Gen. 18:1-22:24
Haftorah / 2 Kings 4:1-37
Torah Chapter Highlights – Hebrew Insights – RCS Connections (at end)
A book could probably be written on this week’s Torah portion alone!
Gen. 18 The LORD appeared to Abraham, after Abraham’s circumcision cf. chpt. 17, as he was sitting at the entrance of his tent in the heat of the day. Three men appear; one is Yeshua in one of his pre-incarnate appearances in the Torah.
- That Sarah will have a son is revealed.
- Abraham learns about the coming destruction of S’dom (“Sodom”)
- God’s great love of Abraham and blessing
- Abraham demonstrates the godly character traits of the greats of the Bible – by his actions – righteousness and concern for others – even the greatly wicked of S’dom
Insight: Christians are generally just taught about Abraham’s steadfast trustworthiness in the LORD, because Paul emphasizes that about Abraham. Christians unfortunately generally are not taught from the Torah about Abraham.
The Torah reveals Abraham’s great godly and Mashiach-like attributes and character & conduct. Abraham interrupts his personal time with the LORD to tend to the need of the three travelers. The rabbis astutely point out that that rather than sitting inside the tent to escape the heat of the Middle East, he’s at the tent’s entrance; so he can see if there’s any travelers in need.
Living The Torah: Further, we learn something extremely important from Gen. 18:18-19. Why does God say he won’t hide from Abraham what he’s about to do with S’dom? In short because Abraham will “safeguard by observing; protect, distance from danger”, the Way of the LORD”…
What does that consist of? Is it about Abraham having the “right theological positions”? No! Abraham will do – not “believe in”, but do – righteousness and justice! Those two things paired together – Attributes the LORD exercises – are found about 60 times in the Hebrew Bible.
On righteousness esp. cf. 2 Pet. 3:13. God’s grace does not put an end to His desire for righteousness and justice.
The Hebrew Bible also stresses that the doing of righteousness and justice are not just the province of the LORD; man is supposed to exercise them also!
Though Paul emphasizes Abraham’s steadfast trustworthiness, Paul knew the Torah – very very well! Paul was thus very cognizant of the very high spiritual level and godly and Mashiach-like character traits of Abraham.
That is why Paul calls Abraham the spiritual father of followers in Gal. 3.
“Way”, cf. Gen.18:19 is a verb meaning “step forward; progress towards a goal”. It is also used with the meaning “moral development”. You should please note: in Acts the first Jewish followers of Yeshua call their following of the Jewish Mashiach, the Way….
Gen. 19 S’dom is destroyed. Abraham’s nephew Lot is saved. Lot’s daughters give birth to two sons from whom come the Moabites (cf. Ruth) and the Ammonites.
Gen. 20 Abraham travels south; Sarah is taken by Avimelech (“My father is king”). God tells Avimelech of the consequences.
The first mention of a prophet and prayer to God; both refer to/are by Abraham. God hears and answers Abraham’s intercessory prayer for Avimelech.
Gen. 21 Yitzchak (“Laughter” “Isaac”) is born. Sarah orders Hagar and her son Ishmael sent away. Yeshua as the Angel of the LORD calls to Hagar. Abraham and Avimelech cut a covenant.
Gen. 22 Abraham’s greatest test by the LORD
- the binding of Yitzchak
- Abraham demonstrates a very high spiritual level
- Yeshua as the Angel of the Lord calls to Abraham
- Rivka (“A ropes loop” “Rebecca”) is born
Insight: There is a great deal of rabbinic discussion commentary in Hebrew, on what is known as The Binding of Yitzchak (“Isaac”). We believe Abraham is given this test to see whom Abraham ultimately puts his steadfast trustworthiness in. We should note that immediately before the LORD asks Abraham to take his only son, Abraham had cut a covenant with the Gentile ruler Avimelech. God had already cut more than one Covenant with Abraham.
Further, looking at the Hebrew clears up the question of why it seems that the LORD asks Abraham to “sacrifice/offer” Yitzchak. The Hebrew, as one of the great Torah teachers correctly points out, is used to indicate “something removed from the material realm” and to “ascend up”. Here, the specific Hebrew wording indicates that it seems to be purposeless. In other words, the LORD of course never intended Abraham to actually “sacrifice” Yitzchak.
The LORD doesn’t need the senseless destruction of human beings, a “sacrifice”; pagans did that!
We believe the LORD wanted Abraham to demonstrate and thus fully realize, who was truly the only One Abraham was in Covenant relationship with. And, that relationship could not be made with pagans/others.
We should note: it is Yeshua as the Angel of the LORD who not once but twice, calls out to Abraham. Abraham didn’t just have “faith” in the LORD in conceptual terms; but rather concretely demonstrated it by what he was willing to do!
Note: The late former Chief Rabbi of Great Britain astutely points out that we find the first use of love in the Torah in Gen. 22:2.
Yeshua greatly greatly emphasizes love – and love not as an abstract concept, but as something actively done towards others!
The Torah – RCS Connections
Gen. 18:14 Mt. 19:26, Mk. 10:27, Lk. 1:37, Rom. 9:9
Gen. 18:14 should be particularly noted; cf. esp. with Lk. 1:37. Typically translated “is anything too difficult for the LORD”, the Hebrew is ” (is) anything too wondrous/(i.e., too far removed) from (the) LORD.”
It should be noted: the above is told to two Jewish mothers who will give birth to sons through means that are far beyond the ordinary! Cf. Yitzchak (“Isaac”) and Yeshua. Cf. that as both mothers are connected – Yeshua’s mother Miryam (“Miriam” “Bitter”; not “Mary”!) is a descendant of Sarah, the mother of all Jews, so too are there two sons connected! Cf. Mt. 1:2.
It should be noted: in the Torah we see that Yeshua as the Angel of the Lord, i.e., in his divinity, he is involved in some way with each of the Patriarchs, Abraham Isaac and Jacob.
He will also be a physical descendant of theirs; cf. Mt. 1.
Insight: Yeshua’s close involvement with the Patriarchs, and later with the Jewish People – in both his divinity and his humanity – is absolutely unique and without precedent!
It should be noted: classic Christian theology says Yeshua has two natures, one divine one human, in one persona (not “person” as translated, which causes confusion.
Thus, Christians are confronted with a fundamental and foundational question: since Yeshua’s Divinity and Jewish humanity are in one persona, not two separate and distinct ones, can his divinity be honored; yet his Jewish humanity, ignored, overlooked, or discounted?
What might be the tremendous potential positive possibilities, if Christians rather than merely thinking of Yeshua as just ethnically “Jewish” or a “Jew” – or minimizing his Jewish identity – grasped how truly profound this is! Then, acted accordingly towards the Jewish People and especially towards the Christian’s Jewish Brethren.
Gen. 18:18 Acts 3:25, Rom. 4:13, Gal. 3:8
Gen. 19:24 2 Pet. 2:6, Rev. 14:10, 20:10, 21:8
Gen. 21:2 Gal. 4:22, Heb. 11:11
Gen. 21:3 Mt. 1:2, Lk. 3:34
Gen. 21:12 Mt. 1:2, Rom. 9:7, Heb. 11:18
Gen. 22:2 Mt. 3:17, Mk. 1:11, 12:6, Lk. 3:22
Gen. 22:17 Lk. 1:55, Heb. 6:14, 11:12
Gen. 22:18 Mt. 1:1, Acts 3:25. Note Mt. 1:1