Lech Lecha
Go forth — לך לך
Note: The regular readings above are often interrupted with special readings on Jewish holidays, special Sabbaths, and Rosh Chodesh. Refer to the annual Torah Portion schedule for these special portions.
Portion Summary
The third reading from the book of Genesis is named Lech Lecha (לך לך). It means "go forth." The first verse says, "Now the LORD said to Abram, 'Go forth (lech lecha לך לך) from your country.'" Section Lech Lecha introduces Abraham and tells the story of his pilgrimage in pursuit of God.
Portion Outline
- Torah
- Genesis 12:1 | The Call of Abram
- Genesis 12:10 | Abram and Sarai in Egypt
- Genesis 13:1 | Abram and Lot Separate
- Genesis 14:1 | Lot's Captivity and Rescue
- Genesis 14:17 | Abram Blessed by Melchizedek
- Genesis 15:1 | God's Covenant with Abram
- Genesis 16:1 | The Birth of Ishmael
- Genesis 17:1 | The Sign of the Covenant
- Prophets
- Isaiah 40:1 | God's People Are Comforted
- Isaiah 41:1 | Israel Assured of God's Help
Abraham Saw My Day
What did Yeshua mean when he said that Abraham had seen his day and rejoiced? The answer is in the Torah.
Light effect, Jerusalem at night. (Image: Bigstock)
On that day the LORD made a covenant with Abram, saying, “To your descendants I have given this land, from the river of Egypt as far as the great river, the river Euphrates.” (Genesis 15:18)
Genesis 15:18 seems to allude to the final redemption when it says that the LORD made His covenant with Abraham “on that day.” The prophets use the formulaic words, “on that day,” to indicate the future day of the LORD, the hour of judgment, and the final redemption. The LORD showed Abraham the future through the vision recorded in Genesis 15. The sages say, “He revealed to him the future from the day of the Exodus from Egypt until the day of Messiah.” The tradition about Abraham’s vision of the Messianic Era explains why our Master said, “Your father Abraham rejoiced to see My day, and he saw it and was glad” (John 8:56). Abraham rejoiced to see the day of Messiah—the coming kingdom of heaven on earth.
On what day did the LORD make His covenant with Abraham? The exodus from Egypt occurred four hundred and thirty years later “on that very day” (Exodus 12:41). That means that the exodus from Egypt and the first day of Passover (Nisan 15) coincided with the anniversary of the very day that God made the covenant with Abraham. Four hundred and thirty years before the first Passover, Abraham slaughtered the animals for his covenant on the fourteenth of Nisan. Then he waited. He drove off the birds. He waited for the LORD. The sun went down, darkness fell, and the fifteenth of Nisan began, which is the first day of the week of Passover. The Almighty appeared in the form of the blazing torch and made the covenant with Abraham.
This implies that on the anniversary of the day on which Abraham slaughtered the animals in order to make the covenant between the parts with the LORD—that self-same day, the fourteenth of Nisan—the children of Israel slaughtered their Passover lambs in Egypt. What is more, our Master suffered and died on the anniversary of that same day. On the anniversary of the night that Abraham had his vision of great and terrible darkness, the angel of death slew Egypt’s firstborn. On the eve of Passover, as the sun set, they closed the Master’s tomb. A great and dreadful darkness fell, but out of the darkness, a light blazed forth.
Life will place us in situations where we stand to make a profit by sacrificing our principles. The person who refuses to compromise his values may lose out financially, but his ultimate reward is God Himself.
God promises Abraham a numerous offspring in a dream.
(Image: Wikimedia commons, public domain, art by Wenceslas Hollar)
There was little that Abraham could do about it. After all, he did not have an army at his command. Besides, Lot had it coming. Abraham could have said, “That’s what he gets for claiming the best of the land for himself. The LORD has repaid him for his greed.” But he did not. Instead he demonstrated courageous loyalty. He immediately gathered the able-bodied men in his household and the Canaanite neighbors who would assist him and set off in pursuit of the invaders. That’s the kind of person Abraham was.
God honored Abraham’s selflessness. Though Abraham went up with only 318 men against a much larger army, God delivered the enemy into his hands. Abraham rescued his nephew and all of the prisoners. He returned from the battle with the prisoners and all the plunder the invaders had taken.
The evil king
of Sodom offered Abraham a handsome reward for his efforts. “Give the people to
me and take the goods for yourself,” he said. It was a generous offer and would
have made Abraham very wealthy. Abraham refused the proposal. He knew the king
of Sodom was cunning and wicked. Abraham did not want to owe any allegiance to
such a man. He said, “I have sworn to the LORD God Most High, possessor of
heaven and earth, that I will not take a thread or a sandal thong or anything
that is yours, for fear you would say, ‘I have made Abram rich’” (Genesis
14:22-23).
Some people are tempted to sacrifice their principles for the sake of money.
Abraham stood fast because his faith was in the “possessor of heaven and
earth.” He did not need the rewards of the wicked king of Sodom, no matter how
tempting.
When God saw how Abraham refused reward from the king of Sodom, He appeared to him and said, “Do not fear, Abram, I am a shield to you; your reward shall be very great” (Genesis 15:1).
Life will often place us in situations where we stand to make a profit by sacrificing our principles. The person who refuses to compromise his values may lose out financially, but his ultimate reward is God Himself.
"And Melchizedek king of Salem brought out bread and wine"
The Meeting of Abraham and Melchizedek, a portion of a
painting by Peter Paul Ruben, c. 1626 (Image: Courtesy
National Gallery of Art, Washington)
As Abraham returned from war, a local chief came out to meet him. He offered Abraham and his men provisions, and he blessed Abraham. The chief is called Melchizedek, the king of Salem.
The Torah does not tell us much about Melchizedek. We know that Melchizedek ruled as a king; he ministered as a priest of God; he ruled a city called Salem; he worshipped God Most High; he blessed Abraham, and he received tribute from Abraham. The Torah does not provide any further information beyond those few, sparse details. Like Enoch’s character in Genesis 5, the mysterious Melchizedek invites embellishment, and both Jewish and Christian traditions have generously bestowed it.
Melchizedek was not a personal name. It seems to have functioned as an honorific, enthronement title, like the name Abimelech (Father of a King). We do not know the personal name of the Melchizedek who met Abraham in Genesis 14. Similarly, the word Messiah (i.e., Christ) functions as a title, not a personal name. The Bible refers to any king over Israel as “messiah” (anointed one). In the same way that we call Yeshua the Messiah, one might call Him the Melchizedek. He is the King of Righteousness.
The prophet Jeremiah spoke of the coming Messiah as the King who will accomplish righteousness:
Behold, the days are coming … when I will raise up for David a righteous Branch; and He will reign as king and act wisely and do justice and righteousness in the land. (Jeremiah 23:5)
The Torah tells us that Melchizedek is the King of Salem. The Bible identifies Salem as the ancient name for Jerusalem. Psalm 76:3(2) equates Salem with Zion (i.e., Jerusalem), saying, “His tabernacle is in Salem; His dwelling place also is in Zion.” The association with Jerusalem heightens the messianic imagery. The idea of a “king of righteousness” ruling over Jerusalem points toward the Messianic Era. When Messiah comes, Jerusalem will be the capital city of the kingdom of heaven on earth, and the Messiah will reign in righteousness. Furthermore, the writer of the book of Hebrews points out that the term “King of Salem” could be read as “King of Peace” (Hebrews 7:2). The prophets tell us that when Messiah does come to rule and reign out of Jerusalem He will usher in an era of peace on earth.
Melchizedek hosted Abraham and his men at a great banquet: "And Melchizedek king of Salem brought out bread and wine" (Genesis 14:18). Jewish eschatology teaches that in the Messianic Era, the Messiah will host a great banquet in Jerusalem. The resurrected righteous will sit at the table with Abraham, Isaac and Jacob. This is the meaning of the passage that says, “[Abraham] was looking for the city which has foundations, whose architect and builder is God” (Hebrews 11:10). Abraham sought the eternal city that was to come. He sought the Jerusalem of Messiah. In Genesis 14, he received a foretaste of that great Jerusalem banquet as the king of righteousness came out from Jerusalem and set a table of “bread and wine” before Abraham and his men.
Melchizedek's bread and wine allude to the Last Seder at which the Master broke the unleavened bread and shared the cup, declaring a remembrance of Himself. At that meal, the Master promised His disciples that He would take the Passover meal and the cup again with them at the banquet in the kingdom of God. We look forward with ever-increasing anticipation to the day when the eternal Melchizedek will again serve bread and wine to Abraham and his followers—those who are of the faith of Abraham. Next year in Jerusalem!
All Things Created for Him
Though millions of men and women filled the world, God chose one man. Why did God choose Abraham? The rabbis say that he chose him as the rock on which to build the world.
Illustration of Abraham contemplating the stars, by Ephraim
Moses Lilien - The Books of the Bible, German edition. (Image: Wikimedia
Commons, public domain)
The rabbis say that God chose Abraham before the creation of the world. He looked for a single righteous man for whom He could justify creating the world. As He looked into the future, scanning over the generations of human beings to come, His eyes fell upon the righteous Abraham. On Abraham’s merit He chose to create the world:
A parable: Once there was a king who was sought to build a palace. He began to dig, going further down, to lay a foundation, but he found only swampy soil. And so it was in many places. He was not able to build until he dug in one place, and there he found bedrock (petra, פטרא). Thus he said, “I am building and placing foundations here,” and he built. So too, the Holy One, blessed be He, sought to create the world. He was sitting and scrutinizing the generation of Enosh and the generation of the flood, and He said, “Why should I create the world and let those wicked men arise and vex me?” But when the Holy One, blessed be He, saw Abraham arise in the future, he said, “Behold, I have found a rock (petra) to build upon and to lay the foundation of the world.” Thus he called Abraham “Rock,” as it says [in Isaiah 51:1-2], “Look to the rock from which you were hewn.” (Yalkut Shimoni, Bamidbar, 23:766)
Did God really create the entire world only for the sake of Abraham? For the sake of Abraham’s Seed, the Messiah, He brought the whole world into being. During the Talmudic Era, the great academies in Babylon agreed that God created the world only on the merit of one righteous man, but they argued over which righteous man that was. Rav claimed that God created the world for the sake of David. Shmu’el countered that God created the world for the sake of Moses. But Rabbi Yochanon contradicted both and said, “The world was created only for the sake of the Messiah.”
Rabbi Yochanon’s opinion prevailed. The sages agree that God created the world only for the sake of Messiah—Abraham’s Seed. Paul of Tarsus taught the same concept. He believed that all things were created only for Messiah: “All things have been created through Him and for Him” (Colossians 1:16).
God chose Abraham out of the sea of humanity two thousand years before the birth of Yeshua. He chose Him to be the father of the Jewish people and the father of the line of Messiah. This explains why the Messiah is called the “Son of Abraham,” i.e., Ben Avraham, at the beginning of the Gospel of Matthew. According to Paul’s teachings, the Messiah is the “Seed of Abraham.” God chose a childless man married to a barren woman to become the father of the Messiah, the father of the Jewish people, and the father of many nations.
The Greatness of the Fathers
God loves all His creatures, but He has a special affection for Israel. Why does God love the Jewish people?
God said to Abraham “Go ye forth,” and Abraham went forth.
Traditional Jewish teaching explains that the stories and deeds of Abraham,
Isaac, and Jacob foreshadow the destiny of the nation of Israel. They blazed
the trail of faith. (Image © First Fruits of Zion / Bigstock)
The LORD associated His own name with them. He calls Himself the God of Abraham, the God of Isaac, and the God of Jacob. He never calls Himself the God of Joseph or the God of Moses or the God of David. He is the God of Abraham, Isaac, and Jacob, the God of our fathers. The apostles speak reverently of the three patriarchs and declare, “God is not ashamed to be called their God” (Hebrews 11:16).
When Israel sinned by making the Golden Calf, God was angry enough with them to destroy them, but Moses stayed His hand by invoking the memory of the LORD’s covenant with the fathers. Moses prayed, “Turn from your fierce anger; relent and do not bring disaster on your people. Remember your servants Abraham, Isaac and Israel.” God relented on their behalf.
Paul explained to the increasingly Gentile congregations in Rome that the Jewish people remained God’s chosen people even though they had not accepted the gospel. He said, “From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God’s choice they are beloved for the sake of the fathers for the gifts and the calling of God are irrevocable” (Romans 11:28-29). God loves the Jewish people on account of the fathers. Moses says, “Because He loved your fathers, therefore He chose their descendants after them” (Deuteronomy 4:37). How great are your Fathers, O Israel! The daily prayer declares that “For the sake of His devotion to the Fathers, He brings us a redeemer,” the ultimate Son of the ultimate Father.
Traditional Jewish teaching explains that the stories and deeds of Abraham, Isaac, and Jacob foreshadow the destiny of the nation of Israel. Rabbinic literature expresses this concept with the often-repeated maxim, “The deeds of the forefathers are portents for the sons.” The fathers prepared the way. They pioneered the trails that their children followed, both spiritually and geographically. They blazed the trail to the Promised Land. They went down into Egypt and out again. They went into exile and returned. They blazed the trail of faith.
Both Jewish and Gentile believers are spiritual descendents of Abraham, Isaac, and Jacob. We are capable of the things the forefathers accomplished because we are their spiritual sons and daughters. The deeds of the fathers serve as portents for their children—all who believe, the Jewish people first, but also the Gentile—all those who follow in the steps of the faith of our fathers.
The Marriage Test
Most husbands would respond with a sharp rejoinder: "Hey, it was your bright idea, now it's your problem. Don't blame me." But Abraham was not like most husbands.
(Photo: Bigstock/L.Venturelli)
Abraham's wife, Sarah, had no hope of having children. Her child-bearing years were gone. Like many women in her position, Sarah's thoughts turned to consider adoption. She had a handmaid named Hagar who was young and fertile. "The best solution," Sarah thought, "would be to have Hagar conceive a child for Abraham and bear it on my behalf." Sarah said to Abraham, "Now behold, the LORD has prevented me from bearing children. Please go in to my maid; perhaps I will obtain children through her." And Abram listened to the voice of Sarai" (Genesis 16:2).
In desperation Sarah asked Abraham to take her maidservant Hagar as a second wife and impregnate her. She said to Abraham, "Please go in to my maid; perhaps I will obtain children through her" (Genesis 16:2). In the Hebrew, she says, "Perhaps I will be built through her." She meant the building of a family and a home. Sarah desperately longed to conceive and bear children, and without children, she felt like a building left unbuilt, like blueprints never executed.
Sarah's plan to have another woman conceive on her behalf seems strange to us, but probably not as strange as our use of artificial insemination and in-vitro fertilization would seem to her.
Abraham gave in to Sarai's wishes. At first the plan seemed to be working well. Young and fertile Hagar conceived quickly. Sarah did not feel any joy over the good news, though. The plan backfired. Instead of bearing a son for Sarah, Hagar regarded herself as a wife in equal standing. The child was to be hers, and Abraham was to be hers. Sarah had taken a risk and lost.
Distressed and broken-hearted, Sarah went to Abraham to lodge a complaint and to inquire about his intentions. She said, "May the wrong done me be upon you. I gave my maid into your arms, but when she saw that she had conceived, I was despised in her sight. May the LORD judge between you and me" (Genesis 16:5).
What would you do if you were Abraham? He had consented to the affair only at Sarah's behest. Now she comes lodging accusations at him, calling down curses on him and blaming him for her mistake. Most husbands would respond with a sharp rejoinder: "Hey, it was your bright idea, now it's your problem. Don't blame me." But Abraham was not like most husbands. Instead of returning Sarah's recriminations, he listened past the verbal abuse and heard the pain of her heart. She was wounded, hurting and desperately afraid of losing her husband to her maidservant.
Husbands ... live with your wives in an understanding way, as with someone weaker, since she is a woman; and show her honor as a fellow heir of the grace of life, so that your prayers will not be hindered. (1 Peter 3:7)
Learn from Abraham's example. Abraham saw that Hagar no longer considered herself Sarah's servant. She considered herself as Sarah's peer. He told Sarah, "Behold, your maid is in your power; do to her what is good in your sight" (Genesis 16:6). Abraham affirmed that Hagar was still subordinate to Sarah. Sarah had not been replaced by the younger woman in Abraham's eyes—and he passed the test by remaining true to his wife.
Now there was a famine in the land; so Abram went down to Egypt to sojourn there, for the famine was severe in the land. (Genesis 12:10)
Not long after his arrival in Canaan, Abraham's newfound faith was sorely tested. Though God had promised to give the land to Abraham's children, that seemed like a remote possibility. Abraham had no children, and the land was already occupied by the Canaanite nations. To make matters worse, a drought brought on a severe famine.
Abraham had no choice but to pack up his wife, his servants, his flocks and his herds and travel to Egypt, where the Nile's abundant waters irrigated the crops even in drought years. He would find food in Egypt.
Maimonides refers to the famine in Canaan as the second great test of Abraham's faith. Suppose you had sacrificed everything, leaving your job, your family and your home in order to take an offer for a high-paying executive position with a firm halfway around the world. When you arrived you discovered that the position was not yet open, and you had to take a temporary job in the mailroom. As if that was not bad enough, a financial slump forced the company to lay off several mailroom employees, including you. You would probably be feeling pretty bitter toward the company that offered you the position.
Abraham did not give in to bitterness and resentment. He did not give up on God. When a person holds on to faith and hope despite bad circumstances, it is called perseverance.
We also exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out." (Romans 5:3-5)
The need to persevere is a normal part of being a believer. The joy of a convert's newfound faith is routinely tempered by life's difficult realities. Faith offers no quick fixes or easy solutions to problems. Sometimes being a believer makes life a lot harder.
So, if life is just as tough for believer and unbeliever alike, what's the advantage of believing? The advantage is hope. As a believer, you have God on your team, and you never know what He has up His sleeve.
Disputes and arguments are inevitable, but the way we respond to conflict reveals whether or not we are true sons and daughters of Abraham our father.
Abraham and his nephew Lot both had herds and flocks. In the land of Canaan, water was limited, and the two kinsmen found it impossible to stay together. Their herdsmen quarreled over grazing territory and water rights. Abraham said to Lot, "Please let there be no strife between you and me, nor between my herdsmen and your herdsmen, for we are brothers" (Genesis 13:8).
In this relationship, Abraham was Lot’s senior. He was clearly in a position of authority over Lot. He could have sent Lot away, sent him back to Haran, or assigned him to any scrap of ground he chose. Instead, Abraham elected to give Lot the first choice of territory and to be content with whatever remained.
Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others. (Philippians 2:3–4)
This can be compared to a man who started a business that prospered from the man’s sharp financial prowess and business acumen. When he saw that his young cousin was struggling financially, he brought him into the business as a kindness. After some time the young cousin demanded that the business be split between them. What did the man do? He said, “You take whatever customers you like and as many assets as you want, and I will continue on with whatever is left.”
People don’t ordinarily behave that way. They usually look out for their own interests, and when a quarrel rears up, they do their best to come out on top. Looking out for “number one” is human nature, but it’s not godly nature. Yeshua taught an attitude of self-effacement:
Do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take your shirt, let him have your coat also. Whoever forces you to go one mile, go with him two. Give to him who asks of you, and do not turn away from him who wants to borrow from you. (Matthew 5:39–42)
By giving Lot the first choice of the land, Abraham exemplified the spirit of
humility and heart of love that Yeshua described. To Abraham, preserving peace
between brothers was more important than success or prestige. Predictably, Lot
chose the best land for himself. Lot was not wicked. He was a normal sort of
person, self-serving and looking out for his own interests. Abraham was not
normal. “The disciples of Abraham, our father, are generous, poor in spirit and
humble” (m.Avot 5:19.).
Parashat Lech Lecha - Genesis 12:1-17:27
Partnering With God
In Parashat Lech Lecha we begin learning about a character by the name of Abram. As we know, his name will eventually be changed to Abraham, and our knowledge of his life is pivotal to our understanding of God’s plan for humanity. In fact, the entire Scripture hinges around this one person. When we read this week’s portion, Abraham’s courageous faith immediately becomes apparent when we read of him leaving everything behind in order to obey God’s command and move to the land of Canaan. This is the first of several of Abraham’s trials we read about in this small section of Genesis.
The next trial we learn about is his encounter with Pharaoh and how he attempts to protect his family from the Egyptians. Then we read of the dispute between his nephew Lot’s shepherds and his own, and the trial of dividing the land between his nephew and himself. We also read about his trial of rescuing Lot when he and his household were captured in a by invading armies. The next trial is overcoming the pain of being childless and results in the taking of his wife’s servant Hagar as an additional wife through which his son Ishmael is born. The last trial in this portion is the commandment for Abraham to circumcise himself and all the males of his household. But there is something unique about how this trial is introduced.
When the LORD began instructing Abraham in regard to circumcision, He began by saying, “I am God Almighty; walk before me, and be perfect, that I may make my covenant between me and you, and may multiply you greatly” (Genesis 17:1–2). When God made His covenant of circumcision with Abraham, it was with the intention of making Abraham something greater than what he was. Somehow this act of obedience through altering his physical nature would produce in Abraham a partnership with God that could not be achieved otherwise. It’s a difficult concept to grasp, but one that is deserving of our attention.
The topic of circumcision is a volatile topic these days. The secular world sees it as a barbaric and cruel practice. Many Christians view it negatively as well, due to Paul’s statement that in regard to salvation it is a “mutilat[ion] the flesh” (Philippians 3:2). But we have to remember that the God of the universe is the one who instructed Abraham and all future generations of his descendants to undergo this transformation. But why would God want man to do such a thing if He created them uncircumcised to begin with? The answer connects us back to the introduction of His covenant of circumcision: “I am God Almighty; walk before me, and be perfect.”
God desires to partner with man in order to bless him and to do great things in this world. When man partners with God to accomplish wonderful things—even in seemingly minute things—we are fulfilling our calling to walk before Him, striving towards perfection just as Abraham. For instance, God did not create trees that produce bread. It would be nice if we could pick the loaves of bread from a tree and enjoy them without any effort on our part. Instead, God only provides the grain for the bread. Man must do the rest. We must harvest the grain, thresh and winnow it, grind it, mix it with other ingredients and then bake it before it becomes a delicious loaf of bread. By doing so, man partners with God to create something beautiful and beneficial for humanity.
The same is true in our spiritual lives as well. Although we may be born a certain way, we must realize that we are not supposed to remain that way. We should never be satisfied with “the way we are,” but should always strive to become something more than how we were created. Just as we work together with God to create bread, just as Abraham worked with God to circumcise all the males of his house, so should we work with God to alter ourselves in ways that make us more like our Creator. It’s not an easy task, but through much patience, diligence, and hard work we can partner with the LORD to become the person He envisioned when He created us.
Partnering With God
Lech Lecha (Genesis 12:1-17:27)
Partnering With God
In Parashat Lech Lecha we begin learning about a character by the name of Abram. As we know, his name will eventually be changed to Abraham, and our knowledge of his life is pivotal to our understanding of God’s plan for humanity. In fact, the entire Scripture hinges around this one person. When we read this week’s portion, Abraham’s courageous faith immediately becomes apparent when we read of him leaving everything behind in order to obey God’s command and move to the land of Canaan. This is the first of several of Abraham’s trials we read about in this small section of Genesis.
The next trial we learn about is his encounter with Pharaoh and how he attempts to protect his family from the Egyptians. Then we read of the dispute between his nephew Lot’s shepherds and his own, and the trial of dividing the land between his nephew and himself. We also read about his trial of rescuing Lot when he and his household were captured in a by invading armies. The next trial is overcoming the pain of being childless and results in the taking of his wife’s servant Hagar as an additional wife through which his son Ishmael is born. The last trial in this portion is the commandment for Abraham to circumcise himself and all the males of his household. But there is something unique about how this trial is introduced.
When the LORD began instructing Abraham in regard to circumcision, He began by saying, “I am God Almighty; walk before me, and be perfect, that I may make my covenant between me and you, and may multiply you greatly” (Genesis 17:1–2). When God made His covenant of circumcision with Abraham, it was with the intention of making Abraham something greater than what he was. Somehow this act of obedience through altering his physical nature would produce in Abraham a partnership with God that could not be achieved otherwise. It’s a difficult concept to grasp, but one that is deserving of our attention.
The topic of circumcision is a volatile topic these days. The secular world sees it as a barbaric and cruel practice. Many Christians view it negatively as well, due to Paul’s statement that in regard to salvation it is a “mutilat[ion] the flesh” (Philippians 3:2). But we have to remember that the God of the universe is the one who instructed Abraham and all future generations of his descendants to undergo this transformation. But why would God want man to do such a thing if He created them uncircumcised to begin with? The answer connects us back to the introduction of His covenant of circumcision: “I am God Almighty; walk before me, and be perfect.”
God desires to partner with man in order to bless him and to do great things in this world. When man partners with God to accomplish wonderful things—even in seemingly minute things—we are fulfilling our calling to walk before Him, striving towards perfection just as Abraham. For instance, God did not create trees that produce bread. It would be nice if we could pick the loaves of bread from a tree and enjoy them without any effort on our part. Instead, God only provides the grain for the bread. Man must do the rest. We must harvest the grain, thresh and winnow it, grind it, mix it with other ingredients and then bake it before it becomes a delicious loaf of bread. By doing so, man partners with God to create something beautiful and beneficial for humanity.
The same is true in our spiritual lives as well. Although we may be born a certain way, we must realize that we are not supposed to remain that way. We should never be satisfied with “the way we are,” but should always strive to become something more than how we were created. Just as we work together with God to create bread, just as Abraham worked with God to circumcise all the males of his house, so should we work with God to alter ourselves in ways that make us more like our Creator. It’s not an easy task, but through much patience, diligence, and hard work we can partner with the LORD to become the person He envisioned when He created us.
Jacob and the Prodigal
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Author:
Kenneth E. Bailey
Publisher:
IVP Academic
Year of Publication:
2003
Solomon tells us in Ecclesiastes 1:9, “What has been is what will be, and what has been done is what will be done, and there is nothing new under the sun.” Is it conceivable then that Yeshua repurposes Israel’s story in a new, exciting and relevant way?
Jacob and the Prodigal sets out to prove this very concept. Kenneth Bailey identifies 51 points of congruency between the parable of the prodigal son of Luke 15 and the story of Jacob.
Initially, the book builds the case that the Parable of the Prodigal Son is not a stand alone parable. Because of it’s juxtaposition, the meaning of the Prodigal Son is enhanced by the Parable of the Lost Sheep and the Parable of the Lost Coin.
The Lost Sheep
The nature of the Father is revealed in these 2 additional parables. The Shepherd is discussed in two different roles, bad and good. Ken asks his readers to examine the nature of the lost sheep and how he was able to be lost in the first place. The thought he introduces is that The Master had prophecies in mind such as Ezekiel 34:1-6 which says:
“Son of man, prophesy against the shepherds of Israel; prophesy, and say to them, even to the shepherds, Thus says the Lord GOD: Ah, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? You eat the fat, you clothe yourselves with the wool, you slaughter the fat ones, but you do not feed the sheep. The weak you have not strengthened, the sick you have not healed, the injured you have not bound up, the strayed you have not brought back, the lost you have not sought, and with force and harshness you have ruled them. So they were scattered, because there was no shepherd, and they became food for all the wild beasts. My sheep were scattered; they wandered over all the mountains and on every high hill. My sheep were scattered over all the face of the earth, with none to search or seek for them.”
Our attention is immediately turned toward the Father and how he fits the responsible, good shepherd. From this we begin to draw parallels in our own mind about the good and compassionate Father of the two sons and how the wayward son begins to fit the image of the one lost sheep. Furthermore, what are we to think about the 99 sheep that are left? Would the fact that they are left in the wilderness and that they are righteous with no need for repentance give us a hint to the son who is at home with the Father?
The Lost Coin
Isaiah 66 reveals the Lord in a different way. The imagery that the prophet uses is one of feminine quality. We find concepts such as labor, giving birth, opening and shutting the womb and nursing the infant. With this in mind, we are asked to turn our attention to the parable in which a woman is used as the main character.
We are posed with the initial question which is, “Why did Yeshua choose to use the woman as an example? Isn’t it possible that a man could have lost the coin?” The actions that are described in locating the coin invoke images of the excellent wife such as the one that is read about in Proverbs 31.
The woman of the house lights the lamps in search for the coin. She thoroughly cleans her house for the lost. And when she locates her prized possession she rejoices not only by herself but brings her family and friends into her home to share in the joy.
We are at this point faced with a perplexing situation. How does this fit into the story of the two sons? The conclusion that Ken makes is that there can only be one metaphor for the Father in which Yeshua elevates in the Parable of the Two Sons: the Father. However, for one to understand the joy that the Lord has for his children and their repentance and redemption we can most correctly appreciate it from the perspective of the joyful woman. We are reminded that in Genesis 1:27 He creates male and female in His image. He bestows His qualities to male and female accordingly.
The Two Sons
The climax of the book is the third and final parable. Yeshua concludes his teaching with a parable that describes two types of sons and their relation to a loving and compassionate father. From here we are encouraged to draw parallels from the story of Jacob, Esau and their father Isaac.
Our author begins to set the stage by breaking down cultural walls. We are admonished to suspend our preconceived notions of the parable and reexamine them from an ancient Hebraic perspective. He paints a picture that encompasses geographical and sociological contexts. Furthermore, he breaks the parable down into a common Hebrew literary device known as Chaistic structure (a literary device in which similar ideas are repeated in reverse order. Ex: a-b-c-c’-b’-a’ a and a’ are similar and so on ) which is consistent with the writings of the Tanach and provides a means for further interpretation.
Our story is broken down to four acts: The Great Rebellion, The Exile, Peace For One Who is Far Off and Peace For One Who Is Near. Each stage is developed comprehensively and brings new and old revelation to the account of the patriarch. Additionally, the titles for our four acts serve as reminders that the “the deeds of the fathers are portents for the children” (Midrash Tanchuma, Lech Lecha). As our Master fashions his teaching he weaves the story of Israel and the condition of the nation and man.
Changing The Future
Parashat Lech Lecha (Genesis 12:1-17:27)
At the beginning of our parashah we learn about the calling of a man named Abram. The LORD would eventually change his name to Abraham, but while he was still called Abram, the Creator of the Universe summoned him out from among his people and into His service. He immediately left a city named Haran and headed toward Canaan, the land God would eventually give to him and his descendants. When he reach Canaan, however, the Torah details Abram’s encampments, naming them individually beginning with Shechem, as it says, “Abram passed through the land to the place at Shechem, to the oak of Moreh” (Genesis 12:6). Ramban (Nachmanides) takes note of this and asks why the Torah records these encampments. He answers his own question by saying the Torah is teaching us a valuable lesson. It is a principle of the Torah which states, ma’asei avot siman l’banim, “The deeds of the fathers are portents / signs for the children.”
Abraham—the father of the Israelite nation and the father of faith to all who believe—set the pattern for those who would come after him. His actions set in motion this spiritual principle. Everything he did became a blueprint for both his natural children and his spiritual children. We can see this principle being played out in the lives of Abraham’s children and grandchildren. Both Isaac and Jacob often retrace the steps of Abraham and imitate his actions. For instance, when Abraham settles in the land of the Philistines, he tells Abimelech that Sarah is his sister and the king takes her for himself. When Isaac journeys to the same area he repeats this same ruse with Rebecca with the same results.
We can also see this on a national scale. Abraham fled to Egypt to escape a famine and his wife was taken captive, finally to be released because God’s judgment came upon Pharaoh in the form of a plague. Later, Israel went down into Egypt to avoid a famine and was enslaved, only to be released when God brought judgment upon Pharaoh in the form of plagues. Ramban mentions the pattern found in our Torah portion: Just as Abraham first came to Canaan by way of Shechem and then encamped between Bethel and Ai, when Joshua lead the Children of Israel into the Promise Land they first conquered Shechem and then conquered Ai (Joshua 7–8).
There are many more examples that could be noted, but we can clearly see this pattern revealing itself throughout the Torah, and not only in the life of Abraham, but all of the Patriarchs. And if we are honest, we can also see this pattern established in our own lives. Both our choices and our actions have generational repercussions. If children look closely at themselves they will see similar patterns as their parents’ being played out in their lives. These even extend to events that happened in the lives of parents long before children.
Knowing this simple principle is empowering. But at the same time, knowing this can be frightening. What patterns have we unknowingly established for future generations? They are probably a combination of good patterns and bad ones. Once we have this knowledge, however, we should immediately become more intentional in our actions and begin working to establish better patterns that will produce the fruits of righteousness in subsequent generations. We must be ever mindful of the fruit of our actions, whether we see it in our lifetime or not. Our actions have ramifications. If we all understood this principle and made life choices with this in mind, then each generation would be drawing nearer to God rather than becoming more distant from Him.
We have the power to change the future. But it has to begin with ourselves. We can’t teach one thing and practice another. This was the issue Yeshua took up against the leading Pharisees of his day: “They preach, but do not practice … They do all their deeds to be seen by others” (Matthew 23:3, 5). We will reap all that we have sown in the generations to come. The deeds of the fathers are indeed signs for the children, and our deeds will set the course for them. What seeds are we planting for the next generation through our actions? Are they seeds of righteousness or seeds of hypocrisy? The choice is ours.
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