This is “We Must Operate at Abraham’s Trusting Faith Level: So How do we Get There?” This will be the 12th parashah discussion of the 3-year Torah Reading Cycle. 

Our focus passage is contained in the 15th Chapter of Genesis. But because this chapter is so spiritually content rich, I’ve been led to focus on only the first 6-verses of chapter 15. 

As in all previous STAR discussions, I will be reading from Robert Alter’s English Translation of Torah. I’ll read the entire 6-verses in their entirety, and then we’ll step back and think and reflect on each verse accordingly.

 

15:1—After these things the Word of Yehovah came to Avram in a vision, saying, “Fear not, Avram, I am your shield. Your reward shall be very great.”

 

After These Things

 

“After these things” does not necessarily indicate a specific event that preceded the events recorded in this chapter.

 

In this event, Yehovah chooses to speak to Avram by way of a vision. Visions can take place during a person’s waking hours or when they are sleep. Regardless, visions can be intense and as though the individual experiencing the vision is experiencing what’s taking place in the vision.

 

Yah Communicates His Unconditional Covenant to Avram Via a Vision

 

When the Tanakh mentions “the Word of the Lord came…,” there is a general sense of Yehovah speaking directly to His prophet (cf. 1 Kin. 6:11; 16:1; 18:1; 19:9; 21:17; 21:28; 2 Kin. 20:4; 1 Chr. 22:8; 2 Chr. 11:2; 12:7; Jer. 2:1; 18:5; 33:23; 34:12; 36:27; Eze. 12:17, 26; Dan. 9:2). And it is up to Yehovah as to the manner He will communicate to His chosen one. Yehovah informed Aharon and Moshe’s sister Miriam: 

“If there be a prophet among you, I, Yehovah, will make myself known unto him in a vision, and will speak unto him in a dream” (Num. 12:6; KJV). 

But in Avram’s case, as we see here in our parashah, Yehovah communicated with Avram in a vision (15:1). But elsewhere, Yehovah appeared to Avram personally and spoke to him directly (cf. Gen. 12:7; 18:1). In the same chapter of Numbers just mentioned, Abba informed Aharon and Miriam: 

“(7) My servant Moses is not so, who is faithful in all mine house. (8) With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of Yehovah shall he behold: wherefore then were ye not afraid to speak against My servant Moses” (Num. 12:7-8; KJV). 

Indeed, both Avraham and Moshe enjoyed unique, friendship-level relationships with Abba. Both men He spoke to directly and through various means of Yehovah’s choosing.

 

So why did Abba choose to communicate with Avram via a vision this go around? Well, we could surmise as why Yah communicates with some of His people via visions and others dreams, and still others, of whom He is very close to, up close, personally, and directly.

 

For us today, Yah communicates to us primarily through His Word: the Scriptures. He also communicates with us via His Ruach HaKodesh; through circumstances; His creation; His anointed teachers and preachers. But we’re rapidly approaching a time, beloved, when Yah’s elect will receive the Word of the LORD via dreams and visions (Joe.2:28). This is why our relationship with the Creator is hands down, the most important aspect of an elect’s walk with Messiah. For it is because of one’s chosen status and trusting, obedient covenant relationship with the Almighty that we stay connected with Yehovah.

 

Fear Not: I [Yehovah} am Your Shield

 

The text suggests that Avram was in a state of fear during his vision, prompting Yehovah to allay Avram’s fears. Hertz attributes this fear possibly to Avram’s recent battles against the Assyrians. I guess if this was the case, Avram would possibly be fearful of reprisal or correction from Yah. This would assume that Yah did not approve of Avram going to battle against the Assyrians and rescuing Avram’s nephew. Scripture does not indicate whatsoever whether Avram consulted Yehovah before going to battle with the Assyrians. Knowing the extent of relationship Avram had with Father, I find it slightly unlikely that Avram would not have consulted Father. But then, we just don’t have that information. Not even the extra-biblical text make mention of this. 

 

In allaying Avram’s fear, Yah asserts to him that He need not fear because He was Avram’s shield “magen” {maw-gane’}, which carries a meaning of shield or buckler. This is quite an interesting promise from Yah seeing that Avram had just returned from successfully overcoming what numerically and skill-level-wise was a superior fighting force in the Assyrian Army. Question: Why would Yah metaphorically promise to be Avram’s shield? 

 

And right with the promise of being Avram’s shield, Yah promises Avram great wealth. Hertz asserts that Yah was promising to reward Avram for His obedience to Yah’s call and for his uprightness of life. The text does not confirm nor deny whether this is indeed the case, but that which Hertz says as the reason for Yah’s promise of reward to Avram makes sense.

 

Rashi asserts that Abba declared that He was Avram’s shield as a means of passing on to Avram that he would not be punished for all those of the Assyrians he slew in battle.

 

Avram’s Great Reward 

 

Interestingly, the Onkelos translation of this verse is as follows:

 

“After these things the word (pithgama) of the Lord came to Abram in prophecy, saying, Fear not, Abram: My Word (Memra) shall be thy strength, and thy exceeding great reward.”

 

The Onkelos is a Jewish Aramaic translation (or targum) of Torah. It’s value to us is that it accurately and authoritatively reflects 2nd century orthodox Jewish interpretation and thoughts on Torah. In verse 1, it is Yah’s Word—presumably Yah’s Torah–that will provide Avram the strength he would need to overcome his enemies, as well as it would serve as his great reward.

 

Although the Onkelos offers an interesting insight, I personally do not buy fully into the thinking that Abba’s Word was meant to serve as a shield and reward source for Avram. It seems, given the context in which this verse is rendered, is indicative of Yah’s direct intervention into Avram’s affairs. Abba asserts to Avram that He was intent on being Avram’s protection from any who would seek to do him harm. And that promise extends to us even today, as an element of the covenant we share with the Eternal.

 

So, when we read about Avram’s great reward, it behooves us to consider, in addition to the promised material rewards, which are temporal, the eternal rewards as well. Certainly, for many of us, and for many of Yah’s set-apart chosen ones throughout the centuries, physical, material rewards weren’t always to be had. In fact, most of Yah’s chosen ones, in this life, tended to be people of modest means. And given this reality, one must come to terms with Yehovah’s or heaven’s stand on riches, wealth or physical rewards. The emphasis, from heaven’s perspective, is on eternal rewards.

 

If the child of Yah can somehow transition his/her heart, mind and soul from that of the temporal to that of the eternal, things such as covenant relationship with the Eternal; the coming Kingdom of Elohim; walking in the authority and power of Kingdom in one’s day-to-day life; being seen by Yah as His friend and His child, are of greater value than any temporal riches one could hope to ever amass unto him/herself.

 

Master taught His disciples, and by extension us to:

 

“Do not store up for yourselves wealth here on earth, where moths and rust destroy, and burglars break in and steal. Instead, store up for yourselves wealth in heaven, where neither moth nor rust destroys, and burglars do not break in or steal” (Mat. 6:19-20; CJB).

 

Indeed, the covenant relationship that Avram enjoyed with Yah, and now by us as Yah’s chosen ones, is the fullness of the abundant life that Yahoshua indicated that He came to humanity to bring (Joh. 10:10). And thus, those who do not possess the proper eyes to see and ears to hear and hearts to receive the eternal realities of Master Yahoshua’s Gospel message, will, like the wealth and prosperity shysters of popular Christianity, invariably interpret this passage from a purely material rewards, temporal perspective.

 

As enticing as material blessings and rewards may be to any reasonable person, the truth of the matter is that none of it compares to the eternal riches that are promised to the true descendants of Avraham, which includes us. For it stands, as written by the Apostle Paul:

 

“But, as the Tanakh says, “No eye has seen, no ear has heard and no one’s heart has imagined all the things that God has prepared for those who love Him” (1 Cor. 2:9; CJB).

 

Interesting Perspectives on Verse 1

 

Hebrew scholars have focused on what they’ve identified as a “word pun” around the term “shield” here in this verse. Our English Word shield, as used here in this verse, is “Magen.” This “magen” is connected by the scholars to 14:20 where Melchizedek who blesses the Most High Elohim and delivers Avram’s enemies into his hands. The word used in that verse is “Migen.” And so, the thinking behind this wording in that verse is that of “Yehovah giving Avram’s enemies’ shields into his hands.” Avram’s enemies will attempt to come at him holding their shields to block his swords. But Yehovah will give over Avram’s enemies’ shields into Avram’s hands.

 

Such word puns are believed used, according to scholars, to help those receiving Torah by hearing to remember key passages of Torah. This passage of Torah begins with Migen and comes to fullness with Magen.

 

Orthodox Jewish Insights

 

 

Orthodox Jewish thinking as it relates to Abba promising to bestow to Avram great reward is tied to Avram’s fulfillment of Yah’s instructions. In other words, the economy of heaven in this manner is such that when one is obedient to Yehovah’s commandments, he or she becomes eligible to receive immeasurable reward for his/her obedience. To secularists, this paradigm may seem a bit counterintuitive, for in secular life, one’s good actions generally entitle him or her to a rather defined, often measured reward.

 

The thinking behind such teaching is that each Torah commandment is an expression of the infinite, eternal Elohim. Thus, when one fulfills the commandments, he or she becomes connected to eternity or infinity. There is also a defined or finite aspect to each commandment. And so, for each commandment an individual keeps, they are eligible for both finite and infinite rewards.

 

As it relates to our reading, in particular to Avram in this situation, the sages determined that Avram could only recognize the finite rewards of his obedience. But it fell to Yah to quell Avram’s concern of receiving just finite rewards by assuring him that he, Avram, would indeed receive infinite rewards for his obedience. Avram’s eligibility for infinite rewards due to his obedience is manifested in his passing the many tests Abba put Avram through, some of which are reported in Torah, others are recorded in extra-biblical texts.

 

Yehovah describing Himself as a shield unto Avram, according to orthodox thinking, is allegory for Yah’s goodness or kindness. For Yah’s goodness and kindness sustains creation. That goodness or kindness is renewed each morning according to merit. Yah’s goodness is not indiscriminate. 

 

 

15:2—And Avram said, “O my Master, Yehovah, what can You give me when I am going to my end childless, and the steward of my household is Dammesek Eliezer?”

 

Avram Speaks to the Creator by His Name

 

Here in this verse, we read that Avram responds to Abba’s covenant declaration, uttering His Holy and Eternal Name: Adonai YHVH or Lord God; or rather, [Master] YHVH. And we find that it is the first time in Scripture that this “Name Combination” for the Creator is rendered by One of Yah’s elect. Clearly this is a significant, historic spiritual event. 

 

For those of you who may not know, whenever you come across the word “Lord” (capital “L” with lower case “ord”) in the authorized version of the English Bible, it will invariably mean Master when expressed in association with Elohim. The title “GOD” (all 3-letters capitalized) will invariably signify YHVH.

 

As an aside, strewn throughout the Tanach, we may find in place of “GOD” (all caps) “LORD” (again, all caps). The LORD in all caps denotes YHVH. As you are all no doubt acutely aware, I declare the Creator’s/Father’s Name as Yehovah for reasons that someday I may discuss, but not today. Others render YHVH as Yahuah, while others Yahweh. Of course, there is great disparity in the expressed Name of Elohim that people in our Faith Community declare. Some communities are extremely hostile to any who do not pronounce the Creator’s Name the way they have determined it is supposed to be pronounced. Others, such as myself, recognize that we’re all on a journey search for Truth, and my understanding of the proper pronouncement of the Creator’s Name may not be someone else’s understanding. But the reality is that any of us who make the valiant attempt to declare the Name of the Creator of the Universe to the very best of his or her understanding is rendering honor unto Yehovah. Period.

 

Avram’s addressing the Creator by His Name is significant from the perspective of the Covenant that the Creator established with Avram. For the Name YHVH is inextricably attached and linked to the Avrahamic Covenant, and every unfolding iteration of this covenant for the remainder of Scripture.

 

I guess this Name-YHVH—attachment to the covenant kind of serves as a signature of sorts: Yah signing His Name to the established covenant agreement between He and Avram. This covenant agreement will unfold throughout succeeding generations of Avram’s line and Yah’s Name—Yah’s signature if you will—is to be found there; given as a reminder of His unique relationship with Avraham and Yisra’el and us who are engrafted Yisra’elites. For Yah’s signature is indeed spiritually imprinted on our covenant agreement with Yehovah. That’s why we should never hesitate to utter, declare and praise Yah’s Name to the best of our ability and understanding.

 

Interestingly, this unique Name Combination can be found throughout the Tanakh. And when this Name Combination is deployed in these specific passages, contextually speaking, it is linked or attached to some aspect of covenant promises.

 

 

15:3—And Avram said, “Look, to me you have given no seed, and here a member of my household is to be my heir.”

 

A Question of Doubt or Clarification Regarding Avram’s Heir

 

 

Clearly Avram’s head was focused on the long-term implications of the covenant that Yehovah was making with him. To Avram, temporal rewards were of little value without an heir in which to share and ultimately bequeath those rewards to. And of course, standing out ever so brightly as it related to those promised rewards was the Land. And because Avram was without a biological heir in which to pass on those promised rewards, especially the possession of the Land of Canaan, according to ANE custom, Avram’s promised wealth would end up going to Avram’s head servant, Eliezer.

 

The first mention of the covenant was declared unto Avram by Yehovah in Genesis 12. There, in that first mention of the covenant, the promise of a proper heir for Avram is somewhat implied. But it’s not until we get to the 13th chapter of Genesis where the promise of an heir transitions from that of the implied, to that of the implicit:

 

“(14) And Yehovah said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: (15) For all the land which thou seest, to thee will I give it, and to thy seed for ever. (16) And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.”

 

And here we are, now in Chapter 15, which some scholars believe to be some 20 or so years after the pronouncements of chapter 12 and 13, and Avram remains without a son; an heir if you will. And from Avram’s perspective, I’m almost certain, the problem was that neither he nor Sarai were getting any younger.

 

And so, we have here in this verse, verse 2, Avram making an official inquiry to the Eternal, invoking the Creator’s holy Name, into that covenant promise of his seed being as the dust of the earth and as numerous as the stars in the heavens.

 

Some scholars who I referenced in my study here, reverence Avram’s faith to such a level that they disavow any thought that maybe Avram experienced some doubt here as it related to Yah providing him a proper heir. These scholars tend to accept this questioning on the part of Avram, which up to this point in Avram’s recorded history, attribute Avram’s statement here to Yehovah is merely clarifying or confirming in nature.

 

I tend to side with Robert Alter’s commentary on this verse such that it confirms Avram’s humanity. I see, as does Alter, in this, Avram’s first recorded dialogue with Yehovah (not that He did not have any prior conversations with Yah, it’s just not recorded in our canon of scripture), an expression of doubt, or maybe to appeal to those of you who may be hardcore as it relates to Avram’s unwavering trusting faith, expression of concern as it relates to Yah’s promise.

 

To Avram, as indicative of the mindset of the ANE, such a great reward as Yah was promising Avram was of little value if he did not have an heir (son) who would perpetuate that wealth after he, Avram, were to pass on. It cannot be overlooked that the greatest material possession one could possibly have in the heart and mind of the Hebrew is his children. And this mindset remains in great part even today among the Jewish people.

 

Unlike the pagan nations of the ANE, the Hebrew valued their children such that it was deemed a crime to murder a child. Rabbinic writings lauded children as “the Messiahs of mankind,” such that a couple’s children served a “regenerative” purpose in humanity. And thus, every child provides humanity an opportunity to correct their past mistakes (J.H. Hertz).

 

You see, it’s only human nature to doubt or question. And Yah does not penalize His beloved for any incidents of doubt or concern. Yah, through the eloquent writing of the Psalmist admonishes us:

 

“O taste and see that Yehovah is good: blessed is the man that trusteth in Him” (34:8).

 

In our “The Righteousness of God is the Place where Obedience and Faith Intersect, Part 2” where we discussed the meaning of and importance of Yah’s elect walking in their Faith, using as our template Habakkuk’s story. Recall from that discussion that Habakkuk questioned Yehovah’s wisdom and reasoning in Yah’s inactions towards the unrighteous Jews of his country, as well as Yah’s revealed use of the evil Babylonians to punish and correct Judah. And what did Abba say in response to Habakkuk’s expressed concerns? Did Yehovah chastise or strike the prophet down for questioning Him? No. Instead, Yehovah says to Habakkuk and by extension the righteous remnant of Judah something not entirely different from that which He says to Avram:

 

Write the vision, and make it plain upon tables, that he may run that readeth it. ³ For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. ⁴ Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. (Hab 2:2-4 KJV)

 

Yehovah is saying, essentially to Avram, just as He will say to Habukkuk centuries later, what He has promised to do will definitely and invariably come into reality. I know that for you, today, it appears that my promises are off; that they are not going to take place as I promised previously. But rest assure, that which I’ve promised will surely come to fruition. Just “wait for it, because it will surely come, it will not tarry.” In the interim, Avram, Habakkuk, you just live by your faith.

 

 

I, along with J.H. Hertz, find it quite interesting that Avram did not view his nephew as would be heir to his promised fortune. Clearly from our text, Avram had consigned himself, because of Sarai’s barrenness, as having to confer his great fortunes onto his trusted servant Eliezer, which is not, as we mentioned previously, uncommon to ANE practices. However, I cannot help but wonder if the schism that occurred between Lot and his uncle Avram over grazing rights in the land in which they dwelt, may have impacted Avram’s feelings and plans towards Lot. Just my thoughts and reflections.

 

15:4—And now the Word of Yehovah came to him, saying, “This one will not be your heir, but he who issues from your loins will be your heir.”

 

15:5—And He took him outside and He said, “Look up to the heavens and count the stars, if you can count them.” And He said, “So shall be your seed.”

 

Certain scholars such as J.H. Hertz, believe that this portion of the story whereby Avram is led outside to look upwards into the heavens to count the stars, is part of the overall ecstatic vision experience mentioned in verse 1. And the thinking is that we, the reader, are not to think that Avram’s vision ceased and that he got up, departed his tent, and gazed up into the heavens. But that this whole chapter is part and parcel of this vision.

 

Now, I have mixed feelings about this line of thinking. I personally can’t get beyond the mention of, here in verse 5, that Yehovah takes him, Avram, outside and tells him to look up to the heavens and count the stars. As far as my thoughts and reflections on this verse is concerned, who’s to say that as part of this grand, ecstatic vision that Avram was experiencing, that part of that visionary experience did not involve Avram physically leaving his tent and looking up towards heaven as Yah instructed him.

 

But with that said, I can make allowances in my pea brain that maybe, just maybe, Avram never left his tent that night, or for that matter, day, but rather, as part of this grand ecstatic vision he was experiencing, Yah caused Avram to see upon or even through the fabric of his tent, the grand and awesome portrait of the universe. Nothing is impossible for our Elohim. And that, my friends, would certainly add a texture to this story that has the potential to boggle the mind and endear the heart towards the things and ways of our Elohim.

 

Regardless the ultimate manifested reality of this event, the bottom line is that Abba uses the awesome beauty of the vast universe to communicate unto Avram, not just the surety of him having a proper heir, but the manifestation of that promise of a seed is beyond anything Avram could ever imagine. For not only was Avram in line to sire a son by which he could pass on Yah’s great covenant promises to, but also to sire the line by which one of His seeds would crush the head of the serpent and redeem fallen humanity. Indeed, Avram’s line would remain indefinitely, if not eternally.

 

Orthodox Jewish Insights

 

 

Yah’s instruction to Avram to count the stars is a metaphor for the Jewish people. The thinking is that the Jewish people are all “shining stars” possessing notable “moral” and “spiritual” strengths and attributes that serve as bright illumination to humanity. Thus, the Jewish people in this respect are seen as “exerting” a positive influence upon humanity.

 

Rashi, one of Judaism’s most preeminent sages, adds to the Jewish discourse on this reading, that Yah referred Avram back to his studies of astrology back in Ur of the Chaldees. A concept that he would, assuming the stories of Avram’s upbringing and education in the various pagan arts of ancient Mesopotamia are indeed true, would be very familiar with. And it is suggested by Rashi that Yehovah took Avram out of this earthly plain he resided in, and elevated him up to the stars so that he may appreciate that which Abba was saying to him (Gen. Rabbah 44:12). And the other aspect of this promise is contained in the fact that astrologically speaking, Avram may have understood that he was not destined to have an heir—a son—according to the stars/astrology. And Yah here was affirming that this is indeed true. But it is true that Avram would not have a son. But as Avraham, he would have a son and the stars did not foretell this. (For what it’s worth. But this is a taste of Jewish thinking on this passage.)

 

15:6—And he trusted in Yehovah, and He reckoned it to be his merit.

 

Alter suggests that this trusting of Yehovah by Avram comes in the wake of Avram’s reassurance by Yah. That reassurance is that Avram would indeed have a son that would be of his seed.

 

Now, one could speculate whether Avram’s trust in Yehovah as mentioned here in this, verse 6, solely rests on Abba’s promise that Avram would have a son, or was Avram’s trust as mentioned here of a more general, grander trust in Yah over the course of Avram’s walk with Yehovah?

 

Regardless, Yah was successful in bringing Avram back to a place of trusting Faith, if ever a moment of doubt truly ever existed in him. For the passage implicitly states that “he (I.e., Avram) trusted Yehovah.”

 

The record is clear that Avram trusted Yah from at least the very first time He was called by Abba. Yah instructed Avram to pack his bags, leave his family’s land and father’s house, and journey to the land that Yehovah would show Him. And without question, as the scriptures clearly seem to suggest, Avram did not question the why’s or wherefore’s of the Creator’s commandments to him. Avram simply packed his stuff and got to step’n. And in the ANE, for a man to do such a thing, required a level of trusting faith that many of us today could not readily appreciate or understand.

 

This striking out without question to a land that the Creator would show him; accepting the future reality that he would have a proper heir despite he and Sarai being beyond the age of conceiving and rearing children; and as we progress further along in Avram’s story, other acts of trusting faith, ultimately led to Avram being declared righteous by the Court of Heaven.

 

Personal Perspectives on Verse 6

 

 

Now, in our series within a series that we entitled “The Righteousness of God is the Place Where Faith and Obedience Intersect-Part 3,” we teased apart the difference between faith and belief in both the Tanakh (that being the Old Testament for you recovering denominationalists), and the Brit haDashah (or the New Testament). And if you recall, I asserted that in the Tanakh, belief and faith are essentially synonymous-they are treated in scripture as one and the same acts.

 

The Hebrew term used in our passage for trust or belief (depending on which English translation your reading), is “’aman.” (The first time the term is used in Torah by the way, is used to characterize Avram here.) Avram’s ‘aman is not just a cognitive, intellectual understanding of Who and What Yehovah is and acceptance of Yah’s promises. No indeed beloved. Avram’s ‘aman is an action-enforced or based trust in the Person and Words of Yehovah Elohim. This is a very Hebraic concept that is somewhat confused and mixed up in 21st century religious circles. For members of a religious circle tend to have an intellectual or cognitive understanding of God and Jesus Christ, but those beliefs or faiths are not generally supported or backed by actions on the part of the so-called believer. For denominationalists organizations and their teachers, preachers and leaders propagate a lawless, action-less belief or faith. Oh, these entities want you their members to express their belief or faith in their organizations and leaders via expressed actions such as send them money, but beyond that, they only require their members to simply believe in their minds and hearts. For to these, outrageous grace, as some have coined it, takes the place of confirmatory actions of one’s faith or belief through obedience to Yehovah’s instructions and commandments in righteousness. But it is crucial for us, who are members of the True Faith once delivered, to understand the true, Hebraic nature or structure of belief and faith, which is action-obedience based. A would-be child of Yah expresses his or her faith or belief through actions. For as James, the half-brother and lead apostle of the first century assembly expressed:

 

“(1) My brothers, do not hold to the faith of the glory of our Master Y’shua the Mashiyach with double-minded hypocrisy…(14) What is the use my brothers, if a man say, “I have faith,” and he has no works? Can his “faith” resurrect him” (or restore life to him)? (15) Or if a brother or sister be naked, and destitute of daily food, (16) and one of you say to them, “Go in peace, warm yourselves, and be full;” and you do not give them the necessities of the body, what is the use? (17) So also, faith alone, without works is dead. (18) For a man may say, you have faith and I have works; show to me your faith that is without works and I will show to you my faith by my works. (19) You believe that there is one Elohim; you do well; the demons also believe and tremble. (20) Would you know, O weak man, that faith without works is dead? (21) Avraham our father, was not he justified by works in offering his son Yitz’chak upon the altar? (22) (And this is key to our discussion here today) Do you realize that his faith aided his works, and that by the works his faith was rendered complete? (23) And the Scripture was fulfilled which says: “Avraham believed in Elohim, and it was credited to him for righteousness” and he was called the Friend of Elohim. (Recall we discussed what being a friend of Elohim looks like for the people of God in last week’s Sabbath Thoughts and Reflections.) (24) You see that by works, a man is justified and not by faith alone. (25) So, also Rahab the harlot, was she not justified by works when she entertained the spies and sent them forth by another way? (26) As the body without the spirit is dead, so faith without works is dead also” (Jas. 2:1-26; AENT).

 

Denominationalism’s problem is found in her over-reliance on her intellectual understanding of all things related to God. They refuse, in general terms speaking, to act in obedience to Yehovah’s instructions and commandments in righteousness for various and sundry reasons. Most of those reasons, they lay upon the poor shoulders of the apostle Paul, whom they believe, and claim taught them to disavow Torah, which we know he did not.

 

For us, in our Faith communities, it tends to be our over-reliance, by some, of the rote keeping of Torah, without pure trusting in the One who gave Torah; without love for the One Who gave Torah; without full love, appreciation and trust in the sacrifice of our Master Yahoshua Messiah; without trust in Yah’s provision that is passed down because of Yah’s love for them, and so forth.

 

You see, first must come hearing of the Truth; followed by an acceptance and trust in that Truth we’ve received. And then there must be a positive response to that trusting conviction that is manifested in unquestioning and unwavering obedience to the instructions and commandments and leading of the Holy One of Yisra’el.

 

Drawing Practical Halachah From Our Torah Reading

 

1. As engrafted members or beneficiaries of the commonwealth of Yisra’el, don’t you know that we are directly factored into the promises that Yehovah makes to Avram in our Torah Reading here today (Rom. 11)? And I would imagine that a few of you are probably responding to this with the obligatory, okay Rod, tell me something I don’t already know.

 

Well, I’m not trying to pass on some kind of new revelation to you here. For this understanding was established and known by God’s people in its full manifestation from Yahoshua’s time here on earth. But my point in bringing this great rewards and covenant promises applying to us is simply that of a rhetorical question: If indeed we as Yah’s elect are eligible to receive these Avrahamic Promises, and we believe Yah that He will make good on all these promises, why then do we not walk in that authority each and every day?

 

Additionally, our obedience to the tenets of Yah’s covenant relationship with us, ensures our inclusion in these great rewards. Indeed, one can only imagine the great rewards that await Yah’s chosen ones. As Shaul wrote:

 

“The eye has not seen, nor has the ear heard, nor has it entered into the heart of man, that which Elohim has prepared for those who love Him” (1 Cor. 2:9; cf. Isa. 64:4).

 

 

2. I, along with other brethren, have been endlessly touting the reality of covenant relationship. We have been proclaiming continuously the necessity of our entering into and maintaining a covenant relationship with the Eternal.

 

Well, what we see here embodied in this parashah is a covenant relationship between Yehovah, Creator of the Universe, and Avram. Within the fabric of that covenant relationship is the existence of a true and substantive relationship enjoyed by both parties: Avram and Yehovah.

 

Within the parameters of any relationship or covenant relationship, specifically bilateral, conditional covenant relationships, there must be some give and take. There must be some degree of true and substantive interaction between the two parties. Give and take communication between both parties; transparency, in terms of each party’s thoughts and feelings; and a base-level faith in one another’s willingness to stay true to the covenant stipulations.

 

This being all said, as we see in the example of Avram here in our Torah Reading, we must not be afraid to engage Abba in real, true, transparent, honest, and substantive conversations throughout our days. We should never be hesitant or fearful to express that which is on our hearts to Father. Even when we question what Yah is doing; when Yah is going to fulfill His promises; what Yah means by that which He has stated: We should never be hesitant to express unto Abba our doubts and concerns.

 

We’re humans. And here’s a news flash beloved: Yah knows we’re human. So why do we always act coy around Father, as though He doesn’t realize we’re weak; often without faith; we lack understanding; we’re tired; we need His help? Why is it that we can express ourselves to other people, but we can’t express ourselves to Yehovah? This is part of the reason I’m not a big fan of rote prayers and rote affirmations and such. Yah yearns to have a true, honest, and substantive relationship with His children. And it’s up to us to be the human aspect of that covenant relationship. Tell Yehovah, our Heavenly Father, what’s really on our minds. In doing that, we don’t have to be rude or foolish in our approach. We should have enough spiritual wisdom and composure to express our thoughts and concerns in a respectful and reverent manner, without needlessly incurring Yah’s ire.

 

And so, all we need to do in all this is to learn to treat Yah as though He is a real Person and Party to our covenant relationship, and not some esoteric, far out there, Ghost-like entity that really is not present or doesn’t give a hoot about our individual situations. For the truth of the matter is that He cares for you and I, and He knows what you’re going through. So, as Kefa wrote in his epistle:

 

“(6) Humble yourselves, therefore, under the powerful hand of Elohim: and He will exalt you in due time. (7) And cast all your anxiety upon Elohim; for He cares for you” (1 Pet. 5:6-7; AENT).

 

As it relates to our getting over ourselves and getting real with Abba our Elohim, James wrote:

 

 Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. (Jam 4:8 KJV)

 

Again, we’re talking about a true, sincere, and substantive relationship with the Creator of the Universe. Yes, He’s beyond comprehension when we view Him from the standpoint of His unlimited capabilities. But at the end of the day, Yehovah simply wants a Father-son/daughter relationship with us. And the benefits to be had from such a relationship, on our part, can be materially and spiritually tremendous. For our Master, the facilitator of our covenant relationship with Yehovah, proclaimed of His mission:

 

The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.  (Joh 10:10 KJV)

 

3. As Yehovah instructed Avram in verse one, that we are to fear not.

 

Yehovah’s will is that His set-apart people not live in fear of man. To live in perpetual fear of man is the plight and way of the unredeemed. Yah will protect us. He described Himself to Avram as a shield. And so, we are called to rest assured that Yah will be unto us a prevailing shield.

 

Yah’s metaphor of Him being a shield to His people must be not confined to the simple, cognitive, intellectual understanding that Yehovah will protect our persons, our families, and our assets as a stipulation of the covenant relationship He has with us. But this shield metaphor must be looked at beyond just Yehovah protecting us. For a shield can be used as a weapon. And so, Yah will fight for us in the midst of the various battles we find ourselves in. A shield is also a physical, visual insurance and assurance to the soldier wielding it. Thus, we as Yah’s elect can rest assured that He will do for us all that He has promised. So, we have as part and parcel of our covenant relationship with Yehovah a blessed assurance. And our trusting transcends our trust in Yah’s Words. It ultimately, as with Avram, a trust in the Person of Yehovah and in the Person of Yahoshua Messiah (cf. 15:6—Avram believe in Yehovah). And thus, Yah must become an elect’s everlasting portion.

 

As Yah instructed Shaul:

 

“My grace is sufficient for you; for My power is perfected in weakness” (2 Cor. 12:9; AENT).

 

In this, I’m reminded growing up in the Baptist Church of my youth, one of my most favorite songs entitled, “Thou My Everlasting Portion.” The song lyrics are as follows:

 

“Thou my everlasting Portion, more than friend of life to me. All along My pilgrim journey, Savior, let me walk with Thee.“Not for ease or worldly pleasure; not for fame my prayer shall be. Gladly will I toil and suffer. Only let me walk with Thee. “Lead me through the vale of shadows. Bear me o’er life’s fitful sea. Then the gate of life eternal, may I enter, Lord, with Thee.“Close to Thee, close to Thee, Close to Thee, close to Thee. Then the gate of life eternal, may I enter, Lord, with Thee.” (Lyricist Unknown to Me at this time)

 

I am going to make a bold statement here in closing. I believe that for us to make it into the Kingdom and to receive the fullness of Yah’s covenant promises, we must possess and operate in the same level of faith that Avraham operated in.

 

So, how do we realize Avram’s faith in our lives? First, we must recognize that Abraham was not perfect. He was just like us. Like us, Abraham had his issues. Regardless his human issues, Abba worked with Avraham, because Abraham possessed a heart that Yehovah could work with. So, we must start with getting our hearts in proper order so that Abba can work with us in getting us to Avraham’s trusting faith level.

 

Next, we simply follow Avram’s example. And we begin by simply learning to obey Yah’s instructions in righteousness. Learn what Yah expects of us in this covenant relationship; keep His Sabbaths and Holy Days; eat clean; walk uprightly before Him and be perfect; learn to love Him and the brethren; and fall in love with His Eternal Words of Truth.

 

Then we learn to engage Abba from the place where we find ourselves today. Of course, the primary platform we use for engaging Him is through steadfast, ceaseless prayer. Prayer must not be confined to rote scripts but come directly from our hearts. Master gave us the template for prayer. Let us tear it apart and understand its many beautiful elements of communicating with Abba. Master used this formula for communicating with His Father. So, start there and simply engage Abba using the principal elements and issues provided in that prayer. But we’re not talking about recitation of the Lord Prayer. We’re talking about taking that prayer outline and making our own, the words there in flowing from our circumcised and obedient hearts. Indeed, this is not an easy thing for most people to do. But it’s something we all must master if we desire to dwell in His presence and He dwell and operate within us.

 

Whatever level of faith we possess; whatever our present life status and circumstances may be, we must get comfortable fully immersing ourselves in the relationship with the Eternal that we’ve been called and chosen to. We must get comfortable taking everything to Yah. Make Yah our everlasting portion. Always tell him what’s on our minds and hearts. And yes, Abba already knows what’s going on with us. But the thing that must be recognized by us is that Abba wants us to engage Him in an intimate Father-Child relationship; even a Creator-friend relationship. Abba wants to be the focus; the center of our lives, through His Son Yahoshua Messiah. So, we must get to know Him in a profound and intimate way, such that we become consumed by Him and His Ways. And over time, Abba builds and grows and expands our Faith just by virtue of our being in such a profound relationship with Him. You see, when we reach the point in our intimate, trusting relationship with Him such that He and His Ways occupy our hearts and minds to the greatest extent such that we live to serve Him and serve our families and brethren, we end up naturally having and exercising and operating in Avraham level trusting Faith because we come to realize that there is no other help—no other life—no other way to be had but Yehovah’s ways.