12 4 25 – A Glimpse into the Future

When we study passages from the Bible, sometimes it’s difficult to connect all the pieces of the story as it is written, let alone go deeper into some of the hidden meanings beneath the surface. This morning I want to dive deeper—or ascend higher, or reach farther—into our Torah portion. Let me encourage you to take your Bible, get your notebook, grab something to write with, take notes, and let the Spirit of God speak to you.

This week's Torah portion, Vayishlach, is full of deeper meanings hidden underneath the surface (John 5:46–47; Rom. 15:4; 4:23–24; 1 Cor. 9:9–10; 2 Tim. 3:16–17; etc.). We know that this Torah portion gives us insight into the exile, the formation of God's people, and the return to the Promised Land (Gen. 32–36). Within this narrative we see a prophetic connection between the death of Rachel and our Messiah Yeshua. Huh? Yeppers.

Let's get started. Our story begins with Jacob sending angels (melachim) out to meet his brother Esau (Gen. 32:1, 4). Jacob had been gone for over twenty years after leaving home to find a bride, spurred on and motivated by his brother's threat to kill him after their father died (Gen. 27:41–42). Unfortunately, Esau's anger never cooled, and Rebecca never sent word for Jacob to come home. Now, approximately twenty-two years later, with four wives and many flocks and cattle, Jacob returns to the Promised Land with potential memories of Esau's anger still looming in his mind.

In Scripture, Canaan, the Promised Land, symbolizes the final redemption, where God will gather His chosen people and bring them to the land He promised to Abraham and his seed—which includes all those in Christ (Gal. 3:29). Jacob’s confrontation with Esau symbolizes the end-times confrontation between God's people and the rest of the nations. Jacob sends the angels ahead of him to greet Esau with gifts and to give him an explanation of what he had been doing during the past twenty-plus years. The angelic messengers were told to share with Esau the wealth Jacob had gained while working for Laban (Gen. 32:5). Each of the mentioned items of wealth gives us a very special meaning and a glimpse into the future end times.

Let's itemize his prophetic wealth:

  • The oxen refer to the Messiah, the son of Joseph (Deut. 33:17).

  • The donkeys refer to the Messiah, the son of David (Zech. 9:9).

  • The flocks refer to the people of Israel (Ezek. 34:31).

  • Finally, the male and female servants refer to the God-fearing Gentiles who have been grafted in and will be redeemed—welcome to the story (Deut. 29:10–13).

Rachel died while giving birth to her second son, whom she named Benoni, meaning "son of my troubles" (Gen. 35:16–20). Jacob renamed him Benjamin, "son of my right hand" (Gen. 35:18). Rachel prophetically symbolizes all of Israel (Jer. 31:15). She named her second son in reference to the painful birth and the future sorrow that Israel would endure, for which she would mourn (Jer. 31:15). The two names of Rachel’s second son point to the Messiah. Benoni points to the first coming of suffering, and Benjamin points to the second coming in exaltation.

Benoni describes the Messiah, who was supposed to make war against the nations of Israel and die in battle (Matt. 10:34)—which includes the past two thousand years of exile-filled history. He has indeed been a son of trouble. When the Messiah returns, though, He will be seated at the right hand of the Father—Benjamin (Ps. 80:14–19; 110:1).

In Genesis 35:19–20 we are told that Rachel died and was buried on the way to Ephrath, that is, Bethlehem. Jacob set up a pillar on her grave, the same pillar to this very day. A question we might ask ourselves is, why was she buried in Ephrath instead of in the Cave of Machpelah with the other matriarchs? Inquiring minds want to know.

Prophetically speaking, Jacob foresaw that those leaving into exile would pass by that place, so he buried her there so that she could pray for mercy for them, as it is written: "Rachel, weeping for her children" (Jer. 31:15). Jacob set up a pillar over Rachel’s grave to stand as a monument for future generations, and it will remain a monument “unto this day” (Gen. 35:20)—meaning until the Messiah comes back.

According to the majority of rabbinic scholars, Rachel’s life is an allusion to the life of the suffering Messiah, the son of Joseph. It is only fitting that we see Rachel mourning until her entire family is joined together again at the final redemption (Ezek. 37). Just as Rachel intercedes with God on behalf of her children, so the Messiah, the son of Joseph, ever lives to intercede on our behalf with God (Heb. 4:14–16; 7:25).

During Herod's plan of mass infanticide, Rachel lets out another cry for her children (Matt. 2:17–18). Her last words, all the way from the time of Jacob, can be applied just as accurately to Yeshua as they were applied to Benjamin—the son of my trouble. It is said that Rachel to this day weeps for her children, but one day God will comfort Rachel, and her losses will be repaid in full at the time of redemption and the full implementation of the renewed covenant (Jer. 31:16, 27–37)—when the Messiah will return, gather the people of Israel back to the Promised Land, rule over the world under the truth of Torah, and establish world peace.

That day is coming! Prepare yourself.

Shalom!

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