TORAH and GLORY SCHOOL
Torah and Glory School Parsha Commentary Course
An education ministry of Bless the Land
Written by Hutch Church
October 2010
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Parsha Lesson Four: VaYera ("And he appeared")
Torah: Genesis [B'resheet]: 18:1-22:24
Torah Note #4: "Then YHVH said to Moses, Write this in a book as a memorial and recite it to Joshua..." (Ex. 17:14). We believe the Torah is the Word of YHVH, and that it was given to Moses by direct inspiration from the Almighty. It is a work of the Eternal One, and not of mankind. Therefore the Torah is different than any other work of literature. "For over two and one-half millennia, the Torah has been the keystone of Jewish life, the starting point of Christianity, and the background of Islam. As such it has played and continues to play a significant role in the world. Western people especially are what they are in part because of this book...the reader will therefore do well to keep in mind that the Torah not only speaks of history but has made history by helping shape human thought.
"The Torah was always the possession of all Israel. It was addressed to the entire people, who were to learn its contents and teach them diligently to their children, in particular. Psalm 19 and 119 testify to the love which the Torah evoked and the widespread concern of the people with its teachings."1
Torah Scriptures that are used in public services are hand-written, in Hebrew calligraphy with crowns, on parchment scrolls. This style of calligraphy is called Sta"m, which is an abbreviation for (1) Sifrei Torah [Torah scrolls], (2) Tefillin [two small black boxes containing inscribed parchment, with straps; also called phylacteries.] and (3) Mezuzot [inscribed parchment]. A pointer, called a Yad ("hand") is used to follow the reading instead of a human finger. In the synagogue the Torah scrolls are kept in a cabinet called the ark, which is an emblem of the Ark of the Covenant where the two tablets of Moses were stored.
The Torah remains the foundation of the Old Testament [the Scriptures from which Yeshua taught] and also of the Apostolic Writings, the New Testament. It was never abolished (Mt. 5:17) but contains the wisdom and precepts that, when honored, (1) produce a greater intimacy with Yeshua and (2) release a new dimension of His blessings into the lives of His followers. We will naturally honor the Torah when we truly walk in, and are led by, the Holy Spirit. The Elohim of Israel is restoring the knowledge of the Torah to the whole Body of Messiah because He loves His people and wants us abiding safely in righteousness and living in His abundance.
Haftorah: 2 Kings [Melechem Bet]: 4:1-37
Brit Chadashah: 2 Peter [Kepha Bet] 2:4-11
Sections: 1. Weekly Commentary 2. Parsha Study 3. Prayer and Blessing 4. Living the Parsha
Welcome: "Blessed are the meek [humble, gentle]: for they shall inherit the earth" (Mt. 5:5). The secret to happiness is found in the eight beatitudes (blessings). These spiritual attributes begin with the first three, which are: being poor in spirit, mournful, and meek. At first glance, these three qualities seem highly improbable conditions for happiness, yet they are the channels [conditions] through which the Almighty has appointed His blessings [happiness] to flow. Beatitude three is taken from Psalm 37:11: "But the humble will inherit the land and will delight themselves in abundant prosperity." [See also Isaiah 60:21.] As do the two previous beatitudes, the third beatitude, "Blessed are the meek..." has reference to man's relationship with Elohim also, not only to man. "...meekness toward men is closely connected with, and is the result of, meekness toward God...Meekness is rather the attitude of the soul towards another...it is the attitude of the disciple to the teacher when teaching; of the son to the father when exercising his paternal authority; of the servant to the master when giving him orders. It is therefore essentially as applicable to the relation of man to God as to that of man to man...it is an inwrought, Spirit-formed grace of the soul, and the exercises of it are first and chiefly toward God."2 The meek, who are the humble of heart, do not fight against or contend with YHVH, but rather yield to His dealings within the soul. The proof of their meekness is in the humility which they demonstrate toward mankind.
Meekness is a virtue not much respected by the heathen world around us, who generally regard it as passivity and weakness. But this perception is wrong. Strength, courage, and self-control are pre-requisite for meekness. Our example is Yeshua, Who exemplified these virtues when he willingly yielded to His captors; when He, without flinching or complaining, "...was led as a lamb to the slaughter." It is written of Pilate, who was deeply impressed and bewildered by Yeshua's calmness and humility as He faced severe suffering and an agonizing execution: "...the governor marvelled greatly" (Mt. 27:14).
Moses possessed this quality (Num. 12:3), and we realize others in Israel did also (De. 34:9). But to possess and keep the reward of the meek--the heritage of the whole earth--all believers, not just a few, must share this virtue. Had all Israel shared the meekness of Moses, they would never have been dispossessed. The earth, that will one day be covered by the Glory of Yeshua, will be inherited by meek people. Their conquest will not occur through human might, ingenuity, or power. It will come by their shared meekness. Our lesson: Meekness that serves, that ministers, that is ready to make itself the least as it pursues what brings glory to God and blessing to men, will inherit the highest place, receive the greatest honor, and win the most enduring kingdom. "Not by night, nor by power, but by My Spirit, says the Lord of hosts" (Zech. 4:6). A transfiguration of the Body of Messiah is taking place in this hour of restoration of Torah and Spirit, and meekness will be found abundantly among its fruit.
Section 1: Weekly Commentary
Last week: Parsha Lech Lecha ("Go forth, yourself") is the first parsha devoted to the life of Abraham. It provides the biblical narrative of Abraham from the time of YHVH telling him to "Go forth from your country..." to the time he and all the males of his household were circumcised, just before the birth of Isaac, the child of promise. Two prominent themes that unite the Torah, Haftorah, and B'rit Chadashah portions of Lech Lecha are (1) faith, and (2) YHVH faithfulness to His Word of Promise. In the reading we observed the faith of Abraham mature through his trials, and saw how one's growth in grace is not an overnight phenomenon, but a lifelong process. Faith is the currency of the Kingdom of God, because by it one procures the promises of the Most High. By faith, Abraham saw his descendants becoming as numerous, enduring, and brilliant as the stars at night. By faith, believers are the seed of Abraham and become grafted into Israel. Faith and patience work together to establish the will of the Almighty in the earth. For instance, the House of Israel, after 2700 years of exile in the nations, is being re-gathered today back to her heritage--the Torah, Sabbath and the Feasts, national identification, restored fellowship with Judah, the Glory of YHVH, et al--fulfilling the promises made by YHVH's prophets long ago concerning their return and restoration in Spirit and truth. (Isa. 11:11-14; 44:1-5; 59:20-21; Jer. 3:14-18; Ezek. 36:24-25; 37:19-25; Hos. 1:10; 2:23; 3:5; 14:4-7; Joel 2:28-29; Obad. 1:17-21; Zech. 10:3-10). The life of Abraham, the father of faith, teaches his seed that as we wait in faith, His promise will not fail, but will--in His perfect timing--surely come to pass.
This week: VaYera ("And he appeared") is the second parahsat that is devoted entirely to Abraham. It encompasses his life from his circumcision to the events on Mount Moriah, where he took his son, Isaac, to offer him up as a sacrifice to YHVH. That there are two parshas that focus entirely on the times of Abraham suggests that there are two distinct phases to his life. Interestingly, "...Abraham repeated in parashiot Vayeira [parsha VaYera; this week] virtually everything he did in parashiot Lech Lecha [parsha Lech Lecha; last week]. Both parashiot open with him experiencing a revelation of God and receiving the promise of progeny; in both parashiot, his wife Sarah is abducted by a gentile king; in both parashiot, he fathers a son, banishes Hagar, and enters into treaties; in both parashiot, his righteous behavior is contrasted with the immoral behavior of his nephew Lot; in both parashiot, he defends the cites of the plain--in Lech Lecha against human assailants, and in Vayeira against the divine decree brought about by the cities' own corruption. It is as if Abraham had to repeat everything he experienced in his first parashah...in order to" enter into a new level of divine consciousness and knowledge of YHVH.3 Circumcision, as the sign of the covenant, was the event that divided the patriarch's life into two spiritual periods. When Abraham complied to the command, the covenant was complete, and his encounters with YHVH became more personal.
Torah
1. "Now the Lord appeared to him [Abraham] by the oaks of Mamre, while he was sitting at the tent door in the heat of the day" (B'resheet 18:1)
[Note: The absence of the name of the patriarch in the above verse lends credence to the idea that the chapter should have begun at B'resheet 17:23, indicating that the renewed, open, more personal manifestation of Yahweh took place shortly after circumcision.]
Sitting at the door of his tent in "the heat of the day," having just eaten, Abraham "looked" [the word implies physical vision] and sees three figures approach, whom he perceives at first to be men. When they drew close, "he saw them" [this implies mental perception, or discernment], and recognized YHVH/Yeshua (in pre-incarnate form) among them. Abraham ran toward them. He fell on his knees, and then to his face, and lay completely prostrate on the ground, as an act of salutation, reverence, and worship. His words were, "My Lord [Adonai]."
YHVH Himself, along with two heavenly escorts, had made their way to Abraham's home on an un-announced visit. It was noontide when they arrived, and Abraham reveretly welcomed them and extended a gracious invitation, "...pass not away...a little water...wash...rest yourselves...a piece of bread...comfort your hearts." Abraham knew that by the arrival of the special guests at his doorstep he had a holy responsibility to discharge the most hospitable services. And thus he entertained his visitors, withholding no effort, enjoyment, expense or courtesy. At the end of the meal, the divine Being, foremost of the guests, and Who by then was most certainly standing forth as YHVH to Abraham and any gathered witnesses, made an authoritative announcement. "And lo, Sarah thy wife will have a son." Upon hearing this, Abraham laughed, (probably) clapped his hands, and shouted, "Yes! At last!" But Sarah, who was standing by and listening, laughed [snickered skeptically] as if to say, "Yeah, sure. You've got to be kidding me." Just as there are these two way of laughing, there are also two ways of receiving the word/promise of the Almighty: By (a) faith, which secures the promise, or by (b) skepticism/unbelief, which nullifies its fulfillment. Fortunately, for our father and mother of the faith (and us), the promise was confirmed by: (1) YHVH's reminder of His omnipotence: "Is anything too hard for the Lord?" (2) The promise being repeated: "I will return to you, according to the time of life, and Sarah will have a son." (3) The promise being affirmed by a display of divine insight, convicting Sarah's conscience and supernaturally displacing her skepticism with the gift of faith: "And He said [to her with directness] nay, but you did laugh." She was silenced. She perceived that He indeed had accurately searched out the secrets of her heart, that His word was true, and nothing was outside His reach. The fact of her conception is proof of her repentance, forgiveness, and faith. "So then faith cometh by hearing, and hearing by the word [rhema] of God" (Romans 10:8).
Those of us who would desire to have and maintain a divine visitation, alone, in our homes, or in our congregations, would do well to look below the surface and examine Abraham's example of hospitality, which reveals his heart and priorities. With him we notice: First, the divine guest was wanted and received joyously. Abraham was sincere in his desire to keep His visitor as long as possible and rapidly enlisted the assistance of his household in the effort. Secondly, he was liberal, that is-very generous. Though Abraham characterized his hospitality in modest terms, we can assume the banquet was sumptuous, and that he entertained his visitors with the very best his tent could offer. Thirdly, we believe Abraham was personally involved in the preparations, serving, and activities, and did not delegate these personal services or chief responsibilities to his three-hundred servants, or to faithful Eliezer, who was appointed over them. More than likely, it was Abraham who [like Yeshua at the "Lord's Supper" (John 3:5)] girded himself for service, kept his guests' glasses filled and their plates full while his musicians played praise music softly in the background.
What more can we learn from the opening passage of the Torah portion? May these verses impart wisdom and understanding to your heart: A. "Be not forgetful to entertain strangers: for some have entertained angels unaware" (Heb. 13:2). B. "Distributing to the necessity of the saints; given to hospitality" (Rom. 12:13). C. "God loveth a cheerful giver" (2 Cor. 9:7). D. "Perfect that which is lacking in your faith" (1 Thess. 3:10). E. "Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him and will dine with him, and he with Me" (Rev. 3:20). Hospitality and generosity in believers are very attractive, endearing traits. We must cultivate them.
2. "Then the men [angels] turned away from there and went toward Sodom, while Abraham was still standing before YHVH. Abraham came near and said, 'Will you indeed sweep away the righteous with the wicked?" (B'resheet 18:22-23).
As the "father of a multitude of nations," Abraham demonstrated compassion for the inhabitants of Sodom, sorrow over the prospect of judgment, and a continuing concern for the safety of his relatives, Lot and his family, who had returned to the wicked city. Actually, five cities were condemned to judgment. Sodom and Gomorrah were the most notable among them.
In the narrative we are given an account of the interaction between YHVH and man. Abraham, as we've noted, was moved with concern for Lot and compassion for the residents of Sodom to intercede on their behalf. The severity of the retribution about to visited upon Sodom and Gomorrah, and thoughts about what miserable future could lay in store for the unhappy victims of the forthcoming calamity, filled Abraham's mercy-motivated heart with anguish. He thus "drew near" to YHVH, both physically and spiritually, trusting for divine acceptance and freedom of expression. He was reverent and humble, but fervent and persistent with his importuning. His prayer/argument was not based primarily upon the principle of mercy, but rested on the righteousness of the Most High, and how His moral goodness could be expected to find a way for mercy to triumph over judgment. At the end of the discourse [prayer should be a discourse], Abraham received all he asked. "And the Lord [YHVH] went His way [vanished]" (B'resheet 18:33).
3. "Now the two angels came to Sodom in the evening as Lot was sitting in the gates of Sodom" (B'resheet 19:1).
Lot was righteous to receive the "men" into his house for the evening. The sage Rashi states that the angels came to deliver Lot and his family on Nissan 15, the date on which Passover would later fall.
4. "Lot went up from Zoar, and stayed in the mountains, and his two daughters with him; for he was afraid to stay in Zoar; and he stayed in a cave [cavernous recesses abound in the Moab mountain range], he and his two daughters" (B'reseheet 19:30).
Lot was delivered. His righteous daughters [step-daughters, it has been suggested, if Lot married a widow] sought children by their father. "Thinking that the rest of the world had been destroyed in the upheaval of Sodom--and that even Zoar had been spared only while they were there--they felt that it was their responsibility to save the human race by bearing children, even though the only living male was their own father. The Torah does not label their actions as incestuous because they sincerely thought there was no other way to insure the propagation of the species [or at least have children].Because their intensions were pure, they merited that among their descendants would be Ruth, ancestress of David, and Naamah, queen of Solomon and mother of Reheboam, his successor and the next link in the Davidic chain (R'Bachya). Lot, however, was not comparable to his daughters; his intentions were not at all sincere. Even though he was intoxicated and unaware of what he was doing the first night, he knew in the morning what had happened (v. 37)--but allowed himself to be intoxicated again, knowing full well what the result would be (Rashi). Unlike his daughters, he knew from the angels that the upheaval was to affect only a limited group of cites, not the whole world."4
"He sent Lot out of the midst of the overthrow." Sodom and Gomorrah were destroyed, but great mercy was shown to Abraham's family. YHVH always mixes judgment with mercy.
5. "Now Abraham Journeyed from there toward the land of the Negev, and settled between Kadesh and Shur; then he sojourned in Gerar. Abraham said of Sarah his wife, She is my sister. So Abimelech king of Gerar sent and took Sarah" (B'resheet 20: 1-2).
Abraham may have wanted to put distance between Lot and himself, who, we will assume, had become known and ill-favored for producing offspring from his daughters. Abraham moved into the Philistia region of the populated cities of Kadesh and Shur. We are told it was there that Abimelech abducted Sarah to marry her, thinking she was Abraham's sister. A rejuvenation of her youth and beauty, possibly in preparation for her to conceive and bear a child, caused the foreign king to desire her as a wife. The king was warned by YHVH in a dream: "...restore the man his wife, for he is a prophet..." (v. 7). Abimelech obeyed. [Note: Since Abraham was considered a prophet by Elohim, we would do well to examine his life for progressive prophetic revelation.]
6. "Then the Lord took note of [remembered] Sarah as He had said, and the Lord did for Sarah as He had promised. So Sarah conceived and bore a son to Abraham in his old age...Abraham called the name of his son...whom Sarah bore to him, Isaac" (B'resheet 21: 1-3).
The promises for a son finally came to pass. Isaac was born to Abraham and Sarah when he was one-hundred and she, who had been barren from her youth, was ninety.
7. "Now Sarah saw the son of Hagar Ishmael] mocking...Therefore she said to Abraham, Drive out this maid and her son, for the son of this maid shall not be an heir with my son Isaac...But God said to Abraham, Do not be distressed...for through your son Isaac your descendants shall be named" (B'resheet 21:9-12).
"God comforted Abraham in two ways. He said that Sarah's directive was prophetic and in accordance with His will, and that--although Isaac is reckoned as Abraham's true son [heir of the promise]--Ishmael was [also] his offspring and would become a great nation in his own right."7
8. "Now it came about after these things that God tested Abraham, and said to him...Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I will tell you" (B'resheet 22:1-2).
Abraham's unexpected ordeal was announced by the Most High. He was to take his son Isaac and sacrifice him on an altar on Mount Moriah, which is the site of the Temple Mount today. This demand certainly astonished/dazed the patriarch. Severe in form, Abraham's trial declares to us that despite age, favor, and experience, no one is exempt from trials and or beyond testing. The trial, or test, was overwhelming in its demand but needful in its design. "The great covenant blessing was still conditioned on the exercise by the patriarch of full-hearted trust in the naked [unadulterated] word of God. Not until that standpoint had been reached by Abraham in his spiritual development was he able to become the parent of Isaac; and now that Isaac was born there was still the danger lest Isaac, and not the naked word of God, should be the ground of the patriarch's confidence. Hence the necessity arose for testing whether Abraham could resign Isaac and yet cling to the promise."8 Ultimately, our faith must not rest with experiences or circumstances, but with the pure Word of Elohim. Abraham, though grieved, obeyed without hesitation. "...and Abraham built an altar...and bound Isaac his son, and laid him on the altar...and took the knife to slay his son" (B'resheet 22:9-10). Here is faith observed in full maturity. Abraham believed, because of the promise of an heir, that though Isaac should be sacrificed [if it actually happened], the Almighty would raise him up from the dead and the Word of Elohim would yet be fulfilled. "And the angel of the Lord called out to him from heaven...lay not your hand upon the lad..." (B'resheet 22:11). He "staggered [stumbled, tripped] not at the promise" (Rom. 4:20) and gained the victory. "...and behold behind him a ram caught in a thicket...and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son" (verse 13). The father of our faith called the place YHVH-Jireh, which means, "YHVH will see to it" or "In the mount of the Lord [place of need] it will be provided [will be seen]." Then the great promises of numerous, prosperous, and influential descendants, along with expanded territory, were renewed. Observations in a nutshell: A. Trials will come throughout life, and they might get stronger as we grow older. B. We overcome by faith. It connects us to the promise and power of our Elohim. C. Our security and blessedness are related to our obedience to the truth we have been given.
The ram is a type of Messiah Yeshua. See: Gospel: The Living Torah below.
Haftorah
The haftorah describes two miracles that are associated with the prophet Elisha, the man of the double-anointing (2 Kings 2:9--14). The first miracle involved a poor widow, a miraculous flow of oil into empty containers, and the great profit that came to the debt-burdened woman when she sold the oil. The second miracle concerns a childless woman who bears a son after Elisha had prophesied to her foretelling the joyful event.
1. "Then he [Elisha] said, At this season next year you will embrace a son...the woman conceived and bore a son at that season the next year, as Elisha had said to her" (2 Kings 4:16-17).
The prophet had proclaimed to the barren woman, "...a son shall be born to thee..." As was Sarah when she heard pre-incarnate Yeshua speak to Abraham about her having a son within one year [she laughed], the woman who heard the prophet was incredulous: "Don't deceive me!" She was reluctant to believe the man for fear her hope would not come to fulfillment. But the woman did conceive, and she bore a son exactly as Elisha had prophesied. The son was born in the following year, in the same season. This is an echo of Sarah and the miraculous events in the birth of Isaac.
2. "So he called her. And when she came in to him, he said, Take up your son. Then she went in and fell at his feet and bowed herself to the ground, and she took up her son and went out" (2 Kings 4:36-37).
When the child had grown he was reaping in the cornfield with his father when he succumbed to sunstroke, which was a common affliction in Israel during the time of harvest, and often fatal. The young man died and was laid in his bed. The mother hurried and fetched Elisha from his residing place on Mount Carmel, and they returned to her home and the body of her son. There he (1) prayed and, following the example of his master (1 Kings 17:21) Elijah, (2) stretched himself over the young man to warm his body, and then (3) he breathed in the youngster's face. This speaks of the Spirit of God who alone can give life to the dead. "...the Spirit of God moved over the face of the waters." Elisha's very personal actions were acts of faith. He persevered in his efforts, and the boy came back to life. He was restored to his mother, who prostrated herself in thanksgiving before the prophet, then took up her son and left rejoicing.
The haftorah corresponds to the sedra (parsha) and emphasizes its lesson on faith. It also emphasizes the value of effort and intimacy. The emanation of a warm heart takes the coldness away from relationships and ceremonies, and transfers the same glow into the hearts of others.
Gospel: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
1. "Then Abraham raised his eyes and looked, and behold, behind him a ram caught in a thicket by his horns; and Abraham went and took the ram and offered him up for a burnt offering in the place of his son" (B'resheet 22:13).
The reverence and faith of Abraham had been thoroughly demonstrated. YHVH accepted his will to sacrifice Isaac as commensurate to the deed. A ram was substituted for Abraham's son. The ram is a type of Messiah Yeshua, Who, by the atoning sacrifice of Himself has delivered believers from condemnation and eternal death. The surrender of Isaac by Abraham is a shadow that points to the love of the Father in not sparing His own Son, Yeshua. The deliverance of bound Isaac speaks of the resurrection of Yeshua and the new life in the Spirit of redeemed people.
2. "The next day he [John] saw Yeshua coming to him and said, Behold the Lamb of God who takes away the sin of the world!" (John1:29).
It had already been revealed to John the Baptist that Yeshua was pre-existent ("a man which is come before me"), over Whom the heavens opened, the Son of God, and Baptizer in the Holy Spirit. The Baptist knew Yeshua was He Who had authority and power to minister the Holy Spirit even as he used water. Thus John had discerned in the character and life of Yeshua divine power and purpose when [after Yeshua had returned from the wilderness] he proclaimed, "Behold the lamb of God who takes away the sin of the world!" Isaiah had prophesied centuries earlier concerning Yeshua: "...He is brought as a lamb to the slaughter" (Isa. 53:7). Messiah was the Lamb of God, not merely a lamb. Nor was He simply a Prophet, but the Savior, selected by the Father to fulfill all the types and shadows of the many sacrificed offerings before Him, and carry away the sin of the world. As God's Lamb, He was (a) innocent, with no guilt of sin. "...and behold, nothing deserving death has been done by Him." (Lk. 23:15). He was (b) holy, and consecrated to His Father, saying, "...what I see Him do..." He was (c) meek, lowly, and patient in suffering, "like a sheep that is silent before its shearers, so He did not open His mouth" (Isa. 53:7). The Apostle John wrote, "We know that Yeshua Messiah was manifested to take away our sins" (1 John3:5). Not the sins of the Jews only, but He also "taketh away" those of the Gentiles as well, for we have read in the parsha what was said long ago to Abraham: "And in you all the families of the earth will be blessed" (B'resheet 12:3).
The Holy Spirit "But you will receive power..." (Acts 1:8).
1. "Then the angel of the Lord called to Abraham a second time from heaven..." (B'resheet 22:15).
Abraham heard the voice. So must we hear the divine voice today. "Behold, I stand at the door and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me" (Rev. 3:20). This Scripture suggests that there are higher degrees, or levels, of spiritual hearing and intimacy than most people are accustomed to experiencing. But no matter at what level of hearing His holy, personal communications we may be, everyone can seek to attain a more acute, a more clear hearing capacity of His voice. We will derive great satisfaction from this increase. The saints live in the prophesied period characterized by "an increase of knowledge," when there are many voices [communications, transmissions, visions, etc.] contending for our attention, and much confusion results. But believers have a clear call to pick up and process His signals and words in this hour of restoration of Spirit and Torah to the Body of Messiah. Accordingly, YHVH is openly inviting us to have a knowledge of and experience with Him that transcends the increase of worldly knowledge. As we seek to discern His voice He will perfect our spiritual hearing and give us a revelation of His glory. Therefore, as you are still fresh in your one-year pilgrimage through the Torah, practice listening while in study and prayer, and develop discernment. Both are imperative for our times.
Keep in mind, His voice/word can be heard literally, audibly, from within or without. But usually the voice/word of the Holy Spirit [Ruach HaKodesh] takes other forms, including: a quiet but enduring impression or idea, divinely illuminated words from Scripture, a sense, feeling, or quickened intuition, an inward knowing, prophecies, visions, dreams, gifts of the Spirit, and more. The Holy Spirit is known to speak quietly, but powerfully and persistently, within our regenerated, born-again spirits [believers], and from there into our hearts and minds. He illuminates our reasoning and perception, sensitizes our emotions, clarifies inner visions, gives revelation, awakens greater consciousness of the reality and presence of Yeshua. He prompts us with His still small voice, the voice of intimacy, gives guidance through recurring impressions, sharpens our wits and senses when necessary, and quickens our discernment. All this and more He does for the purposes of (1) encouraging and leading us in His way, and (2) developing a close fellowship.
Further, the Holy Spirit uses the Scriptures to alert us to anointed, timely words. He also will use the anointed words and counsel of other people, and will often direct us through circumstances. What a Comforter! He will also inform, confirm, convince and instruct through a display of signs and wonders, which are as needed today in ministry as they were in the day of Peter and Paul. He (not "It") will guide our thoughts through our spirits, and even affect our conscious minds when we are not fully cognizant or aware of His guiding influence. Yet, in every occasion His strong but gentle touch is intended to lead us spiritually to green pastures of truth, deep waters of power, fully-prepared tables of provision, overflowing cups of refreshing, fresh anointing, new wine of joy, victory, healing, goodness and mercy--as we yield to His truth and leading.
Obeying the Word and following the Spirit are critical for forward-moving believers in these latter days. We are bombarded moment by moment by non-holy influences--ungodly voices, words, writings, and more--that are counterfeits of truth and contrary to Elohim's covenant Word. A satanic flood of lies literally inundates the world and brazenly competes with, and even dares to emulate, YHVH's communication. Thus, it is clear that we must learn to hear Him and discern His holy voice, His signals, even as a football team needs to focus and hear the signals of the quarterback in the midst of a loud, clamorous stadium. Therefore, throughout the year we will teach on the vital topics of the (1) ministry, gifts, fruit, voice, and leading of the Holy Spirit, and
(2) the Glory of God.
Steps to the Glory (biblical ways to refresh, strengthen, and sensitize yourself spiritually) are continued from last week:
E. When you are confident with your prayer language, the next step in the Spirit is to learn the gifts of the Spirit [also called "spirituals"]. There are nine supernatural gifts, or "workings," of the Spirit. Three are called inspiration gifts. They include the gift of tongues, interpretation of tongues, and prophecy. Three are revelation gifts. They include the word of knowledge, the word of wisdom, and the discerning of spirits. And three are power gifts. These are the gift of faith, the working of miracles, and the gifts of healing. A good place to learn to flow in the Spirit's gifting is with the inspiration gifts mentioned above, particularly prophecy. The gift of prophecy is received by (1) the direct, spontaneous inspiration of the Holy Spirit, and (2) by faith. In this operation, the Holy Spirit's presence and power move within the believer's regenerated spirit, and through it into the person's mind to impart an idea, a thought, a revelation, or an exhortation from the heart of Elohim. Then the Spirit gently inspires/quickens/influences that person to speak forth what they sensed or heard--that is, the divinely given thought or impression--and put it into words of edification. The gift of tongues and interpretation of tongues operate similarly. The gifts of tongues [not the personal prayer language], interpretation, and prophecy are not always the first experiences one will have with the gifts of the Spirit, but these are usually the best with which to start and develop only because they are often the easiest to discern and flow in with regularity. Laying hands on the sick and praying for the activation of the gifts of healing is another area in which a believer can develop faith and practice the ministry of the Spirit. We will learn as we go. Prayer and practice are required. Do not be afraid of failure or mistakes. The more you step out in faith, the more you will see the Spirit begin to come up beside you and manifest His felt, tangible anointing and gifts. "But solid food is for the mature [those empowered and led by the Spirit], who because of practice have their senses trained to discern good and evil" (Heb. 5:14. A small group of believers meeting in a Torah/Bible study is a good place to practice spiritual hearing and responding. Faith and skill need to be developed in ministering the gifts of the Spirit. He also uses the laying on of hands by a prophetic presbytery for imparting and activating His gifts.
[Note: Inspiration gifts can and will function through faith, without an initial, noticeable nudge of inspiration from the Ruach. This happens when a saint prays, and then steps out in faith to speak a word of edification, exhortation, and comfort from the mind of Messiah, and when doing so is met and uplifted by the anointing and inspired word which arise in response to true faith. Two things are necessary for those who want to step into this realm of enhanced anointing: (1) An earnest desire to please YHVH and bless people. (2) Faith. Believers who are afraid of making mistakes--because they will occur from time to time--will not remain long in supernatural ministry. "Be it unto you according to your faith." ]
F. Next, begin singing in the Spirit, using your prayer language individually and while worshiping with others, corporately. This is a pleasant, effectual means of worship and an effective way to practice flowing in the Spirit. When doing so, listen for the Masters voice singing back. You can read more about singing in the Spirit in Section Three each week (1 Cor. 14:12; James 5:13).
G. Practice prophesying by prayer and faith, as well as under the Ruach's unexpected, unsolicited inspiration (Rom. 12:6; 1 Cor. 14:1,39). And look for opportunities to use the gifts. Remember, we are talking about functioning with the gift of prophecy, not trying to fill the office of a prophet. The inspiration gifts are best developed and exercised under the supervision and counsel of godly, experienced believers.
H. Rest regularly in His Presence. "I will meditate on Your precepts" (Psalm 119:15). Put on worship music and soak in His Glory. Let Him lead you to still waters and quiet resting places where you can be away from disturbances for awhile and enjoy His personal fellowship. Listen for His still small voice within you to speak words of love. Rejoice in His company and practice remaining in the communion of the Spirit. "Be still and know [by faith and experience] that I am God" (Ps. 46:10). When His Presence manifests and becomes tangible, believe Him and give thanksgiving for healing and wisdom.
I. Hunger to experience the reality of Yeshua through the Spirit on a daily basis. Your hunger and mine will pretty much determine how resolutely we press into the kingdom as well as our level of visitation. Pray earnestly to experience a revelation of the Father's love, and wait for His response. This experience has healed and inspired multitudes of believers. Ask for a baptism in His joy. Pray for His Glory to pass before you (Ex. 33:18-19; 34:5-6).
Yeshua has already opened the way into the presence of the Most High. The veil has been torn and the Holy of Holies has been opened up. "By a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh; and since we have a great High Priest over the house of God, let us draw near with a sincere heart in full assurance of faith..." (Heb. 10:20).
Glory Note #4: "For how then can it be known that I have found favor in your sight, I and your people? Is it not by your going with us, so that we, I and your people, may be distinguished from all the other people who are upon the face of the earth?" (Ex. 33:16). It is the dynamic presence of YHVH, His glory, upon and among the people of Israel that transfigures us and best distinguishes us from other people. "And it came about when the priests came from the holy place, that the cloud filled the house of YHVH...for the glory of YHVH filled the house" (1 Kings 8:10). Solomon's Temple, despite its beauty and splendor, was just another large building until Elohim personally moved in and consecrated it with His glory (see also Ex. 40:34). It is the same with us and our meetings. A.W.Tozer wrote: "If God were to take the Holy Spirit out of this world, much of what the church [Ecclesia/Body of Messiah] is doing would go right on, and nobody would know the difference."6 What do you think about that? We must be filled with and under His glory [the power of His presence and goodness] to be different from the world. We must encounter him as did the priests who dedicated Solomon's Temple.
"There is [harmful] tendency in our society [and in it institutions, i.e. religion] to elevate knowledge and education above experience. Knowledge is much easier to go toward than experience. Why? Because knowledge in itself demands nothing of us except understanding. But experience demands engagement in a way knowledge does not. It's not enough to grow in our understanding of God. We must also grow in our revelation and experience of Him."5 Let us remember, Abraham had both knowledge and experiences with El Shaddai. Abimelech said of him: "God is with thee in all you do" (B'resheet 21:22).
Parsha Summary
1. "The Lord knoweth how to deliver the godly out of temptations, and reserve the unjust unto the day of judgment to be punished" (2 Pet. 2:4-11).
In the Epistle, Peter talks about true prophets who were led by the Holy Spirit, and then gives warning to his readers of false teachers and false prophets, men who "wore rough garments to deceive." The Almighty Judge of the Universe distinguishes between the godly--those who revere His Law and respond to His love as reveled in the Gospel, and the unjust--those who have no true respect for Him or His Law of righteousness. Peter give examples of divine wrath against false teachers and prophets, even all who offend, by citing the judgments of the angels that sinned, the antediluvian world, and Sodom and Gomorrah. The godly are not exempted from temptations, but are delivered out of them. The examples in the passage of this truth are Noah and Lot.
Abraham had experienced divine deliverances also during his travels. And he learned the value of obedience afresh when he complied with YHVH's command regarding circumcision. It was after the circumcision episode that "He appeared" to Abraham in a new, profound and personal way, assuring him with prophetic words, and therein elevating him to a new level of spiritual life and faith. The effect of Abraham's divine face-to-face encounter was lifelong, and strengthened him for victory in the hour of his great test, that which was the ultimate purpose and climax of his long life of faith--the offering up Isaac. Lesson: Only by "going forth" [Lech Lecha] into which we are called will we position ourselves for "and He appeared" [VaYera], or greater visitation.
Section 2: 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).
The heritage of Israel are the Torah and the Glory of YHVH. These two are the foremost revelations of His love, holiness, and perfection. We already have a fundamental understanding of the Torah. For now we will define the glory of Elohim as the totality of the goodness and righteousness of His character as revealed in the Scriptures, in creation, and supernaturally expressed, even visibly and tangibly, by His weighty manifest Shechinah ("settling") presence that Moses experienced at the bush incident, on Mount Sinai, and when the Tabernacle was first erected (Ex. 3:3; 33:17; 40:34-35). "It came about when Moses was coming down from Mount Sinai (and the two tablets of stone were in Moses' hand as he was coming down from the mountain), that Moses did not know that the skin of his face shone because of his speaking with Him" (Ex. 34:29). Both the essence of YHVH's Torah [Ten Commandments/Words written on the tablets] and YHVH's glory that were carried down the mountain by Moses are divinely birthed into the spirits/hearts of believers by the Holy Spirit and regeneration through faith in Messiah Yeshua (Jer. 31:31-34; Ezek. 11:14-21; Joel 2:27-28; John 3:1-16; Acts 1,2,10; 1 Cor. 5:17; Gal. 6:15). Therefore we believe it is YHVH's will for all Israel to experience His manifest goodness and His manifest glory increasingly as our blessed individual and corporate habitation; as our tangible mantle and divine supernatural covering. (1 Pet. 4:14). Our hope is based upon His Word: "I will cause My Shechinah [His glorious, radiant presence; the supernatural brilliance which is the outward expression of His character and goodness; See Matthew 17:1-8] to dwell [to settle] in the midst of [within, upon] thee" (Zech. 2:10).
Messianic Israel is called to make--by faith and obedience to His Truth--His anointing, His tangible presence, and His discernable, manifest glory, dominant internal and external realities in our lives. With this intent in mind, we have provided an explanation 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 also.
Weekly Parsha Commentary Study: Lech Lecha ("Go forth, yourself")
Torah and Glory School Vision: "...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 2 contains a review of the weekly parsha's Scriptures, their topical content, and our questions. Working with each week's Scriptures and Questions are both 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 Three's prayer and blessing 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. [Note: Learning the Almighty's voice and experiencing His manifest glory, not just acquiring more information, are central goals of the Torah and Glory School.] In this way, 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, and enjoying much closer fellowship with the Father, and Yeshua, His Son, and hearing the voice of the Holy Spirit, by the end of Deuteronomy.
Scriptures and Questions
Prayer: "Open my eyes that I may behold wonderful things from your law" (Psalm 119:18).
Genesis 18:1-22:24: Abraham is visited by pre-incarnate Yeshua and two angels/ Feast of lamb and unleavened bread/ Abraham intercedes for Sodom/ Angels deliver Lot and family/ Lot flees to a cave/ Incest with his daughters/ Moab and Ammon are born/ Isaac is born/ Hagar and Ishmael are expelled from Abraham's household Alliance with Abimelech/ Abraham and Isaac on Mt. Moriah/ YHVH word's/ The men return.
2 Kings 4:1-37: Similar characteristics. A son given and saved.
2 Peter 2:4-11: Consider faith and the place of "works" in the lives of Abraham and Sarah.
Study Questions: "...be ready always to give an answer..." (1 Peter 3:15). Trace the theme, the main idea, through each question.
1. In your opinion, what is the main theme or teaching of each of the listed readings individually: the Torah, the Haftorah, and the Brit Chadashah?
2. What is the common, 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/show 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 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 shine His glory on 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). 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. We are using this passage (and those following) for the B'resheet section. Commit to pray weekly for the land and 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 word over the City of the Great King.
3. Pray for America/Pray for your nation.
1 Chron. 7:14. Intercede. Pray for repentance, a spiritual awakening, and a harvest in all the cities of the land.
4. Sing the Song of the Lord/prophetic songs.
"Sing unto the Lord a new song; play skillfully with a shout of joy" (Ps. 33:3). This is a psalm of praise and thanksgiving written during the reign of David, according to the Septuagint. It is an exhortation to exuberance. The Scriptures says, "God is a Spirit, and those who worship Him must worship Him in spirit and truth" (John 4:24). Our praise and worship must be based on sacred truth, and be spiritual. That means it should relate to, be inspired by, and filled with the Spirit. It should be both natural and supernatural in essence, pertain to Scriptural values, and extol and exalt YHVH. Keep in mind that fervor and exhilaration are favorable. Our worship is to be both spiritual and physical, having not only inner expression, but outer, material expression as well, in order to completely incorporate our entire being of body, soul, and spirit. The Elohim who gave us our spirits has also created our minds, emotions, eyes, ears, voices, and bodies. Our call is to worship Him resoundingly, with our entire nature. Hence the Psalms encourage readers to praise, rejoice, sing, dance, play loudly, shout, twirl, and express their love and thanksgiving with unabashed emotional and physical enthusiasm; and to worship in adoration while lifting up holy hands, and in the Spirit with the sound of His prophetic voice singing in the midst of the congregation.
The new song, given by inspiration and led by the Spirit stirring the inner man of the worshiper, brings with itself the reason which motivates us, and that reminds us that praise and worship are both a privilege and a duty. The new song will speak of the goodness, faithfulness, power, and glory of our Elohim. It will also proclaim His love and mercy. It will extol the omnipotence, omnipresence, and omniscience of the One Who created time, controls nature and history, is in all places at once (Prov. 15:3), and reads the thoughts of men and sets their foolish counsel at naught. The new song exalts Yeshua, fills us with faith and enthusiasm, incorporates the whole man, and draws us closer in oneness to Him. The heavenly, prophetic new song becomes the song of the Lord when, through the Agency of the Spirit, the worshiper sings the actual response from Yeshua [exhortation, edification, and comfort] back to the congregation/group. Therefore, play and sing boldly, both in the Spirit and with understanding. Ask Him to sing through you and bless Israel.
Section 4: Living the Parsha
Conclusion: "...those who worship Him must worship Him in Spirit and truth" (John 4:24).
1. Personal application. "By faith Abraham, when he was called, obeyed by going out to a place which he was to receive for an inheritance, and he went out, not knowing where he was going" (Heb. 11:8).
We are each called, like Abraham, to hear His voice, believe His Word, and obey! "In the latter days [now] you will return to YHVH your Elohim and listen to His voice" (Deut. 4:30). What's more, we are in the prophetic time frame when the Holy One of Israel is ready and poised to speak to whoever is ready to listen. Seek Him for more intimate, personal encounters. He says, "...incline [train, learn to hear, lean towards Me] your ears [He wants both of them] to the words [written and spoken] of My mouth" (Ps. 78:1). He has a word for you.
2. Corporate application: "And they shall be as mighty men...I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again [make them to dwell] to place them...and they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine [they will go forth to battle cheerfully, refreshed, and their households will be joyful with the reports of victory]...I will hiss [this is a reference to a kind of whistle used by a shepherd to call his particular flock together] for them, and gather them; for I have redeemed them: and they shall increase as they have increased...and I will strengthen them in the Lord; and they shall walk up and down in His Name, saith the Lord" (Zech. 10:5-8,12).
Judah will be restored and Ephraim will be raised up, not discarded and forgotten. Yeshua is calling for His flock to return from the nations, where they have been scattered, to their identity and heritage. Two increases are prophesied. Ephraim was increased greatly in physical numbers while they were lost among the nations, but in their return to the Father's house they will be greatly increased in the strength of the Lord. To be strengthened in the strength of YHVH is our greatest blessing. His strength is multifaceted, and refracts--as light coming through a prism--into physical, emotional, mental, moral, spiritual, tribal, individual and national empowerments. His strength, which also supernaturally imparts faith and vision through His Word and Spirit, enable His saints to "walk up and down in His Name." The pathway of life can be both dangerous and difficult and peaceful and prosperous, even simultaneously. But however dreary or delightful it might be, life's road can only be walked victoriously when we "we walk up and down" in all the redemption blessings Yeshua's shed blood has purchased and His glorious Name represents. "The strength of the Lord" includes sanctification, righteousness, the Spirit's presence and power, healing, provision, protection, guidance, goodness, mercy, victory over enemies, the fruit of the Spirit, and more! In this way, Judah and Ephraim--even everyone grafted into Israel through faith in Messiah Yeshua--become a corporate example and witness to the restoration of all Israel. May we forsake the names of pride, greed, intellectualism, materialism, humanism, sensuality, and individualism. Let us who belong to Messiah join together in the faith of Abraham rejoice and be glad as we pray and work for the restoration of Israel. Remember, we have "a name which is above every name: That at the name of Yeshua every knee should bow, of things in heaven and things in earth, and things under the earth; and that every tongue should confess the Yeshua Messiah is Lord, to the glory of Elohim the Father" (Phil. 2:9-10). May His glory appear among us as we meet to worship Him.
Next parsha: Chayei Sarah ("Life of Sarah")
Remember: Enrolled students [talmidim], be sure to submit your answers for credit. "The grace of Messiah Yeshua, and the love of Elohim, and the fellowship of the Holy Spirit, be with you all" (2 Cor. 13:14).
References: 1. The Torah, G. Plaut, p.XIX, XXI, XXIX. 2. D., Matthew. Pulpit Commentary, p.147. 3. Kehot Chumash-Overview of Parshah Vayeira. p.1. 4. Stone Edition Chumash, p. 90. 5. Power of His Presence, Packer, p.23. 6. Wiersbe, W., With the Word Bible Commentary. 7. Chumash; Stone Edition, p.97. 8. Mount Moriah, Genesis, Pulpit Commentary, p. 286.
