Category: Applied Theology

A Coat of Many Tears

On By Bp. Justin ElwellIn Applied Theology, InspirationLeave a comment

“And Jacob settled where his father had lived as a stranger, in the land of Canaan” (Gen. 37:1).

וַיֵּשֶׁב יַעֲקֹב, בְּאֶרֶץ מְגוּרֵי אָבִיו–בְּאֶרֶץ, כְּנָעַן

Jacob settled in the Promised Land, but only temporarily, as the series of events unfolding in this portion lead his family to the fulfillment of the promise given to Abraham in Genesis 15:13. Jacob was unsettled and without peace when it appears that Joseph, his beloved son, is lost. We must consider closely the course of events that lead to the Lord’s promise to Abraham being fulfilled.

Joseph is described by his brothers as a בַּעַל הַחֲלֹמוֹת, “master of dreams,” (Gen. 37:19). He has dreams involving himself and his family – where it appears that he will somehow rule over the them. He shares these dreams with his brothers without first seeking counsel from Jacob as to their meaning and purpose. Joseph is naïve and perhaps arrogant; his brothers are angry. No one seems to be concerned with the potential validity of the dreams, and how or why these things may come to pass – but they unwittingly walk into the moments that will realize these prophetic dreams.

The initial dreams that Joseph shared are bigger than he is. He is the second youngest son. He has no position that such grandiose ideas should enter his mind. He has no position, and no potential position that would make him the rescuer or leader of his family.

Yet, Jacob covers Joseph with a coat, or tunic, understood from historical sources as an ornately colored, regal robe: the symbol of his chosenness. This covering distinguished Joseph as the chosen heir apparent. The coat revealed arrogance in Joseph, while revealing hatred in his brothers (Gen. 37:3-4).

The coat becomes the turning point in the story of Joseph, and the history of the children of Israel: “The steps of a good man are made firm (ordered) by the Lord when He delights in his way” (Ps. 37:23). The covering of the father over Joseph led to jealousy in his brothers. Jacob favored Joseph because he was the son of his beloved Rachel. Years later, Joseph will recognize that the Lord used the disfunction of the family, his arrogance and his brothers rage to save their family and the known world (Gen. 50:19-20; cf. Ro. 8:28-29). He turned it all for their good, and transformed them in the process.

Joseph’s dreams were correct, yet at his young age, he failed to appreciate the costs or the length of the journey. The journey would humble the arrogant Joseph. The outward symbol of election, or chosenness, would be stripped away while the inward working of election/chosenness (sanctification) reformed him (Ro. 8:28-30). The symbol of his father’s love fanned the flames of his brother’s hatred, as he flaunts it before his brothers, wearing it to check on them in Shekem, where they tend their fathers flocks. Joseph uses the sign of chosenness, and his gift of prophetic dreams for his own glory, for his own ego.

The Lord would position Joseph, at the same time he was being humbled. In Hebrew “humble” is עָנָה, humble, meek, afflicted, and poor. Joseph had to be “humbled” or “bent down low,” in order to learn how to “bend down low.” Messiah tells us, “Because everyone who exalts himself will be humbled, but everyone who humbles himself will be exalted” (LK. 14:11).

Rabbi Joseph Telushkin writes of humility, “In truth, humility is not difficult to define (though it is hard to embody). It means not regarding ourselves as more important than other people, including those who have achieved less than we have. And it implies judging ourselves not in comparison with others, but in light of our capabilities, and the tasks we believe God has set for us on earth.” The apostle Paul directs us, “Be sensitive to each other’s needs – don’t think yourselves better than others, but make humble people your friends. Don’t be conceited” (Ro. 12:16).

Still, there is a corrective lesson in messianic faith, humbling the exalted while lifting up the humbled or lowly. It is one that disciples of Messiah must consider closely. A promise of the New Covenant concerns the outpouring of the Holy Spirit. In Acts 2, Peter stood up and spoke the prophecy of Joel 2 to a very segregated society – where women, children, the elderly, and servants did not have standing to be heard – who, like Joseph, had no position. The Holy Spirit will be poured out on all flesh of those born-again, not just a select few men; but men, women, children and the lowly who have been adopted and will be used of God. Hear Peter’s words:

“And it shall be in the last days,” says God, “that I will pour out My Spirit on all flesh” … “your sons and your daughters shall prophesy” … they have no standing to do so … “your young men shall see visions” … they lack standing to be heard … “and your old men shall dream dreams” … referring to those of unlearned position … “Even on My slaves, male and female, I will pour out My Spirit in those days, and they shall prophecy” … men and women will speak the words of the Living God.

This prophetic reality now realized (1 Cor. 12, 14; Ro. 12:3-8) angers some older brothers, even while it may cause those so adorned to act arrogantly. The Father in heaven has adorned us in Messiah, covering us in the garments of His righteousness. Still, this grace should not cause a growth in egoism, but service. Josephs covering, and his many gifts were given by God for the service, and ultimate rescue of his family. In his chosenness there was responsibility that he could scarcely appreciate when he was called. With the chosenness, and its responsibility, Joseph learned the difficult depths of correction.

Our example remains Messiah Yeshua/Jesus. He stripped Himself of glory, incarnated in flesh, was humbled as he bent to the lowest point to meet us in order to lift us up. Joseph was corrected in order to listen, setting himself aside in order to hear and then take part in the Lord’s plan revealed in his earlier dreams.

Likewise, as disciples of Messiah were are being reformed by circumstance, experience, difficulty and success. The Lord’s grace working in us the reality of His salvation in order that we are prepared to reach others with the Gospel message, again from Paul, “Be sensitive to each other’s needs – don’t think yourselves better than others, but make humble people your friends. Don’t be conceited” (Ro. 12:16).

The covering of the Father is often accompanied by many tears; but remember, the joy that is to come is still present now.

Be well. Shalom.

A Concubine Speaks

On By Bp. Justin ElwellIn Applied Theology, InspirationLeave a comment

Rabbinic tradition emphasizes the importance of every verse, word, and even letter of the Torah, the Word of God. It was, after all, delivered to Moses on Mt. Sinai. Yet, can a seemingly unimportant verse, found in an apparently unimportant list of “begets,” be as important as those regulating worship or social ethics? Well, yes.

In this week’s Torah portion of וַיִּשְׁלַח/vayishlach, “and he sent,” after Jacob returns to the Promised Land and is restored with his brother Esau, the Torah in Genesis 36 lists the generations of Esau. In this listing of generations, there is a seemingly insignificant verse, which could be easily overlooked, save for the highlight of one descendant of Esau: Amalek.

The verse:

וְתִמְנַע הָיְתָה פִילֶגֶשׁ לֶֽאֱלִיפַז בֶּן־עֵשָׂו וַתֵּלֶדלֶאֱלִיפַז אֶת־עֲמָלֵק אֵלֶּה בְּנֵי עָדָה אֵשֶׁת עֵשָֽׂו

“Timna was a concubine of Eliphaz, Esau’s son; she bore Amalek to Eliphaz. These are the sons of Adah, Esau’s wife” (Gen. 36:12).

Timna, a concubine. This is a kept woman. She has no position, rights, control, or voice in the house where she dwells and births children, or any house for that matter. Yet, here she is, forever recorded in the Torah, the Word of God, speaking to us. But what is she saying?

The Talmudic rabbis wonder the same thing. If every verse, word and letter is precious, sacred, important, then there must be something very important about Timna. The name Timna/תִּמְנָע means restrained; from a root meaning to keep back or deny. As a concubine, she is restrained and kept back. She belongs to Eliphaz/אֱלִיפַז, meaning “god of gold.” His name speaks to his, Eliphaz’s, refinement. She was restrained, while he was refined.

But where did she come from. The rabbis speculate that Timna had been a woman of position in another tribal family, perhaps even a princess. Hearing that God was with Abraham, Isaac, and Jacob, she desperately desires to join this covenant family. Yet, the rabbis say, she was turned away for some inexplicable reason. Perhaps, they speculate, there was concern about her sincerity. In despair, and with nowhere else to turn, she turns to the family of Esau and becomes a concubine to a son of Esau. Not a wife or a prostitute, and in no manner ideal, but she has found a small measure of security in this ancient world.

While this is speculation on the part of the rabbis, there was a son born: עֲמָלֵק/Amalek, meaning to dwell in a valley. Amalek was born in disgrace. He was a son in the house, but not of equal standing as the other sons. We know that ultimately this disgrace poisoned him, even developing into a spiritual infection. As the son of a concubine, he had to fend for himself, without the assured protection of tribe, land or inheritance. In time he would learn to take what he needed, and destroy perceived threats to his security. Yet, Amalek becomes a nation. This is why that seemingly insignificant verse is important.

One of the great commandments, Leviticus 19:18, “You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the Lord,” is easy to point to and say, “Yes, this is very important!” But what about when we neglect the importance of such a verse?

The nation of Amalek would follow the founder into the valley of bitterness, unforgiveness, savagery, and self-preservation. Adopting the shame of Amalek’s disgrace, and the restrained social weakness of his mother, they would war upon the weak of those who once rejected their matriarch Timna: “Remember what Amalek did to you on the way as you came out of Egypt, how he attacked you on the way when you were faint and weary, and cut off your tail, those who were lagging behind you, and he did not fear God” (Deut. 25:17-18; cf. 25:19, 26:13). They would fight against the people who once turned their matriarch away.

Timna is speaking to us in cautionary language. Perhaps her message, as a woman of no power or position, using only her name, is for us to carefully consider just how we treat people. We must read and apply the Word of God carefully, and not, by our actions, turn people away from it and ultimately away from Yeshua/Jesus. In a corrective manner, the Torah tells us not to turn away those who are outcast, but rather return their dignity to them by recognizing their humanity. Doing so in faith, acting upon the Word of God, “blots out” the memory of Amalek from under heaven. This, however, is a generational fight, as the Torah says, “The Lord will have war with Amalek from generation to generation” (Ex. 17:16). Imagine the power of the hatred, fear, and injury that leads to the spiritual formation of power that attacks the very weakness and rejection in people that Amalek once experienced. People, in fact, much like his mother.

How is this spirit defeated and “blotted out” from under heaven today? As Yeshua taught, “Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me” (Matt. 25:40). In a word, covenant kindness.

Timna is not responsible for the man Amalek became, or the nation he founded, but her life can give us pause, and in that pause, time to pray about how we live out “love the Lord your God,” “love your neighbor,” “love the stranger,” and even our enemy as ourselves.

We see the rabbis are correct, there is great value in every verse, word and letter, as Timna speaks, and teaches us so much.

Be well. Shalom.

From the Mess, Thanksgiving: a lesson from Leah

On By Bp. Justin ElwellIn Applied Theology, InspirationLeave a comment

The American holiday of Thanksgiving can often be a time of distress in families. As we gather around tables, sharing time and waiting for food, the social, political, and religious differences in families seem to become more pronounced. Undoubled, this year will be no exception. Yet, can we, in the midst of our differences announced or muted, bring thanksgiving from the mess?

In this week’s Torah portion of וַיֵּצֵא/Vayetze, “and he went out,” the young swindler Jacob find himself swindled by his uncle Laban. Jacob, arriving in Haran, sees and immediately falls in love with Rachel when he meets her at the same well where Eliezer met his mother Rebecca many years earlier (Gen. 29:11-12). After meeting Laban, Jacob agrees to labor seven years for Laban in exchange for Rachel, an extraordinary sum.

The Torah says that the years seemed but few because of Jacob’s love for Rachel (Gen. 29:20). Yet, Jacob, we know, is swindled; and Leah, Rachel’s older sister, is given to Jacob in her place. The Torah is not flattering in its description of Leah, perhaps an honesty revealing Jacobs heart. In Genesis 29:17, she is described as having weak eyes, while Rachel is described as being beautiful in form and appearance. Rachel is pretty and sexually desirable, and Jacob longs for her.

The commentators wrestle with the reference to Leah’s eyes being רַכּוֹת, meaning “weak or tender.” The rabbis comment that her eyes are either crossed, or they protruded. At one time English speakers may have referred to Leah as “homely.” Her eyes are referenced in comparison to Rachel’s beauty. In fact, it is speculated that Laban believes the only way he will get someone to marry Leah is by tricking them, which he did to Jacob.

How would, and how did, this make Leah feel? Jacob we know is disappointed with Leah; and the Torah notes (Gen. 29:30) that Jacob loves Rachel more than Leah. Yet, the Lord reveals just how disappointed Jacob was with Leah, “When the Lord saw that Leah was hated, he opened her womb, but Rachel was barren” (Gen. 29:31).

וַיַּרְא יְהוָה כִּי-שְׂנוּאָה לֵאָה, וַיִּפְתַּח אֶת-רַחְמָהּ

To paraphrase, “The Lord saw that Leah was hated, so he opened the doorway of mercy for her.” He opened her womb for children.רחם , “womb” comes from the root “mercy.” פתח, “door,” meaning open wide, doorway. She begins to have sons:

1. Reuben – “see a son.” “The Lord has seen that I am hated; and now my husband will love me.”

2. Shimon – “hearing.” The Lord has heard that I am hated.”

3. Levi – “attached/joined to.” “Now this time my husband will join himself to me…”

4. Judah – “celebrate/praise.” “This time I praise the Lord.”

What begins as a competition for Jacob’s love, develops into a profound lesson. At times we have a tendency to read Scripture with rose colored lenses, looking ideally upon unideal circumstances. Jacob’s family is certainly one potential instance of this. Leah, as we discern from the flow of her sons names, is deeply disappointed. Who could blame her? She is unloved, dismissed, told she is not a pretty as her sister, and even though she has produced sons, her husband never identifies her as his wife, never. In the Talmud, Rabbi Simeon b. Yohai explains that Leah is the first person in history to express gratitude to God (BT. Berakhot 7b). This is an extraordinary claim indeed. But what was unique about Leah’s gratitude, or thanksgiving, was the circumstance in which she gave it.

We can easily express thanks to God, and rightly so, when things are well and good. When we are blessed and content. But what about when everything is a mess? This is the heart of what Rabbi Simeon was explaining. The Torah gives Leah the primary, or first position of a person who expressed thanksgiving to God as she faced profound disappointment with her life circumstance. After attempting to win Jacob with three sons, at the birth of her fourth son she says, “This time I will praise the Lord” (Gen. 29:35). Judah/ יְהוּדָה comes from the root יד, so Judah denotes raising or lifting the hands in praise, as to say, “I will praise,” or “I give thanks.”

Leah teaches us that even in the midst of the most unfortunate circumstance, there is yet present the possibility of a spirit of thanksgiving. Sure Leah wasn’t as beautiful as Rachel, but in the eyes of the Lord, Who showed her mercy and love, she was perfected when she began to praise Him.

Leah’s family was a mess, but guess what? The Lord still planned and purposed for the Messiah to come from that mess. Leah was overlooked, but in the end she praised the Lord, why? She knew, just as Jacob would reveal prophetically in Genesis 48 as he blessed his sons, that King Messiah would come through her, and that King would be the true Bridegroom. Still, Leah’s life gives other lessons:

Leah wasn’t beautiful, in fact she was homely. Leah was unwanted. Leah was overlooked. Leah was unloved. Leah was rejected.

But of Messiah Yeshua/Jesus we learn:

He wasn’t beautiful or desirable (Isa. 53:2/Jn. 1:10). He was unwanted (Isa. 53:3/Jn 1:11). He was overlooked (Isa. 53:3/Lk. 4:22). He was unloved (Isa. 53:4/Lk. 23:21). He was rejected (Isa. 53:3/Lk. 22:55-62).

He became weak, ugly, unwanted, unloved, rejected, lonely and ultimately died in order to bear these burdens that we all feel and experience. He bore these in order that we who receive Him will experience that relationship of praise that Leah ultimately experienced when she stopped allowing circumstance to rule her life.

In the end, Leah was more loved, more accepted, and more blessed than she could have ever imagined, because her eyes that were weak beheld the real beauty of her Lord, and she praised Him in Thanksgiving.

If your eyes are too weak to see your blessing, just say the name Yeshua/Jesus. He has opened blind eyes more than once, and when He opens your eyes, you will offer a Thanksgiving of praise to heaven, even if the turkey was dry or the conversation was unpleasant. Even if the day is not perfect, as Leah said, “This time I will praise the Lord.”

Be well. Shalom.