V’yigash
He approached
“Positioning for Restoration”
Genesis 44:18-47:27
Ezekiel 37:15-28
excerpted from TorahScope, Volume II
This week’s Torah portion, V’yigash, is a relatively short reading, which deals principally with the reunion of the sons of Jacob/Israel. Joseph, in his capacity as the Egyptian viceroy, reveals himself to his brothers as the one they cast away into slavery. This occurs through a series of deliberate steps, Divinely designed to bring repentance and reconciliation to the entire family. In surveying V’yigash, Torah readers and students should be able to consider its overriding theme of restoration between family members and God, something which surely permeates much of the Holy Scriptures. Most especially not to overlook, is how not only are the various brothers reconciled, but Joseph is also reunited with his father Jacob, and the family is relocated to the land of Goshen where they would be protected from the ravages of famine. In an ironic twist, we see how these followers of Abraham’s God began to appreciate His sovereign hand of protection, which preserved them and their emerging progeny, in spite of their propensity to often be guided by the dictates of their sinful hearts.
If you think about the events described in V’yigash, and place yourself in almost any of the principal parts in the drama which unfolded—you will not be able to miss the obvious reality that the God of Abraham, Isaac, and Jacob was certainly about fulfilling His covenantal promises to His chosen people. How else can you explain all of the unique circumstances? As the brothers are circumstantially forced to seek sustenance from Pharaoh’s grain reserves in Egypt, little did they realize that it was their brother Joseph who was providentially placed in a position to be their protector, deliverer, and ultimate provider. The one who was sold into slavery and disposed of, is now most literally the family’s only hope for survival.
Interestingly, as you ponder the various scenes described between Joseph and his brothers, Joseph and his father and the Pharaoh, and ultimately Joseph and the inhabitants of Egypt as the famine raged on—you might pause to consider whether there might be any significant, prophetic future implications of what occurred. Certainly, the Jewish Rabbis have done precisely this in centuries past, when they discerned that the right Haftarah portion for V’yigash was Ezekiel 37:15-28. They knew that the prophesied restoration of all Israel in the future, was definitely one of the primary things which the Jewish community needed to consider, as God will be faithful to fulfill His covenantal promises. When the Sages heard or read the prophecies of Ezekiel, which described a future time when Judah, Israel/Ephraim/Joseph, and their various companions would be reunited and restored—they were somehow piqued of how Joseph revealed himself to his brothers while in Egypt.
As Messianic Believers today, who are having to consider V’yigash and its messag—which undoubtedly carries implications beyond the history of the Pentateuch—what do we really need to be focusing on? Might there be something important which will illuminate current developments in the emerging Messianic movement, and the restoration to Israel which is truly prophesied to occur according to the Scriptures?
The Rise of Judah
You should recall that in last week’s Torah portion, Mikkeitz (Genesis 41:1-44:17), we witness that Judah had begun to assert himself as the spokesperson and leader of the brothers who remained in Canaan. When Jacob issued his concern about the lack of food, it was Judah who spoke for the brothers:
“The famine was severe in the land. When they had eaten up the grain which they had brought out of Egypt, their father said to them, ‘Go again, buy us a little more food.’ Judah spoke to him, saying, ‘The man solemnly warned us, saying, “You shall not see my face, unless your brother is with you”’” (Genesis 43:1-3, WMB).
As the dialogue continued, and the discussion about how to overcome some of the challenges of complying with the demands of the Egyptian official (unknown by them to be Joseph) ensued, it was Judah who magnanimously offered himself as surety for the life of Benjamin:
“Judah said to Israel, his father, ‘Send the boy with me, and we’ll get up and go, so that we may live, and not die, both we, and you, and also our little ones. I’ll be collateral for him. From my hand will you require him. If I don’t bring him to you, and set him before you, then let me bear the blame forever’” (Genesis 43:8-9, WMB).
Here in an act of self-sacrifice and protection on Judah’s part, we can see definite clues when a future son of Judah, Yeshua the Messiah, would offer Himself up for the sins of the world. As Mikkeitz ended, Judah definitely took the lead among his brothers. With the narrative describing “Judah and his brothers,” Yehudah v’echayv, we find him in charge of the negotiations with the viceroy of Egypt (Joseph):
“Judah and his brothers came to Joseph’s house, and he was still there. They fell on the ground before him. Joseph said to them, ‘What deed is this that you have done? Don’t you know that such a man as I can indeed do divination?’ Judah said, ‘What will we tell my lord? What will we speak? How will we clear ourselves? God has found out the iniquity of your servants. Behold, we are my lord’s slaves, both we and he also in whose hand the cup is found’” (Genesis 44:14-16, WMB).
When V’yigash (Genesis 44:18-47:27) begins, we find again that it was Judah who continued in the dialogue with the yet unrevealed Joseph. The clear rise and preeminence of these two brothers, would manifest itself later, in how the nation of Israel implanted in the Promised Land would have two main components to it. These were largely known as Judah (later Judea) and Joseph (or Ephraim, after Joseph’s youngest son):
“Then Judah came near to him, and said, ‘Oh, my lord, please let your servant speak a word in my lord’s ears, and don’t let your anger burn against your servant; for you are even as Pharaoh’” (Genesis 44:18, WMB).
As this interaction took place, it was Judah and Joseph who discussed the challenges which faced Jacob, who still grieved over the loss of his son Joseph (who he thought was dead). The dialogue proceeded and Judah eloquently described the pain of watching his father suffer the loss of his beloved son, and how he would suffer more if the brothers did not return with the youngest, Benjamin (Genesis 44:19-34). Most importantly, it was Judah who declared to Joseph that he alone would offer up his life for the life of his brother Benjamin (Genesis 44:30). Here at this critical juncture, Judah was the one who attempted to acquire a degree of mercy from the shrouded Joseph toward his family.
Viewing the events in Mikkeitz and into V’yigash, one can find that the two brothers Judah and Joseph emerged into taking some very prominent roles in their generation. What they did appropriately complemented the other, as together they assured the survival of the future of the nation of Israel. Many readers have concluded that the unique characteristics of Judah and Joseph include prophetic foreshadowings of later events and occurrences throughout God’s plan of salvation history.
Joseph Recognizes God’s Hand
At the point when Judah declared his willingness to offer his life for that of his brother Benjamin, this was when Joseph finally broke down and could no longer withhold himself. Joseph revealed himself to his brothers. Was this a result of Joseph witnessing how his brother Judah, the one who had originally suggested that he be sold into slavery (Genesis 37:26-27), had matured into a man of compassion? Whatever the actual reason or combination of factors, the emotional reality of what Joseph was witnessing was too difficult for him to contain:
“Then Joseph couldn’t control himself before all those who stood before him, and he called out, ‘Cause everyone to go out from me!’ No one else stood with him, while Joseph made himself known to his brothers. He wept aloud. The Egyptians heard, and the house of Pharaoh heard. Joseph said to his brothers, ‘I am Joseph! Does my father still live?’ His brothers couldn’t answer him; for they were terrified at his presence. Joseph said to his brothers, ‘Come near to me, please.’ They came near. He said, ‘I am Joseph, your brother, whom you sold into Egypt. Now don’t be grieved, nor angry with yourselves, that you sold me here, for God sent me before you to preserve life’” (Genesis 45:1-5, WMB).
It is most interesting how the Lord molded both Judah and Joseph through completely different circumstances, into the figures of their generation—who would later symbolize the future divisions of Israel, which will eventually be reunited in the end-times. Joseph understood beyond a shadow of doubt that it was God Himself who was responsible for all of the episodes of his life, which positioned him into the place to be a preserver of the family of Israel. His statements clearly made this known:
“Now don’t be grieved, nor angry with yourselves, that you sold me here, for God sent me before you to preserve life…God sent me before you to preserve for you a remnant in the earth, and to save you alive by a great deliverance. So now it wasn’t you who sent me here, but God, and he has made me a father to Pharaoh, lord of all his house, and ruler over all the land of Egypt. Hurry, and go up to my father, and tell him, ‘This is what your son Joseph says, “God has made me lord of all Egypt. Come down to me. Don’t wait”’” (Genesis 45:5, 7-9, WMB).
Joseph recognized that it was God who had orchestrated the affairs of his life, to position him to be the viceroy of Egypt, and be the ultimate deliverer of the family of Israel when the famine struck. Joseph, whose rise to prominence came through the trials of affliction, coupled with the blessing of God to interpret dreams, was no doubt the son who was used by Him to salvage Israel at this point in time.
What does the example of Joseph revealing himself as God’s appointed deliverer communicate to us, as Twenty-First century men and women of faith? Have you ever received an inkling from the Lord, that you will be placed in an important position in the future, to help someone or communicate something critical to those needing direction? How many of us might complain about some of the ups and downs of the growth and development of the Messianic movement, not realizing that we have to have a long term perspective, and that some of the things we say—be it explaining who Yeshua is as the Messiah to Jewish friends, or the importance of our faith heritage in Israel’s Scriptures to Christian colleagues—are to be kept to ourselves until the appropriate time?
How much patience and forbearance do you think a man like Joseph had to possess, in order to ably handle his brothers? How much do you think you might need, in handling various situations and circumstances in life?
A Supernatural Union
Certainly, the prophecy of Ezekiel 37:15-28, which composes the Haftarah selection for V’yigash, has come to be emblematic of the ultimate reunion and restoration to God’s people as promised by Him. Torah students are reminded, year after year, that the final restoration of Israel is a prophetic expectation not to be overlooked or ignored. How this involves today’s Messianic movement, particularly with Jewish Believers coming to faith in Yeshua the Messiah in great numbers, and many evangelical Protestants embracing their Jewish Roots, is one which has provoked a wide number of responses. While there are many details in this prophecy which need to be explored by readers, the undeniable theme of Ezekiel’s oracle is how a great supernatural unity is to transpire—one which ultimately represents God’s sovereignty and cannot be broken by any mortal:
“The LORD’s word came again to me, saying, ‘You, son of man, take one stick and write on it, “For Judah, and for the children of Israel his companions.” Then take another stick, and write on it, “For Joseph, the stick of Ephraim, and for all the house of Israel his companions.” Then join them for yourself to one another into one stick, that they may become one in your hand. When the children of your people speak to you, saying, “Won’t you show us what you mean by these?” tell them, “The Lord GOD says: ‘Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his companions; and I will put them with it, with the stick of Judah, and make them one stick, and they will be one in my hand. The sticks on which you write will be in your hand before their eyes.’” Say to them, “The Lord GOD says: ‘Behold, I will take the children of Israel from among the nations where they have gone, and will gather them on every side, and bring them into their own land. I will make them one nation in the land, on the mountains of Israel. One king will be king to them all. They will no longer be two nations. They won’t be divided into two kingdoms any more at all. They won’t defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions; but I will save them out of all their dwelling places in which they have sinned, and will cleanse them. So they will be my people, and I will be their God. My servant David will be king over them. They all will have one shepherd. They will also walk in my ordinances and observe my statutes, and do them. They will dwell in the land that I have given to Jacob my servant, in which your fathers lived. They will dwell therein, they, and their children, and their children’s children, forever. David my servant will be their prince forever. Moreover I will make a covenant of peace with them. It will be an everlasting covenant with them. I will place them, multiply them, and will set my sanctuary among them forever more. My tent also will be with them. I will be their God, and they will be my people. The nations will know that I am the LORD who sanctifies Israel, when my sanctuary is among them forever more’”’” (Ezekiel 37:15-28, WMB).
As we contemplate this prophecy, we are reminded that its fulfillment can by no means be an instantaneous event. Instead, as it transpires, then the people ask: “Will you not show us what you mean by these?” (Ezekiel 37:18, RSV). This question indicates almost as many perplexing thoughts, which must have been the initial reaction of the sons of Jacob/Israel, as Joseph revealed himself to them in Pharaoh’s courtyard.
I would submit that if we have begun to actually witness the final stages of Israel’s restoration in our day, that this question has been answered in a large number of ways: some good and some not so good. Some do not know what to do, and so they choose to ignore the relevant Biblical passages. Others have entered in, have over-simplified things, and have opportunized things quite a bit. And still, others have tried to develop the patience needed to recognize that the restoration of Israel’s Kingdom is something which can only occur in the Father’s perfect timing—and have tactfully done the best they can in living forth the prophecy’s ethic of unity.
Let us be those who truly seek His face, and are given the gifts and temperance needed! May we each possess the discernment to know what our place may be in the anticipated restoration of Israel, so that the Lord can use us to help it along at the appropriate season—rather than deter it through any ungodly flesh patterns which cause confusion.
