Gateway To Freedom

Vayigash: He Drew Near

Introduction:

In the closing chapters of the Joseph account we see the prophetic expression of Messiah's ministry in Judah's willingness to give his life in exchange for Benjamin's charge of sin. It is a story with so many analogies; there can be no doubt of its significance to the Christian and Jew alike. And yet, after centuries of waiting, the Jews missed the Messiah they were looking for because they were looking more for Messiah ben David the conquering king, than Messiah ben Joseph, the suffering servant. Can Yeshua's disciples avoid the same veil when He returns as king?  

Study:

44:18 Then Judah came near unto him, and said, Oh my lord, let thy servant, I pray thee, speak a word in my lord's ears,.. Let us consider this passage in recognition of the fact that at this point of the story Joseph was testing his brothers, who did not recognize Joseph and whom they believed could not understand their words. (And they knew not that Joseph understood them; for he spake unto them by an interpreter. Genesis 42:23)

If Judah believed that Pharaoh's ruler (Joseph) couldn't understand him, then doesn't the request to come close and speak in Joseph's ear suggest a different motive? Was it a gesture to make a spiritual or emotional connection with this judge who holds his brother's life in his hands? Could Judah have been thinking that in looking "eye to eye," so to speak, that Joseph might sense the earnest sincerity of his request and his repentant heart? However, there is even a deeper understanding to be seen from his actions.

From the loins of Joseph came Ephraim (see governing principles: Heb 7:9,10), the receiver of the double portion blessing (48:15-22), after whose name was called the Northern Kingdom. Years later Ephraim (Northern Kingdom) was scattered throughout the entire earth and became as "the sands of the sea," but "not my people" (Hos 1:8-10) But it shall come to pass that they will be called "Sons of the Living God" (Hos 1:10).

Judah (yod, hey, vav, dalet, hey) was prophesied to be the gateway to YHVH. (See Parashah Vayetze; Gen 29:35). Thus, in Judah's loins was the promised seed. Can you see that the promised seed entreated him who carried the seed scattered throughout the world, without identity, to be the substitutionary sacrifice for the sin charged against them? This is a beautiful picture of Christ (Judah) approaching the world and offering himself as savior by the giving of His life.

Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.  (Ephesians 2:11-13)

It has been suggested that this "approach" to "speak into Joseph's ears" was spoken in determination, and even harshly, as a:

1. gesture of Judah's strength and

2. a prophetic declaration of the ensuing conflict which resulted in a divided kingdom after the death of King Solomon.

44:31-34 To Joseph, it was the confirmation of a repentant heart over selling him into slavery (as he listened to the brothers' conversation), the love for his brother Benjamin and the love for his father ( which caused Judah to offer himself as Joseph's slave). Many commentators note that this expression of love for Benjamin has knitted the tribe of Judah and Benjamin down through history. Let us remember this part of the story when we errantly think that our affirming actions of love and compassion toward another have little long term affect. It can have a binding affect for generations.

45:1-4 Joseph's reaction to Judah's repentance and mutual love for his brother (Benjamin) and father was so demonstrative that the Egyptians whom he sent out, as well as Pharaoh's house, heard his cries. He reveals himself (the sages suggest that it was by his circumcision). The brothers were bâhal (troubled, terrified, afraid, agitated, etc.) at this revelation. After all, didn't they sell him into slavery? What would be his final judgment upon them?

45:5-8 Seeing the state of his brothers, Joseph, as an ante-type of Yeshua, immediately tries to bring a peace to their hearts by taking off their sin against him and ascribing his fate to YHVH's mercy to save their lives. Isn't this the picture of Yeshua? While we are correct to be sorrowful for our sins which caused our Savior to have to be crucified for us, He said, "Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. (John 14:27)

45:9-15 Not until Joseph forgave and showed them mercy, commanded his brothers to return to Canaan and save their father and all his house from the famine, fall upon Benjamin's neck in weeping (14), and kiss all his brothers, were the brothers finally assured enough to talk with him (15). In your salvation experience can you identify with their reactions? The flood of counter emotions often overwhelms the senses and our ability to express ourselves.

Notice also that it wasn't until Judah not only recognized his sin, but also made complete repentance (teshuavah) until Joseph was revealed unto his brothers. Is this a pattern for the end times? Scripture tells us that the scattered seed of Israel will be reunited with Judah (Jer 33) and the Lord will do this. Must there be repentance before the Lord will re-gather all Israel? (Jer 16:15, 31:23, Amo 9:14, etc.)

45:16-28 Joseph sends them away with supplies, wagons and fresh changes of raiment. But, Benjamin receives three hundred pieces of silver and five changes of raiment (22). We know from last week's parashot that the five changes of raiment refer to the great mercy shown toward Benjamin but why the 300 shekels of silver? Did Joseph not trust the others (including Judah) not to give provision for the journey or was this just another special blessing to elevate Benjamin, the brother of his mother? I believe the potential distrust issue is nullified by the consideration of all that he put in their hands. However, to only look at the monetary gift as a physical status elevation doesn't fit with the message of the five changes of raiment – mercy. Thus, we must look for a connection between the 300 shekels of silver and mercy.

Mysteries like this (along with the Spirit's quickening) force this author's consideration of the hidden, Sod level of understanding. To ignore such wisdom can sometimes leave a gap in our appreciation and understanding. In Hebrew gematria the number 300 corresponds with the letter shin (resembles a script "W") and is often associated with the "perfection and grace" of God. However, as applied to a man (who is not "perfection and grace") a little deeper insight may be more enlightening. In Genesis 1:2 it says, "..the Spirit of God moved..." or "the Ruach of Elohim moved.." The gematria summation of "Ruach of Elohim" is also 300. In light of this understanding, what thought was Joseph's action conveying? Could he have been giving physical evidence (and encouragement) to the fact that the Spirit of God and mercy was with his brother Benjamin? Since Joseph's entire life and actions seem to be a multitude of spiritual realities reflected in physical circumstances/actions, could this gesture be any less significant?

Then Joseph admonishes them, "See that ye fall not out by the way." (24) In other words don't argue with each other along the way. He (and Christ) recognized that the journey toward our final redemption is long, testing, and hard on the weaknesses of our flesh. But, we don't show ourselves focused on the path nor true to our salvation if we are constantly bickering within the body of Christ. Didn't Yeshua say that we should walk and be known by exactly the opposite action, "By this shall all men know that ye are my disciples, if ye have love one to another. (John 13:35)

46:1-7 Israel (the spiritual man who "rules with God") goes to Beersheba, but before he continues on (God promised he'd prosper him in Canaan) into Egypt he seeks God by offering sacrifices unto the "God of his father, Isaac." Notice, it isn't written that he offered sacrifices to his God. His fear of continuing and loss of faith seems evident in the next verse. God spoke to the spiritual man, Israel, in the visions of the night and called him Jacob – twice! In other words, YHVH affirms who he is, but emphatically calls him by his original name – twice to emphasize the importance of what he had to say.

In YHVH's promise there is a significant change in Israel's status, a promise of return and a promise of Jacob's rest (death) while in Egypt. Most notably are the promises that YHVH says He will:

- be withhim
- make him a nation.
- bring him out again.

46:8-27 These passages give the register of those who came to Egypt. Some imagine a discrepancy between versus 26 and 27:

:26 ..all the souls were threescore and six (66)

:27 ..all the souls who came into Egypt, were threescore and ten (70)

Is this new math? Since when does 66 + 3 = 70? Although some scholars count Jacob, the sages of Israel say that Numbers 26:59 shows that Jochebed was in her mother's womb: And the name of Amram's wife was Jochebed, the daughter of Levi, (not named in 46:11) whom her mother bare to Levi in Egypt: and she bare unto Amram Aaron and Moses, and Miriam their sister. (Numbers 26:59)

This accounting might appear to conflict with Stephen's accounting recorded in Acts of there being 75 souls:

Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. (Act 7:14)

However, if we recognize that Stephen (who ministered to the Grecian Jews) may have been quoting the Septuagint (the Greek language version of the Torah which was translated about 270 years before Yeshua [completed 132 BCE] by 70 rabbis in Egypt) the "discrepancy" can be dispelled. The Septuagint accounts for three grandsons and two great grandsons of Joseph, not included in the Masoretic text.

Masoretic Genesis 46:20 And unto Joseph in the land of Egypt were born Manasseh and Ephraim, which Asenath the daughter of Potipherah priest of On bare unto him.

Septuagint Genesis 46:20 – And there were sons born to Yosef in the land of Egypt, whom Aseneth, the daughter of Petephres, priest of Heliopolis bore to him, even Menashe and Ephraim. And there wer sons born to Menashe, which the Syrian concubine bore to him, even Machir. And Machir begot Galaad. And the sons of Ephraim, the brother of Menashe: Sutalaam, and Taam. And the sons of Sutalaam: Edom.

46:21 Upon entering Egypt we find that Benjamin had ten sons – more than any of the brothers. I was reminded by a fellow teacher that according to Midrash Rabah – B'reshit XCIV:8, Benjamin so loved his brother that he named his sons after what had befallen Joseph. However, such a fanciful construction presumes that Benjamin knew Joseph's true fate. (For example - Gera: he became a stranger (ger) in a foreign country.) Such inconsistencies demonstrate why we must be careful in accepting traditions and man's thinking.

46:28-34 A joyous family reunion amidst many tears occurs in the land of Goshen after a separation of 22 years. With our Western mindset we may think it only curious that Jacob was also absent from his father's house for 22 years (Is anything just "curious" or circumstantial with YHVH?). Yet, the student of YHVH's way and Torah might recognize a measure for measure, or in modern teaching, a sowing and reaping relationship here.

Goshen is also an interesting symbol as it relates to our salvation walk. In the middle of famine where no crops would grow, Goshen had pasture for Israel's flocks and herds. In other words, in the wilderness of our pilgrimage in Egypt (the world) we are given the best the land has to offer in the joyousness of the unity with our brethren. Yet, we are in the midst of a famine (spiritual wilderness) and testings of our souls.

47:1-27 Pharaoh honors Jacob and gives them charge over his own cattle. Jacob blesses Pharaoh – twice? Could this have been the customary entrance blessing for Pharaoh's reception hospitality and the blessing of a prophet upon his departure? (i.e. Gen 20:7, Mat 10:41) I find Jacob's description of his time of life being "evil" most interesting. As Christians saved by grace, and the chosen of God, how often do we consider our pilgrimage difficult and evil? May we have the grace of mind and heart to give thanks always – even in our times of trouble.

Under Joseph's hand, in the midst of the famine, the people of Egypt became little more than share croppers and servants to Pharaoh. They gave him their livestock, land and possessions for the grain in Pharaoh's storehouses. Then, in order to live they were allowed to toil the land by giving 20% to Pharaoh.

Summary:

Let us briefly consider this significant fact as the shadow of Joseph's story portrays for our day. Joseph (with Ephraim in his loins) was sent before to preserve the nation and the seed of Israel:

But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.(Gen 50:20)

And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. (Gen 45:7)

He sent a man before them, even Joseph, who was sold for a servant:(Psa 105:17)

In like type, has not Ephraim been "scattered to the nations" to preserve Judah and save many lives both physically and spiritually through the gospel of Yeshua HaMashiach?

Haftorah
Ezekiel 37:15-28

Ezekiel, the prophet/priest of Babylon's captivity spoke to the whole house of Israel – both Judah and Ephraim. In this passage Ezekiel prophetically joins or unites two sticks into one. It is this union (or reunion) that parallels the reunification of Jacob's family. And yet, this reunification is in the future, not the past.

Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. (Ezekiel 37:16-17)

Thus, the Jews look for a physical Ephraim amongst the nations (Isn't YHVH prophesied to gather them?), not recognizing their brother (Joseph/Ephraim) who was scattered to the nations. But, again Hosea speaks that this people who were not YHVH's people and who were without identity; they would become His people. Paul talks about a stick/branch of the wild olive tree (the gentiles) that is grafted into the "good" olive tree in Romans 11:15-26. Ezekiel prophecies that these two "nations" or peoples will become one and be ruled by His servant David forever (24) and dwell in the land given to Jacob (25). It is our belief that the stick of Ephraim to be grafted into the stick of Judah are YHVH's faithful ones scattered throughout the entire world who have accepted YHVH's Messiah, Yeshua. They may not have any provable genetic lineage to Jacob, but the Spirit of God knows them and has sealed their reunification and redemption.

Conclusion:

The story of Joseph contains so many analogies for our spiritual understanding that in these latter days every year's Torah cycle seems to yield significantly more insight. Books have been written upon the subjects we have only mentioned. However, as promised, let's summarize a few similarities between the life of Joseph and the ministry of our Savior Yeshua that your faith might be strengthened!

• Joseph had two names: Yoseph (meaning "to add, increase, do again") and Zaphnath-panaaneah (41:45) (meaning "revealer of secrets").
• What was Joseph's occupation before being sold into slavery (Gen 37:2)? What was Yeshua's spiritual "occupation"? (Shepherd - John 10:1-18.)
• Joseph's father loved him more than all his brothers (37:3-4). Yeshua was God's only begotten son (Read Matt 3:17; 17:5 and John 10:17.)
• Joseph wore a multicolored robe of distinction and honor (37:3). What multicolored, glorious phenomenon surrounds and adorns Yeshua while he sits on his heavenly throne (Rev 4:3)?
• Joseph's brethren hated him and spoke ill of him because of the evil intent of their hearts (37:4). The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil. (John 7:7)
• Joseph dreamed and foretold of his future sovereignty (37:6-10). Did Yeshua ever speak of his future glory in his Father's kingdom? (Matt 26:64)
• Joseph was envied by his brethren. (37:11)? How about Yeshua? (Read Matt 27:17-18; Mark 12:6-7; John 12:18-19.)
• Joseph was sent forth by his father on a mission of love to ascertain the welfare of his brothers (37:14). Was Yeshua sent by his Father to this earth for a similar mission? (John 3:16-17; 1 John 4:10; Matt 15:24)
• Joseph's brothers rejected him. Did Yeshua's brethren reject him? (John 1:11; Isa 53:3)
• Joseph wandered in the wilderness seeking his lost brothers until he found them (37:15-17). What about Yeshua? (Matt 15:24; Luke 19:10)
• Joseph was conspired against by his brothers (37:18). Yeshua? (Read Matt 12:44; Mark 14:1; John 7:30, 32; 10:39; 11:57.)
• Joseph's words were disbelieved and he was insulted (37:19-20). Did Yeshua's brethren accept his words? (Matt 27:39-44)
• Joseph was cast into a pit (37:24). What happened to Yeshua after his crucifixion? (Matt 27:60)
• Joseph was taken out of the pit alive bodily (37:28). What happened to Messiah Son of Joseph after being in the tomb for three days and nights?
• Joseph was sold for silver. This was Judah's idea (37:28). Was Yeshua sold? What was the name of the one who betrayed him for silver (Matt 26:14-16)?
• Joseph's coat was sprinkled in the blood of a goat as if the blood was his and presented to Jacob (37:31). Whose vesture is dipped in blood? (Rev 19:13).
• Once in Egypt, Joseph went from being a prince to becoming a servant and a pauper (39:1). What happened to Yeshua when he came from heaven to this earth (spiritual Egypt)? (Phil 2:6-7)
• Joseph prospered in his master's house. His master was well pleased with him (39:3-4). Was the Father well pleased with Yeshua? (Matt 3:17; 12:18; 17:5; John 8:29).
• Joseph was greatly tempted, yet without sin (39:7-12). And Yeshua? (Heb 4:15)
• Joseph was falsely accused (39:16-18). What about Yeshua? (Matt 26:59-60).
• When falsely accused there is no record that Joseph defended himself. What about Messiah Son of Joseph? (Isa 53:7; Matt 27:12,14)
• In prison, Joseph won the respect of the jailor (39:21-23). What did the Roman centurion say of Yeshua? (Luke 23:47)
• Joseph was numbered with the transgressors. Who was crucified along side of Yeshua? (Isa 53:12; Mark 15:28).
• Compare what happened to the two imprisoned with Joseph with the two thieves hanging on each side of Yeshua at the crucifixion. Joseph was the means of blessing to one (Pharaoh's cupbearer) and the pronouncer of judgment to the other (Pharaoh's baker) (40:13 and 40:19). What happened to the two thieves who hung with Yeshua? (Read Matt 27:38, 44; Mark 15:27; 13:24-30; Luke 23:32-33; John 19:18).
• Joseph was delivered from prison by the hand of Elohim. How did Yeshua get out of his "prison" of the grave? (Acts 2:24, 32; 10:40)
• Joseph was exalted from prison (death) to throne—to number two in command at the right hand of the king. What happened to Yeshua? (Acts 2:33-34; 5:31; 7:55-56; Eph 1:20; Phil 2:6–9; Heb 1:13; 1 Pet 3:22) If you are "risen with Yeshua the Messiah" and are "in Yeshua" what will likewise happen to you? (Eph 2:5–6)
• Joseph warned of a coming danger, and urged his hearers to make suitable provision to meet it. What did Yeshua warn his hearers about? (Matt 11:11–24; 12:36; 15:13; 21:44; 25:31–46; John 3:15–21, 36; 5:24–30; 15:2, 6)
• In his new royal position, Joseph was publicly recognized. He wore royal garments, a gold chain and a ring of authority. All were to bow to Joseph. Read the description of the glorified Yeshua in Revelation 1:12–16 and 5:13. Every knee must likewise bow to the exalted Yeshua. (Phil 2:10)
• Joseph started his life's work and was given an Egyptian wife when he was 30 years old. At 30 years old Yeshua started his ministry and was (re)married (literally, betrothed, in a Hebraic sense) to Israel, his spiritual bride (made up of those who have the faith of Yeshua and keep his commandments, Rev 12:17; 14:12),
• Who arranged Joseph's marriage? (Gen 41:45) Who arranged Yeshua's marriage? Read the Parable of the Wedding Banquet in Matthew 22.
• Joseph traveled throughout the land of Egypt fulfilling his ministerial responsibilities. Did Yeshua also have an itinerant ministry? (Matt 4:23; 9:35)
• Joseph alone dispensed bread to a perishing and hungry world and to his own brethren. Did Yeshua's ministry fulfill this prophetic shadow-picture as well? (Read John 6:48–58.)
• Joseph became a savior to those who were famished in all the surrounding countries. Who did Yeshua come to save? (John 3:16; 2 Pet 3:9; Rev 5:9). Who was and is the Savior of the whole world? (John 4:42; 1 Tim 4:10; Tit 3:4; 1 John 4:14)
• Joseph had unlimited resources to meet the need of the all those who were hungry. Are the resources of Yeshua limited to meet the needs of all those who would come to him? (Eph 1:7; 2:4; 3:8; Col 2:9; Rom 10:12; 1 Pet 1:3)

(Our thanks to Natan Lawrence, Hoshana Rabbah)

.. my God shall supply all your need according to his riches in glory by Messiah Yeshua. Now unto God and our Father be glory for ever and ever. Amen. (Php 4:19-20)

Shabbat Shalom, 
           Randy

Vayigash 2011