The Light of Torah Messianic Congregation Parasha Vyeira

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The Light of Torah Messianic Congregation Parasha V‘yeira Bereshit (Genesis) 18: 1 – 22:

The Light of Torah Messianic Congregation Parasha V‘yeira Bereshit (Genesis) 18: 1 – 22: 24 Haftarah: M’lakhim Bet (2 Kings) 4: 1 – 23 Brit Chadasha: Lk. 17: 26 – 37; Rom. 9: 6 – 9; Gal. 4: 21 – 31; Heb. 6: 13 – 20; 11: 13 – 19; James 2: 14 – 24 and 2 Kefa (2 Peter) 2: 4 - 10

The Alef Tav • In the Revelation of Yeshua Ha. Mashiach to John we

The Alef Tav • In the Revelation of Yeshua Ha. Mashiach to John we find 4 references to the Alef Tav, the first and last letters of the Hebrew Alef Bet; Rev. 1: 8, 1: 11, 21: 6 and 22: 13. • The translation reads “I am the Alpha and Omega, the beginning and the ending. ” • Alpha and Omega are the first and last letters of the Greek Alphabet.

 • Messiah Yeshua is a Hebrew man and not a Greek man therefore

• Messiah Yeshua is a Hebrew man and not a Greek man therefore He would have said “I am the Alef and the Tav, the beginning and the ending. • He is the entire Hebrew Alef Bet from A to Z so to speak therefore He is ALL the Hebrew letters, ALL the Hebrew words. Jn. 1: 1 confirms this understanding. “In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim. He was in the beginning with Elohim. ” • In its ancient form the Alef Tav would read “strength of the covenant. ”

 • Ps. 22: 22 – 28 I will declare your name to my

• Ps. 22: 22 – 28 I will declare your name to my people; in the assembly I will praise you. You who fear Yehovah, praise him! All you “seed” of Jacob, honor him! Revere him, all you descendants of Israel! For he has not despised or scorned the suffering of the afflicted one; he has not hidden his face from him but has listened to his cry for help. From you comes theme of my praise in the great assembly; before those who fear you I will fulfill my vows. The poor will eat and be satisfied; those who seek Yehovah will praise him —may your hearts live forever! All the ends of the earth will remember and turn to Yehovah, and all the families of the nations will bow down before him, for dominion belongs to Yehovah and he rules over the nations.

Parasha V’yeira וירא meaning to appear, present oneself, to be seen or to be

Parasha V’yeira וירא meaning to appear, present oneself, to be seen or to be visible (Niphal verb stem) • Parasha Highlights: • Three men visit Avraham • Avraham intercedes for Sodom • The birth of the “seed” of promise, Isaac • Avrahams’ alliance with Avimelech at the well of “sevens” • The “Akeidah” (the 10 th trial of Avraham) • The birth of Rebecca, Isaacs’ future wife

 • At the end of last weeks parasha, Avraham had just circumcised himself

• At the end of last weeks parasha, Avraham had just circumcised himself as well as the male population of his camp. He is still recovering from that experience. • 18: 1 - 3 Then Yehovah appeared to him by the terebinth trees of Mamre, as he was sitting in the tent door in the heat of the day. So he lifted his eyes and looked, and behold, three men were standing by him; and when he saw them, he ran from the tent door to meet them, and bowed himself to the ground, and said, “My Lord, if I have now found favor in Your sight, do not pass on by Your servant.

 • The three men can’t be both “standing” by him and far enough

• The three men can’t be both “standing” by him and far enough away for him to “run” to them. What Avraham experienced was a vision. The three men appearing to be standing outside his tent was a vision. He knew they were en route. He then “ran” to meet them. • He recognized the three men as being messengers from Yehovah so he prostrated himself. The Hebrew word for bowed is שחה. This is the first mention of “bowed” and is used in the Hithpael verb stem which means to bow down before those superior in homage.

 • Avraham recognized one of these men so he “bowed” down before them.

• Avraham recognized one of these men so he “bowed” down before them. The man Avraham recognized was Yeshua whom he had encountered in last weeks sidra; the person Melchizedek (My King is righteous). We don’t bow down before angels. We are told who the third man is in V 33, Yehovah. • An example is found in Rev. 22: 8 – 9 I, John, am the one who heard and saw these things and when I heard and saw, I fell down to worship at the feet of the angel who showed me these things. But he said to me, "Do not do that, I am a fellow servant of yours and of your brethren the prophets and of those who heed the words of this book. Worship Yehovah. "

 • The numerical value of שחה is 313; 3 + 1 + 3

• The numerical value of שחה is 313; 3 + 1 + 3 = 7. This word also means to give reverence and worship. It should be no surprise to us then that the numerical value reduces to 7, the 7 th day is Shabbat; the day we meet with Yehovah to revere and worship Him. • When we are engaged in a Shabbat service we are completely focused on the reason we’re there; which is to meet with our Creator. We pray all week for His presence and for Him to send the Spirit of Holiness hoping for the same experience the 120 believers had in the upper room as recorded in Acts 2: 1.

 • Acts 2: 1 The festival of Shavuot (the 4 th festival, a

• Acts 2: 1 The festival of Shavuot (the 4 th festival, a pilgrimage festival, connecting us to the 4 th day of creation and the appointed times) arrived, and the believers all gathered together in one place. Suddenly there came a sound from the sky like the roar of a violent wind, and it filled the whole house where they were sitting. Then they saw what looked like (cloven) tongues of fire, which separated and came to rest on each one of them. They were all filled with the Spirit of Holiness and began to talk in different languages, as the Spirit enabled them to speak. (Complete Jewish Bible) • What those in the upper room were experiencing wasn’t new.

 • The Greek word for “cloven or tongues” means to cleave asunder, cut

• The Greek word for “cloven or tongues” means to cleave asunder, cut in pieces to be divided into opposing parts or to be at variance. Those in the upper room experienced a fiery purification or baptism into the covenant of pieces; a renewal. It isn’t that they were unaware of the covenant of pieces, rather Yehovah wanted to give them an experience so profound they would be forever changed. Can this be the baptism of fire spoken of in Mt. 3: 11. • This same purification of renewal was experienced by Covenant Israel in Dt. 33: 2.

 • Dt. 33: 2 records…And Moshe said: “Yehovah came from Sinai, and dawned

• Dt. 33: 2 records…And Moshe said: “Yehovah came from Sinai, and dawned on them from Seir; He shone forth from Mount Paran, and He came with ten thousands of saints; from His right hand came a “fiery” law ( ) אש דת for them. • This Scripture is found in Parasha V’zot Ha. Brachah, and This is the Blessing! The “fiery” law is a picture of Yeshua, the “Alef Tav and fiery law” walking through the pieces. It is the fiery law by which we will be judged Lk. 12: 49.

 • The three men appeared to Avraham on the 14 th day of

• The three men appeared to Avraham on the 14 th day of the first month. The day which would become Pesach, Passover. • 18: 4 -“Please let a little water be brought, and wash your feet, and rest yourselves under the tree. And I will bring a morsel of bread, that you may refresh your hearts. After that you may pass by, inasmuch as you have come to your servant. ” They said, “Do as you have said. ” • The mention of “bread” is significant to our timeline because in 19: 3 Lot offers the angels “matzah. ”

 • 20: 1 - And Avraham journeyed from there to the South, and

• 20: 1 - And Avraham journeyed from there to the South, and dwelt between Kadesh and Shur, and stayed in Gerar. Now Avraham said of Sarah his wife, “She is my sister. ” And Avimelech, king of Gerar, sent and took Sarah. • This is the second time Sarah is said to be Avrahams’ sister. The first time was their sojourn into Egypt, the second time in the land of the Philistines. Can this narrative be telling us that “the wife” would be sent to the nations? • Is “the bride” of Messiah ever sent to the nations? Does The Father bring her back from the nations?

Avraham dwells among the giants • The land of Canaan was filled with tribes

Avraham dwells among the giants • The land of Canaan was filled with tribes of giants. The Philistines are named as one of the tribes of giants along with 35 others. It is entirely possible that Avimelech of Gerar was of giant stature. He was a king of the Philistines. Can you name any other Philistine giants? • Ishbibenob, Saph, Goliath and one with six fingers on each hand six toes on each foot. (2 Sam. 21: 15 – 20)

The birth of Isaac • 18: 10 And He said, “I will certainly return

The birth of Isaac • 18: 10 And He said, “I will certainly return to you according to the time of life, and behold, Sarah your wife shall have a son. ” (Sarah was listening in the tent door which was behind him. ) • V 14 “Is anything too hard for Yehovah? At the “appointed time” I will return to you, according to the time of life, and Sarah shall have a son. ” **these words are significant because these words were spoken immediately prior to the judgment that was about to befall Sodom and Gomorrah (Todd D. Bennett, Walk in the Light , The Redeemed, pg. 20)**

 • The “appointed time” for the concepcion of Isaac would be the following

• The “appointed time” for the concepcion of Isaac would be the following season of Pesach since we have already established the time of year in our sidra. • This is important because the life of Isaac is a pattern for the Son of Elohim. We know this through his fulfillment of the “appointed times. ” We can also see this from direct references to Isaac as the “only son” of Avraham. (Todd D. Bennett, Walk in the Light, The Redemption, pg. 23)

 • 21: 1 And Yehovah visited Sarah ( ) את־שרה as He had

• 21: 1 And Yehovah visited Sarah ( ) את־שרה as He had said, and Yehovah did for Sarah as He had spoken. For Sarah conceived and bore Avraham a son in his old age, at the set time of which Elohim had spoken to him. And Avraham called the name of his son ( ) את־שם־בנו who was born to him—whom Sarah bore to him—Isaac. Then Avraham circumcised his son Isaac ( ) את־יצחק when he was eight days old, as Yehovah had commanded him. • Ishmael was the firstborn of Avraham in his flesh; but not the seed of promise. The seed of Isaac, passed through the circumcised cutting of Avraham - he literally passed through the covenant as did Yeshua when He executed the covenant with Avraham. (The Redeemed, pg. 23)

 • The Alef Tav Sarah has become the mother of the promised “seed.

• The Alef Tav Sarah has become the mother of the promised “seed. ” She is a “free” woman; mother of the Covenant. Her son will follow Torah. Sarah is the “now” fulfillment of Ge. 3: 15 which reads: And I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel. ” Mary, the mother of Yeshua, is the “not yet” fulfillment of this prophecy. • The Alef Tav Isaac is the son of promise; directing our attention to Yeshua, the only begotten of The Father. Born into the Covenant as a fulfillment to promises given to Avraham.

 • 21: 9 And Sarah saw the son of Hagar ( ) את־בן־הגר

• 21: 9 And Sarah saw the son of Hagar ( ) את־בן־הגר the Egyptian, whom she had borne to Avraham, scoffing. Therefore she said to Avraham, “Cast out this bondwoman and her son ( )את־בנה for the son of this bondwoman shall not be heir with my son, namely with Isaac. ” **This is a prophetic picture of the physical nations and Covenant Israel** • We see two spiritual conditions being played out in the narrative between Sarah and Hagar. Sarah represents the Holy, mother of the “seed” of promise, Isaac. Hagar, the slave woman, represents the profane, Ishmael, conceived outside the covenant.

The Akeidah, the binding of Isaac • 22: 1 - 13 Now it came

The Akeidah, the binding of Isaac • 22: 1 - 13 Now it came to pass after these things that God tested Avraham ( ) את־אברהם , and said to him, “Avraham!” And he said, “Here I am. ” Then He said, “Take now your son ( )את־בנך , your only ( ) את־יחידך son Isaac ( )את־יצחק , whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you. ” So Avraham rose early in the morning and saddled his donkey ( ) את־חמרו , and took two ( ) את־שני of his young men with him, and Isaac his son; and he split the wood for the burnt offering, and arose and went to the place of which Yehovah had told him.

 • Then on the third day Avraham lifted his eyes ( ) את־עיניו

• Then on the third day Avraham lifted his eyes ( ) את־עיניו and saw the place ( ) את־המקום afar off. And Avraham said to his young men, “Stay here with the donkey; the lad and I will go yonder and worship, and we will come back to you. ” So Avraham took the wood ( ) את־עצי of the burnt offering and laid it on Isaac his son; and he took the fire ( ) את־האש in his hand, and a knife ( ) את־המאכלת , and the two of them went together. But Isaac spoke to Avraham his father and said, “My father!” And he said, “Here I am, my son. ” Then he said, “Look, the fire and the wood, but where is the lamb for a burnt offering? ” And Avraham said, “My son, Elohim will provide for Himself the lamb for a burnt offering. ” So the two of them went together.

 • Then they came to the place of which God had told him.

• Then they came to the place of which God had told him. And Avraham built an altar ( ) את־המזבח there and placed the wood ( ) את־העצים in order; and he bound Isaac ( ) את־יצחק his son and laid him on the altar, upon the wood. And Avraham stretched out his hand ( ) את־ידו and took the knife ( ) את־המאכלת to slay his son ( ) את־בנו. But the Angel of Yehovah called to him from heaven and said, “Avraham, Avraham!” So he said, “Here I am. ” And He said, “Do not lay your hand on the lad, or do anything to him; for now I know that you fear Elohim, since you have not withheld your son ( ) את־בנך , your only ( ) את־יחידך son, from Me. ”

 • Then Avraham lifted his eyes ( ) את־עיניו and looked, and there

• Then Avraham lifted his eyes ( ) את־עיניו and looked, and there behind him was a ram caught in a thicket by its horns. So Avraham went and took the ram ( ) את־האיל , and offered it up for a burnt offering instead of his son. • If we just examine the placement of the Alef Tav’s a picture of the Mashiach emerges.

 • Avraham (the Father) • Your son (3 x’s) • Your only son

• Avraham (the Father) • Your son (3 x’s) • Your only son (2 x’s) • Isaac (2 x’s) • Donkey • Two (2 Advents and 2 redemptions) • Eyes (2 x’s) • The place • Wood (2 x’s) • Fire • Knife (2 x’s) Altar Hand Ram

 • V 19 Avraham returned to his two young men, and they stood

• V 19 Avraham returned to his two young men, and they stood up and went together to Beer-sheva, and Avraham stayed in Beer-sheva. • Avraham returns but where is Isaac? • It’s clear that the Akeidah, the binding of Isaac, is a type and shadow of the events of Yeshuas’ death. I have one more thing for you to consider. The Rabbis’ maintain that the Akeidah occurred on the Temple mount. If that’s true then how can the Akeidah foretell Yeshuas’ death?

 • Did Yeshua die inside or outside the camp? We have an altar

• Did Yeshua die inside or outside the camp? We have an altar from which those who minister at the tabernacle have no right to eat. The high priest carries the blood of animals into the Most Holy Place as a sin offering, but the bodies are burned outside the camp. And so Yeshua also suffered outside the city gate to make the people holy through his own blood. Let us, then, go to him outside the camp, bearing the disgrace he bore. (Hebrews 13: 10 -13 NIV) • I have come to believe that Yeshua died “outside the camp” on the Mt. of Olives in the same location where the sacrifice of the Red Heifer occurred and in the same location as His ascension.

 • Using deductive reasoning we know that Isaac was 37 years old at

• Using deductive reasoning we know that Isaac was 37 years old at the time of the Akeidah. Gen 23: 1 states that Sarah was 127 at the time of her death. We know that Sarah was 90 years old when Isaac was born (Gen 17: 17); 127 -90 = 37 years up to the year Sarah died. • Isaac said to his father, bind me securely and then place me upon the altar lest I should turn and move, and break loose from the force of the knife upon my flesh and thereof profane the burnt offering; and Abraham did so. (The Book of Jasher, pg. 80)

 • In conclusion, the destruction of Sodom and Gomorrah is a separation of

• In conclusion, the destruction of Sodom and Gomorrah is a separation of the holy and the profane. • The separation of Hagar and Ishmael from the family unit is more subtle. 21: 13 Yehovah promises Avraham “Yet I will also make a nation of the son of the bondwoman, because he is your seed. ” • The Apostle Paul uses this Torah precept in his letter to the Galatians 4: 21 – 31 which we will discuss in the Brit Chadasha portion.

Haftarah • M'lakhim Bet (2 Kings) 4: 1 - 23 • Avraham was a

Haftarah • M'lakhim Bet (2 Kings) 4: 1 - 23 • Avraham was a prophet. In the first story the woman was a widow of a prophet, Obadiah. He was a disciple of Elijah along with Micah, Jonah and Elisha. Obadiah hid one hundred prophets in a cave and fed them (1 st Ki. 18: 13), “I sustained them with bread and water. ” (Encyclopedia of Biblical Personalities)

 • The first story not only speaks to the hospitality of Obadiah toward

• The first story not only speaks to the hospitality of Obadiah toward the prophets (having spent his own wealth) but also the number one speaks to the first Festival of Yehovah, Pesach (Passover) which is the time appointed for the birth of Isaac. • The second woman is barren, like Sarah. She is exceedingly hospitable to the prophet Elisha. He intercedes and she is given a son. Her son dies but is resurrected only after the prophet lays his body over the child's body twice. The boy sneezes seven times representing the millennial kingdom. • The number two speaks to the 2 nd redemption which occurs at the 7 th millennia.

Brit Chadasha • Lk. 17: 26 -37: A reference to Sodom. • Rom. 9:

Brit Chadasha • Lk. 17: 26 -37: A reference to Sodom. • Rom. 9: 6 -9: What is to be called your “seed” will be in Isaac. (At the time set, I will come and Sarah will have a son. ) • Heb. 6: 13 -20: I will certainly bless you, and I will certainly give you many descendants. • Ja. 2: 14 -24: Avraham had faith in Yehovah, and it was credited to him as righteousness. • 2 Pt. 2: 4 -10: And he condemned the cities of Sodom and Gomorrah.

 • Ga. 4: 21– 31 Tell me, you who desire to be under

• Ga. 4: 21– 31 Tell me, you who desire to be under the Torah, do you not hear the Torah? For it is written that Avraham had two sons: the one by a bondwoman (Hagar), the other by a freewoman (Sarah). But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, which things are symbolic. For these are the two covenants: the one from Mount Sinai (Torah) which gives birth to bondage (traditions of men), which is Hagar— for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem (Spirit) which now is, and is in bondage with her children—but the Jerusalem (Spirit) above is free, which is the mother of us all.

 • For it is written: “Rejoice, O barren, you who do not bear!

• For it is written: “Rejoice, O barren, you who do not bear! Break forth and shout, you who are not in labor! For the desolate has many more children than she who has a husband. Now we, brethren, as Isaac was, are children of promise. But, as he who was born according to the flesh then persecuted him who was born according to the Spirit, even so it is now. Nevertheless what does the Scripture say? “Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman but of the free.