Sermon Tone Analysis

This Torah Portion:

Gen 44:18 - 47:27

Introduction

In the previous Torah portions we talked about how Jacob finally settled and had children - among who Joseph became the first born of promise

We heard how Joseph had a first dream -regarding ruling over his brothers and that seem to have made him overconfident

This was a dream of the sheaves bowing down to his

We also heard about Joseph’s tests, and his rising up to power in Egypt- ending his time in bondage

In last Torah portion we discussed how this was a picture/ type of the End Times, with Joseph in power

In our Torah Portion today, we will talk about what it means to draw near to God - walk in His ways

The story of Jacob coming to Egypt

The blessing of God’s covering and revelation

The Power of Drawing Near

And their implications for the End Times

Presentation

Before we get to the scriptures, we must explain the context.

We find ourselves in the middle of a conflict which was initiated in the previous chapters.

Joseph asks his servant to hid his silver “cup” in Benjamin’s sack, as his brothers had come up to buy grain due to the famine

This cup represents JUDGMENT, as Joseph needs to rule at this point if there has been any changes in his brothers lives

The brothers get caught with the stolen cup, and it is done as directed by Joseph

The silver cup is serving as a test to determine if his brothers continue to repay evil for good.

He pairs the practice of paying evil for goodness as divination

They are searched, and the cup is found in Benjamin

So they all come to Joseph’s house

This is exactly where we pick it up with our Torah portion today.

נָגַשׁ

come near, approach, present

5602 נָגַשׁ (nā·ḡǎš): v.; ≡ Str 5066; TWOT 1297—1.

LN 15.75–15.80

(qal) come near, approach, present, i.e., make linear movement to the presence of another, often implying engagement by offering or confronting (1Sa 17:16), note: this can refer to giving a gift to deity; (nif) come near, approach (Ge 19:22), note: 1Sa 14:24, some parse as 5601; 2. LN 15.165–15.186

(hif) bring forth, present, i.e., take an object near another, implying a presentation to, or engagement with the person (Ge 27:25); (hof) be brought, be presented (Mal 1:11+); 3. LN 15.123–15.134

(hitp) gather together (Isa 45:20+); 4. LN 18.12–18.23

unit: (hof) נָגַשׁ לְ־ נְחֹסֶת (nā·ḡǎš l- neḥō·sěṯ)1 chained, fettered, formally, presented in bronze, i.e., pertaining to being bound in chains (2Sa 3:34)

James Swanson, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

“Yehudah approached him;” seeing that he could not remove every official surrounding Joseph, as Joseph did later on, he had no choice but to approach him face to face.

Judah is the brother who suggested not to kill Joseph in CH 37, but to put him in the pit and to sell him

the reason why Yehudah was the one carrying on this dialogue was that it was he who had guaranteed Binyamin’s safe return to their father.

Judah begs Joseph to let him speak a word

What is the word he wants to say?

Israel was 130 years old

Joseph would like to see his brother

Benjamin is called a lad, when he is 30 years old with 10 children

If you would like to know how to calculate Benjamin age see me at Midrash

Joseph says call the lad that I can put my eyes on him

Remember that when Joseph was born, he was named Joseph for a reason

Not only does Joseph want to put his eyes on him, but also Joseph means “God has taken away my reproach” and there is a promise of another son to be added

Reproach

3075 חֶרְפָּה (ḥěr·pā(h)): n.fem.; ≡ Str 2781; TWOT 749a—1.

LN 87.58–87.75

disgrace, contempt, i.e., the state of dishonor and low status (1Sa 11:2); 2. LN 33.387–33.403

scorn, insult, taunt, slur, i.e., the act. of speaking words which harm and insult another (Ps 69:10[EB 9]); 3. LN 87.58–87.75 a reproach, i.e., an object which has low status and dishonor (Ps 79:4[EB 3])

James Swanson, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

Disgrace means to be out of His grace - self-contempt is a sin

Judah continues with his plea

Judah is willing to take the place for others

He is not longer thinking of his own profit

Benjamin means the son of the Right Hand

Joseph is a type of Messiah

When we face trails and tribulations

When we are in the pit and come to self-contempt and reproach ourselves

Remember, we have a father that keeps His eyes on us

We are the children of the Right Hand of God- Yeshua

Our Lord Jesus took the fall for us

Let us Draw Near to Him, and plea for Mercy and Grace with a contrite heart as Judah did, having repented from his sin and making amends for his mistake

We cannot draw near to God with pride and unrighteousness and double minded-ness

There is a cleansing that needs to happen.

We must draw near to Him with authenticity

It is Messiah who needs to reveal Himself to us, and especially to Israel

His covenant is with His people - the remnant

But how can Israel identify Messiah when we have made of Messiah, nothing but a Jewish Messiah

Have we compromised the identity of Yeshua the Messiah for the benefit of culturalizing the Gospel?

Are we showing we worship a Jewish Messiah?

Genesis 45:4 (NKJV)

And Joseph said to his brothers, “Please come near to me.”

So they came near.

Then he said: “I am Joseph your brother, whom you sold into Egypt.

This Draw Near is not just to get close, or to approach.

This means, really get close - an embrace of Love- negash

To be completely embraced and covered

Genesis 45:5 (NKJV)

But now, do not therefore be grieved or angry with yourselves because you sold me here; for God sent me before you to preserve life.

Self-contempt - reproach

Forgiveness - first time ever recorded somebody forgives

FORGIVENESS

Forgiveness = Remission

912 ἄφεσις (aphesis), έσεως (eseōs), ἡ (hē): n.fem.; ≡ DBLHebr 2002, 3413, 9023; Str 859; TDNT 1.509—1.

LN 40.8 pardon, forgiveness of sins (Mt 26:28; Ac 2:38; 10:43; Col 1:14; Heb 9:22; 10:18); 2. LN 37.132 liberty, release (Lk 4:18+(2×))

James Swanson, Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

Forgiveness = Remission

Aphesis

The Year of Jubilee

3413 יוֹבֵל (yô·ḇēl): n.masc.; ≡ Str 3104; TWOT 835e—1.

LN 4.1–4.37

ram, i.e., a mature male sheep old enough to have a sizable horn (Jos 6:5); 2. LN 8.17 ram’s horn, i.e., bony outgrowth of certain animals, when hollowed out can be a calling instrument (Ex 19:13); 3. LN 67.163–67.200

jubilee year, i.e., a beginning year of a 50 years cycle, releasing temporary obligations to their permanent, original owners, as a definite unit of time (Lev 25:10–27:24 passim)

James Swanson, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

All debt cancelled - Hallelujah

And we return to our family - our Father in Heaven

The Torah has principles like forgiveness, repentance in Genesis before there was a law given

Yom Kippur is for the people of Israel - Israel draws near in atonement of sin- reconciliation with God / 10 days of repentance - starts with Rosh Hashana

We have the Passover

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