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 Nine: Vayeshev ("And he settled")
Torah: Genesis [B'resheet] 37:1-40:23
Haftorah: Amos [Ahmos] 2:6-3:8
Brit Chadashah: Acts [Maaseh Shlichim] 7:9-16
Sections: 1. Welcome 2. Weekly Commentary 3. Study and Hearing 4. Prayer 5. Conclusion
Section 1: Welcome to the Word
ד
Dalet. The verses of the fourth section of Psalm 119 begin with the Hebrew letter Dalet. The word dalet refers to an entry way, or door. This particular stanza of the psalm informs the reader that he must choose daily either the way (door) of falsehood and error or the way of YHVH’s truth. Sometimes people don’t wish to follow Elohim’s pathways of righteousness, or think that His ways are out of reach and beyond human capability. But YHVH gives strength and can enlarge, turn and direct the heart of man toward Him.
We have observed that Psalm 119 has a unique format, using the Hebrew alphabet as its progressive pattern. It also instructs the reader, declaring (a) what the Word of God is, and (b) what it does for us and within us.
“Remove from me the way of lying: and grant me thy law graciously. I have chosen the way of truth: thy judgments have I laid before me. I have stuck unto thy testimonies: O Lord, put me not to shame. I will run the way of thy commandments, when thou shalt enlarge my heart” (Psalm 119:29-32).
The way of lying is the way of apostasy, consequently the psalmist desires his soul to be flooded with illumination of YHVH’s truth. The pathway of Elohim’s religion [there is a true religion-James 1:26-27] is faithfulness and consecration to YHVH. The writer has laid a footpath for his life with the divine commandments. He has chosen and endeavored to do what is right in the sight of his Elohim. He does not want to fall away and be put to shame. He declares that, because Elohim has enlarged his heart with faith and inspiration, he will be able to run his course with joy.
The psalmist understood there is divine power associated with the Word of God. It “stands firm in the heavens” (Psalm 119:89; Isa. 40:8; 1 Pet. 1:25-25). YHVH’s Word is not inactive or stagnant, it is alive and powerful enough to bring forth and sustain creation, and communicate new life (1 Pet. 1:23; Jas. 1:18). The Word of God releases grace, brings spiritual growth, defeats Satan, and has the power to convict and judge, and more. May we hear and receive His Word with eagerness and faith, preach, and live by it precepts, even in the midst of a hostile world leavened with contradictory, ungodly values.
"Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven" (Mt. 5:10). The promise of the "kingdom of heaven" cited here, in the last beatitude, is also given to the "poor in spirit" of verse three, the first beatitude. But the promise in this verse refers to those who have suffered temporal, social, business and other losses, even losses of freedom or life, as a result of their faithful pursuit of righteousness and truth.
Yeshua's vision was far reaching as He foresaw, even at the height of His popularity, persecution in the future for His followers. He was truthful and predicted it, knowing even then that heavenly treasures, the richness of His goodness, were already stored up for those believers who would give their all for the sake of Messiah. "Fear none of those things which thou shalt suffer...be thou faithful unto death, and I will give you the crown of life" (Rev. 2:10).
The offense of the cross has not ceased or abated among unregenerate men, but continues. Persecution of Believers still exists in various forms throughout worldly society, and is extreme in some areas. Faith in Yeshua and holiness have never been in fashion in secular and religious cultures. Sanctification condemns the world, which sees true holiness as a rebuke to its unbelief and carnality. Consequently, the world persecutes and condemns the faithful. "It is a high privilege to be counted worthy to suffer shame for His Name: great is their reward in heaven. The reason: 'Theirs is the kingdom of heaven.' The Beatitudes begin with the kingdom; they end with the kingdom; they contain the law of the kingdom; they describe the character of the citizens. The children of the Beatitudes are the children of the kingdom. Only the poor in spirit can enter into it, and its highest places are reserved for those who have patiently suffered for Messiah's sake, who have drunk of the cup that he drank of, and have been baptized with the baptism wherewith he was baptized." [1]
Yershua is the Door, or Entry-way, into the Kingdom of God. We are highly blessed because we belong to Yeshua, and follow Him as His Spirit leads us ever more deeply into the Truth and Glory of His Father.
Section 2: Weekly Commentary
Last week: "And Isaac gave up the ghost and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him" (Gen. 35:29). The previous parsha, VaYishlach ("And he sent"), ends with the death of Isaac and a brief account of Esau. Jacob's pilgrimage from Beersheba to Haran (VaYetze) and back again (VaYishlach) had been tumultuous, but the Almighty had preserved and prospered him at every turn. Jacob arrived home in time to enjoy the company of his father before the elderly man died. Isaac was a blessed man and had reached a good, old age before he passed. He came to a decent end, and was honored with a respectful funeral. Jacob and Esau buried him in the Cave of Machpelah in Canaan beside the remains of Abraham and Sarah, which lay in repose, awaiting the resurrection of the justified. With Jacob and his family by his side, Isaac's spirit joined those of his fathers' in a better country.
This week: In VaYeshev ("And he settled"), Jacob returns to and settles with his family, herds, and wealth in the land of his father in Canaan. He had spiritually and physically overcome major adversaries during his journey--Laban, Esau, and Shechem, and was therefore respected, even feared, among the surrounding populations. It would seem that after twenty years of struggling he looked forward to a peaceful pastoral existence with his family growing in the truth of his fathers. The restful serenity alluded to in the first verse lasted, we are told, for only nine years. The parsha opens with Jacob's short-lived tranquility about to be shattered. The jealousy that had simmered between the first ten brothers and Joseph would break out into open conflict. Joseph would be sold into slavery, deception would over-shadow and depress the family, and Jacob would remain inconsolable for years. As the narrative shifts to Egypt, Jacob begins to fade into the background of the story and does not figure prominently again until the end of Genesis when he brings his prophetic benedictions upon his twelve children and two grand-children. In Va Yeshev, Joseph emerges as the primary character of the account and featured representative of the Kingdom of Elohim. As we read, we will learn once again that it is the Most High Who orchestrates human events, often behind the scenes. And despite how difficult or hopeless things may appear, His solution to every problem and satisfaction of every need is close at hand to them who trust Him. Life may have its vicissitudes, but YHVH's Word is a sure anchor. In the end [VaYechi, the last Genesis parsha], after suffering various ordeals, Jacob emerges with divinely refined character, stabilized in faith, and a recipient of heavenly peace and satisfaction in life. "For all the promises of God in Him [Yeshua] are yea, and in Him Amen, unto the glory of God by us" (2 Cor. 1:20).
Torah
Torah Note # 9: "The Torah is the foundational revelation about the Holy One and His redemptive dealings with mankind. Therefore we should expect the Torah to address every essential doctrine (2 Tim. 3:16). There is not one subject pertaining to the faith that doesn't have its foundation in the Torah. There is one catch, though. Since the Holy One chose to reveal His plan progressively, the Torah does not present each doctrine in clear, concise, and complete detail. The Torah uses types, shadows and pictures to teach many of its important lessons. Furthermore, the details of these doctrines are presented piecemeal, in a seemingly random order--here a little, there a little (Isaiah 28:9-10). For example, although the account of the fall of mankind into sin (Genesis 3) revealed to us the necessity for substitutionary blood atonement, the Torah did not tell us, in Genesis chapter three, that the fullest manifestation of substitutionary blood atonement would be found four-thousand years later in the sacrifice of Yeshua, the sinless Son of God who was born in Bethlehem to a virgin mother. Various prophets supplied these and many other details at different times over a period of thousands of years (Hebrews 1:1). Progressive revelation involves the Holy One's gradual revelation/discourse of knowledge and understanding over time. We must remember the Torah was a shadow and pattern of good things to come." [2]
1. "And Jacob dwelt [settled] in the land wherein his father was a stranger, in the land of Canaan" (B'resheit 37:1).
Jacob returned to and settled in Hebron with his twelve sons, including Joseph, his favorite. Joseph, being the first son of the beloved Rachel, was blessed by his father's preferential treatment, of which his brothers became resentful and jealous.
2. "Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colors" (B'resheit 37:3).
Joseph was Rachel's first child, and Jacob's eleventh and favorite son. He was distinguished from his brethren by: (1) his father's greater love which he enjoyed, (2) his more pious, moral character which he displayed, and (3) his fellowship and communications which he received from YHVH. Because of this, his brothers were jealous and antagonistic toward Joseph. Their anger and resentment were exacerbated by the lad's open display of his "coat of many colors."
3. "And Joseph dreamed a dream, and he told his brethren..." (read B'resheit 37:5-17).
But it was Joseph's dreams of ascendancy over his brothers, of which he happily boasted, that turned their resentment into hatred. "...my sheaf arose...and your sheaves...made obeisance [bowed themselves down] to my sheaf" (v. 7). Their bitter rage burned, and as everything good or evil strives for completeness, the murderous feelings Joseph's brothers held for him boiled over into a fratricidal scheme. "Lust, when it is conceived, bringeth forth sin: sin, when it is finished, bringeth forth death" (James 1:15). The brothers were determined that Joseph would never rule over, dictate to, or govern them. The spirit that governed their envy and anger also possessed Herod in the time of Messiah’s birth, driving him, so that he ”…slew all the children that were in Bethlehem.” Give no place to the enemy. Keep up the shield of faith (Eph. 6:16).
His brethren went to feed the flocks, and after a while Jacob sent Joseph to check on them; “Go…see whether it be well…” Joseph left unexpectedly on his assignment to find his brothers, not knowing he would never return to his home. After spending more time on his journey than he had planned, Joseph finally came across his brethren in Dothan.
4. "And when they saw him afar off, even before he came near unto them, they conspired to slay him" (B'resheit 37:18).
Joseph was seventeen when his brothers launched their diabolical scheme to murder him. Simeon and Levi concocted the plot to kill him. The lads [ten to one] threw him into a pit (or cistern). Reuben, who was trying desperately to regain a measure of his father's favor, planned a merciful, but timid and weak last minute rescue effort that failed. He suggested that they throw Joseph into the pit, but later intended retrieve him once his sufferings had become unbearable. At Judah's insistence, though, Joseph's life was spared. He was lifted from the pit and he was sold into Egypt—“Come, let us sell him”--where he eventually languished in prison. The boys returned home with a fabricated story of Joseph's demise which left Jacob in a state of prolonged mourning and quite possibly cast a lasting pall, an over-spreading, gloomy disposition, upon the entire household. “And all his sons and all his daughters [probably daughters in law] rose up to comfort him.” His sons, the criminals and conspirators, became his hypocritical comforters. How typical. One lie always leads to another. Note: We of faith are no strangers to pits. Yeshua has drawn all His followers from a pit. “He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings” (Ps. 40:2). Whether through carelessness, indifference, neglect, lust, or pride, may we not be drawn back and become stuck again in any altogether unfavorable circumstances, over-powering temptations, or unholy ambitions. Yet, for the repentant there is always deliverance from the most miry of pits, and for this we give praise to the One whose superintendence over Joseph protected him, and led him to a secure place.
The strife/contention that existed between Joseph and his brethren, and that later marked the relationship of Judah (Southern Kingdom) and Joseph (Northern Kingdom), leavens the history of Israel. The struggle has its origins in the marriages of Jacob to Leah and Rachel. "Leah was tender eyed; but Rachel was beautiful and well favored. And Jacob loved Rachel..." (Gen. 29:17-18). He married Leah first, who gave him six sons: Reuben, Simeon, Levi, Judah, Issachar, and Zebulon. But Jacob much preferred Rachel, who gave him two sons, Joseph and Benjamin. Jacob's love for Rachel was transferred to Joseph, and was exhibited in open demonstrations of favor and affection, thereby showing Jacob's unabashed preference for his eleventh boy.
Note: Reuben was the firstborn son of Jacob, and as such was entitled to/designated for family leadership and the double-portion family inheritance. But his incestuous sin with his father's maid disqualified him (Gen. 35:22), and resulted in his privileges and rights as the first-born being withdrawn from him and transferred to his brothers (B'resheet 48 and 49). Scripture and history reveal that the priesthood went to Levi (third born of Leah), kingship went to Judah (fourth of Leah), and the first-born birthright of the "double-blessing" went to Joseph (first of Rachel). It is interesting to note that Joseph had two sons (Ephraim and Manasseh), who became tribes with tribal territories, and who were prophesied to become "a multitude in the midst of the earth...a people...be great...and a multitude of nations" (read B'resheit 48:16-19). Could this prophecy be finding fulfillment in today's militarily powerful and economically rich and influential nations?
5. "...Judah went down from his brethren...And Judah saw there a daughter of a certain Canaanite whose name was Shuah and he took her, and went in unto her" (B'resheit 38:1-2).
Note: This chapter seems to be inserted rather abruptly into the narrative of Joseph, and therefore interrupts the continuity of the story. Its purpose has been explained as showing the line of David coming from Judah, and indicating the Levirate law of marriage as originating with Judah also (Deut. 25:5). But the episode of Judah and the Canaanite woman represents an important reason (other than the famine) the royal family had to descend to Egypt. It was to avert the possibility of mixing seed (Gen. 28:1; De. 22:9-11). Therefore the narrative is placed here, before Jacob removed his family from Canaan. If the family of Jacob had been left in the land, his descendants would very likely have fallen to the temptation to cavort with, and even marry and procreate with, the daughters of Canaan, as the episode of Judah and Tamar would strongly suggest. This would have caused a rapid and serious deterioration of the faith and morality of the covenant people [the line of the holy seed] and cause them to become blended into the heathen world. Israel’s timely removal to Egypt, while the family/nation was still in infancy, and further by it later separation in Goshen, spared Jacob’s family from what could have been a miry pit of catastrophic marital compromise.
Judah left home for a season and married/cohabited with the daughter[Tamar] of a Canaanite whose name was Shuah. They had three children together. "The eldest, Er, dies young and childless, and his wife Tamar ["date palm" or "palm tree"] is given in a levirate marriage [the type of marriage where an eligible brother of a deceased man is obligated to marry his widow] to the second son Onan. Onan sins by spilling his seed and he, too, meets an early death. Judah is reluctant to have his third son [Shelah] marry her. Determined to have a child from Judah's family, Tamar disguises herself as a prostitute and seduces Judah himself. Judah [then] hears that his daughter-in-law has become pregnant and orders her [to be] executed for harlotry, but when Tamar produces some personal effects he left with her as a pledge for payment, he publically admits that he is the father. Tamar gives birth to twin sons, Peretz (an ancestor of King David) and Zerach." [3]
Again we see both the goodness and mercy of YHVH. Joseph was spoiled, became lost to his house, but remained under the protection and care of Elohim. Judah was a wanderer, self-willed, and sensual, yet out from his line of descendants the Holy Seed would appear. What should we think of this? Perhaps that one should neither despair or be self-righteous, but be glad that our Elohim’s mercy endures forever, and that He has provided the means of salvation for all.
6. "...Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him…and the Lord was with Joseph..." (B'resheet 39:1-2).
Joseph went to the auction block once he arrived in Egypt, was sold to Potiphar [meaning, "he whom Ra gave"], and put to work as a lowly slave in his house. Joseph recognized that his pitiful estate was assigned from above, and thus he refrained from murmuring. YHVH blessed everything to which Joseph put his hand and he was therefore noticed by his master. He became the overseer of Potiphar's entire estate. Soon after, Potiphar's wife made advances toward the handsome lad, which he rejected. Joseph did not flirt with the temptation, but fled! Feeling scorned and seeking revenge, the woman told her husband that Joseph, the Hebrew slave, tried to assault her, and Potiphar had him thrown into prison. But even there God was with Joseph. He gained the respect and trust of his jail guards, and was appointed to the status of trustee, a position of some (albeit limited) authority and privilege in the prison system. Hence we note that shadow and sunshine fall upon the same life. Joseph was patient, even content with his circumstances. But he was industrious and faithful in his service, and never gave up hope for a better day to arrive. Faith in YHVH was the secret to his prosperity, favor, and eventual release. “Without faith it is impossible to please God.” He is a Rewarder. Diligence.
7. "And Joseph's master took him, and put him into the prison, a place where the king's prisoners were bound: and he was there in prison" (B'resheit 39:20).
Joseph was not executed, only imprisoned. He went from Canaan to Potiphar's palace, then from there to the dungeon (where he was actually safer). He lost the confidence of his master Potiphar but gained the favor of the jail keeper. He had not been forsaken, as some might assume, but remained secure under the shadow of the Eternal One. Joseph was: discreet--he kept the trust placed in him; diligent--he toiled to benefit his master; devout--he repelled temptation through his ardent faith. Thus [in this manner; because of this] Joseph remained under the constant attention and care of Elohim while in exile. We must train our souls and cultivate these three virtuous, favorable traits—wisdom, diligence, and reverence. Such character features will produce temporal and eternal dividends for us and our houses.
8. "The keeper of the prison looked not to anything that was under his [Joseph's] hand; because the Lord was with him, and that which he did, the Lord made to prosper" (B'resheit 39:23).
Joseph regulated the prison's activity according to the orders of the captain of the roundhouse, the chief officer of the prison, who trusted Joseph's integrity and ability. During this difficult time, Joseph had peace of mind and heart produced by his knowledge that the over-shadowing presence of YHVH with him. Further, he had been personally schooled in the essence of Torah by his father, Jacob. Therefore, Joseph lived habitually asunder the sight of the Almighty (Gal. 4:28). God's will and way were his rules of life. He resisted temptation (James 1:12), was faithful to his responsibilities (1 Cor. 4:2), offered no excuses or blame (Gen. 44:32), and slandered no one, not even his persecutors (Prov. 10:11). As keeper of the prison, Joseph performed many labors; his toil was not easy, yet he maintained sympathy for the incarcerated men, served with a cheerful spirit [one's gloom and complaining will assuredly put extra burdens on people], and was strong enough to be courteous and concerned over the welfare and disappointments of the inmates. Joseph’s trials constituted YHVH’s training program for Jacob’s son which prepared him for the role of prime minister of the land. Lesson: Our trials and struggles comprise the equipping course which prepares us for the greater things in our future. And those of us who experience the grace of the Most High in our struggles must turn and minister His life and grace to others. "The liberal soul shall be made fat [prosperous], and he that waters shall be watered himself" (Prov. 11:25).
9. "And it came to pass after these things, that the butler of the king of Egypt, and his baker had offended their master the king of Egypt" (B'resheit 40:1).
Joseph was the attendant of the prisoners, men of various ranks, offenses, and punishments. The butler and baker were two high ranking officers of Pharaoh who were (possibly) alleged to have been involved in a conspiracy to poison the king. They incurred the wrath of the king and were thrown into the dungeon and placed under Joseph's care, who served them faithfully and with humility and discretion. This is a good life strategy. "...and he that humbles himself shall be exalted" (Luke 14:11). While in prison both prisoners had troubling dreams of differing imagery which they revealed to Joseph. Joseph was humble yet confident, and by faith received their interpretations by revelation from YHVH.
“The chief butler told his dream to Joseph” (v.9).
The dream featured a vine, three branches, and ripe grapes which the butler pressed into Pharaoh’s cup.
“And Joseph said unto him, this is the interpretation of it…” (v. 12).
The first interpretation: The three branches represented the time frame. Quickly blossoming grapes indicated days, not weeks or months. Pressed grapes forecasted a renewal to service. Accordingly, in three days the butler’s head would be lifted, meaning he would elevated, counted among Pharaoh’s servants again. He would be restored to his old position.
10. "For indeed I was stolen away [kidnapped] from the land of the Hebrews" (B'resheit 40:15).
Then Joseph, wisely seizing upon the opportune moment, brought his plea. He confessed his plight to the butler, the one to whom he had graciously given a sure word of restoration, a prophecy that he would be returned to his former position in Pharaoh's court. Joseph told him that he was a Hebrew that had been unjustly imprisoned. He held out hope that the butler would remember him, show favor, and bring his case before a magistrate of the royal court, perhaps even to Pharaoh himself.
Note: In Genesis 14:13 Abraham is recognized as a Hebrew, though a sojourner in the land. "And there came one that had escaped, and told Abram the Hebrew..." Thus, Joseph correctly called his home country, promised to the seed of Abraham, Isaac, and Jacob, the "Land of the Hebrews".
The word hebrew is derived from the word "ivri", which in turn is based on the root word "arvi", meaning "cross over." The related name, "Eber", referenced in Genesis 10:21, means the "one who traverses," or crosses over. Of course, Abram's house qualified for this title when he and his family left Ur and Haran, thereby crossing over (a) from polytheism (idol culture) to monotheism (worship of YHVH, the One True Elohim), and (b) from Mesopotamia into Canaan. Hebrew also refers to the surviving Canaanite/Semitic language spoken in Israel from the 10th century to the Babylonian exile. Today Hebrew has been restored and is the official language once again of Israel. [See Tongues of the Prophets by R. St. John.] In order to build a united nation the early Israelite leaders wisely understood that a primary cultural unifier would be needed. That unifier would prove to be the recognition, instruction, and establishment of Hebrew, the original language of Israel, as the common language of the restored Land.
11. “When the chief baker saw that the interpretation was good, he said…I also was in my dream, and behold, I had three white baskets on my head…” (v. 16).
Three white baskets on the baker’s head, with the foodstuffs in the top basket being devoured by birds, were featured in the dream. Three baskets were three days. The food being ravaged by the aggressive birds spoke against restoration. The baker was powerless, entirely unable to resist the bold birds from raiding Pharaoh’s goods. It was an ill foreboding.
[Note: Egyptian men in that day commonly carried baskets on their heads while the women carried them on their shoulders, like Hagar (B’resheit 21:14).] The baker, emboldened by the butler’s good fortune that was predicted, stepped forward and described his dream.
12. "And Joseph answered and said, This is the interpretation thereof: The three baskets are three days..." (Gen. 40:18).
The exposition [meaning, purpose] was provided by the Most High Elohim. The baker would be executed in three days, decapitated and his body hung from a tree. Whether Joseph may have been reluctant or anxious to deliver the somber and frightening interpretation to his listener, he could not, and did not, change or deviate from it at all. Paul knew the importance of faithfulness to all YHVH declares and wrote for our admonition: “For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel [the full and complete counsel of God]” (1 Cor. 9:16). Much of Christianity has deviated from proclaiming the full counsel of the Almighty, the spiritual heritage to which He is now returning His people. Yeshua said that man shall live “…by every word that proceeds from the mouth of God” (Mt. 4:4).
Comment: YHVH has many different ways of communicating His mind to people. Humility and faith to hear and wisely act upon His written and spoken word can be critical to our lives.
"...and His sheep follow Him because they know His voice..." (John 10:4).
Mature sheep have had their spiritual senses developed. They can be led by the voice /impression of the Spirit, and do not need the crook and staff of the shepherd to push and prod them. They hear and know the voice of the Good Shepherd from within, by reason of practice and maturity discern its purpose, and follow it. They do not follow strange voices, and are not given over to responding to their own, carnal impulses without examining them. Simply, maturing disciples recognize Yeshua's voice in the Spirit and do not resist His word. Accordingly, they are led to and enjoy green pastures, quiet streams, full tables, joy and not fear, goodness and mercy, fresh anointing, and sweet fellowship, all of which is his will for us.
When the Spirit/Ruach speaks to us it is a supernatural, divine communication. He speaks into our regenerated, born-again, Holy Spirit-indwelt human spirits with (a) a still, small voice (previous two parshas covered this), (b) a spontaneous thought, idea, or inspiration [a want, or surge of faith], (c) an inner witness [knowing, revelation], (d) internal and open visions, (f) and dreams. As we mature in spiritual ministry we will become more sensitive and open to the various forms of the voice of the Holy Spirit, and by them better discern His leading. His voice/word will:
A. Give peace. Ps. 29:11; Isa. 26:3; Phil. 4:7.
B. Empower faith. Rom. 10:17; 1 Cor. 2:5
C. Impart inner strength. Isa. 40:31; Phil. 4:13.
D. Activate the spiritual gifts; stimulate growth of spiritua
l fruit. 1 Cor. 12:1-12; John 15:5.
F. Encourage holiness. Lev. 11:45; Rom. 1:4; 2 Cor. 7:1.
G. Exalt and glorify Yeshua ha Mashiach. John 14:26
H. Agree with Torah and all Scripture [Yeshua's Words]. Jn. 15:26; 2 Tim. 3:16; 2 Pet. 1:21
I. Uplift and encourage. 2 Chron. 31:4; Ps. 3:3; Jas. 4:10;
J. Develop boldness. Prov. 28:1; Acts 2; 9:17; Eph. 6:9
Joseph's sensitivity to YHVH's voice was, in large measure, a result of his moral purity. "How then can I do this great wickedness, and sin against God" (Gen. 39:9)? Cleanness of heart and mind allowed him to properly discern the Almighty's word, without the soulish distortion and interference which cause confusion and doubt among so many today. Let us take a lesson from this amazing account of Joseph's spiritual confidence (faith) and perception. In these last days knowing His voice is pre-requisite for the highest success of believers in fulfilling our destinies. May we each be encouraged to come before Him with "clean hands, and a pure heart" (Psalm 24:4). With this in mind, read the assignment, wait for His voice, and recognize its holy characteristics this week. Start to become accustomed to His closeness. Enter into His glorious, manifest presence through praise and worship, then wait and listen. And remember, first examine the character of what you receive, and then share it with mature, wise counsel.
12. "And it came to pass the third day, which was Pharaoh's birthday, that he made a feast unto all his servants...and he restored the chief butler...but he hanged the chief baker: as Joseph had interpreted to them...yet did not the chief butler remember Joseph..." (B'resheit 40:20-23).
The butler, an advisor and official to the king, appears as a forgetful ingrate. But we must not judge him too quickly. We are sure he did not want to remind his master of the past, perilous period of disfavor he had experienced, and arouse bad memories and renewed suspicions by bringing up the topic of prison. We who trust Yeshua harbor no such trepidations, for there is no cause to fear a divine uprising against us who trust in the Blood of Messiah. “For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more” (Heb. 8:12).
Haftorah
1. "...because they sold the righteous for silver..." (Amos 2:6).
The first verse in the haftorah contains an allusion to the sons of Jacob selling Joseph, a type of the Messiah, for twenty pieces of silver to passing Midianite merchantmen who took him to Egypt. While Joseph languished though, the brothers guilt and heavy pangs of conscience consistently robbed the extended household of any glints of true family joy. The verse also points to Judas, who sold Yeshua to his enemies for thirty pieces of silver (Mt. 27:3). He could not keep the silver, however, for the coins burned to his touch, reminded him of his sin, and sorely provoked his conscience. In desperation, Judas threw the ill-gotten gain away to the feet of his conspirators, but the unrelenting torment of guilt remained. "The love of money is the root of all evil." Let us remember to resist covetousness at the beginning, for it grows stronger and continually lengthens its reach into the soul over the years. Let us keep in mind that unholy gain only brings miseries and trouble. Judas was remorseful, but that was not enough. Instead of running to the cross to find grace and save himself, he fled to a lonely tree and hanged himself. Envy and an inordinate love for money stimulate the fallen nature to produce corruption. Moral: Forsake greed. The apostle wrote of his experience and habitual frame of mind: "...for I have learned, in whatsoever state I am, therewith to be content" (Phil. 4:11). Liberality, that is based upon trust in the faithfulness of Elohim to provide, is a key to contentment.
2. "Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore, I will punish you for all your iniquities. Can two walk together, except they be in agreement?" (Amos 3:1-3).
Amos rebuked Israel. They had committed three cardinal sins: sexual immorality, idolatry, and murder. The fourth sin, however, crossed the line, so to speak. This was the flagrant and ongoing mistreatment of the poor, innocent, orphans, and widows. The prophet characterizes the severity of punishment due for Israel's rebellion. "And the stout-hearted shall flee naked on that day." Yet, he then recalls YHVH's love for His people: "Only you did I love above all the families of the earth; therefore I will visit upon you all your iniquities..." YHVH's great love for Israel is the reason He delivers, cleanses and restores her to the path of righteousness and to prosperity of soul and society. Working toward our welfare is always on His mind.
Yeshua: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
“…the mystery [YHVH’s salvation for all men through His Son] that has been kept hidden for ages and generations, but is now disclosed to the saints. To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Messiah in you, the hope of glory. We proclaim Him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfect in Messiah” (Col. 1:26-28).
Our faith is not about hidden knowledge, or mysteries that are explained to just a few people. YHVH openly reveals His truth. “Christ [Messiah] living in us by His Holy Spirit is our assurance of future glory and eternal life (see Ephesians 1:13-14; 4:30). Only [Messiah’s] inner presence and our ongoing intimate companionship and interaction with Him can dismiss any doubt about being with Him in heaven [eternity] (Rom. 8:11). To have [Messiah] is to have life (Jn 3; 17:3; 1 Jn. 5:11-12). The word translated ‘perfect’ means ‘whole, complete, mature.’ This word does not imply moral or ethical perfection or flawless behavior, but rather it points to a mature relationship with God that loves Him fully and strives to fulfill His purposes through a lifestyle of complete devotion to Him and love for others. Such a lifestyle will fulfill the requirements of Messiah’s commands (Mt. 22:39; Mk. 12:30).” [4]
1. "And the patriarchs moved with envy, sold Joseph into Egypt: but God was with him, and delivered him out of all his afflictions, and gave him favor and wisdom..." (Read Acts 7:9-16).
Stephen became a servant of the believers in Jerusalem, a man full of faith and the Holy Spirit. He was unfairly accused and illegally executed by an angry and jealous mob of Jews. In his testimony before his persecutors, he accused them of having the same spirit of the men who wanted to murder Joseph, but sold him into slavery instead, and then conspired in a cover-up of the heinous crime. Enraged, they stoned him. Joseph, like Stephen, was also a true servant.
2. "...whosoever will be chief among you, let him be your servant: Even as the Son of man came not to be ministered unto [not to be served], but to minister [serve], and to give His life a ransom for many" (Mt. 20:27-28).
Humility and service are the pre-requisites for leadership in the congregation of Redeemed Israel. Worldly esteem for rank and position simply should not find room to flourish in the Body of Messiah. We are a brotherhood and One is our Master, Messiah Yeshua (Mt. 23:8). He is supreme and is directly involved with every subject [person] of His kingdom. He takes no account of the titles and offices of men, but takes notice instead of their character and conduct. Greatness in the Kingdom of Messiah is associated with selfless service of the brethren. This is because it is Messiah-like. The believers who will be most honored by Messiah will be those who are most like Him. Kingdom service is essentially selfless in nature, and Yeshua demonstrated the ultimate excellent service for mankind by giving His very life-blood as a "ransom for many." In doing so He liberated us from the power of Satan, sickness, and sin. For this the Father "...also hath also highly exalted Him" (Phil.2:9). Greatness is within the reach of us all, if we are willing to toil for the welfare and good of others. "...and whosoever would become great among you shall be your servant."
The Holy Spirit "But you shall receive power..." (Acts 1:8).
1. "And Joseph dreamed a dream, and he told it [to] his brethren [brothers], and they hated him the more." (Gen. 37:5).
There was no voice in the vivid dream to suggest to the youthful Joseph that it was prophetic, or from a divine origin, and should therefore remain private. Impulsively, and possibly to annoy his older brothers, he tells them of it. Nonetheless, he was guided unconsciously by the hand of divine providence, making the prophetic dream's telling the first step in its fulfillment.
Responding wisely to the Holy Spirit is greatly aided by knowing Him well. Learning about His eternal presence, role, and ministry as they are revealed in the Old Testament (where He is very active) will help us in understanding and valuing Him, and will better position us to receive His present ministry as revealed in the New Testament. Although there is an abundance of material relating to the Holy Spirit in the Tenach to assist us, this commentary section will not present an exhaustive study, but will provide instead general instruction from which the student can continue his/her own search. [See: Acts 17:10-12, Paul and the Bereans.]
As we spend the next five parshas discussing the Holy Spirit in the Old Testament, so be observant. We will notice the progression of His ministry [general trend] in Israel, from Genesis through Malachi. We will observe the ascending and descending of His manifest presence and prophetic function in direct response to the hearing and obedience of the people. Later, when we go into the New Testament we will see Him return openly and come with great power and authority to waiting Israel. As your own studies progress, monitor the progression/increase of the evidence of the manifest presence, anointing, and/or functioning of the Holy Spirit in your life and ministry. Keep in mind, you are a New Covenant Believer returning to your biblical Hebraic identity and heritage, which are both the Torah (Word/Truth) and Glory of YHVH (Spirit). “…no good thing will He withhold from them that walk uprightly” Psalm 84:11).
The Holy Spirit in the Old Testament: Part 1 of 5
Holy Spirit active in creation of the heavens and earth:
"And the Spirit of God moved [means to brood-meditate, hover, incubate] upon the face of the waters" (Gen. 1:2). The Holy Spirit is active in the creation account. In the Genesis account He is observed as the quickening, formative cause of life and order in the earth, be it physical, intellectual, or spiritual. He hovers still, over multitudes of lost, void souls today, waiting for the command, "Let there be light...order...life!"
"By the word [Word, Torah, Yeshua] of the Lord [YHVH] were the heavens made, and all their hosts by the breath (Spirit) of His mouth" (Psalm 33:6). The psalmist provides another glimpse of how Elohim the Word worked through/by the Spirit. He is the "Breath" of His mouth, Who waits and then responds instantaneously to the declared Word. [See: Jn. 1:3; Heb. 1:2, 10.]
Holy Spirit and the creation of man:
"Then the Lord God [YHVH Elohim] formed the man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being" (Gen. 2:7). Adam was built from the ground up. His body was made from the dust of the earth, the atoms and molecules of matter, the basic elements presumed to exist throughout the Universe. This was designed to be His most noble work, the shrine of the eternal Spirit. In creating man, the Creator proceeded along the ascending pattern, or scale, already observed in the creation of the plant and animal kingdoms. He created first the material, physical body, then the immaterial soul, and finally breathed into man an immortal spirit by His own breath, the Spirit of life.
Holy Spirit contended with mankind:
"Then the Lord said, My Spirit shall not strive with man forever, because he is also flesh..." (Gen. 6:3). Spirit strives with man. [strive: endeavor; contend; struggle in opposition] The Holy Spirit contended with pre-flood man, seeking to lead him toward repentance, righteousness and a clean conscience, the attitude of faith from which would spring deliverance from the era’s tormenting oppressors. He was resisted and eventually withdrew His active ministry (Rom. 1:26), leaving the unrepentant antediluvian people to their own nefarious devices and their unenviable result.
Holy Spirit came upon/rested upon servants/leaders of Israel:
"...I have called by name Bezalel...filled him [not regeneration. In Scripture the term "the Spirit” can often mean "charismata", or gifts, enablement, anointing, and such.] with the Spirit [charismata] of God in wisdom, in knowledge...[divinely implanted/imparted]" (Ex. 31:3). The Spirit of Elohim is the divine medium/means by whom YHVH bestows all gifts, knowledge, and special abilities. In the case of the workmen, He first (probably) enhanced and improved their natural ability, also imparting new degrees of talent and the gift of inspired artistic execution as well. Bezalel and Aholiab (also called and anointed for the work of the Tabernacle) were from different tribes--Judah and Dan respectively. Yet they worked together in fruitful fellowship, without rivalry or strife. Being conscious that they were both embarked for the glory of YHVH on a holy construction project, which was their common sacred cause, kept them in a spirit of cooperation and brotherhood. These men provide the Hebrew roots movement with an example of the joy and effectiveness that only a unified revelation of YHVH's glory can produce.
"And I will come down and talk with thee there: and I will take of the Spirit which is upon thee, and I will put it upon them..." (Num. 11:17). The Holy Spirit is omnipresent, yet His focused empowering presence coming upon persons designated for divine purposes did occur throughout the Tanackh. However, the visitation was exceptional, not the rule, and usually transitory. The transfer of the extraordinary gifts of the Spirit which animated and empowered Moses for service, that he had heretofore enjoyed by himself, was eventually extended to seventy others. Moses needed help in the wilderness to manage the huge congregation of Israel. The Almighty knew the ever-pressing ministry chores would require supernatural assistance to accomplish. "Gather seventy men of the elders of Israel...I will take of the Spirit which is upon thee , and will put it on them" (Nu. 11:16-17). Moses' personal empowerment was not depleted or reduced as a result. The Spirit came and rested upon and empowered the group--which is reckoned by some to be the earliest Sanhedrin--with energy, wisdom, discernment, and leadership gifting to help Moses bear the burden of the people.
"...the YHVH took some of the Spirit that was upon him, and put it upon the seventy elders, and when the spirit rested upon them they prophesied" Num. 11:25-26). The ecstatic prophetic utterances were temporary and soon ceased. Two men however, Medad and Eldad, continued to prophesy in the camp. When learning of this, Moses was not envious or threatened. Rather, he expressed a positive view, and mused of how wonderful it would be if all the Israelite people received the Spirit and His gifts resting on them. The Spirit's activity includes prophesy, a spiritual gift in which all New Covenant believers can and should learn to function (Rom. 12:6; Acts 1:8; 2:17, 18; 1 Cor. 14:1,31,39).
"Take thee Joshua, the son of Nun, a man in whom is the Spirit" (Num. 27:18).
Moses is about to retire after forty years of unbroken service to YHVH in leading His people Israel, and implores Elohim for a successor, "Set a man over the congregation..." YHVH tells him to lay his hands on Joshua, his long-time faithful and courageous assistant, and commission him. "And Moses rose up and his minister Joshua." Joshua's primary qualification for leadership was the presence of the Holy Spirit and His charismata on his life. "...but his servant Joshua, the son of Nun, a young man, departed not out of the Tabernacle." Close union with Elohim through the Spirit was then, and is today, essential for the servant of the Lord. Because of the presence of the Spirit upon him, imparting divine virtue and grace within him, Joshua possessed (1) a conviction of duty, (2) a divine appointment accompanied by authority and power, (3) the confidence of the people, and (4) most importantly, unbroken communion with Elohim, to carry him forward.
Peter speaks to us today, who walk with Yeshua and labor for the restoration of the Tabernacle of David, saying, "...you are blessed, because the Spirit of glory and of God rests on you [as He did on Moses and Joshua]" (1 Peter 4:14). What is more, through faith in Messiah Yeshua, we are born from above, and the Spirit and the glory of YHVH live within us!
Part two of the Spirit in the Old Covenant next week: The Spirit rested upon and empowered the Judges (Judges 3:10; 6:34; 11:29; 15:14), and kings (1 Samuel 11:6; 16:13), and then the prophets (Ezek. 1 and 2) of Israel.
Glory Note # 9: "Then the Spirit took me up, and I heard behind me a voice of a great rushing [tumult] saying, Blessed be the glory of the YHVH from His place" (Ezek. 3:12).
Ezekiel ministered to unbelieving and rebellious countrymen. He constantly encountered worldliness and distain. The great sound of heavenly voices came to strengthen and encourage the servant of YHVH. Throughout the Book of Ezekiel we read of the Spirit coming upon the prophet, taking possession of him, putting him into new and diverse circumstances, expanding and enlarging his experience with YHVH, and bringing him to higher levels of divine glory and intimacy with His heart. Let us not assume such encounters are only for a few selected, special people. Believers today are seated with Messiah in heavenly places. Let us therefore seek to enter into such visitations as Ezekiel experienced, that our local experience begin to attain to, or grow closer toward, our elevated legal position. "And He hath raised us up together, and made us sit together in heavenly places in Messiah Yeshua..." (Eph. 2:6).
In our pursuit to study the Torah and embrace our Hebraic identity and heritage, we must keep in mind that we are New Covenant believers, people born of the Spirit through faith in Yeshua, who worship Abba from a New Covenant perspective. Our bodies are on earth but our recreated spirits are positioned with Messiah in His glory, in the heavenly realm (Ezek. 36:26-27; John 3:6; 17:22; Gal. 5:6; Heb. 4:16; Rev. 1:10-20; 21:10). Our spirits have 24/7/365 access to God, to Yehsua. We are positioned for intimacy. By faith we can increasingly experience His glorious presence. Pray for a revelation of His glory. "...if any man hear My voice and open the door, I will come in to him, and sup with him, and he with Me" (Rev. 3:20).
Parsha Summary
1. "Out from the throne came flashes of lightning and sounds and peals of thunder, and in front of the throne "Yet did not the chief butler remember Joseph, but forgot him" (Gen. 40:23).
Joseph was an attendant to the prisoners while incarcerated in the compound in Egypt. He behaved himself wisely and discreetly, and thereby was raised up by the jailer, and elevated to a significant position. At one point Joseph graciously interpreted the dreams of Pharaoh's baker and butler, who were in prison with him. Just before the king's servants were released, Joseph asked for a good word to be spoken of him, hoping that a commendation would lead to his release from confinement. Joseph's interpretations proved accurate, and confirmed his faith and integrity, but the attention and kindness he showed to Pharaoh's servants were forgotten. After the butler and baker were released, he received no recognition or mention, and remained incarcerated…but YHVH was with him.
"Remember, and forget not..." (Deut. 9:7). Like the Pharaoh's servants, we may not always remember the words of men, but to remember YHVH's words is of the utmost importance, and to this end the Holy One's people are regularly exhorted: "Can a maid forget her own ornaments, or a bride her attire? Yet my people have forgotten me days without number" (Jer. 2:32). YHVH spoke to Jeremiah, who recorded the words for Judah to hear (and thereby remember), asking them a rhetorical question related to remembering and forgetting. The people had become slow of hearing, self-willed, independent, and had deceived themselves into thinking Abraham's righteousness would suffice for them as they went about their forgetful ways, ignoring YHVH's covenant statutes. But they were wrong. Babylon would be next for them.
Unfortunately all mankind has a short spiritual memory, not just Israel, and naturally tends towards self-deception, which is followed closely by self-exaltation. "The heart is deceitful above all things, and desperately wicked..." (Jer. 17:9). For this reason, YHVH was/is always reminding His chosen ones to "...remember the Sabbath...remember the days of old...remember to obey...remember you were bondmen...remember to honor...remember and forget not...remember what Amalek did...remember the word...remember His works...remember...remember...remember..." (Torah). On the other hand, the Mighty One of Israel needs no such reminders because He remembers everything (except the sins of His repentant and contrite ones, of course/Isaiah 43:25). For this we can rejoice: He remembers His Word to fulfill it! Thus, each generation has a sure roadmap to help them/us understand, and (a) receive the transformative restoration measure of Spirit and Truth poured out for that hour, and (b) prepare and equip themselves for the days in which they/we live.
In keeping with the aforementioned, there are seven historical prophecies--signposts on the roadmap-- that we should remember have been fulfilled (and are continuing to unfold). They (1) validate the awakening and return of Christians to their Hebraic heritage as Spirit led, and (2) confirm the divine origin/inspiration of the Hebrew roots/two house movement. Because we recall these prophetic "words", we are: a. enabled to discern [have confidence in] our time of refreshing, b. encouraged, even required to go forward in restoration truth, c. obligated to go ahead and equip/accommodate ourselves with the current, fresh outpouring of the Spirit, and d. obligated to receive renewed faith, fresh vision, and restored zeal from which we and others will greatly benefit.
A. The tribes of the northern kingdom--the house of Ephraim/Israel--would be exiled. [Lev. 26:33; Deut. 4:27; 28:64; 1 Kings 14:15; Jer. 9:16; 13:24; Ezek. 4:13; 20:23; 22:15; 36:18-20; Hosea 7:8; 9:17; Amos 5:27 ]
B. Their descendants would forget their faith and identity. [1 Kings 14:16; Jer. 3:8; Hos. 1:4-9 ]
C. They would not be forgotten by YHVH Elohim. [Ezek. 37; Hos. 2:14-15; Amos 9:9; Zech. 10:9-10 ]
D. They would be remembered, recalled, forgiven, regenerated, filled with the Spirit, and re-grafted. [Isa.32:15; 44:1-5; 59:20-21; Jer. 31:18-20, 31-40; 33:7-8; 50:20; Ezek. 37:14; Hos. 1:10; 2:23; 3:5; 14:4-7; Joel 2:28-29 ]
E. The descendants would fill/occupy and dominate wealthy and powerful nations. [Gen. 49:22-26; Deut. 7:6; 28:1-14; 33:13-17]
F. They would support/ assist Judah in re-establishing and settling the ancient homeland. [Isa. 11:11-14; 27:13; Jer. 3:1823:3-8; 31:4-21, 27-28; Ezek. 36:24; 39:25-28; Hosea 1:10; 2:17-20; Amos 9:9-11; Obad. 17-21; Zech. 10:3-10 ]
G. Ephraim (forgiven, regenerated, re-grafted) will be awakened to his spiritual origins/roots and begin his return to YHVH, the Elohim of their fathers, in preparation for the birth-pangs Messiah predicted for the end-times, the wars of Gog and Magag, the Great Tribulation, and the coming of Messiah (Isa. 54:6-7; Jer. 31:9,20; 33:23-26; 31:21; Amos 9:9; Ezek. 38-39; Mt. 24-25). Prophetically speaking, we are in the season of Elul, a time period set aside for repenting and returning, the season before Trumpets and the great forecasted events of Scripture.
With the prospect of the preceding Scriptures soon occurring, Believers can readily connect the fulfillment of the prophetic stage (H) with the importance and necessity of their cooperation (a) in returning to their Israelite identity and family, and (b) being restored to their Hebraic heritage, without which there would be little mutual ground for unity between the two houses.
H. The houses of Ephraim, Judah, and all their companions will be spiritually purified, enlightened, and reconciled, restoring unity to both houses, all the tribes and sojourners. [Isa. 11:13; Jer. 3:14-15; Ezek. 36:24-29; 37:16-28; Amos 9:9-11; Zech. 13:1-5 ]
Then, (I) Messiah will reign over Israel, a kingdom of priests who will take His Torah to the nations with the full measure of the Spirit [Gen. 12:3; 18:18; 22:18; 26:4; 28:14; Ex. 19:6; Lev. 20:26; Deut. 7:6; 26:19; 28:1,9,13; Isa. 49:6; 60:1-3; 61:6; Zech. 8:3], and (10) the Throne of Yeshua will be in the midst of Jerusalem. [Isa. 9:6-7; 24:23; Jer. 3:17; Ezek. 37:22-28; 40:1-47:12; Hos. 1:11; Joel 3:16-17,21; Zech. 8:3] In the end, the whole earth returns from polytheism (idols, paganism, anti-Messiah religions, et al) to monotheism, the knowledge and worship of the One True Elohim, YHVH, the Mighty One of Israel. At that future time the restoration of all things spoken of by the holy prophets will be completed, and the age of ages will begin.
Hear His Voice
“I heard the voice of the Lord, saying: ‘Whom shall I send, and who wuill go for us?’ Then I said, ‘Here am I! Send me’ “ (Isa. 6:8).
The prophet was caught up to the throne room of YHVH and heard Him speaking. The call was not spoken directly to Isaiah, but he obviously heard the Almighty and reacted. YHVH’s call is for everyone, not just a few privileged souls, and goes forth throughout the earth (Psalms 19:4 and 147:15; Isaiah 55:11). Whether or not we hear His voice and its summons is another matter, and depends upon our spiritual attitude and the openness of our ears. Most, it seems, hear only themselves. “Many are called but few are chosen” (Mt. 22:14). Those who are chosen have determined to follow Yeshua. They have been spiritually changed and their ears are opened to her the voice of the Spirit. Allow the Spirit of Elohim to bring you close to Yeshua, even face to face, to hear His voice as clearly as did Isaiah.
“Go…make disciples…” (read Mt. 28:18-20).
The verses refer to Yeshua’s Great Commission, His primary command, and the power and authority to carry out the directive. His orders apply to Believers of every generation. Have you really heard this call? “The primary purpose of Messiah’s commission was to make disciples—disciplined learners and followers of Yeshua who live by His commands and are continually growing in their relationship with Him. To make disciples is the only direct command in this passage. The word “go” could be translated “as you are going”. Many people talk about the Great Commission as a call to evangelism (i.e., to spread Messiah’s message of forgiveness and new live with the aim that people will respond positively and accept Messiah). [Our directive is not to “Christianize” the world.] But Messiah’s words here are really a commission to a deeper aspect of discipleship –which goes beyond evangelism and implies solid teaching and continual spiritual growth and progress…Messiah does not intend for His followers to simply make converts to Christianity; He wants them to train and mentor other people who will faithfully follow Messiah and lead others to Him as well.” [5]
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).
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.
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 32:3(4)-36:43: Joseph the favored son/ Joseph dreams/ His brothers plot/Judah intervenes/ Joseph sold into slavery/ Judah and Tamar/ Joseph in Egypt/ Potiphar/ Prison/ The butler and baker/ YHVH is with Joseph.
Amos 2:6-3:8: Israel is rebuked for idolatry/ Contains an allusion to Joseph.
Acts 7:9-16: Stephen preaches and remembers the story of Joseph, the servant.
Matthew 20: 25-28: The greatest is the servant.
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 3: Prayer, Declaration, and Blessing
"On this wise shall ye bless the children of Israel, saying unto [over] them, the YHVH bless thee...and 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).
[Note: "The mouth of a righteous man is a well of life" (Prov. 10:11). Believers' mouths are connected to the spiritual power that created the universe. 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 and declare with confidence His Word over Jerusalem, Israel, and the 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.
We pointed out last week that the Voice of the Bride is the first category of the song of the Lord. The Voice of the Bridegroom is the second category, or aspect, of the spiritual song.
"The YHVH Elohm in the midst of thee is mighty: He will save, He will rejoice over thee with joy; He will rest in his love, He will joy over you with singing" (Zeph. 3:17). As indicated in this verse, the voice of the Bridegroom comes in response to the rejoicing, praising voice of the Bride, the Ecclesia of Israel.
An accurate paraphrase of Zephaniah is: "...He will rejoice over thee with delight as on a day of a festival." The point is this: The effable, agape love Yeshua has for His Bride cannot be contained inwardly, but must/will find an outward expression. His tender yet intense joy is that of (a) a conqueror--Israel being a trophy of His strength and power, (b) an artist--Israel being the purified work of His hands, (c) an owner--Israel-being His dispersed and scattered ones; His highly valued, re-gathered possession, and (d) a lover--Israel being the Bride of the Bridegroom, betrothed and absolutely lovely in His sight. Such intense, multi-faceted joy will always bring forth from the soul, welling up and over-flowing its banks, exuberant shouts and spontaneous songs.
"But he that prophesieth speaketh unto men to edification, and exhortation, and comfort" (1 Cor. 14:3).
The Voice of the Bridegroom (Song of the Lord that is sung back by Yeshua, through the Spirit, to the Bride) is a song that produces life, and as such is: (1) a prophetic song, which can instruct, foretell, guide, and warn. As such it is also: (2) an edifying song of encouragement that boosts one's spirit and soul, and urges the Bride toward victory, (3) an exhortative song that inspires and stirs the hearer forward in their divine calling and destiny, and (4) a song of comfort that brings peace and healing to the Bride, and ministers care and restfulness in the trials and difficulties of life.
In the next parsha we will look at the fruit of the New Song/Song of the Lord. [Note: For the sake of clarification, the New Song is an inspired, spontaneous song , whose origin is divine, and is sung by an inspired singer. The New Song becomes (technically) the Song of the Lord when there is another heavenly song that is sung back by a believer, as a response that is inserted and inspired directly from the Almighty One of Israel.]
Sing Psalm 23 this week as your minister to Yeshua. Do not delay. Show your joy to Him, and listen for His response to emerge. You will discern it because His response will edify, encourage, exhort and renew you, as we pointed out above.
Section 5: Conclusion
1. "And the Lord was with Joseph..." (Gen. 39:2). One of the lessons made apparent in Joseph's early career in Egypt is that a prosperous man is one who has the presence, peace, and power of Elohim upon his life. Such a person, we can predict, will have an elevated character evidenced always by (a) self-control, (b) a love for Elohim, and man, and (c) confidence that the Almighty will bless an upright life. We can learn from Jacob's eleventh son who, because of his faith, consistently demonstrated these godly qualities, even under prolonged stress and deprivation. Let us be sure, the need/requirement for the presence and ministry of the Holy Spirit in our individual lives is indisputable. Each Messianic believer, not just Pentecostals, Charismatics, Revivalists, and so forth, have a vital interest in having the Holy Spirit not only abiding within us, but in allowing Him to actively empower us. He desires to teach, anoint for service, enable for rule, shield and protect, deliver, impart truth, and bring peace--to each and every one, for life and ministry.
“Those who are Messiah’s have crucified the flesh with its passions and desires” (Gal. 5:24).
One can live a natural life without being embroiled in sinfulness. Believers must decide to abandon sin and have no fellowship with it whatsoever. Oswald Chambers said, “Sin belongs to hell and to the devil. I, as a child of God, belong to heaven and to God. It is not a question of giving up sin, but of giving up my right to myself, my natural independence, and my self-will. This is where the battle has to be fought…the natural life is not spiritual, and it can be made spiritual only through sacrifice. If we do not purposely sacrifice the natural [it is the good that usually opposes the best], the supernatural can never become natural to us. There is no high or easy road. Each of us has the means to accomplish it [sanctification, becoming our best for Yeshua] entirely in his own hands. It is not a question of praying, but of sacrificing, and thereby performing His will.” [6] Yeshua said it this way: “If anyone desires to come after Me, let him deny himself…” (Mt. 16:24).
2. "Therefore, I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love, being diligent to preserve the unity of the Spirit in the bond of peace" (Eph. 4:1-3). Remembering always that we are members of New Covenant Israel provides a strong incentive for holiness, and guards against backsliding into a corrupt and carnal lifestyle. As Redeemed Israel, we are called and empowered to live in unity (a) in YHVH's marvelous light (1 Pet. 2:9), (b) in the grace of Messiah (Gal. 1:6), (c) in the fellowship of Messiah (1 Cor. 1:9), (d) in holiness (1 Thess. 2:7), (e) in His glory and virtue (2 Pet. 1:3), (f) in His kingdom (1 Thess. 2:12), and (g) in peace with: Elohim, our consciences, and one another (1 Cor. 7:15; Acts 24:16). This manner of walk-halacha-is the call, the obligation of redeemed Israel, and the means whereby disciples of Yeshua can honor the Saviour with whom we are joint-heirs of the kingdom. A "worthy walk" is powerful, will break down ancient strongholds between Judah and Ephraim, and "preserve the unity of the Spirit in the bond of peace" between the two houses. A yielded, "worthy walk" will make room in our gatherings for the work of the Spirit to progress. He will enlighten our minds, transform your souls, break personal yokes, augment faith and love, and enhance conscious intimacy with Yeshua. Here is our joy and satisfaction. Therefore, this week may we corporately turn to the Spirit, and give Him room and freedom to work in our meetings. We want Him to be with us not only individually, but corporately, in a very dynamic way.
Pray: "Let me see thy glory." Expect a season of refreshing to come forth. "You will see greater things than these" (John 1:50).
Next week: Parsha Miketz ("At the end of")
Remember. Growth takes "lifting." Complete your answers and exercises. They represent the "weights" that the Holy Spirit will use to build a strong, well-proportioned spiritual physique.
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. Pulpit Commentary, Eerdmans, Matthew, p. 175. 2. Restoration of Torah Ministries, Introduction to the Two Houses, P.1. 3. Chabad.org/parshah/article. 4. FireBible, Student Edition, Life Publishers International, p. 1764. 5. Ibid, ps. 1333-1334. 6. My Utmost for His Highest, O Chambers, Discovery House, p.343.
