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As we conclude the study on the first book from the Torah (Bereshit / Genesis) a question we may have is what does it mean to “walk with God?” In the Tanach, there are several people described as “walking with God,” beginning with Enoch according to Bereshit / Genesis 5:21-24, which states 5:21 Enoch lived sixty-five years, and became the father of Methuselah. 5:22 Then Enoch walked with God three hundred years after he became the father of Methuselah, and he had other sons and daughters. 5:23 So all the days of Enoch were three hundred and sixty-five years. 5:24 Enoch walked with God; and he was not, for God took him. (NASB) Based upon what the Scriptures say, Enoch walked with God and the Lord removed him from this world. This teaches us that we, the children of God are “in” the world, but we are not “of” the world. Noah also was described as “a righteous man, blameless among the people of his time, and he walked faithfully with God” (Bereshit / Genesis 6:9). The prophet Micah provides us with a glimpse into what the Lord desires for us saying, Micah 6:8 “He has told you, O man, what is good; And what does the Lord require of you But to do justice, to love kindness, And to walk humbly with your God?” (NASB) Do you think these descriptions of the men who “walked with God” is an activity reserved for a select few? The Lord God of Israel desires for all of His children to walk with Him. When the Torah speaks of “walking,” it often refers to a lifestyle which is in line with the ways of God as opposed to walking in the ways of the world (2 Kings 8:27, Ephesians 2:2, Colossians 3:7). If this is the case, why do the modern theologies today so vehemently teach against God’s Torah as a way of life for His people? In the Apostolic Writings, the phrase “walking with God” is often paralleled to “walking in the Spirit” (see Galatians 5:16 and Romans 8:4). To walk with the Lord God of Israel means that we choose to live our lives according to God’s Word to bring glory to His Name, regardless of personal cost. According to David in the psalms, walking with the Lord also means we do not walk with evil people as companions (see Tehillim / Psalm 1:1-3). This is what is understood as the narrow path we are set upon in seeking God’s kingdom, as opposed to the broad way which leads to destruction (Matthew 7:13-14, he way of the world). In other words, as God’s people, we choose to not live our lives to please our sinful desires (Romans 13:14). We seek first God’s kingdom and seek to eliminate everything that does not enhance our walk with Him (Hebrews 12:2). This is why Paul said what he did in 1 Corinthians 10:31 “So whether you eat or drink or whatever you do, do it all for the glory of God.” (NASB) As a result of these things, it is not difficult to identify the one who walks with the Lord, because God’s ways according to His word, are reflected in his thoughts, his actions, his motivations, and his life choices because such a person spends time with the Lord and in His Word. In this week’s Torah Portion, note how Jacob speaks of his fathers Abraham and Isaac walking before the Lord God of Israel. What is the significance of their having done this? Let’s reflect upon how we should be living our lives as we discuss this topic further.

 

One thought on “BTT, Parashat Vayechi 2017, Walking with God an Activity for a Select Few?

  1. Beautiful teaching… thanks for presenting this and exhorting us to prepare our hearts each day.  Lately, Abba’s been leading me to think about “His Name’s sake.”  He must be true to Himself, having absolute integrity, loving His own blessed, glorious attributes – and all His attributes are blessed, and so must be the foundation of His love.  May His beautiful attributes be reflected in us, as the Bride (of whom the moon is symbolic) faithfully reflects her Master’s glory even during the darkest times.
    God’s anger at His covenant people’s “dross” which He must refine (though we are resistant) is because it belittles the glory of His great Name in the world which He created.  The resolution of His anger is seen in Is. 53 – surely he has borne our griefs… wounded for our transgressions…  His own Arm worked salvation for Him, and we are saved in the process.  We do have a high calling in Him because our identity is in Him.

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