a situated tree, that [runs] spreads out by sending branches and vines elsewhere (B'resheit 49:22). The descendants of Joseph as well as the other ten tribes (House of Israel/Ephraim) would be scattered and become present in every nation. However, they would be predominant as colonizing countries, having a religious mixture, envied and hated by other nations, powerful, and blessed by the Almighty to the extent they walked in their divinely given light (Gen. 48:15-22; 49:22-26; Deut. 28:1-14; 33:13-17).
4. "Now these are the names of the sons of Israel, Jacob and his sons, who went to Egypt" (B'resheet 46:8).
The family departed from Canaan, three-score and ten descendants of Jacob (v. 27). “The number seventy became afterwards a symbolic number among the Israelites—as in the seventy elders of Moses, the seventy of the Sanhedrin, the seventy of the Alexandrian version of the Scriptures, the seventy disciples of Messiah, the seventy heathen nations of the world according to the Jews. There may be something in the combination of numbers. Seventy is 7 X 10. Ten is the symbol of the complete development of humanity. Seven symbolizes perfection. Therefore the seventy may symbolize the elect people of Elohim as the hope of humanity—Israel in Egypt…the small number of Israel in the midst of the great multitude of Egypt is a great encouragement to faith.” [2] “Who hath despised the day of small things?”
5. "And he sent Judah before him unto Joseph, to direct his face [to prepare ahead of him, or teach] unto Goshen..." (Gen. 46:28).
Judah's noble qualities, which had become increasingly evident as time passed, did not escape the attention of Jacob who was learning to admire and trust them. The aged patriarch's confidence and affection for Judah had soared since his handling of the crisis with Benjamin, and he decided to send Judah ahead to Goshen so Joseph could instruct and supply him in assisting the entire family when they emigrated south. The Midrashic interpretation [Rashi] of Judah's purpose in returning early to Egypt adds a second reason for the mission. The word "prepare" is there interpreted as "teach". It implies that Jacob sent Judah down also to make ready a Yeshiva of some sort, a Torah school, in Goshen where the family and its descendants could have consistent, YHVH-centered education that would give them a strong identity in a foreign land. Godly instruction would help prevent Israel’s assimilation into the heathen culture. This is said to have established a precedent [the authorization or justification for a subsequent act], which is the priority of a Torah education as the soul of the Jewish/Israelite nation. Note: Your (regular) private or group study time is the equivalent of your own Yeshiva, from which you derive life-enriching instruction and exhortation that resists the subtle knitting of your soul to the moral fabric of the ever-encroaching value system of this world. Esteem your "yeshiva" time, be filled with the Spirit, and stay engaged!
6. "...I will go up and tell Pharaoh...the men are shepherds, for they have been cattlemen; their flocks and cattle..." (B’resheit 46:28-32).
Joseph had demonstrated wisdom and love for his brethren in his words to Pharaoh. He wanted to be sure his family would be secure in Goshen, away from the corruptive influence of Egypt's heathen society. He therefore established a pattern for the following Israelite generations that would repress/prevent any attempt on their part to curry favor or grace from ungodly, heathen rulers, or mingling and blending in with them socially. To discourage the monarch from recruiting court officials and dignitaries from the intelligent and gifted family that produced Joseph, he instructed his family ahead of time to inform Pharaoh that they were simply shepherds and herdsmen, occupations the animal-worshipping Egyptians despised. Then, when the interview with Pharaoh came, Joseph (possibly) selected the least impressive, less robust individuals to speak before the Egyptian leader. Apparently, after listening to the (probably rehearsed and staged) presentation, Pharaoh underestimated (as had been hoped) the brethren, concluded that Joseph was an anomaly, and judged that his family was suited only for shepherding. So, Pharaoh left them alone in Goshen.
“Then Joseph came and told Pharaoh…and he took some of his brethren” (47:1-6).
Five brothers were presented. In a straight-forward and honest manner they stated their occupations and explained their need for shelter and provision during the famine. Their humble request was granted, and even extra work was provided for them. The men’s simplicity, honesty and good conduct secured their position.
7. "Then Joseph brought his father Jacob and presented him to Pharaoh…And Jacob blessed Pharaoh, and went out from before Pharaoh. Joseph placed his father and his brethren and gave them a possession...and Joseph nourished his father and his brethren, and all his father's household, with bread, according to their families" (see Gen 47:7-12).
Jacob had been introduced to Pharaoh, who was impressed with his age and stature, and asked him how meaningful had been the days of his years. Jacob humbly assessed the quality of his life and answered, "My life is not comparable to the lives of my fathers. They lived more, in the sense that every day of their existence was living, and they were able to carry out their missions under cheerful conditions." [3] The patriarch gave a modest assessment of his life before the king. “Let your words be yay or nay…”
Before he departed from the palace, Jacob blessed Pharaoh. The result of the anointed patriarch's benediction, and the kindness shown him by the monarch, was Egypt's famine ending after only two years, instead of the seven forecasted by Joseph.[4] YHVH's mercy in curtailing judgment is seen in the narrative of Jonah: "And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them unto them; and he did it not" (Jonah 3:10). Famine and drought are historically regarded as judgments, but the Holy One can always forestall or postpone them. Verse 13, and the remainder of the passage, reverts back to the beginning of the famine and Joseph's grain collection and distribution policies. "And Joseph gathered up all the money...and Joseph bought the money [every penny] into Pharaoh's house" (verse 14). Even as the powerful, unchallenged viceroy of the land, Joseph's loyalty to his Torah [spiritual] training, which accounts for his integrity and honesty, motivated him to glorify Elohim. His unfaltering prioritizing of YHVH distinguished Joseph's life and service.
8. "And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and all the land of Canaan fainted by reason of the famine' (Genesis 47:13).
Money, as a primary means of exchange, was of little use in Canaan as the famine became unbearable, but Joseph's family (shepherd, herdsmen) was settled in Goshen, the best pasture land of Egypt. Goshen is a type of the Kingdom of God. Although shepherds were looked down upon, even despised, by the Egyptians, Israel nevertheless received the best of what Egypt had to offer. "Blessed are the meek: for they shall inherit the earth" (Mt. 5:5). Simply, the Holy One of Israel gave His people the firstfruits of Egypt, the most fertile of the nation's land, on which to multiply and prosper. "For the Lord will comfort Zion: He will comfort her waste places; and He will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody" (Isa. 51:3)
In verses 14-19 Joseph gathers up the money and livestock of the people in exchange for grain.
9. "So Joseph bought all the land for Pharaoh, for every Egyptian sold his field because the famine was severe upon them" (B'resheit 47:20).
"The Egyptians spoke of the death of the land because...when the land is allowed to lay waste, without being plowed and planted, it is tantamount to its death. 'Wherefore shall we die...and our land' (verse 19).” [5] The same is true for people which squander their potential...the wicked are called dead even in their own lifetimes (Mt.8:22). Life is synonymous with productivity (Mt. 13:8). “A nation and a company of nations shall come from you” (B’resheit 35:11).
"In practice, Joseph took possession of the land, but not the people...he wanted them to be self-supporting and not become wards of the government...Joseph transferred the population from one city to the other to establish the monarchy's undisputed ownership of the land..." [6] By this arrangement, the people became sharecroppers and serfs of Pharaoh and were given the opportunity to farm for a percentage of their produce.
10. "And Israel [the people] dwelt in the land of Egypt, in the country of Goshen; and they had possessions therein [acquired holdings] and grew [fruitful] and multiplied exceedingly" (Gen. 47:27).
Joseph's policy of storing and then selling grain to the Egyptians during the famine cycle, which each year became more severe, gradually impoverished the land's population, but greatly enriched Pharaoh. The resultant poor people, who had gone in seven years from being land-owners to becoming land-leasers, lacked leisure time and disposable income. Therefore they did not have the opportunity to be a threat, that they would have been otherwise, to the prospering Israelites next door in Goshen. This arrangement, whether divinely orchestrated or humanly arranged, contributed to Israel's entrenchment, and the fulfillment of the Word of YHVH to Jacob. "For I will there make of thee a great nation" (Gen. 46:3). Jacob, at last, reposed contentedly in the land with all his twelve sons around him, and living in peace.
It must be remembered that Joseph, who was once despised and rejected, was chosen and used mightily by the Almighty to save Egypt and Israel. The choice was typical of the Almighty's working. Paul confirms YHVH's intention to often use common, unrecognized, even despised people for His purposes and glory: "But God has chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things that are mighty; and base things of the world, and things that are despised, hath God chosen, yea, the things which are not, to bring to nought [no effect] the things that are; that no flesh shall glory in his presence" (1 Cor. 1:27-29). This verse describes YHVH’s tool box.
Haftorah
1. "Judah and for the children of Israel his companions...for Joseph, the stick of Ephraim and all the house of Israel, his companions: And join them one to another into one stick..." (Ezek. 37:16-17).
Ezekiel here prophesies concerning the fusion, or joining together, of the House of Judah and the House of Israel (Ephraim) in the latter days. The two sticks represent the divided, often-warring kingdoms which developed after the death of Solomon: (A) The Northern Kingdom (Ephraim) of ten tribes was ruled by Jeroboam. (B) The Southern Kingdom remained under the Davidic (Judean) Dynasty. Both eventually became dispersed in the nations, though many from the House of Judah have returned to settle and dwell in Eretz Yisrael. The reconciliation observed between Judah and his brothers and Joseph in Egypt, is a picture of the restoration and merging of the tribes of Israel, the two kingdoms or houses, that will be completed in the Messianic era, at the coming of Messiah. "Come, and let us return unto the Lord; for He hath torn, and He will heal us; He hath smitten, and He will bind us up. After two days will He revive us: in the third day he will raise us up, and will shall live in His sight" (Hosea 6:1-2). Descendants from all the tribes of Israel are scattered throughout the nations of the earth, not in just a few (Jer. 3:8; 9:16; Ezek. 4:13; 20:23; Hos.7:8; 9:17; Amos 5:1-27). "I was sent only to the lost sheep of the house of Israel" (Mt. 15:24). YHVH has shown the House of Israel unmerited favor at the end of its exile and at the threshold of the Messianic Age, through repentance, faith in Messiah, and the new birth by the Spirit. Conversion to Messiah provides the way of return into covenant with the Almighty (Isa. 32:15; 44:1-5; 59:20-21; Jer. 31:18-20; 31-40; 33:7-8; Hos. 1:10; 2:23; 3:5; 14:4-7; Joel 2:28-29; Acts. 2:1-4). Israel, both houses, will be fully revived and restored when Yeshua comes the second time. "...that He might also gather into one the children of God who are scattered abroad" (John 11:52).
Yeshua: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
“He came to His own, and those who were His own did not receive Him. But as many as received Him, to them He gave the right to become the children of God, even to those who believe in His name, who were born not of blood nor of the will of the flesh nor of the will of man, but of God”
As did Jacob when he came to his sons in Egypt, Yeshua also came to His own (John 1:11-13). He was in the world before the incarnation, but John gives a special account of Messiah’s manifestation. He writes, “He came.” The Son came, by incarnation, into the world through a particular and unique locality. He came physically, personally, and visibly to His own land, to Israel, and to His own people, all classes of the Jewish nation. He offered His teaching and blessing to all without partiality, and during His earthly ministry summoned everyone to enter His kingdom by the same road—the narrow way of repentance and faith. “And His own received Him not.” Thou He came to them—their Messiah, rightful King, Prince of Peace, Healer, Source of Life, divine Son of God, fulfilling Scripture and performing supernatural works--most of His nation rejected Him. “But as many as received Him…” Some however, an independent and courageous minority, did receive Him. Their reward? “To them He gave the power [the right] to become children of God.” Being a child of the true Elohim describes the closest, most personal relationship with YHVH that is possible, which is the highest joy and privilege man can enjoy, the priceless gift of Messiah. How did a few, regardless of character, social position, or office, come to possess such a high honor? They believed upon His name. It was by the regenerative and transformative power of faith. Faith has discerning power, and can see past the present and visible to the future and invisible. Those who received Messiah saw past the physical and discerned Divinity. It is the gift of YHVH.
1. "And these are the names of the children of Israel, which came into Egypt, Jacob and his sons..." (B'resheit 46:8).
Jacob came to Egypt and there he securely abode with his twelve sons around him, from whom would come the nation of Israel.
2. "And when day came, He called his disciples to Him and chose twelve of them, whom He also named as apostles" (Luke 6:13).
The selection of the twelve disciples was of utmost importance to Messiah, and He spent an entire night before the Father in prayer with the matter foremost in His heart. He selected them in the morning after the prayerful period. These twelve people would remain with Him during His ministry, and in time become the first living stones of His New Covenant spiritual house ((1 Peter 2:5). "And are built upon the foundation of the apostles and prophets, Yeshua Messiah Himself being the chief cornerstone; in whom all the building fitly framed together grows unto an holy temple in the Lord: In whom ye also are built together for an habitation of God through the Spirit" (Eph. 2:20-22). [Note: If the Master recognized the necessity for continuous prayer before choosing the twelve, how much more should we today engage in prayer before we go about His business. Divine discernment, wisdom, and insight are indispensable assets which enable believers to effectively and persuasively carry out the commission of Yeshua. Heavenly guidance is requisite for kingdom service, and it can be counted on to come forth through earnest prayer. Keep in mind that it is not always a simple or easy matter to act judiciously and fairly when dealing with His people.] The persons Yeshua prayerfully selected from among His followers were the choices of divine wisdom, not of worldly judgment which would not have discerned or esteemed the best candidates. They were not publically admired men of broad influence, high social stature, or respected positions. As a matter of fact, they would only become reliable, effective, and endowed with power when the Spirit descended upon them at Pentecost. But this was the wisdom of God. It is profitable to read Paul's word to the Corinthians again: "But God hath chosen the foolish things of the world to confound the wise...the weak things of the world to confound the things that are mighty" (1 Cor. 1:27). We will not discuss each apostle selected, but the twelve can be divided into three groups. The first group includes Peter, Andrew, James, and John. These men were chief among the twelve, the leaders. They were men of spiritual insight. Next were Philip, Bartholomew, Thomas, and Matthew. These were the men of reflection, skeptical at times. Finally, we have the practical men. These were Alphaeus, Jude, Simon the Zealot, and Judas Iscariot. This teaches us that our Master Yeshua uses all grades and types of people in His Congregation to serve His purposes. Paul affirms this truth also. "Now there are diversities if gifts, but the same Spirit...for the body [of Messiah] is not one member, but many" (1 Cor. 12: 4,14). We are each different in our makeup, but equal in our value to Him, and alike in our need of Him. As Yeshua chose the original twelve apostles, He has chosen us as well. Peter wrote to the believers who were scattered in Asia minor and said: "But you are a chosen generation...a holy nation...which is time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy" (1 Peter 2:9-10). He referenced Hosea 1:9-10 and 2:23, and addressed the people of the Northern Kingdom that had been exiled and scattered among the nations. Hosea prophesied their return to YHVH and Israel, which we have said has been occurring through faith in Messiah and the new birth by the Spirit (John 3).
We, who are the "chosen generation" have our own choice to make. It is the same one every generation of Israelites must make, and each believer must make every morning, and often on a moment-by-moment basis. "...choose you this day whom you will serve..." (Josh 24:15). Our choice is determined by who we listen to and whose word we obey. Hence, when the Living Torah, Yeshua Himself, speaks, we should give His words the most earnest heed. "Therefore, whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not, for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it" (Mt. 7:24-27).
Yeshua chose His twelve to be with Him. He has also chosen us. We, in turn, choose His words and draw close to Him at a personal level. When we choose to follow Yeshua by honoring His words, we enjoy uninterrupted fellowship with Him, and abundant life.
The Holy Spirit "...but you shall receive power..." (Acts 1:8).
1. "So it was not you that sent me hither, but God [literally, for the Elohim (sent me)] and He hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt" (Gen. 45:8).
The Holy Spirit in the Old Testament: Part 3 of 5
Joseph's brothers conspired and sold him into slavery, but the unseen, powerful hand of Providence had over-ruled circumstances and shaped conditions in order to send him into Egypt to become a savior/deliverer for his family. [Joseph is a type of Yehsua.] Joseph reveals his devotion for Elohim by recognizing, in the referenced verse, that it was His divine wisdom and guiding presence that controlled and guided the events for the fulfillment of His purpose.
Like Jacob's family, many of YHVH's servants in the Old Testament were at times unknowingly directed by the Spirit. Samson, Saul, David, and even Rehoboam and Jeroboam are examples. The success or failure of their services and lives was, in the end, always determined by their obedience/submission to the Spirit. In the Old Covenant His guidance for people was usually quiet, persistent, and effectual as they were obedient to the Torah/Word of Elohim, and direct, discernable, and stronger when the Spirit would come unannounced (albeit uncommonly) upon individuals. Joseph, a selected person, was an example of both the Spirit's unnoticed leading and conspicuous activity in one's life. The proof of His empowering presence and directive guidance was the ultimate material success and spiritual prosperity of Joseph and his family.
After Israel left Egypt and settled in Canaan, kings replaced judges as Israel moved from a theocracy [a government by direct divine guidance, or by people believed to be divinely led/guided] to a monarchy [the undivided, absolute rule by one person, i.e. a king]. The ministry of the kings of Israel, both of Judah and of Israel/Ephraim, ultimately failed (with several exceptions in Judah) to follow Elohim's kingdom principles and social standards. They did not walk or rule, for the most part, in His statutes. YHVH then raised up anointed prophets, and placed His Spirit upon them to declare His word in Israel and channel His works in the earth. There were many prophets in Israel upon whom the Holy Spirit fell, but we will look at only a few.
"...and Elisha said [in response to Elijah, the mentoring prophet's question, "What shall I do for thee?"] I pray thee, let a double portion of thy spirit be upon me. And he said, thou hast asked a hard thing: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee...(2 Kings 2:9-10).
Elijah and Elisha were prophets sent primarily to the House of Israel/Ephraim, the northern kingdom of the divided nation. At the time of their service, neither the House of Ephraim or the House of Judah had gone into exile. They ministered during the reigns of Ahab , Ahaziah, and Jehu. Both prophets were raised up to call the rulers and people to repent of idolatry and return to YHVH. Elijah and Elisha revered Elohim's laws and understood the need for the assistance/empowerment of the Spirit for godly living and for validated, effectual ministry.
Elisha had asked for something—he wanted a double portion of the Ruach’s anointing upon him--that Elijah, on his own, could neither grant or officially refuse. It was "a hard thing." But he was divinely inspired to give Elisha a sign which would indicate whether or not Elohim would answer his prayer. He would have to actually see the scene of the translation of his master and teacher, Elijah. When the moment came for the prophet to be taken alive to heaven, Elisha's eyes were divinely opened to the unseen world, and he witnessed the translation take place. The spirit of Elijah--the mantle, charismata, anointing, abiding presence, and power of the Holy Spirit bestowed on, directing and animating Elijah--fell upon (came on) his servant Elisha the moment he saw his mentor taken into heaven. The presence and work of the Spirit is evidenced by the fact that Elisha was given spiritual sight, a divinely imparted ability to see into the realm of the spirit, what others cannot see. [The spiritual gift of the discerning of Spirits is the New Testament counterpart of this phenomenon.] The mighty works performed through Elisha later, which included a reappearance of "spiritual" sight, are further confirmation of the Spirit being with him, guiding and empowering him. Note: When the Spirit comes upon a person, the first gift (divine enablement) they manifest or exhibit often remains as their signature gifting.
The Spirit came upon prophets to enable them to declare Elohim's will and word to the people. The House of Israel had rejected their prophets and were taken into exile before Judah. However, Isaiah warned rebellious Judah that they "were not of [not in accordance with] My Spirit, that they should add sin to sin" (Isa. 30:1). The people refused to listen to the Spirit as He persistently spoke through the prophets. He was ignored. It became clear that the Spirit coming upon selected people would not be enough, and therefore the prophet spoke of the re-occurrence of rebellion until the "...Spirit be poured upon us from on high..." (Isa 32:15).
Micah prophesied during the reign of Hoshea in the northern kingdom just before the people were conquered and carried away by Assyria. "But truly I am full of the Spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin" (Micah 3:8). The prophet affirms he is anointed to act and speak by the direct inspiration of the Holy Spirit. In his case, the Spirit visited upon him three gifts, or charismata. They were: (a) power, force of speech, (b) righteous judgment, placement of a righteous message, and (c) might, which was courage. He is a stark contrast to the false prophets who were not visited or animated by the Holy Spirit upon them, and as a result were (1) weak, without omnipotent backup, (2) beguiled, calling good evil, and (3) timid, lacking in confidence. And they failed miserably.
The history of Israel is a story of, among other things, the rise and decline of the active ministry/influence of the Spirit, and concurrent, increasing rule of man in the affairs of the nation. The fall of the Ecclesia into the dark ages can be traced to a similar decline of the rule/governance and illumination of the Spirit. It is clear that all the work of redemption through YHVH's servants (as seen in Torah), judges, kings, and prophets before, during, and after the Exile (as seen in the Tanach), is carried forward and completed by the activity of the Holy Spirit. The Spirit must be encouraged to rise only, and not withdraw for any reason. He alone is the source of our power, judgment, and might. He alone can anoint us to stand and declare to the Ecclesia its transgression and call His people to return to the faith of the Nazarene Apostles.
Learn: The Holy Spirit is crucial to our fellowship with Yeshua, for validating ministry with confirming signs and wonders, and in living an over-coming life. Because He alone regenerates and indwells converts, Messianic Believers can come to know the Spirit intimately, even more than did the prophets of old, if we so choose. Yeshua thought it important. "And I will ask the Father, and He will give you another Counselor to be with you forever" (John 14:16).
Next week we will discuss the Spirit's involvement in the exile of Israel and Judah, and with Judah's return to rebuild the wall and the Temple at Jerusalem.
2. "And they told him [Jacob] all the words of Joseph, which he said unto them..." (B’resheit 45:27).
As we have already commented, Jacob balked at believing the report of the brothers, who had in earlier years lied to him. As a matter of interest, Rabbinic commentary states that Joseph, in anticipation of this uncertainty, had directed them to relate to Jacob the last Torah topic [instruction] he and his father had discussed together. When they did, he was convinced Joseph was alive, and then "Jacob was revived." He believed their testimony, was spiritually renewed and happy again. Thus, in the next verse (v.28) he is called Israel, the name that stands for spiritual nobility. The other reason (we have observed) for Jacob's joy was that his son, his prize pupil, had remembered his spiritual lessons, the Torah instructions shared by his father. His son’s remarkable recovery and ascension indicated to Jacob the probability that Joseph was still honoring YHVH. Hence, Jacob's received a double portion of the joy of YHVH. "A wise son maketh a glad father..." (Pr. 10:1).
The words the siblings brought to Jacob revived his soul by imparting knowledge and hope for the future. In a similar way, an important ministry of the Holy Spirit is to bring the Words of Yeshua to our memory in our daily walk. He helps us to remember what we read, and in so doing renews hope, purpose, and faith in disciples on a daily basis. Just as Joseph remembered the Torah lessons he received from Jacob, and kept them in his heart, so the Spirit reminds us and keeps the word of YHVH, the Torah, in our hearts to sustain hope and inspire fresh faith in our daily walk.
The Spirit also distributes to Believers spiritual gifts [See; 1 Cor. 12 and Rom. 12] with which to bless, encourage, comfort, restore, and inspire others. For instance, the gift of prophecy is a great edifier of the people of Elohim, and should be in widespread operation within the Ecclesia. As the words of the returning brothers transformed Jacob's demeanor and life, the right word (rhema) given personally from the Spirit to an individual, or spoken by one anointed, inspired disciple to another can change (for the better) a life forever, in a moment of time. "A word fitly spoken is like apples of gold in pictures of silver" (Prov. 25:11).
Hearing His Voice/Impartation by Communion of the Spirit.
"The grace of the Lord Jesus Christ, and the love of God [Abba, Father], and the communion of the Spirit, be with you all. Amen" (2 Cor. 13:14). Paul's apostolic blessing invokes the blessing of the communion of the Holy Spirit (an intimate spiritual fellowship) to become a reality in the Corinthian life experience. As we stated last week, "the communion of the Spirit" is intimate fellowship, rapport, cooperation, and mutual participation between the Believer and the Spirit Himself in the fulfillment of prophetic, restoration Scriptures. Below is a list of suggested disciplines/ways by which to develop a holy, reverent familiarity with the Spirit of Elohim that will sensitize and improve one's ability to hear/discern His word/voice.
We know, of course, that the sacred communion between Believer and the Spirit is inaugurated by the new birth [John 3:1-18; 4:29; 2 Cor. 5:17; Gal. 6:15; 1 John 3, 4, and 5]. The relationship is then sustained and progressively developed by: (1) a commitment to prayer, (2) reading and study of the Torah, and all Scripture, "...the renewing of your mind" (Rom. 12:2), (3) praise and worship, (4) timely repentance, (5) obedience in our daily walk, (6) the baptism in the Spirit, (7) praying and singing in the Spirit (tongues), (8) operating/functioning at some level, by inspiration and faith, in the gifts of the Spirit, (9) service to the brethren, (10) intercession, (11) receiving fresh outpourings, (12) bearing fruit, and (13) singing the Song of the Lord, (14) waiting/abiding in His manifest, tangible presence, and (15) by the corporate anointing present among sanctified Spirit-oriented, Spirit-enthusiastic companions.
Strengthening our communion with the Spirit, the blessing Paul invoked for his flock, must become a priority for Messianic Believers. Our need in this hour is not to be passively, unconsciously led only [again, this is a stage of our spiritual growth], but to become increasingly aware of the reality and presence of the Spirit, remain in a consciously close union with Him, and come to a spiritual level (enlarged capacity) where we actually know and cooperate with His leading. We are called to the joy of participating with Him, not blindly, but with full spiritual vision and hearing.
Last week the benefit of the communion of the Spirit (voice) mentioned first was revealed in John 14:26; "...the Holy Spirit...shall teach you all things and bring to your remembrance..." The communion/fellowship of the Spirit brings the words of YHVH to the remembrance of the Saints, and illuminates their meaning to their hearts and minds. The next blessing [that which is communicated into the Believer's spirit, and soul] of the communion of the Spirit is found in John 16:14. "He shall glorify me: for he shall receive of mine, and shall show it unto you." Believers cannot, in and of themselves, even begin to perceive or comprehend what goodness, virtue, majesty, and advantage there is in Yeshua without the supernatural assistance (enlightening, illuminating work) of the Holy Spirit. Thus, the second holy blessing coming from the "communion of the Spirit" is the revelation (infusion, continuous introduction) to the Believer's consciousness of the glory of the Son, the splendor of His Name, the purity of His holiness, the awe of His majesty, the immensity of His power. "The Spirit Himself bears witness [testifies] with our spirit..." (Rom. 8:16). Because of this, we can begin to know and understand (comprehend) His uniqueness, greatness, and the unspeakable riches contained in Him. To this end, Paul prayed for the Ephesians, that Elohim, "...may give unto you [impart/quicken/infuse/produce by the Holy Spirit through illuminating the Word and/or giving direct revelation] the spirit of wisdom, and revelation in the knowledge of Him: the eyes of your understanding being [divinely] enlightened; that you may know what is the hope of His calling, and what [is/are] the riches of the glory of His inheritance in the saints...the exceeding greatness of His power..." (Eph. 1:17-19).
The Holy Spirit parts the curtains of the soul and begins to bring forth to it the glorious truths about the eternal, wonderful Person, Yeshua. And here is good news: "But we are all, with an open face beholding as in a glass the glory of the Lord, are changed into the same from glory to glory, even as by the Spirit of the Lord" (2 Cor. 3:18). The glories and treasures hidden in Messiah, and waiting to be revealed, can never be fully fathomed. Therefore, the revelatory work of the Spirit will be from glory to glory, from age to age. Perhaps, with this in mind, we can understand Paul's foremost ambition, who, at the end of his ministry, was discovering the riches and treasures still hidden in Messiah and wrote, "That I may know Him..." (Phil. 3:10).
The glorification of the Person of Yeshua to the consciousness of the Believers/Ecclesia by the communication of divinely illuminated truth is an ongoing, progressive process that draws its life from the communion [voice] of the Spirit. The resulting benefit is the (usually) gradual spiritual transformation of the Believer. Again, the inner work progresses from season to season, from change to change, developing the image of Yeshua in the Believer over time. Mysticism, logic, or New Age practices can never accomplish this dynamic, divine, supernatural, spiritual metamorphosis. There is no personal relationship or fellowship for anyone with YHVH apart from the Spirit through faith in Yeshua. Trying to access the Almighty (His kingdom, power, peace, and, glory) by circumventing or diminishing the Son is an empty, futile exercise. Only the Spirit of Elohim exalting the Redeemer to the Believer, through saving faith in Yeshua, can awaken the soul to the reality and riches of YHVH. Further, there are instances when the communion of the Spirit is magnified greatly within and upon someone, and the resulting spiritual transformation is instant, powerful, and enduring.
Glory Note # 11: And one cried unto another, and said, Holy, Holy, Holy, is he Lord of hosts: the whole earth is full of His glory" (Isa. 6:3). YHVH's wonderful attributes, character, power, and perfections, and displays of His radiant presence, are displayed in the earth. His matchless qualities, wisdom, love, and grace, are evident in our lives. His glory is in us by the Spirit. Pray for the Spirit to come upon you (Mt. 3:16; Mk. 1:10; Lk. 2:25; Acts 10:44; 11:15).
Parsha Summary
1. "They took their livestock and their wealth which they had amassed in the land of Canaan and they came to Egypt--Jacob and all his offspring with him" (B'resheet 46:6).
Having read the marvelous account of Joseph's reunion with his family, their rescue from famine, and subsequent positioning and increase in Egypt, we arrive at the confidence that He can use all Believers in a similar way, even if we happen to be of little reputation. As returning Israelites, whose call and desire is to be involved in the restoration of the Tabernacle of David, our confidence is in Him: "...My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then I am strong" (2 Cor. 12:9-10).
Accordingly, just as Judah "drew near" to Joseph, with confidence his words would be heard and his mission would succeed, "Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast to the profession of our faith without wavering; (for He is faithful who promised" (Heb. 10:22-23).
Joseph and Judah were reconciled and cooperative in getting their entire family settled in the land. This is a picture of the reconciliation of Judah and Ephraim and the restoration of Israel at the advent of the Messianic Age.
Hear His Voice
“And I will give them one heart, and put a new spirit within them. And I will take the heart of stone out of their flesh and give them a heart of flesh, that they may walk in My statutes and keep my ordinances and keep them” (Ezekiel 11:19-20 NAS).
In the new birth (John 3:3-8) the convert of Yeshua is given a “new heart,” which actually is a regenerated, re-born human spirit. The new heart is a divine and supernatural work wrought by the Holy Spirit, Who comes to indwell the new Believer’s inner man. The new heart is soft and sensitive to the leadership, voice and touch of the Spirit, unlike the old, hard heart of the flesh. The hard-hearted person quenches the Ruach Elohim, offends people, and does his own thing. Yeshua wants our hearts to be sensitive, soft, and responsive, and thus has provided for the Believer a new one. Fellowshipping with Yeshua in study, worship, and prayer keeps our new hearts open and pliable to the voice and other influences of His Spirit. Abide for periods in His presence. Your old stony heart has been replaced with a new, sensitive heart. You were born (again) to hear and follow His voice. “…and the sheep follow Him: for they know His voice” (John 10:4).
You have read our commentary. Now, enter into Section 3 and read for yourself all the parsha Scriptures. We have encouraged you to listen for the voice, the instructions and guidance of the Spirit. Expect to hear from Him. He is your Teacher.
Section 3: Vision and Parsha Study
"Out from the throne came flashes of lightning and sounds and peals of thunder, and in front of the throne seven blazing torches burned, which are the seven Spirits of God [seven-fold ministry of the Holy Spirit]" (Rev. 4:5).
Messianic Israel is called to make, by faith and obedience to His Truth, His anointing, His tangible presence, and His discernible, manifest glory, dominant internal and external realities in our lives. With this intent in mind, we have provided a study methodology for your examination. Please read it and follow the study instructions. They explain the pathway of progress toward this pursuit of regaining the fullest possible measure of our spiritual heritage, the knowledge and experience of the Spirit and Truth of the Holy One of Israel. May the time we spend in prayer and study become times of divine encounters.
Torah and Glory School Method: "...search for Me..." (Jeremiah 29:13). This section is provided to help the student read beyond the basic commentary that we have presented, and study carefully all the Scriptures in the week's parsha for themselves. As each reader presses more deeply into the Word and learns to depend more consistently on the Spirit in his/her search for greater knowledge and intimacy with Yeshua, increased personal enrichment and spiritual transformation will be experienced and enjoyed. Section 3 contains a review of the weekly parsha's Scriptures, their topical content, and our questions. Working with each week's Scriptures and Questions is very important to our purpose. They are designed to assist the student to (1) develop a vision for the restoration and reconciliation of the whole house of Israel, (2) grow in foundational knowledge of the Torah, (3) recover the principles, practice, and Holy Spirit power of the early, first-century Nazarene believers, and (4) experience and enjoy greater dimensions of the kingdom, power, and glory of Yeshua.
The assigned Scriptures and Questions, along with Section Four's prayer and bless activities, comprise (5) the heart of the Torah and Glory School's study program by which the student can be most edified and advanced spiritually. By them the student learns on his/her own while depending on, and thereby coming to know more personally, the Holy Spirit. We strongly encourage each student to rely upon the Spirit/Ruach--for understanding, revelation, insight, illumination of the Word, edification, and divine fellowship--during prayer, worship, and study. He is the close-at-hand primary Teacher of the course, not this author. Learning the Almighty's voice and experiencing His manifest glory, not just acquiring more information, are central goals of the Torah and Glory School. The Scriptures--reading them while listening for the Holy Spirit, and the Questions--writing answers while under the Spirit's unction and receiving divine input, work together to comprise (6) the student's chief means of personal practice/exercise/training in seeking, waiting on, listening for, and promptly responding to the voice/word of Elohim. And by such seeking, faith-motivated students position themselves [spiritually, mentally, and emotionally prepare themselves] for experiencing a visitation of Yeshua's presence and glory through the Spirit. In this way the Scriptures and Questions also become (7) the channels through which the Spirit of Messiah will directly communicate personal instruction, direction, wisdom, and comfort to each engaged person. The students who faithfully follow the "game plan" and remain committed to do so for the year, will be transformed. They will enjoy much closer fellowship with the Father, and Yeshua, His Son, and hearing the voice of the Holy Spirit, especially by the end of Deuteronomy.
We exhort each reader to trust the Ruach HaKodesh to guide and teach from His Word. In the week’s readings listed below, find common themes. Look for types of Messiah Yeshua. Listen for His Voice.
Scripture Review and Questions: Now, read through the parsha while allowing the Spirit to illuminate the Scriptures, and then answer the questions using your own words.
Prayer: "Open my eyes that I may behold wonderful things from your law" (Psalm 119:18).
Genesis 44:18-47:27: Judah approaches Joseph/ Joseph reveals himself/ Welcomes brothers/ They return to Jacob in Canaan/ Jacob comes to Egypt/ Goshen/ Famine continues.
Ezekiel 37:15-28: End-time prophecy concerning the two houses of Israel, Judah and Ephraim/ Unity/ One nation.
Luke 6:9-16: Healing on the Sabbath/ Choosing the Twelve.
Study Questions: "...be ready always to give an answer..." (1 Peter 3:15). Trace the theme, the main idea, through each question.
1a. In your opinion, what is the main theme or teaching of each of the listed readings individually? Starting with the Torah: What is its title? What is the interpretation? What truth/idea does the interpretation of the title suggest? What is the Torah section's main truth, as you see it?
1b. What is the corresponding idea in the Haftorah? In the Brit Chadashah?
2. What is the outstanding, central idea or subject that runs through and unites all the individual readings, as you see it?
3. Find in the Gospels where and how Yeshua declares, demonstrates, exemplifies, or exhibits the parsha's central truth, and explain. Give chapter and verse.
4. In what way was the glory of YHVH [manifestations of His goodness] revealed in the parsha lesson?
5. What does the parsha teach you about your Hebrew roots, your identity, your destiny, your duty?
6. In what way did the Holy Spirit/Ruach HaKodesh personally speak to you during prayer and study this week? Did He impress you about how to apply the parsha lesson directly to your life? Explain.
7. "...because of practice [by reason of use] have their senses trained [exercised] to discern..." You and I are called to return to hearing the voice of Elohim and to functioning in the ministry of the Holy Spirit. Progressing in these vital areas will require spiritual hunger, faith, and practice. He is waiting for us to approach Him. Ask the Holy Spirit to speak into your spirit/heart as you pray each day. Look for opportunities to lay hands on the sick, or to be used in prophesy. Faithfully record the prophetic words and experiences you receive, and be sure to share them with your brethren.
It is helpful to share your answers, insights, and revelations with your study group (table class). We recommend meeting regularly in a small group. This allows for healthy interaction and exchange, and militates against stagnation. Practice operating with your spiritual gifts under the anointing of the Holy Spirit while among your friendly, supportive peers. Allow for open participation in leading praise and worship. Give altar calls at your table for healing, refreshing, and prophetic words. These are effective ways for all present to mature in their calling and gifting. The non-threatening small group provides a favorable and encouraging environment in which to learn the ministry of the Spirit.
Section 4: Prayer, Declaration, and Blessing
"On this wise shall ye bless the children of Israel, saying unto [over] them, the Lord bless thee...keep thee..." (Num. 6:23-24).
Important: Participate each week in the Bless the Land prayer, benediction, and singing exercises/activities, both individually and with your group. This is important for yourself and others. Your joining in with vocal participation--blessing and strengthening Israel with your spoken words, prophetic utterances, sung psalms, and intercessions--will also help develop and enlarge your prophetic anointing and sensitivity to the Holy Spirit. Daniel, who daily faced Jerusalem and Israel from his house in exile to pray, is an example of what we can do weekly from our homes today. "...Daniel...entered his house(now his roof chamber had windows open toward Jerusalem); and he continued kneeling...praying and giving thanks before his Elohim" (Daniel 10).
Bless the Land: "On this wise shall ye bless the children of Israel, saying unto them [declaring the Word to and over them], the Lord bless thee...keep thee..." (Num. 6:23). YHVH wanted to bless, keep, and place His glory upon His people. So He had his priests stand in His place [stand in for Him] and proclaim the blessings, which He in turn would perform for the believing recipients. Believers have a similar role today, as did Aaron and the priests in ancient Israel. "But you are...a royal priesthood..." (1 Pet. 2:9). When we take our place as a responsible priesthood and begin to declare the written and prophetic word and will of YHVH, even spontaneous songs, over His people, He will rise up and perform that which has been declared. He works in partnership with his set-apart royal priesthood. Therefore, "...bless, for to this you were called, that you may receive a blessing" (1 Pet. 3:9).
Note: "The mouth of a righteous man is a well of life" (Prov. 10:11). Born-again believers' mouths are connected to the spiritual power that created the universe. His Spirit and Word are in our hearts and minds (Jer. 31:31-33; Ezek. 11: 19-20; Joel 2:28-29; John 3:5-8; Acts 2:38; etc.). Our words possess/carry both constructive power (building up) and destructive (tearing down) power. Job 22:28; Luke 4:18-19; Mt. 21:21; 28: 18-20; Acts 1:8; 2:4; Rom. 12:6-8; 1 Cor. 12: 1-11; Eph. 6:17-19; Rev. 8:3). "Death and life are in the power of the tongue" (Prov. 18:2). Therefore, let us fulfill our priestly role by blessing one another and declaring with confidence His Word over Jerusalem, Israel, and your nation this week.
1. Pray for Israel.
Isaiah 43:1-7. Please continue to meditate upon and use this Scripture passage (and those that follow) throughout our time in Genesis/B'resheet. Commit to pray at least once a week for the land, Judah, and all the people of Israel; for their welfare, safety, and return to righteousness. Use the prophetic words of Scripture as prayers and declarations.
2. Pray for Jerusalem.
Psalm 122:1-9. Speak this passage over the Holy City.
3. Pray for America/Pray for your nation.
1 Chron. 7:14. Intercede for the nation. Pray for repentance, a spiritual awakening, and a harvest in all the cities your nation.
4. Sing the Song of the Lord/Prophetic songs. [Teaching/Exhortation]
Prophecy, which is the exhortative, edifying, and foretelling word from the Lord, is an integral aspect of worship and the new song.
"...that thou shalt meet a company of prophets coming down from the high place with a psaltery , and a tabret, and a pipe, and a harp, before them; and they shall prophesy: and the Spirit of the Lord shall come upon thee, and thou shalt prophesy with them, and shalt be turned into a different man" (1 Sam. 10:5-6). The aforementioned prophets were in training for their office, and when they met Saul they were fervently engaged in singing/chanting YHVH's praises. This was one way the teacher Samuel refined and acclimated their minds to the prophetic presence of the Spirit. King David had also learned from one of Samuel's schools about poetic meter and psalmody, which readied him to become the "sweet singer of Israel". The prophetic anointing can be upon the singer's words and the instrument's music. Such an anointing came upon Saul when he came into contact with the songs/chants of the prophets, and he was changed into a different man, enlarging his capacity to know and identify YHVH's presence and purpose.
"But now bring me a minstrel. And it came about, when the minstrel played, that the hand [the Holy Spirit with of power and charismata/gifting] of the Lord came upon him. He said, Thus saith the Lord..." (2 Kings 3:15-16). Elisha, the great prophet of Israel, was picked up and moved prophetically by the song of the Lord, having his mind transformed by the word of the Lord.
"I will give them one heart, and I will put a new spirit within you,; and I will take the stony heart out of their flesh, and I will give them a heart of flesh: that they may walk in my statutes..." (Ezek. 11:19-20). Ezekiel, who looked forward to the restoration of Israel, is speaking about the need of both Judah and Ephraim to have a new heart to replace the old one that is hardened [petrified, beyond sentimental capacity] and unrepentant [seared]. They will have a common heart that is open to obedience, loyalty, selflessness, reconciliation and brotherhood. The prophet goes on to declare that this miraculous transformation will be accomplished by YHVH sending the gift of "the new spirit", that would be imparted into his people by regeneration and the power of the Holy Spirit. This was foretold by Joel also. The Set-apart Spirit [Ruach HaKodesh] came on Pentecost (Acts 2:1-4). The great Agent of transformation, the Spirit, was given as prophesied and now perpetually abides with and within the Ecclesia Saints, redeemed Israel. Pentecost provided the Agency [the universal outpouring of the Spirit on YHVH's people] that would transform Believers and begin uniting them in Messiah. With the advent of the Spirit's outpouring, and Israel's spiritual transfiguration (the new birth/regeneration by the Spirit), began the re-gathering, restoration and reconciliation of all Israel, the rebuilding of the Tabernacle of David.
"But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: And thus are the secrets of his heart made manifest; so falling down on his face he will worship God, and report that God is in you of a truth" (1 Cor. 14:24-25). The prophetic anointing released in praise and worship also impacts unbelievers in certain instances, bringing repentance and conversion, i.e. spiritual transformation.
The prophetic anointing within the Song of the Lord is released when the words are spoken/sung. First, as we discussed last week, strongholds are broken [the anointing breaks the yoke] and spiritual liberation takes place. Secondly, personal transformation occurs. National restoration through individual transformation are both works undertaken by the Spirit, Elohim Almighty. The evidences include: (1) newness of spirit replaces the old disposition of rebellion, (2) a heart for unity, i.e., concern for Yeshua's prayer that we "all may be one" manifests, and (3) sensitivity to YHVH's love, gratitude, faith, consecration becomes a noticeable motivation.
Sing your own new "song of the Lord" every day this week. As you incorporate this edifying form of worship into your life, trust Him for a prophetic anointing to come into your song, and bring you comfort, exhortation, even a word of wisdom (direction). Then let doubt be transformed into faith, despair into hope, loathing into love, resentment into forgiveness, fear into courage, confusion into clarity, and weakness into strength. You will be changed, "a little here, a little there", and you will become aware of His "lifting" presence.
Section 5: Conclusion
1. "...but this one thing I do, forgetting those things which are behind, and reaching forth unto those things that are before, I press toward the mark for the prize of the high calling of God in Christ Jesus [the prizes of the upward call: higher degree of spiritual life, new levels of the Spirit, greater illumination in the Word, deeper revelations of the Father's love, intimate fellowship with Yeshua, and ultimately--a crown of righteousness!]" (Phil 3:13-14).
The great apostle Paul was an amazing individual, but he was still human. He wrote confessing he had not attained to Yeshua's full rest, but went on to affirm his determination to apprehend (faithfully and eagerly partake of) all that YHVH's gift of salvation has for him in this life. The language in the passage points to his experience on the road to Damascus, where he was going to persecute more believers in the Way. Paul wrote that Yeshua had "apprehended" him, stopped his downward course, brought his heart under His glorious grace, and transformed his life. He was thus determined that, having been forgiven, and forgetting the things that were past, to do "this one thing..." He would press forward [aim] to the mark of holiness, the prize of blessedness, and the fulfillment of his high, upward calling of Elohim in the knowledge of Yeshua. To "press" means: (a) to forget the past, and not allow regrets and failures to depress the heart, smother faith, and ruin hope, (b) to concentrate all energies and resources, making all things contribute to the work of his sanctification, and (c) to remain resolved, and not become lukewarm, or weary in well-doing.
Can we follow Paul's example? He was highly educated, had a choleric temperament, was disciplined, passionate, and persistent. He is therefore a hard but not impossible act to follow. Not many individual saints are like him. Believers have different personalities, constitutions, and experiences which influence their rate and degree of growth in grace. Nevertheless, if any one of us seeks His guidance with a single heart and humility, our Father will customize His ministry to suit that person's needs and abilities, lead him/her forward in sanctification, and take him upward into new levels of Spirit and revelation also. "...but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word" (Isa. 66:2).
He's calling you upward. Press onward. The high-tide of restoration renewal and anointing is upon us.
2. "But the Lord is faithful, who shall establish you, and keep you from evil" (2 Thess. 3:3).
Jacob, Joseph, and the brethren were established by the faithfulness of YHVH. As we persevere in abiding in His grace and unity with one another, we will be established and our individual and corporate destinies fulfilled also. Our confidence is in His faithfulness to Israel, the nation to which we belong, and over whom He is always brooding and moving. He (a) has begun a good work in us that He will carry on. He (b) intercedes for us in heaven and obtains all He requests for us. He (c) has bestowed upon us, and placed within us, His Spirit and will not withdraw His presence or power from His sanctified ones. His faithfulness to all Israel establishes our security, inspires our boldness and faith, and completes our joy. "...no good thing will He withhold from them that walk uprightly" (Psalm 84:11). He is busy establishing you, right now, even as you read!
Let us take a lesson from Judah who “drew near” to Joseph with a humble, open, self-sacrificing and compassionate intercession for his father Jacob and brothers. His heartfelt request stirred the heart of the unrecognized brother and precipitated reconciliation. Here is a lesson on how we can approach the Throne of Grace for the restoration of the whole House of Israel.
Pray: "Let me see thy glory." His glory is in you by the Holy Spirit. Pray and believe for His presence to rise up and envelope your soul with His goodness, and the revelation of His heart. You are a child of the Most High and He desires you to experience intimate spiritual communion with Him.
Next week: VaYechi ("And he lived")
Remember. Growth for spiritual strength takes "lifting." Be sure to complete your answers and exercises. They represent the "weights" that the Holy Spirit will use to equip you with a strong, well-proportioned, balanced, spiritual physique of Spirit and Truth.
References: Weekly references generally include, but are not limited to, the following: Kehot Chumash; Spirit-Filled Life Bible; Pulpit Commentary, H. Spence and J. Exell, Eerdmans; Torah Club; Restoration Scriptures, Your Arms to Israel Publishing; Chumash, Stone Edition; Hearing from God, J. Meyer; Chabad.org. Parashah; Old Testament Survey, K. Conner; www.familybible.org/BeitMidrash/FAQ/Torah.htm; Torah, A Modern Commentary, W. G. Plaut; Fodor's Exploring Israel, A Sanger; Judaism 101 Torah; The Hebrew-Greek Key Study Bible, AMG Publishers; Restoration: Returning the Torah of God to the Disciples of Jesus, D.T. Lancaster; Christianity Reconsidered, W.L. Bowles; Living Israeli Hebrew, Dr. D. Ben-Gigi, Living Israeli Hebrew Publications; Hebrew Word Pictures, Dr. F. Seekins, Living Word Pictures, Inc.; Torah Insights, R. Fischer; FireBible, Student Edition, NIV, Life Publishers International; Internet Sites; Jewish Encyclopedia. com.
Footnotes: 1. Chumash, Stone Edition, B'resheet, Pg. 256-257. 2. Genesis, Pulpit Commentary, Eerdmans, p.507. 3. Chumash, Stone Edition, P. 265. 4. Ibid. pg. 265. 5. Ibid. pg. 266. 6. Ibid. pg. 266. Note: The Chumash references (and other referenced commentary material) do not necessarily represent doctrine. They sometimes are only interesting, engaging commentaries, insights and plausible ideas of Jewish and non-Jewish scholars, and midrashim [midrash, plural; "investigate" or "study"] which are added for the readers' interest, attention and evaluation.
