Readings
- Genesis 15
- Zephaniah 3 (especially, Zeph. 3:8–20)
- Romans 4:1–9
Corresponding reading in the 1-year cycle
Hebrew insights from the readings
The following Hebrew terms and their usage in Genesis 15 and Zephaniah 3 illustrate God’s covenantal promises, the call for faith and repentance, and the hope of a restored, inclusive Messianic kingdom.
מָגֵן magen — shield
Verse: “Do not fear, Abram, I am your shield (מָגֵן), your very great reward” (Genesis 15:1).
Insights: The Holy One describes Himself with a number of object-related epithets1 in Scripture (e.g., rock, fortress, shield) that communicate stability, dependability and protection.
In this verse, God reassures Abram of His protective role, not just physically but also spiritually, pointing to His covenantal faithfulness.
God’s promise to be Abram’s shield reflects the Messianic role of protection and salvation. Just as God protected Abram, the Messiah offers ultimate spiritual security to believers, shielding them from sin and eternal separation from God (John 10:28-29).
הֶאֱמִן he’emin — believed
Verse: “Abram believed (הֶאֱמִן) in the LORD, and He credited it to him as righteousness” (Genesis 15:6).
Insights: The underlying verb is אָמַן ʾāman: “to confirm, support, uphold,”2 from which comes אָמֵן ʾāmēn (“verily, truly, amen”) and אֱמוּנָה ʾĕmûnâ (“firmness, fidelity, steadiness,” i.e., faithfulness).3 So Abram was actively saying “amen” (let it be done) to Adonai’s promise and living like it was trustworthy.
This active belief here — and seen earlier in Noach’s building the tevah (ark) at Heaven’s instruction — is foundational for understanding faith-based righteousness throughout Scripture. Apostolic Writings draw heavily on this verse and Habakkuk 2:4 to emphasize that entry into the Kingdom of Heaven is based on favor (grace), an invitation (call) and trust (faith).
Abram’s faith, credited as righteousness, is the foundation for justification by faith in the Messiah. Paul highlights this in Romans 4:3–5, demonstrating that righteousness comes through faith in Messiah, not through “works of (the) law.”
שׁוּב shuv — return or restore
Verse: “At that time I will gather you; at that time I will bring you back (אָשִׁיב)” (Zephaniah 3:20).
Insights: The root verb שׁוּב shûb simply means “to turn.” That can mean turning toward, as seen in the derivative שִׁיבָה shı̂bâ (“restoration”; Psa 126:1), or away, שׁוֹבָב shôbāb, שׁוֹבֵב shôbēb and מְשׁוּבָה mᵉshûbâ (all three used for “backsliding”). The noun form that later came to be associated with “repentance” — תְּשׁוּבָה tᵉshûbâ — in the Bible is used to communicate “answer, return.” 4
The Bible is rich in idioms describing man’s responsibility in the process of repentance. Such phrases would include the following: “incline your heart unto the Lord your God” (Josh 24:23); “circumcise yourselves to the Lord” (Jer 4:4); “wash your heart from wickedness” (4:14); “break up your fallow ground” (Hos 10:12) and so forth. All these expressions of man’s penitential activity, however, are subsumed and summarized by this one verb שׁוּב. For better than any other verb it combines in itself the two requisites of repentance: to turn from evil and to turn to the good.
Hamilton, Victor P. Harris, R. Laird, Gleason L. Archer, and Bruce K. Waltke, eds. Theological Wordbook of the Old Testament. Chicago: Moody Press, 1980. Emphasis added.
In Zephaniah 3, God’s promise to restore His people speaks to His mercy and covenant faithfulness, echoing themes of repentance and renewal.
The promise of restoration points to the Messiah’s mission to gather and redeem both Israel and the nations. Jesus fulfills this by restoring humanity to God, initiating the kingdom where Jew and Gentile are reconciled (Ephesians 2:14–16).
גּוֹיִם goyim — nations
Verse: “Then I will purify the lips of the nations (גּוֹיִם), that all of them may call on the name of the LORD” (Zephaniah 3:9).
Insights: This points to the Messianic vision of global inclusion, where all peoples worship God with one accord.
God’s plan to include the nations in worship foretells the Messiah’s universal mission. The Messiah purifies and unites all people under God, fulfilling the prophecy that the nations will call upon His name (Isaiah 11:10; Matthew 28:19).
מֶלֶךְ יִשְׂרָאֵל Melech Yisrael — King of Israel
Verse: “The LORD, the King of Israel (מֶלֶךְ יִשְׂרָאֵל), is with you; never again will you fear any harm” (Zephaniah 3:15).
Insights: This title emphasizes God’s direct rule and presence among His people, prefiguring the Messianic reign of Christ as King.
Adonai’s kingship over Israel foreshadows the Messianic reign of Yeshua (Jesus) as “King of kings and Lord of lords” (Revelation 19:16; 17:14; 1Timothy 6:15; compare Deuteronomy 10:17). His presence among His people fulfills this prophecy, bringing peace and removing fear (John 12:15; Revelation 21:3-4).
Studies
Abraham’s noisy descendants: Proclaiming the Messiah’s kingdom (Genesis 17; Isaiah 63; Romans 4)
The Messiah’s covenant with humanity via Abraham is the foundation of our faith.
In this study, recalling Abraham’s journey of trust in Heaven starting in Genesis 12, we see the power of the Spirit to transform and empower us as overcomers of the attractive lure of a world steeped more in the knowledge of bad than of good. Like the new names for Abram and Sarai recorded in Genesis 17, the Messiah’s new name and our new identity in Him call us to a life of spiritual renewal, where we boldly proclaim His glory and advance His kingdom. May…
Hagar and Sarai: A lesson in the supremacy of the Spirit over the flesh (Genesis 16; Galatians 4)
The account of Hagar and Sarah, recorded in Genesis 16, illustrates the timeless conflict between the flesh and the Spirit of God. As reflected on in Galatians 4, Hagar, the slave woman, represents bondage that the unspiritual can create from God’s Law, while Sarah, the free woman, symbolizes the liberty of the Spirit.
This comparison teaches that the Law is meant to serve the Spirit, not the other way around. True freedom comes not from self-effort, but from submitting to God’s sovereign plan — preserved in the Law — and trusting in His promises, namely the Promised One, the…
Melchizedek’s blessing of Abram shows how Heaven is always ‘open’ for believers’ business (Genesis 14; Isaiah 41; Hebrews 7)
This study delves into the rich, interwoven tapestry of Genesis 14, Isaiah 41 and Hebrews 7, where Melchizedek emerges as a prophetic foreshadowing of the Messiah’s eternal priesthood. Explore how Abram’s encounter with this mysterious king-priest points to the Messiah’s role as the ultimate deliverer and high priest. Uncover the Messianic themes woven throughout Isaiah’s vision and the Letter to the Hebrews, revealing the Messiah as the fulfillment of God’s promises and the one who ushers in the true rest for His people.
The Seed of promise: A messianic tapestry from Eden to Abram to eternity (Genesis 12–13; Joshua 24; Hebrews 11)
This study of Genesis 12–13, Joshua 24, Hebrews 11, Zechariah 2–4 and John 10 explored the theme of God’s promises and their fulfillment, tracing the lineage of the “seed” from Eve to Yeshua (Jesus). Vows, oaths and faithfulness are key principles for us because they undergird God’s promises, as seen in the chain of the “seed” from Eve to Abraham, Isaac, Jacob, Judah, David and ultimately to the Messiah. The rededication of the Temple celebrated at Chanukah is part of the prophecy of a “greater glory” to come to the structure, and it was fulfilled in Yeshua, the promised…
God’s unwavering love: Foreshadowed in Abraham, realized in Messiah (Genesis 12–17)
This study on the Torah reading לֶךְ-לְךָ Lech Lecha (Genesis 12–17) explores the spiritual lineage of Abraham and how it emphasizes God’s faithfulness and love, irrespective of human failings. This faithfulness and love reaches its fullness in Yeshua the Messiah (Jesus the Christ).
Being a true descendant of the covenant the Creator of Heaven and Earth made with him means embodying the trust — faith — he had in Heaven’s promises, not just sharing his DNA. We explore the importance of spiritual commitment over rituals such as circumcision, biblical criticism toward religious figures’ service without sincerity, and the necessity for…
Where everyone knows the Name (Genesis 12)
In the Torah reading לֶךְ-לְךָ Lech Lecha (Genesis 12–17), we are introduced to Abram (later renamed Abraham) when he is called to leave his hometown to for a new land.
God calls us into community, not only with Him but with His people. This is why He establishes a land, a place of rest where people can focus on fellowship with Him, whether one is in the land or not.
This Promised Land, originally occupied by Abraham, is meant to be a “home” for all of His people. It’s where God put His name, where the Word became flesh, died and…
Oppressing others oppresses your soul (Genesis 13–14)
The Torah reading לֶךְ-לְךָ Lech Lecha (“go forth,” Genesis 12:1–17:27) introduces us to Abram, a descendant of Shem, who God calls to leave his homeland in Ur of the Chaldeans and to emigrate to Canaan. This is the start of the Abraham, Isaac and Jacob historical trilogy.
This trilogy is so important to the understanding of the Torah that God introduces Himself to future generations as the “God of Abraham, Isaac and Jacob.” And Yeshua (Jesus) taught that this name for the Almighty is a key witness of the resurrection to come.
And Lech Lecha also introduces us to the evils of Sodom…
How Abram learned faith, fought fear and become a friend of God
In the Torah reading Lech Lecha (“go forth,” Genesis 12–17), we see some key motifs from Abram/Abraham’s life that are repeated or echoed elsewhere in Scripture. Yeshua the Messiah (Jesus the Christ) is the ultimate expression of these messages from Heaven.
Genesis 12:1–17:27: Why God cannot be bribed
When you are called to move, what is your first question? Do I move to the next town, next state, across the country or to a foreign land? We usually want to know our exact destination before we move.
We also prefer to plan how we will transport ourselves? Will we go by car, train, bus or plane?
In the Torah section לֶךְ-לְךָ Lech Lecha (“get going,” Gen. 12:1-17:27), Abram was not given a destination. It’s a strange place to be when you don’t know where you’re going. It takes trust to make the first step. And this is the beginning of…
What is the ‘order of Melchizedek’?
The Torah portion לח לח Lech-Lecha (Genesis 12-17) includes Abraham being called out of Ur of the Chaldeans. But there’s a specific event in Genesis 14 that deserves special focus: Abraham’s encounter with the mysterious Melchizedek. We meet this ancient pre-Israel king of Yerushalayim (Jerusalem) again in the books of Psalms and Hebrews. Why is he so important, and what does he have to do with Yeshua haMashiakh (Jesus the Christ)?
Genesis 12–17: Instant gratification is never instant or gratifying
It’s not easy to leave one’s family, even at 75 years old, but God called Abram out of his father’s house for his own good. This was Abram’s first test.
In the Torah passage לֶךְ-לְךָ Lech Lecha/Lekh Lekha (“go forth,” Genesis 12:1-17:27), we learn that Abram’s faith came from both hearing God’s instruction and doing it. Doing matters, not just hearing. Hearing is easy, doing is much more involved and more difficult. When our life is smooth and we get instant gratification, it’s easy to continue walking in a way that brings a quick blessing. But when we are doing something that is…
Genesis 12–17: Abram’s ‘slaves’ aren’t like American slavery
God is not an American. As we study the Torah reading לֶךְ-לְךָ Lech Lecha (“get going!” Genesis 12–17), we should remember that the Bible He divinely inspired should not be interpreted through the lens of American history.
Conversion by circumcision vs. by the Spirit (Galatians 5)
Paul’s discussions of circumcision, mainly in Galatians, Philippians and Romans, have been interpreted as being condemnation against the Torah, because the Law calls for circumcision for newborns and those wanting to participate in key parts of worship of God.
However, it must be remembered that circumcision by the first century A.D. had become an “identity marker” separating Jews from non-Jews. Like observance of Shabbat, circumcision was listed among the “works of [the] law” in the Dead Sea Scrolls that defined those separate from the corrupt religious system around the time of the first century. The rite of circumcision could be behind…
Mature believers and the Torah: Meaning of ‘Sarah’ and ‘Hagar’ in Galatians 4
Galatians 4, with its discussion of freedom from being “under [the] law” and not of the Jerusalem related to the flesh, is often cited by those who argue that observing the Torah is a backward step for believers in Messiah Yeshua. However, considering what Paul already wrote in chapters 1 through 3 and the parallel discussion in Romans 5–7, his point in this chapter is that both Jews and non-Jews are in the same situation without God’s method of salvation, which isn’t God’s Law. Yet God’s goal for humanity long-term is heart-led obedience to His Law.
Who is Malakh YHWH (the Angel of the LORD)?
A common perception of an “angel” is a cute winged chubby baby, something as innocuous as a fairy, or a passive messenger. “The angel of the LORD” — Malakh YHWH in Hebrew — is a quite different figure that shows up throughout the Bible with massive power and authority. Who is he?
You want to be one of God’s firstfruits
Messiah Yeshua (Jesus) is called the firstfruits of the resurrection (1st Cor. 15:20), and why are we called firstfruits of creation (James 1:18)? Pentecost originally was a celebration of the firstfruits of the wheat harvest and followed 50 days after the celebration of the firstfruits of the barley harvest. What is God teaching here about Yeshua and us?
Footnotes
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