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He continued living
“A Dream-Based Faith”
by Mark Huey
The testimonies of the lives of Abraham’s descendants continue this week in our Torah reading, as V’yeishev turns from a considerable focus on the Patriarch Jacob, to a more explicit look at the generation of sons whom he raised. Particular attention is directed toward Jacob’s favored son Joseph with Rachel, who began to take prominence among his brothers. We also see some time spent detailing the various trials and exploits of Judah, Jacob’s fourthborn son with Leah. The contrasts between these two sons, who eventually become the leaders of their generation, are recorded to reveal how their respective walks with the Holy One were influenced and molded by the actions they took, in the circumstances of life that they individually encountered.
From a modern-day Messianic perspective, we recognize the foreshadowing of the Messiah Yeshua in the life of righteous Joseph, who was destined to save Israel, and we witness some of the character flaws that must be changed in the life of Judah, who was the direct ancestor of the Lion of Judah. Interestingly, two underlying themes, of murder and adultery, permeate a great deal of V’yeishev, and should be noted. These two vile sins, which originate in the heart and mind, were addressed in the First Century by Yeshua, as He elevated righteousness to more than mere actions (cf. Matthew 5-7). But before considering Yeshua’s teaching, let us review how a dream-based faith can instill a fear of the Lord, resulting in righteous living!
For Torah students seeking to understand how the Lord God is intimately involved in all of the situations of life, our Torah portion for this week is especially instructive. After all, this unique family chosen by God to pass on the blessings bestowed to Abraham, Isaac, and Jacob—has serious challenges—just like every family that has ever existed. But because God is sovereign in the affairs of humanity, He is always able to work through the actions of individuals to accomplish His will.
If you will recall from last week’s reading, V’yishlach (Genesis 32:3-36:43), Jacob, who had been renamed Israel, had finally made his way south from Shechem through Bethel to the region around Hebron, where he pastured his large flocks of livestock over a considerable area. Israel had been blessed mightily with twelve sons and a daughter, despite the saddening loss of his beloved Rachel while she was delivering their youngest son Benjamin on the journey.
When we arrive at this week’s reading, V’yeishev, a number of years have passed. The narrative continues with a description of Joseph, now seventeen, interacting with his jealous siblings. The loss of Rachel had bereaved Jacob/Israel to the point of blatantly favoring Joseph, the firstborn son of his beloved wife, over his other brothers. Jacob gave Joseph a special garment, and had served as his scout, able to report on the activities of his brothers. This had some serious consequences, as we encounter a description of the animosity that had built up between the brothers—especially when the naive Joseph began to relay the dreams God had given him. These were not taken too well by his fellow brothers, being interpreted as a sign of his superiority:
“Now Jacob lived in the land where his father had sojourned, in the land of Canaan. These are the records of the generations of Jacob. Joseph, when seventeen years of age, was pasturing the flock with his brothers while he was still a youth, along with the sons of Bilhah and the sons of Zilpah, his father’s wives. And Joseph brought back a bad report about them to their father. Now Israel loved Joseph more than all his sons, because he was the son of his old age; and he made him a varicolored tunic. His brothers saw that their father loved him more than all his brothers; and so they hated him and could not speak to him on friendly terms. Then Joseph had a dream, and when he told it to his brothers, they hated him even more. He said to them, ‘Please listen to this dream which I have had; for behold, we were binding sheaves in the field, and lo, my sheaf rose up and also stood erect; and behold, your sheaves gathered around and bowed down to my sheaf.’ Then his brothers said to him, ‘Are you actually going to reign over us? Or are you really going to rule over us?’ So they hated him even more for his dreams and for his words. Now he had still another dream, and related it to his brothers, and said, ‘Lo, I have had still another dream; and behold, the sun and the moon and eleven stars were bowing down to me.’ He related it to his father and to his brothers; and his father rebuked him and said to him, ‘What is this dream that you have had? Shall I and your mother and your brothers actually come to bow ourselves down before you to the ground?’ His brothers were jealous of him, but his father kept the saying in mind” (Genesis 37:1-11, NASU).
Sibling rivalry has existed from antiquity, and is not new to us as modern people. Scripturally recorded evidence of sibling rivalry goes back to Cain and Abel, and in the past few Torah portions we have witnessed the examples of Ishmael and Isaac, and Esau and Jacob. The twelve sons of Israel, from four different mothers, certainly presented a complicated family situation.
The natural jealousies over birth order, as we read, were exacerbated by the children witnessing an obvious preference by Jacob for one wife’s children over the others. In this case, Jacob definitely favored the firstborn son of Rachel above his other sons. Not only had Jacob given Joseph a multi-colored tunic that set him apart from his brothers, but he was also having Joseph report on their activities as they pastured the herds. The resentment was evident as Joseph’s brothers began to harbor murderous hatred for Joseph. One can only imagine the derisive comments and conversations that must have taken place between the sons, who were either consciously or unconsciously seeking the adoration and approval of their father. However, by the time Jacob’s family was settled in the Hebron area, the sought approval of Jacob of his other sons was already eroding because of previous actions taken by the first three sons of Leah. Remember that Jacob/Israel was aware that his firstborn son Reuben had a sexual encounter with Bilpah (Genesis 35:22). Additionally, the murderous actions led by Simeon and Levi against the Shechemites had disturbed Jacob greatly, and put his entire family at risk, initiating the move south (Genesis 34:30). With these contemptuous actions having stigmatized the family, V’yeishev concentrates on the life of Joseph, the firstborn son of Rachel, and to a lesser extent Judah, the fourth son of Leah.
Inspired dreams and visions are some of the ways that the Lord has communicated to the forbearers of our faith, as we have noted earlier in the life of Jacob, when he had a dream-vision on his sojourn to Paddan-aram at Bethel (Genesis 28:12-17). To a wide extent, the accounts of Abraham, Isaac, and Jacob’s interactions with the Almighty, just have been known to Jacob’s sons. Joseph obviously believed that his two dreams were inspired by the God of his fathers, because for the balance of his life, these dreams and a steadfast fear of the Lord absolutely influenced his actions. A statement made in the Book of Psalms indicates that the very “word” which Joseph received in his dreams, “tested him,” until he recognized the fulfillment of his dreams as viceroy of Egypt when his brothers bowed before him (Genesis 42:6):
“He sent a man before them, Joseph, who was sold as a slave. They afflicted his feet with fetters, he himself was laid in irons; until the time that his word came to pass, the word of the Lord tested him” (Psalm 105:6-19, NASU).
At some point in time as his brothers went about their business tending to flocks, Joseph had several inspiring dreams, which he immodestly recounted to them and his father. Joseph was only seventeen years old, when in a degree of tactlessness, he simply relayed what he must have thought to be Divinely inspired dreams. It is obvious by the reactions to his descriptions, that Joseph was inadvertently conveying that one day he was going to rule over his brothers. These revelations incensed Joseph’s jealous brothers to the point of wanting to murder him, and rid themselves of the “favored” son. But as we read, the conspiracy among the brothers was avoided as Reuben, and then Judah, intervene with alternative ways to keep their brothers from spilling Joseph’s blood:
“Then his brothers went to pasture their father’s flock in Shechem. Israel said to Joseph, ‘Are not your brothers pasturing the flock in Shechem? Come, and I will send you to them.’ And he said to him, ‘I will go.’ Then he said to him, ‘Go now and see about the welfare of your brothers and the welfare of the flock, and bring word back to me.’ So he sent him from the valley of Hebron, and he came to Shechem. A man found him, and behold, he was wandering in the field; and the man asked him, ‘What are you looking for?’ He said, ‘I am looking for my brothers; please tell me where they are pasturing the flock.’ Then the man said, ‘They have moved from here; for I heard them say, “Let us go to Dothan.”’ So Joseph went after his brothers and found them at Dothan. When they saw him from a distance and before he came close to them, they plotted against him to put him to death. They said to one another, ‘Here comes this dreamer! Now then, come and let us kill him and throw him into one of the pits; and we will say, “A wild beast devoured him.” Then let us see what will become of his dreams!’ But Reuben heard this and rescued him out of their hands and said, ‘Let us not take his life.’ Reuben further said to them, ‘Shed no blood. Throw him into this pit that is in the wilderness, but do not lay hands on him’—that he might rescue him out of their hands, to restore him to his father. So it came about, when Joseph reached his brothers, that they stripped Joseph of his tunic, the varicolored tunic that was on him; and they took him and threw him into the pit. Now the pit was empty, without any water in it. Then they sat down to eat a meal. And as they raised their eyes and looked, behold, a caravan of Ishmaelites was coming from Gilead, with their camels bearing aromatic gum and balm and myrrh, on their way to bring them down to Egypt. Judah said to his brothers, ‘What profit is it for us to kill our brother and cover up his blood? Come and let us sell him to the Ishmaelites and not lay our hands on him, for he is our brother, our own flesh.’ And his brothers listened to him. Then some Midianite traders passed by, so they pulled him up and lifted Joseph out of the pit, and sold him to the Ishmaelites for twenty shekels of silver. Thus they brought Joseph into Egypt. Now Reuben returned to the pit, and behold, Joseph was not in the pit; so he tore his garments. He returned to his brothers and said, ‘The boy is not there; as for me, where am I to go?’ So they took Joseph’s tunic, and slaughtered a male goat and dipped the tunic in the blood; and they sent the varicolored tunic and brought it to their father and said, ‘We found this; please examine it to see whether it is your son’s tunic or not.’ Then he examined it and said, ‘It is my son’s tunic. A wild beast has devoured him; Joseph has surely been torn to pieces!’ So Jacob tore his clothes, and put sackcloth on his loins and mourned for his son many days. Then all his sons and all his daughters arose to comfort him, but he refused to be comforted. And he said, ‘Surely I will go down to Sheol in mourning for my son.’ So his father wept for him. Meanwhile, the Midianites sold him in Egypt to Potiphar, Pharaoh’s officer, the captain of the bodyguard” (Genesis 37:12-36, NASU).
In this tragic set of circumstances, the epitome of a dysfunctional family is recorded. Here for all to study is the unapologetic description of how a group of siblings can scheme to first consider killing their brother, or given a change of plans, sell him into slavery. Providentially, the eldest son Reuben, perhaps understanding his responsibility as the firstborn son of Jacob, intervened with his brothers and talked them out of slaying Joseph. The text indicates that Reuben was actually trying to save Joseph from his brothers, who derisively removed the multi-colored tunic that must have enraged them.
It is difficult to not think back to the murder in the heart of Cain, who slew his brother Abel because of his jealousy. But this was a corporate act, rather than an individual one. These brothers were so consumed with jealousy, that they were willing to live with the knowledge of murdering their brother, knowing that each other was culpable. One wonders where their faith in, or fear of, the Holy One was, as they contemplated these options. Perhaps their actions years earlier when slaying the Shechemites had hardened them to a murderous spirit. But this was not about justifying their actions to protect the honor of their sister. This was to be blatant fratricide. Can you imagine how Joseph must have felt when he witnessed the murderous rage in the eyes of his brothers? Even when Judah, beginning to reveal a guilty conscience, came up with an alternative plan to throw Joseph into the empty pit—what must Joseph have been thinking as he laid helpless at the bottom of the pit, listening to the wrath of his brothers? Did this prompt Joseph to rethink through the dreams he had dreamed earlier, and wonder if they were indeed from God?
While simple physical survival must have overwhelmed his thoughts, there was something very special about Joseph and God’s plan for his life—and somehow Joseph innately knew it. Eventually God was going to use these deplorable events to send Joseph off to Egypt, for His Divine purposes to save Israel. But if you can put yourself in Joseph’s place, the emotions of fear and confusion about his brother’s animosity toward him, had to be excruciating. Yet, Joseph had to rely upon the Lord, and the dream that he must have believed was from Him. He held onto what he had been communicated by the Lord, hanging onto it through the trials he would experience.
The Brother Judah
As noted earlier, the different life experiences of the two sons of Jacob, who would eventually take prominence in their generation, are detailed for some curious comparisons. After the description of Joseph’s traumatic events with his brothers and being sold into slavery to Potiphar, Pharaoh’s officer and captain of the bodyguard (Genesis 37:36), our Torah reading shifts to an entire chapter (Genesis 38) dedicated to describing the problems that Judah encountered, as he departed from his brothers and married a Canaanite woman. Unlike the precedent established by his forefathers Abraham, Isaac, and Jacob, who married women who were from close relatives with a similar background, Judah fell into the trap of marrying a woman who came from the indigenous culture. Consider how Judah’s sons did displeasing things before the Lord, which apparently cost them their lives. Judah does not seem to be a father who was passing on a reverence for God to his progeny:
“And it came about at that time, that Judah departed from his brothers and visited a certain Adullamite, whose name was Hirah. Judah saw there a daughter of a certain Canaanite whose name was Shua; and he took her and went in to her. So she conceived and bore a son and he named him Er. Then she conceived again and bore a son and named him Onan. She bore still another son and named him Shelah; and it was at Chezib that she bore him. Now Judah took a wife for Er his firstborn, and her name was Tamar. But Er, Judah’s firstborn, was evil in the sight of the LORD, so the LORD took his life. Then Judah said to Onan, ‘Go in to your brother’s wife, and perform your duty as a brother-in-law to her, and raise up offspring for your brother.’ Onan knew that the offspring would not be his; so when he went in to his brother’s wife, he wasted his seed on the ground in order not to give offspring to his brother. But what he did was displeasing in the sight of the LORD; so He took his life also. Then Judah said to his daughter-in-law Tamar, ‘Remain a widow in your father’s house until my son Shelah grows up’; for he thought, ‘I am afraid that he too may die like his brothers.’ So Tamar went and lived in her father’s house. Now after a considerable time Shua’s daughter, the wife of Judah, died; and when the time of mourning was ended, Judah went up to his sheepshearers at Timnah, he and his friend Hirah the Adullamite. It was told to Tamar, ‘Behold, your father-in-law is going up to Timnah to shear his sheep.’ So she removed her widow’s garments and covered herself with a veil, and wrapped herself, and sat in the gateway of Enaim, which is on the road to Timnah; for she saw that Shelah had grown up, and she had not been given to him as a wife. When Judah saw her, he thought she was a harlot, for she had covered her face. So he turned aside to her by the road, and said, ‘Here now, let me come in to you’; for he did not know that she was his daughter-in-law. And she said, ‘What will you give me, that you may come in to me?’ He said, therefore, ‘I will send you a young goat from the flock.’ She said, moreover, ‘Will you give a pledge until you send it?’ He said, ‘What pledge shall I give you?’ And she said, ‘Your seal and your cord, and your staff that is in your hand.’ So he gave them to her and went in to her, and she conceived by him. Then she arose and departed, and removed her veil and put on her widow’s garments. When Judah sent the young goat by his friend the Adullamite, to receive the pledge from the woman’s hand, he did not find her. He asked the men of her place, saying, ‘Where is the temple prostitute who was by the road at Enaim?’ But they said, ‘There has been no temple prostitute here.’ So he returned to Judah, and said, ‘I did not find her; and furthermore, the men of the place said, “There has been no temple prostitute here.”’ Then Judah said, ‘Let her keep them, otherwise we will become a laughingstock. After all, I sent this young goat, but you did not find her.’ Now it was about three months later that Judah was informed, ‘Your daughter-in-law Tamar has played the harlot, and behold, she is also with child by harlotry.’ Then Judah said, ‘Bring her out and let her be burned!’ It was while she was being brought out that she sent to her father-in-law, saying, ‘I am with child by the man to whom these things belong.’ And she said, ‘Please examine and see, whose signet ring and cords and staff are these?’ Judah recognized them, and said, ‘She is more righteous than I, inasmuch as I did not give her to my son Shelah.’ And he did not have relations with her again. It came about at the time she was giving birth, that behold, there were twins in her womb. Moreover, it took place while she was giving birth, one put out a hand, and the midwife took and tied a scarlet thread on his hand, saying, ‘This one came out first.’ But it came about as he drew back his hand, that behold, his brother came out. Then she said, ‘What a breach you have made for yourself!’ So he was named Perez. Afterward his brother came out who had the scarlet thread on his hand; and he was named Zerah” (Genesis 38:1-30, NASU).
There is one thing which is most sure about the Hebrew Tanakh: it does not try to hide the errant actions of its chosen people, allowing specific details to be recorded, hopefully for the instruction of generations to come. In this case, the failings of Judah as both a father and as a man were on full display. But in it all, one finds that these circumstances were perhaps used by God to make Judah the man that he needed to be.
Judah was the one who had suggested that his brothers sell Joseph to the Ishmaelite traders, rather than kill him. This hints of an emerging conscience that will mature as he aged. Perhaps he was feeling some remorse, keeping the lies about Joseph’s death continuing in the presence of Jacob, who still mourned for Joseph (Genesis 37:35). Continuing to lie and cover up a conspiracy can be trying, so to perhaps relieve his guilt, Judah left his brothers and began living in the regional culture, albeit with some recollection of how he was to conduct his life according to some family mores. What we find is that Judah did have a conscience which really bothered him, when he found out that it was he who impregnated Tamar. She was more “righteous” than Judah!
An arduous road, to being molded into a God-fearing leader among his siblings, began to show. Clearly, the Lord had a distinct plan for Judah, or these intimate details about his life would not have been included in Holy Scripture.
The contrast between Joseph and Judah is certainly noticeable, as Genesis ch. 39 dramatically shifts back to Joseph’s predicament as a slave. Joseph was sold to Potiphar, and we witness how the Lord was definitely blessing Joseph in multiple noticeable ways. Joseph experienced some significant tests, as he continued to not only contend with the memories of the ill-treatment of his brothers, being sold into slavery—but was later falsely accused of attempted rape by his master’s wife. Notice how the references to the Lord or God emerge, as Joseph was obviously having to cling to the assurance that he had in Him:
“Now Joseph had been taken down to Egypt; and Potiphar, an Egyptian officer of Pharaoh, the captain of the bodyguard, bought him from the Ishmaelites, who had taken him down there. The LORD was with Joseph, so he became a successful man. And he was in the house of his master, the Egyptian. Now his master saw that the LORD was with him and how the LORD caused all that he did to prosper in his hand. So Joseph found favor in his sight and became his personal servant; and he made him overseer over his house, and all that he owned he put in his charge. It came about that from the time he made him overseer in his house and over all that he owned, the LORD blessed the Egyptian’s house on account of Joseph; thus the LORD’s blessing was upon all that he owned, in the house and in the field. So he left everything he owned in Joseph’s charge; and with him there he did not concern himself with anything except the food which he ate. Now Joseph was handsome in form and appearance. It came about after these events that his master’s wife looked with desire at Joseph, and she said, ‘Lie with me.’ But he refused and said to his master’s wife, ‘Behold, with me here, my master does not concern himself with anything in the house, and he has put all that he owns in my charge. There is no one greater in this house than I, and he has withheld nothing from me except you, because you are his wife. How then could I do this great evil and sin against God?’ As she spoke to Joseph day after day, he did not listen to her to lie beside her or be with her. Now it happened one day that he went into the house to do his work, and none of the men of the household was there inside. She caught him by his garment, saying, ‘Lie with me!’ And he left his garment in her hand and fled, and went outside. When she saw that he had left his garment in her hand and had fled outside, she called to the men of her household and said to them, ‘See, he has brought in a Hebrew to us to make sport of us; he came in to me to lie with me, and I screamed. When he heard that I raised my voice and screamed, he left his garment beside me and fled and went outside.’ So she left his garment beside her until his master came home. Then she spoke to him with these words, ‘The Hebrew slave, whom you brought to us, came in to me to make sport of me; and as I raised my voice and screamed, he left his garment beside me and fled outside.’ Now when his master heard the words of his wife, which she spoke to him, saying, ‘This is what your slave did to me,’ his anger burned. So Joseph’s master took him and put him into the jail, the place where the king’s prisoners were confined; and he was there in the jail. But the LORD was with Joseph and extended kindness to him, and gave him favor in the sight of the chief jailer. The chief jailer committed to Joseph’s charge all the prisoners who were in the jail; so that whatever was done there, he was responsible for it. The chief jailer did not supervise anything under Joseph’s charge because the LORD was with him; and whatever he did, the LORD made to prosper” (Genesis 39:1-23, NASU).
Perhaps one of the most memorable instances recorded about Joseph, during his service to Potiphar, is his desire to remain righteous and pure before the Holy One. When confronted by Potiphar’s wife to engage in adulterous promiscuity, Joseph responded with a question that clearly indicated that he had a genuine fear of the Lord:
“But he refused. He said to his master’s wife, ‘Look, with me here, my master gives no thought to anything in this house, and all that he owns he has placed in my hands. He wields no more authority in this house than I, and he has withheld nothing from me except yourself, since you are his wife. How then could I do this most wicked thing, and sin before God?’” (Genesis 39:8-9, NJPS).
Despite the ill treatment by his brothers and being sold into slavery, it appears that Joseph was still clinging to his relationship with the Holy One with a righteous reverence. Clearly, whatever humanly justified bitterness toward others, that could have readily been transferred to God, was not evident. Instead, a fear of sinning against God compelled Joseph to flee the tempting circumstances, rather than indulging his flesh. Could this well known display of self control have been an example considered by the Apostle Paul, when he directed his disciple Timothy to flee from youthful lusts?
“Now flee from youthful lusts and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart” (2 Timothy 2:22, NASU).
As a result of inadvertently leaving his garment behind, Joseph then endured the false accusations of Potiphar’s wife, which caused him to be cast into prison. Can you imagine what he must have been thinking, knowing that he had avoided sinning because of his faith in God—and yet, he received more ill treatment? There had to be something in Joseph’s mind and heart concerning his relationship with the Holy One, that prompted him to avoid willfully sinning.
Clearly Joseph’s eventual testimony, as a deliverer for the rest of His family, foreshadowed the ultimate salvation of Yeshua, the Righteous One to come. Obviously at a young age, Joseph had been touched by the Holy One through some dreams, for the trials that he was going to eventually endure. It would take some difficult challenges and circumstances for Joseph to be molded and positioned, so that he could eventually be in the right position at the right time, to save his brothers (cf. Romans 8:28). The Sovereign God of Creation is ultimately in charge of how things work out through His chosen vessels.
A Dream-Based Faith
What might we consider this week, from studying this Torah portion, which vividly recounts and contrasts some of the nefarious deeds of the sons of Jacob with some of the righteous actions of Joseph? How about reflecting upon personal accountability, and how we each should individually respond in our relationship with the Holy One? Our individual actions before the Lord, are being watched by Him as the Omnipresent and Omniscient One.
While we might not personally endure the ignominy that Joseph’s brothers have to bear for eternity, will each of us be held accountable for our actions, words, and even thoughts? Are our actions, words, and thoughts focused on the ways of the Lord—or something else? In V’yeishev we each have to confront the reality of murder in the hearts of Jacob’s sons, the sexual encounter of Judah with Tamar, and the rejection of sexual adventures on the part of Joseph when the temptation presented itself.
Murder and adultery are the two most evident sins depicted in our Torah portion. In the First Century, the standard to follow was raised considerably by Yeshua, in the teaching of His Sermon on the Mount. The Lord directed His hearers to consider some of the causes of murder and adultery, as being tantamount to people having committed the actual sins:
“You have heard that the ancients were told, ‘YOU SHALL NOT COMMIT MURDER’ [Exodus 20:13; Deuteronomy 5:17] and ‘Whoever commits murder shall be liable to the court.’ But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, ‘You good-for-nothing,’ shall be guilty before the supreme court; and whoever says, ‘You fool,’ shall be guilty enough to go into the fiery hell…You have heard that it was said, ‘YOU SHALL NOT COMMIT ADULTERY’ [Exodus 20:14; Deuteronomy 5:18]; but I say to you that everyone who looks at a woman with lust for her has already committed adultery with her in his heart. If your right eye makes you stumble, tear it out and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell. If your right hand makes you stumble, cut it off and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to go into hell” (Matthew 5:21-22, 27-30, NASU).
Yeshua did not mince His words with hard to interpret explanations, but directed people on how murder and adultery are much more than just the physical acts. This is why it is absolutely vital that each one of us sincerely has a genuine fear of the Lord in order to arrest our thoughts, hold back our tongues, and certainly avoid sinful actions.
The great example of Joseph having had some dreams or words, that solidified his faith in the Holy One, is something that every Believer should seek to obtain and retain during the course of his or her life. Knowing beyond a shadow of doubt that the God of Abraham, Isaac, and Jacob is observing each and every thought, word, and deed is something that assuredly engenders a sincere fear of Him. Whether one receives that assurance from a dream, a vision, a word, or most critically a salvation experience—it is absolutely necessary to walk in a way that truly pleases our Heavenly Father. We have the testimony of Joseph to consider, but what is most crucial is our individual testimony that the fear of the Lord is presently directing our life. For without a genuine fear of the Lord, our ability to understand and apprehend what the Scriptures discuss is severely limited:
“The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is understanding” (Proverbs 9:10, NASU).
During the course of our lives, may we continually be able to fear the Lord in an even greater manner, as we seek to serve Him and see His Kingdom established!
This teaching has been excerpted from Torahscope, Volume III by William Mark Huey.