Parashah #4: Vayera (He appeared) B’resheit (Genesis) 18:1-22:24

Beth Elohim Messianic Synagogue
Parashah #4: Vayera (He appeared) B’resheit (Genesis) 18:1-22:24
I am going to start this week’s commentary with an explanation of the oaks of Mamre brought up after our service last week. In this parashah they are described as a place where Adonai appeared to Avraham. First, let us examine where else the oaks of Mamre are mentioned.
The oaks of Mamre are first mentioned in Genesis 13:18. This passage highlights the location as a place of worship and close communion with G-d, so there must be some spiritual significance associated with this place.
In our parashah (Gen. 18:1) this location is the setting for one of the most interesting theophanies in the Old Testament. Avraham observed three visitors while he was sitting at the entrance to his tent, recovering from his recent circumcision (Gen. 17:24). In the Jewish tradition, Avraham was only three days out from his circumcision. He was promised a son, a special son; the son of promise. The impending judgment of S’dom and Amorrah were also revealed to Avraham.
The oaks of Mamre is emblematic of G-d’s covenantal relationship with Avraham which reminds us of G-d’s divine promises and faithfulness. This location and the event is quite a testament to Avraham’s hospitality for which he is considered the quintessential example. This hospitality and compassion are also reflected in the actions of Elisha in the Haftarah for this parashah.
Metaphorically, oak trees represent strength and stability. In Isaiah 61:3 we read “the righteous are compared to “oaks of righteousness, the planting of the L-rd, that he may be glorified.” This imagery underscores a truth found throughout G-d’s Torah that those who follow G-d’s commands/laws out of love are enduring and steadfast.
But sometimes oaks are associated with idolatry (Hosea 4:13). This verse provides a perfect example of how locations, other aspects of creation, and even G-d’s Word has been and continues to be misused and mistranslated in support of paganism in all of its forms by those who have an agenda that includes Church Replacement Theology, Pagan worship disguised as “Freedom to choose alternate lifestyles, and other forms of blasphemy against the Holy Spirit.
Other significant references to oaks are found in Genesis 35:4 where Jacob buried foreign gods under an oak in Shechem, making a dedication and purification to the L-rd. In Joshua 24:26, Joshua set up a large stone near a holy place under an oak tree which served as a witness to the covenant between G-d and Israel.
There are many other references to oaks such as a symbol of judgement stated in Isaiah 1:29-30 “You will be ashamed of the oaks you desired, and you will be embarrassed by the gardens you have chosen. For you will become like an oak whose leaves are withering, like a garden without water.” This declaration describes the consequences of relying on false idols which includes anything or anyone we place before obedience to G-d’s Word.
Moving on to the significance of Mamre, we find that it is a geographic location often mentioned in the Bible, Gen. 23;17,19; 25:9; 35:27; 49:30;50:13. But in Genesis 14:24 it is also mentioned as a human ally of Avraham. This Mamre is described as an Amorite, brother of Eschol and Aner who were most likely Canaanite leaders. The importance of mentioning them in this narrative is that we can see that alliances and loyalty was extremely important at that time. More importantly, we learn more of Avraham’s character, that he had respect for his allies and insisted they receive their fair share. These qualities were discussed again in the Mosaic law and in Luke 6:31, which became what we know as “the Golden Rule.”
Modern scholars have identified three sites near Hebron where Mamre is located, which are associated with different historical periods. The first is Khirbet Nimra which is a partially excavated Persian Hellenistic period site. The second is Ramat el-Khalil which flourished from the Herodian through the Byzantine period, and Khirbet es-Sibte which contained an old oak tree identified as the “Oak of Mamre.” It collapsed in 2019 and is located in the West Bank in Hebron, the control of which remains in dispute between the Jews and the Palestinians. Biblically we know that this land is part of the Land G-d promised to the Israelites that has yet to be fully occupied by G-d’s people. Just as G-d is unchanging, so are his promises (Gen. 15:18).
Now we will address the identity of the three “men” who visited Avraham that day (Gen. 18:2)? There is little debate that one of them was a theophany evidenced by the dialogue that occurs in Genesis 18:10-15. Furthermore, with numerous other narratives in which the preincarnate Yahshua is described as an “angel” (Gen. 32:22) or as a “cloud by day”(Ex. 13:21-2; Neh. 19; Ex. 40:38) as the Israelites made their wilderness journey, I submit we may safely deduce that the “man” who spoke to Avraham and Sarah was Yahshua.
Genesis 19:1 clarifies that the “The two angels” arrived at S’dom in the evening.” This eliminates the possibility that the other two men were part of a “Trinity” often taught by Trinitarians. Since the same two “men” depart from Avraham to investigate the outcry from S’dom, we may safely deduce that these two were indeed angels. Additional support for this deduction is found in Genesis 19:12-13 with the handling of S’dom’s destruction.
Lessons we may take away from these narratives are numerous. But a few include that we never know who may cross our path as we go through this life. We may be entertaining an angel. Hebrews 13: 2 reads “Do not forget to show hospitality to strangers, for by doing so some people have shown hospitality to angels without knowing it.”
We may encounter individuals who seem ordinary or even “undesirable” to be near. But these may be angels used to test our character and our relationship with G-d. Do we ignore people or distance ourselves from someone who may not fit our preconceived definition of a “normal person?” We need to reach beyond our understanding of who we think others are and treat everyone with the same level of fairness and respect. By doing so, we grow in our relationship with G-d as we welcome the divine presence in our lives. This is consistent with the kabbalah which literally means “receiving.”
Matthew 25:40 reiterates this concept of non-judgmental respect and sense of fairness for our fellow man: “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.”
Our lives on earth were created by G-d in order that we may glorify him and make his Name known throughout the nations. It is not about us and what is comfortable or expedient. We need to always examine ourselves and make changes that reflect a true believer’s lifestyle. I invite you to read and ponder Sha’ul’s message to the Thessalonians (1 Thes. 1-5) that describes a very caring and unselfish attitude towards fellow believers in all circumstances.
Haftarah: M’lakhim Bet (2 Kings) 4:1-23
This chapter records four of G-d’s miracles through Elisha: providing food for an impoverished widow, raising a dead boy to life, purifying poisonous food, and providing food for 100 men. The point of these miracles is to demonstrate (present tense) G-d’s tenderness and care for those who are faithful to Him. This means accepting the sacrifice of Yahshua by repenting wholeheartedly and following His commands/law out of love. Elisha’s way of helping the widow in Chapter 4:1 demonstrates how G-d expects us to go beyond keeping G-d’s laws by keeping them with compassion.
B’rit Chadashah: 2 Peter 2:4-10
This is a sobering narrative, reminding us of the unchanging attributes of G-d including his justice and righteousness, but also providing protection for the righteous who lovingly follow His commands/laws. He lovingly warns us that if He did not spare angels or people who lived before the Flood or the citizens of S’dom and A’morah, He would not and will not spare the false teachers of long ago, those in the present, and those in the future. These words that promise justice were and are a great comfort to those who were, are, and will be oppressed in the future. G-d will punish all who arrogantly choose to rebel against Him and His Torah, which/who is also G-d/Yahshua (John 1:1-5).
There are those who believe and teach that G-d will save “everyone” because he is “all love.” It is both arrogant and foolish to think that G-d will change his mind and cancel the last judgment. I refer the reader and/or listener of the podcast for this commentary to carefully read Revelation Chapters 18-22. We have been given G-d’s instructions/laws; the way to an eternity with Him in heaven and the consequences of arrogant rebellion against Him. Out of love he even gave us, the only part of his creation, free will, to choose between life or eternal separation from G-d in Hell. What is life? See Deuteronomy 30:16. The alternative is found throughout G-d’s Torah but defined one last time in Revelation 18-22.
One last comment on this subject for clarification answers the question about the unpardonable sin of blasphemy against the Holy Spirit. This is defined as speaking, or acting in a way that profanes, mocks, or rejects the holiness of G-d. This is antinomianism, arrogant rebellion against G-d. Specifically it is applied to the Holy Spirit involving a conscious, deliberate, and hardened rejection of the Holy Spirit’s testimony and work, even when confronted with clear evidence of His divine activity. This was the case with HaSatan and his followers, the majority of mankind prior to the Flood, those who lived a depraved lifestyle in S’dom and A’morah, and anyone who rejects G-d and his instructions. May we seek, find, and then love the L-rd with all our hearts, souls and might while He may still be found. (Is. 55:6-9).
Shabbat Shalom,
Rabbi Tamah Davis-Hart