BLESS THE LAND
PARSHA COMMENTARY
Parsha Commentary Study
B'ha'alotcha ("In your setting up")
Bless the Land
Written by Hutch Church
May, 2010
Torah: Numbers 8:1-12:16
Haftorah: Zech. 2:10(14)-4:7
Sugg. N.T.: 1 Cor. 10:6-13
Gospel: John 5 and 6
Welcome "And the work of righteousness shall be peace; and the effect of righteousness, quietness and assurance forever" (Isaiah 32:17).
The Written Torah: Introduction to B'ha'alotcha ("In your setting up")
Last week: Nasso, which means, "elevate the head," described the duties of the Gershon and Merari families, duties which raised them up in the sight of Israel. Last week the Nazarite vow, Aaronic blessing, and tribal offerings were also explained. After reading the parsha, we rejoice that Yeshua has elevated our heads too, for "...God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Messiah (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly places in Messiah Yeshua..." (Eph. 2:4-6).
This week: Parsha B'ha'alotcha [which means "in your setting up" or "when you light the lamps"] opens with YHVH speaking to Moses saying, "When you mount [raise up, direct the flame] the lamps." In some commentaries the phrase reads, "When you cause the candles to ascend." In any case, the Most High instructed His servant Moses concerning lighting the Menorah. The original command was given in Exodus 25:37, in Parsha Terumah. Aaron and his sons were the specified people who alone could care for the lamps (the seven bowls of the Menorah which held the pure olive oil and wicks), as they comprised the Levitical Priesthood. Moses briefed Aaron and his sons to arrange, or position, the lamps so that their light would reach and better illuminate the Shewbread, as well as the entire Holy Place of the Taberncale.
The number of the bowls, seven, represents perfection, and so the seven lamps of the original Menorah would need daily attention from the priests in order to perfectly illuminate the Holy Place to YHVH's satisfaction, and thus enable the priest to fulfill their duties there.
The candelabrum [Menorah] was a wholly beaten work of pure gold, was divine in conception and in detail, and required much human skill and labor, that was anointed and guided by the Spirit, to produce it. We can imagine that the Tabernacle's Menorah was very beautiful as well as functional, and stands as an appropriate symbol of Yeshua. He is the Light Who came into the world. His disciples are the branches who abide in Him, are filled with His Spirit, and reflect His glory. See John 1 and 15.
Parsha B'ha'alotcha also describes the consecration of the Levites, second Passover, the pillar of cloud and fire, silver trumpets, complaints of the people, the visitation of the Spirit upon the seventy elders, coming of the quail, leprosy upon Miriam and her healing, and Israel journeying. While reading, look at all the combined events in the parsha as representing a process of adjustments/arrangements ["setting up"] designed to allow more of YHVH's light to shine abroad from Israel to the nations. By this, B'ha'alotcha also encourages the reader to make ["set up; light is such a way"] whatever changes are needed to let his/her light shine more fully in the world.
"Then the Lord spoke to Moses, saying, Speak to Aaron and say to him, When you mount [raise up] the lamps, the seven lamps will give light in the front of the lampstand. Aaron therefore did so; he mounted its lamps at the front of the lampstand, just as the Lord had commanded Moses" (Numbers 8:1-3).
The command to light the lamps had been given earlier in Exodus 25:37, "...they shall mount [raise up] its lamps so as to shed light..." And the care of the Menorah had also been previously assigned to Aaron and his sons "from evening to morning" (Exodus 27:21). [Note: Dressing, or preparing the lamps with fresh oil and wicks, was morning work. Then, in the evening, they were ready for Aaron to light (Exodus 30:7-8).] The understanding of most modern commentators is that YHVH wanted the lamps to be placed so that they would better shed their light across the Tabernacle in the direction of the north side. There are questions as to why this passage regarding the lamps was inserted immediately after the recital of the tribal offerings, which is given at the end of Nasso in chapter seven. Notwithstanding, one thing seems apparent. YHVH wanted His Holy Place better illuminated in the evening hours, with the adjusted, better-directed lamplight falling generously upon the Table of Shewbread. The lamplight's fine-tuning ["setting up"] would also help prevent the Priests, who would be on duty during dark, early morning hours, from (possibly) stumbling. This illustrates (1) that YHVH wants the full light of his restored truth, the current revelation of Torah and the renewal of the Spirit, so preached and practiced that it falls upon all His people, leaving none in the shadows and falling short of His present glory. Further, it suggests (2) that our High Priest sends His Spirit to impart increasing illumination of the prophetic word to the souls of the saints, that is commensurate for the times in which we live. Also, (3) the passage hints that YHVH wants a full expression of His Spirit resting upon His people in this hour. And (4), He desires all Israel to be delivered from the deepening darkness of immoral gloom that pervades the world. Finally, (5) the adjusted light of the Menorah suggests the coming daybreak of Messiah's Kingdom to the earth. Our High Priest is ever extending His light for us, that we might walk in greater intimacy with Him and greater victory in the world. "But the path of the righteous is like the light of dawn, that shines brighter until the full day" (Prov. 4:18). Let us pay attention to the lamp of truth, the sure word of prophecy, which is illuminated by the Spirit and directs our feet in the paths of faith, hope, and love during these times of the birth pangs of the Kingdom. (John 8:12; Acts 13:47; Eph. 5:14; 2 Peter 1:19).
"Again the Lord spoke to Moses, saying, Take the Levites from among the sons of Israel and cleanse them...sprinkle purifying water on them, and let them use a razor over their whole body and wash their clothes, and they will be clean. Then let them take a bull with its grain offering..." (Numbers 8:5-8).
The Levites were set-apart as substitutes for the firstborn of Israel in serving YHVH and transporting the Tabernacle [see chapters 3 and 4], and therefore were required to undergo a ritual of cleansing in order to assume their duties, as did the Kohanim earlier [Leviticus 8]. The age of eligibility for service is set forth in the account as twenty-five to fifty.
The Levites who went through the purification ritual numbered about 20,000 males. The number included all the males, not just those of service age, because they all represented the first-born and were being dedicated in their place. The Levites were sprinkled with water, called the "water of sin" because it had to do with the removal of sin. But we do not know (for sure) how the Levites' purification water was prepared. We do know it was not the "water of separation" (chapter 19:9,13), nor was it likely the water used for lepers. It was not the "water of jealousy" used with a sotah [Nasso]. Some say the "water of sin" was prepared with the ashes of the Red Heifer, but the ordinance of the Red Heifer belongs to a later period. Neither was the water in question Laver water, which appears to have been called "holy water" in chapter 5:17. In any case, separated, consecrated water was used by Moses. Since he could never have handled the work of sprinkling 20,000 Levites by himself, Moses must have enlisted the aid of Aaron and his sons in the ritual.
Thus, the Levites needed a special call and purification, including atoning sacrifices (verses 5-12), before they could enter YHVH's service in the Tabernacle in the place of the first-born of Israel. This reminds us that without a sacrifice of atonement for ourselves, we can never be acceptable sacrifices to Elohim (Rom. 12:1). In verse 19 we read that the Levites were a gift to Aaron and his sons, and were "to perform the service of the sons of Israel at the Tent of Meeting and to make atonement on behalf of the sons of Israel..." The service of the Levites on behalf of the people is said to be an atonement. The Levites were also a vicarious [serving instead of someone else] offering to YHVH: "So you shall present the Levites before the tent of meeting...assemble the whole congregation...and present the Levites before the Lord; and the sons of Israel shall lay their hands on the Levites. Aaron then shall present the Levites before the Lord as a wave offering from the sons of Israel, that they may qualify to perform the service of the Lord" (8:9-11). As one commentator wrote, "The priests made an atonement by sacrifice; the Levites by attendance."
Every believer, separated to the Most High, along with every service and every sacrifice, needs an atonement for sanctification! As Aaron performed the service of atonement for the Levites to qualify them for service, so Messiah Yeshua has provided the effectual, divine atonement for hapless, fallen mankind. Our redemption--justification and sanctification--is effected through faith in Him. It is true that through faith in Yeshua's shed Blood all believers are made priests unto Elohim (1 Peter 2:9). Nevertheless, because everything that is human is unclean, our lives and ministries must be undefiled, and therefore washed continually in the cleansing flow of the Blood of the Lamb. "...if we walk in the Light as He Himself is in the light, we have fellowship one with another, and the blood of Yeshua His Son cleanses us from all sin. If we say we have no sin, we are deceiving ourselves, and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive our sins and to cleanse us from all unrighteousness" (1 John 1:9). We read again and again that He requires holiness in His servants, both in the old and New Covenants (Lev. 20:26; Prov. 20:9; Ps. 5:5; Isa. 52:11; Hab. 1:13; Mt. 5:48; 22:12).
"...and the children of Israel shall put their hands upon the Levites" (Numbers 8:10).
The Levites were separated and ordained in the wilderness to (1) stand in for the first-born of Israel, (2) to help the priests with the burden of Tabernacle service, and (3) to be distinctly assigned to the official ministry of keeping charge of the Sanctuary, and solemnly charged and set apart to a life of ministry within the congregation of Israel. "And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the Body of Messiah" (Eph. 4:11-12). The laying on of hands entails the assumption of mutual responsibilities on behalf of the participating parties. "Lay hands suddenly on no man..." (1 Tim.5:22).
[Note: When people are clearly set apart, called into and positioned for the service of Elohim and His people, and commissioned in the presence of the brethren and elders, a holy relationship is established between those ministers/gifts and the people which involves reciprocal responsibilities. The elder/servant lays out his strength to serve the saints, and the saints are to, in response, willingly take it upon themselves to maintain the servant. The Israelites, having laid hands upon the Levitical ministers, went forward to provide for them, and brought their tithes and offering to the Levites (Deut. 12:19; 14:27). Consider this illustration written by someone long ago who reminded a congregation of their responsibility to their missionary/pastor: "When Dr. Carry consented to go down into the pit of heathendom, it was only fair and just that the brethren, at whose instance [for whom] he went [and served], should 'hold the rope' [supply prayer and financial support], as he [himself] stipulated that they should." Eerdmans, Numbers, pg. 71.] "These twelve Yeshua sent out after instructing them...go to the lost sheep of the house of Israel...saying, the kingdom of God is at hand. Heal the sick, raise the dead, cleanse the lepers, cast out demons. Freely you have received, freely give...the workman is worthy of his support" (Mt. 10:10). These are things we should be doing, amen?
Like the priests in the Holy Place, walk in His lengthening Light. He extends it toward you. Like the Levites, present yourself a living and holy sacrifice in His service.
The Living Torah: "I did not come to abolish but to fulfill" (Mt. 5:17).
"Thus shall you separate the Levites from among the children of Israel: and the Levites shall be mine" (Numbers 8:14).
Thus we understand why the Levites are said to have made atonement for the children of Israel. It was by: (1) their service and sacrifice unto the Almighty, as representatives of Israel (in place of the first-born), and (2) their separation and performance of religious obligations for the congregation of Israel. But neither the Levites, or believers today, can fulfill our own (much less another's) responsibilities and obligations to heavenly standards unless a perfect atonement covers them. We are dependent upon Yeshua Messiah, Who is the New Covenant Substance of the Old Covenant Levitical shadow. Our King, while remaining entirely consecrated and devoted to the Father, undertook and fulfilled perfectly for us all the sacred duties of life and service, which we, because of our uncleanness and unworthiness, could never have discerned, much less managed. "Why is it that you were looking for Me? Did you not know that I had to be [at work] in My Father's house [about the things, or affairs, of Mt Father]" (Luke 2:49)? He lived a perfect life, rendered a perfect ministry, and pleased the Father by satisfying His just requirements. "Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he will show judgment to the Gentiles" (My. 12:18). He has appeared on our behalf in the presence of the Father and placed His Blood upon the Mercy Seat in heaven, the offering of His perfect human life. He thereby saved us from the sure condemnation that our lack of will and power to serve Him acceptably would have visited upon us.
"To the praise of the glory of His grace, wherein He has made us accepted in the beloved. In whom we have redemption through His Blood, the forgiveness of sins, according to the riches of His grace" (Ephesians 1:6-7). Mankind is enslaved, condemned, disordered in sin, held in fetters by an evil strong man. They need redemption, which the Gospel proclaims. Redemption is a large term and implies deliverance from Satan sickness, sin, and hell. This is not only a privilege of the future, but a blessing for the present as well. Messiah came not to merely enlighten, or uplift, but to redeem. This redemption is consummated by the shed Blood of Messiah on Calvary. He died as our sacrifice, or propitiation for sin. The glorious Redemption Yeshua purchased for us, by His shed Blood, includes: The strength of His sanctification, His righteousness [Note: When we follow that which is fully righteous, no weapon formed against us can prosper], His presence, peace, and power through the Spirit, divine healing, full provision for every good work, His host to bear us up, His daily guidance, goodness and mercy, ongoing washing from sin as we walk in His light, and more. May we not fall short in partaking of all He has done for us. [There are too many support Scriptures for me to list here. Please check your concordance.]
"Thus the Lord spoke to Moses in the wilderness of Sinai, in the first month of the second year after they had come out of the land of Egypt, saying, Now let the sons of Israel observe the Passover at its appointed time. On the fourteenth day of this month, at twilight, you shall observe it at it its appointed time; you shall observe it according to its statutes and according to all its ordinances" (Numbers 9:1-3).
This passage in chapter nine is out of chronological order. It says "in the first month of the second year" the Passover was kept. However, earlier in chapter seven it says, "on the first day of the second month, in the second year" the census was ordered. The second Passover immediately preceded Israel's departure from Mount Sinai. They kept the Passover at the appointed time before going on the wilderness trek and apparently did not keep it again until they were in Canaan and the new generation of men had been circumcised and dedicated (Josh. 5:5-10). Passover had been declared to be an "ordinance forever," but the rule would not be enforced until Israel reached and entered the promised land which YHVH would give them (Exod. 12:24, 25; 13:5). In the meantime they would have the pillar of cloud and fire to lead them on their divine migration.
The prominent feature of the Passover was the blood of an innocent lamb that was placed upon the lintel and posts of the doorway of each Hebrew home, which divinely protected them from the tenth judgment, the death of the uncovered first-born. "When I see the blood I will pass over you." Thus, it is appropriate to make a comment upon the power of the Blood of Messiah to redeem and deliver His people. His atoning blood is a subject of upmost importance. Eternal life or eternal death, heaven or hell, happiness or misery, victory or defeat, blessing or cursing, all depend on whether the blood of the Lamb of God has been applied by faith to one's life. The only way to the Father's heaven is a blood-stained pathway through Messiah, Who said, "I am the way, the truth, and the life: no man cometh unto the Father but by Me" (John 14:6)
Why is the blood important for us? All people are sinners and face the prospect of death, which is separation of the body and spirit. This is temporal death. Separation from God is eternal death. All men need the remedy from this universal curse of sin and death. Blood is the answer. "Without the shedding of blood there is no remission." The penalty for sin is death (Rom. 6:23), the giving up of life. The remedy is to pay the penalty, to give up life by the shedding of blood on the altar. "For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that make atonement for the soul...For it is the life of all flesh; the blood of it is for the life thereof" (Lev. 17:11,14). The holy, royal blood of Messiah Yeshua, our human-divine Passover Lamb, was shed for our salvation, and avails for you and me. Thus, like the Levites before us where numbered and separated to the Priests, we are counted and separated unto our Redeemer.
"I have given it [to] you." The atonement for our souls made by Yeshua, the eternal Son, was provided by divine love. When He shed all His Blood on Calvary, He gave His life in place of ours. Long ago an unknown believer wrote: "Survival of the fittest is a cruel remedy for the world's miseries. Messiah's doctrine is elevation of the lowest. Atonement for your souls is the beginning of all true life." [J., Book of Leviticus, pg. 269]
The Holy Spirit/Ruach Ha Kodesh
"The Lord spoke further to Moses, saying, Make yourself two trumpets of silver, of hammered work you shall make them; and you shall use them for summoning the congregation and for having the camps set out. When they are blown, all the congregation shall gather themselves to you at the doorway of the tent of meeting. Yet, if only one is blown, then the leaders...shall assemble before you" (Numbers 10:1-4).
YHVH here commands Moses to make two silver trumpets which would be connected with the orders for Israel to march. The trumpets were long, straight, narrow with a wide mouth, and "of beaten [hammered] work." The chatsotser [trumpet] was likely made from a single silver plate that was hammered into the appropriate shape. The silver trumpets were different from the shofar, the cornet with which the people were familiar. They were to be used to (1) summon the Israelites into the presence of Elohim, and (2) order them to assemble in their ranks and march toward Canaan. Further, the silver trumpets were meant to be a memorial to Israel before the YHVH their Elohim: "When you go to war...you shall sound an alarm with the trumpets, that you may be remembered before the Lord your God, and be saved from your enemies. Also in the day of your gladness, and in your appointed feasts (moed'im), and on the first days of your months, you shall blow the trumpets over your burnt offering, and over the sacrifices of your peace offerings; and they shall be as a reminder of you before your God. I am YHVH your Elohim" (Numbers 10:10). Thus we see, that when the trumpets would be blown, the Elohim of Israel would remember His people, cover them, and deliver them from their enemies. This suggests to us that the blowing of the silver trumpets is a type, or figure, of the prayers of the saints. "...your prayers and alms have ascended as a memorial before God" (Acts 10:4).
We draw a valid conclusion from Israel's use of trumpets. It is that prayer should be a fervent, effectual endeavor. It takes effort to blow one. The trumpet sound is not a timid, blunted honk, but is a clear, piercing, clarion sound easily heard by all in the vicinity. It rouses people out of lethargy and sleep. Recall the invigoration of military reveille! Some observations: First, this means that while we do not need to shout our prayers, they should have our full heart, strength, and clarity behind them. "And when Judah looked back, behold, the battle was before and behind: and they cried unto the Lord, and the priests sounded with the trumpets" (2 Chron. 13:14). Secondly, the trumpets sent forth a ringing, upbeat sound that stirred gladness and hope among the people. Should not we want our prayers to also be pervaded with faith, hope, and a sense of joy? Thirdly, the silver trumpets and the Cloud were to be for the Israelites memorials of Sinai. YHVH appeals to both the eye and the ear of man to convey to man what he needs to know. Not everyone watched the cloud, but everyone would hear the sound of the trumpet give the command to assemble and march.
But the trumpets were not blown by the priests on a daily basis. Their sound then would have grown un-exceptional, bothersome and, hence, less esteemed. Their use was exceptional. Take note that His varied ways help us realize that it is good to mingle both the ordinary and the extraordinary in our lives, the natural and the supernatural, the Spirit and the Word, our labor with His empowering, and our ideas and His inspiration. In this way, we do not remain too long under the same circumstances, and possibly become fixated (Heb. 6:1-2). The trumpets were there for Israel to use in special and unique situations. YHVH has other ways He wants to use, other voices so to speak, with which to communicate with His people who have eyes to see and ears to hear (2 Chron. 5:12-14; Isa. 18:3; 27:13; 58:1; Jer. 4:5; 6:1; 42:14; 51:27; Ezek. 38:1-6; Hosea 8:1; Joel 2:1; Amos 3:6; Zeph. 1:16; Zech. 9:14; Rev. 1:10). Now, He communicates to us by His Spirit within us, of Whom the trumpets are a type.
The Holy Spirit is the Administrator of all the gifts and empowerments of the Almighty, and He makes these blessings of heaven available to believers in Yeshua through the baptism in the Spirit. Wisdom, understanding, and power are all linked with the Spirit, as is speaking in tongues. "Deep speaks unto deep at the noise of Your waterfalls; all your waves and billows have gone over me" (Psalms 42:7). Speaking in tongues expresses the love and communion of the Spirit, and intimacy with Yeshua, that is too deep for expression by human language.
"And they continued steadfastly in the apostle's doctrine and fellowship, in breaking of bread, and in prayers...Now all who believed were together and had all things in common; and they began selling their property and possessions and were sharing them with all, as anyone might have need. Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart..." (Acts 2:42, 44-46).
In John 14, 16 and Acts 1:8 Yeshua promised his followers that they would receive the Spirit and power, which would enable them to become sanctified, effectual kingdom witnesses. Along with His divine power we find they received a spirit of unity also. The element of unity must not be minimized or over-looked by the saints, because divided and unfocused power is dissipated quickly, and the results are wasted energy and limited productivity (fruit bearing). A divided and weakened Body of Messiah will have compounded difficulties demonstrating Messiah in the earth, and in participating in the fulfillment of restoration prophesies. Whether we perceive it or not, it must be admitted that the most dynamic global ministries today are predominantly Pentecostal, Spirit-filled enterprises. There's a reason for this fact. Our Messiah's Kingdom, Spirit power, unity, and effectiveness go together. Doctrine and customs will not successfully unite or motivate believers, but His glory and presence, as manifested by the Holy Spirit, can and will. The more we have of the Spirit, the greater will be our power potential for: (1) outreach, (2) communal peace and accord, and (3) demonstrating love. Hence, we are exhorted by Paul to, "preserve the unity of the Spirit in the bond of peace" (Eph. 4:3).
"...they will speak with new tongues" (Mark 16:17). The baptism in the Holy Spirit, with the evidence of speaking in tongues, opens to us the divine, supernatural realm of signs, wonders, and miracles. He enables us to preach in power, cast out demons, heals the sick, discern spirits, and minister in supernatural wisdom and knowledge (1 Cor. 12). The baptism in the Holy Spirit is transformational, and releases in the believer a new awareness of the presence of Elohim, greater vision, stronger faith, and increased experience with the Spirit's anointing. The "bridal language" of the Spirit, when used regularly, produces a number of benefits which we will begin to discuss next week.
Weekly Parsha Commentary Study: B'ha'alotcha ("In your setting up")
Numbers 8:1-12:16 [Torah]: Seven lamps/Levites/Passover/Silver trumpets/Tribes leave/Complaints/Seventy elders prophesy/Murmuring of Aaron and Miriam.
Zechariah 2:10(14)-4:7 [Haftorah]: YHVH's favor for Zion/Joshua the high priest/The Branch/Golden lampstand.
1 Cor. 10:6-13 [N.T.] Paul's exhortation to believers to avoid Israel's misakes.
John 5 and 6 [Gospel] Healing/ Yeshua's diety/Four witnesses/Five-thousand fed/Words to disciples/Peter's confession.
Prayer: "Open my eyes that I may behold wonderful things from your law" (Ps. 119:18).
Explanation: Our study's scheduled Scriptures and the following questions are (1) the heart of the commentary study from which the readers can be most enriched, for from them the students learns on his/her own while depending on the personal assistance of the Holy Spirit, upon Whom we encourage each one to rely for insight and divine illumination. He is the primary teacher for the commentary, not this writer. In this way, the Scriptures and the questions comprise (2) the means of practice (exercise) for listening to the voice/word of Elohim. As such, they form (3) the channel through which the Spirit will directly communicate personal edification,, instruction, and exhortation to the student/reader. Read each parsha part and learn the basic truth in each.
We recommend that you read the questions and keep them in mind as you study the texts. Then, write out your answers, and what you hear from the Holy Spirit, and share them with your study group.
Study Questions: Listen to the Holy Spirit/Ruach HaKodesh and then write your answers.
1. What is the major teaching or theme for each reading: (a) Torah, (b) Haftorah, (c) New Testament?
2. Summarize the common, central truth that runs through the entire parsha, as you perceive it.
3. Relate the main truth/common theme to the assigned Gospel reading. Where or how does Yeshua demonstrate your central truth?
4. What does this week's parsha teach you about your Hebraic heritage?
5. In what way did the Holy Spirit lead you, speak to you, or teach you this week?
Latter Days
"Now in the second year, in the second month, on the twentieth of the month, the cloud was lifted from over the tabernacle of the testimony; and the sons of Israel set out on their journeys from the wilderness of Sinai...Then the tabernacle was taken down; and the sons of Gershon and the sons of Merari, who were carrying the tabernacle, set out...Then the Kohathites set out, carrying the holy objects; and the tabernacle was set up before their arrival" (Numbers 10:11-12,17,21).
With everything in order, and the tribes poised to commence their march in full communion with YHVH and one another, the cloud lifted, the silver trumpets were sounded, and the journey began. They set out from the Wilderness of Sinai and ventured into the Wilderness of Paran. They went from one dry, desert to another, even worse one. Israel had embarked on her trial of faith and obedience. But that is not unusual in YHVH's economy. Many faithful souls go from one set of troubles, difficulties, and demands to another, all of which will work together to test the mettle of faith, which commodity is precious in the sight of YHVH. Our Parans must be passed through also if we are to reach the fulfillment of a promise. Israel had no reason to fear, The guarantee of her safety and progress was the fact that YHVH Himself was in the midst of His people.
"Then Moses said to Hobab the son of Reuel the Midianite, Moses' father in law, We are setting out to the place of which the Lord said, I will give it to you; come with us and we will do you good, for the Lord has promised good concerning Israel. But he said to him, I will not come, but rather will go to my own land and relatives" (Numbers 10:29-30).
Moses, on the threshold of leaving Sinai, extends a friendly invitation to Hobab, son of Reuel. The name occurs here and in Judges 4:11, and identifies Hobab with Jethro, and Jethro with Reuel, the "priest of Midian." Hobab was a Kenite, a son of the desert. Apparently, he was a worshiper of the true Elohim by tradition, along with his father (Moses' father-in-law) and family. He was thus connected by family ties to Moses and Israel, and had marginally witnessed the goodness and power of YHVH. It was said to him by YHVH's redeemed and separated, priesthood people, "Come with us." The invitation goes forth even today from Yeshua's redeemed, separated Israel of Elohim to those, like Hobab, who are residents of dry and barren worldly wildernesses. "Come with us. We are on our way to Glory." Hobab was invited to be a partner in their pilgrimage to Canaan, a partaker in their discomforts and trials ["light afflictions"], but also a shareholder in their many rich blessings ["eternal weight of glory"], of which Israel would partake (Rom. 9:3; 10:2). Moses said, "we will do thee good." The greatest good Moses and the people could have done, of course, would have been to communicate the Torah to Hobab, and communicate clearly to him the good things which YHVH had promised to bestow on believing Israel. Still, Hobab opted to return to "my own land and my own kindred," with which he was familiar and accustomed, but that was not nearly as good as the promised land to which he was invited. Today, the Body of Messiah, redeemed Israel, proclaims to the people in darkness, "come with us. He will do thee good." This is in obedience to His command, "Go into all the world and preach the Gospel to all creation" (Mk. 16:15). Familiarity and worldly habits are hindrances to receiving the Gospel. Many, like Hobad, have great difficulty breaking away from conditions that their education, home, and environment have instituted upon them. Hobab's vision did not extend beyond nearby Midian. Many in this hour also cannot see beyond their lifestyle, heritage, or religious tradition. Intercessory prayer, by "a chosen race, a royal priesthood, a holy nation, a people for God's own possession" (1 Peter 2:9), after the fashion practiced by Moses, is very much needed for them respond positively to the invitation.
Here's the message: Faith in Messiah Yeshua is not intended to be individualistic. In these latter days, we must understand that we are called "in one body." We believe the Elohim of Israel wants to demonstrate to the nations His power and glory through His betrothed ones, and bring in a great harvest in the last days. Unity of the Spirit and His power working unimpeded in and through His saints are two sides of the same coin. His spiritual blessings will flow/move through his human channels, through His redeemed community to the dry and barren world. All the "channels" need to be opened up, form rivers, and flow more freely. Then, as we march in step with Him, we can speak with greater confidence, saying, as did Moses and the holy nation, "Come with us...we will do thee good." Yeshua is ready to make wonderful changes in the lives of countless people!
Bless the Land
"And they set out from the mount of the Lord three days journey, with the Ark of the Covenant of the Lord journeying in front of them for three days, to seek out a resting place for them. The cloud of the Lord was over then by day when it set out from the camp. Then it came about when the ark set out that Moses said, Rise up, O Lord! And let your enemies be scattered, and let those who hate you flee before you [from your presence]. When it came to rest , he said, Return, O Lord, to the myriad thousands of Israel" (Numbers 10:33-36).
We see Israel finally going forth from Sinai into the desert. Every preparation had been made, every need had been satisfied; every problem solved. They were headed to the land which flowed with milk and honey. Everyone was hopeful. In the beginning (at least), there was no murmuring. The children of Elohim were not even crying out to Moses, "Are we there yet?" The Ark, upon which rested the Shechinah Glory, and in which were the Tablets, went before them. [Note: Evidently, the Ark literally led Israel in this special instance, as it did when Israel crossed the Jordan to attack Jericho. Some suggest the account of the Ark leading Israel could be metaphorical, as a general is said to lead his troops but is not necessarily in front of them. The Ark's normal position was in the midst of the host, in central alignment with the marching order of the tribes. The cloud itself actually led the procession, directing its movements. It would seem most appropriate though, that the Ark and cloud, at least in this instance, would not have been widely separated, for the place the cloud was accustomed to was over the Ark, above the Tabernacle. In any case, the cloud spread itself out over the procession by day, and was dense, thick, protecting the people and their herds from the unrelenting heat and glare of the sun. At night it glowed, as a beacon by night, bringing assurance, peace, and warmth to the campsite. We can assume this protection was appreciated by Israel, for such sentiments are alluded to in Psalm 91:1, "the shadow of the Almighty" and in Psalm 17:8, "Hide me in the shadow of your wings..." ]
First, The Ark points to Yeshua, the Torah incarnate, in Whom dwells the fullness of Elohim bodily (2 Cor. 3:18; 4:6;Col. 2:9). He leads His people until their journey is over (Jn. 10:4; 14:2). Secondly, in the cloud we find the refreshment of the Holy Spirit, the Comforter, coming to renew the saints in the heat and burdens of life. Be filled. Thirdly, there is the prayer, the voice of the believer, lifted up to the Most High, making two petitions. (A) "Rise up, O Lord, and let your enemies be scattered." Moses prayed for the one thing needed as the Hebrews went into the unknown regions. It was not guidance, they had the Ark and cloud. Moses realized the likelihood of enemies in front of them was great, and called on the Almighty to rise up and scatter them. The enemies in front of Israel were YHVH's enemies! "Thine enemies." YHVH's enemies attacked Him by assaulting and attempting to destroy His people. Indeed, the enemies of Elohim want to destroy the government and Kingdom of the Most High. This is the universal struggle over which Yeshua has already prevailed. "He ascended on high, He led captive a host of captives, and He gave gifts to men" (Eph. 4:8). (B) The second part of the petition was a welcome home to the glorious, eternal Conqueror. "Return, O YHVH." The Holy One of Israel did great deeds daily for His people, making conquest regularly for them, and returned to camp after another good day of warfare. Rest assured, there was not one day that passed during those forty years in the wilderness that YHVH did not do great works in treading down, undermining, dismantling, frightening off, and removing the colossal, threatening demonic and fleshly powers (seen and unseen) that worked feverishly at subverting Israel's advance into Canaan! Jericho may have seemed to fall in one day after the trumpets sounded, but in reality, Jericho's walls started leaning, and became progressively weak, with each day that Israel spent in the wilderness. Selah.
Likewise, may His disciples praise Yeshua, the Captain of our salvation, at the beginning and ending of each day for the great works He does by His Spirit in bringing us into our inheritance. He has conquered sin, death, and the grave. The risen Savior is with us. "Behold, I am with you always." We have our warfare against the forces of darkness, the pride of life, the lust of the eye and flesh, but, because of His resurrection ascension, and sending the Holy Spirit, we are assured of victory.
"Now the people became like those who complain of adversity in the hearing of the Lord; and when the Lord heard it, His anger was kindled, and the fire of the Lord burned among them and consumed some of the outskirts of the camp. The people therefore cried out to Moses, and Moses prayed to the Lord, and the fire died out. So the name of the place was called Taberah, because the fire of the Lord burned among them. The rabble who were among them had greedy desires...who will give us meat to eat? We remember the fish...in Egypt" (Numbers 11:1-3).
Peace did not long endure. Within three days the "...people complained [uttered evil things] and it displeased the Lord." The exact reason is not stated but it was probably associated with the fatigue and anxiety of the endeavor. Interestingly, the sin of speaking evil, and its punishment, comprise the first incident of the journey thought to be worthy of recording. A year of discipline had not altered the nature of the people, whose character emerged quickly under the stress of the journey. Human nature is corrupt. It is aided and improved by the graces of the Most High, but not transformed. Regeneration by the Spirit through faith in Yeshua is needed for that miraculous experience (John 3:5; Titus 3:5). Judgment came, the people cried out, and Moses prayed. If there had been no intercessor, no mediator between God and His people, Israel would have progressed no further than Taberah. The role of Moses in this episode points to New Covenant believers, who, as the Royal Priesthood, are called to mediate in prayer and service to all mankind. While doing so, we are motivated by the knowledge that Yeshua Himself is our Intercessor! "Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them" (Heb. 7:25).
Once the fires of Taberah subsided, immediately the sin of covetousness sprang up among the mixed multitude ["hasaphsuph," riff-raff, rabble, including the offspring of mixed alliances]. They wanted meat, flesh to eat, and complained again despite what had just taken place at Taberah. To some extent their company and complaints infected greater Israel (Prov. 1:8-15; 2 Cor. 11:26). They had herds, true, but the increase of them was sufficient only for sacrificial requirements. Wide-scale slaughtering and the consequential depletion of the herd and flock animals was not considered. Looking over their shoulder to Egypt, their misery began with "lust", unrestrained and unholy desires of the heart (Mark 7:21-23), which is the cause for iniquity and the motive for setting oneself on that which is forbidden or held back by YHVH. James warns us: "Every man is tempted, when he is drawn away of his own lust, and is enticed. Then, when lust hath conceived, it brings forth sin." Their lusting for that which belonged to the days of bondage, their unrestrained crying for worldly dainties, became abhorrent in YHVH's sight (Ps. 10:3; Lk. 12:15; Eph. 5:3; Col. 3:5; Jas. 4:3-4). Elohim sent quail, for which they fervently labored day and night, and self-indulged themselves until the food became loathsome to them. Possibly, by failing to prepare and digest the quail meat properly, or simply because of their descending, unbridled appetites, a plague fell upon the people, those foremost in the murmuring and gluttony. Those who perished were buried there, in Kibroth-hattaavah. The first memorials of Israel in her march to Canaan were the sad graves of the greedy. Greed for physical pleasures impoverishes the soul. "They...craved intensely in the wilderness, and tempted God...He gave them their request, but sent a wasting disease among them ['leanness into their soul']" (Ps. 106:15).
As it was with Israel, so it is with the Body of Messiah today. Whenever there is a revival, or a restoration movement of Spirit and Truth, that has been "trumpeted" forward, there will be a mixed multitude involved. The wheat and the tares are going to grow together until the end of the age. The land of Israel is a current example of this fact.
1. Pray for Israel.
"Have I conceived all this people? Have I begotten them, that thou shouldest say unto me, carry them in thy bosom, as a nursing father beareth a suckling child, unto the land which thou swarest unto the fathers {Abraham, Isaac, and Jacob]" (Numbers 11:12).
The Hebrews were unhappy about their victuals/provisions again. So they gathered at the doors of their tents to loudly wail and weep, become a public nuisance, and orchestrate their discontent in a manner designed to make the maximum impression upon their invisible God and His visible, beleaguered spokesman, Moses. It worked. The raucous murmuring angered Moses who, failing to bring himself under control, took his impatient complaint to YHVH.
Israel's Elohim never placed upon Moses the burden of bringing His people into Canaan, or of feeding them, or watering them and their cattle. Moses' over-reaction to the peoples' agitating and prolonged demonstration prompted him to bring a potentially perilous prayer request before YHVH; "...please kill me at once..." (verse 15). Mercy triumphed over judgment. [Praise Him. How many times have we prayed, or spoken recklessly, and there was only merciful silence in response?] The goodness and patience of the Almighty, El Shaddai, is seen in His reaction to the impetuousness of weary Moses. He put His Spirit upon 70 elders, anointing them to assist His servant as the Hebrews prepared to march toward the Promised Land. Now, on to our history segment, and then prayer for Israel:
During 1850 to 1880, about 20,000 Jewish people made aliyah to Israel/Palestine. Aliyah means "ascent." It is the term Jews use when they speak of moving/going up to the Land, Zion. Soon after, during the period of 1882 to 1903, twenty-five thousand Jews emigrated from Russia, fleeing the pogroms and persecution, in the first organized large immigration effort. The Russian Jews (fleeing pogoms) came enthusiastically to Israel/Palestine to reclaim the uncultivated land from swamps and deserts, and to farm. They established agricultural communities/settlements such as Zichron-Ya'acov, Mazkeret-Batya, Rishon-LeZiyon and Ydsud-Hamaala.
The work was extremely strenuous, filled with difficulty, and too often under-productive. What's more, out of ignorance the land was planted with crops not best suited for the soil. Further, many Jews died from diseases like Malaria, or from sicknesses stemming from malnutrition. As a result, for survival some of the settlements had to be under-written/financed and supplied by wealthy Jews who lived outside Israel/Palestine, but purchased land there.
Unfortunately, when the settlers took money/support from wealthy backers, they gave up their land and independence, and ended up working under the harsh, profit-driven overseers, in agreements that only exacerbated the already stressed circumstances of the Russian immigrants. But the Zionist pioneers were a hardy, determined people, and despite the difficult conditions, under which they labored, remained in the land and eventually succeeded. Others would see, catch the dream and also come to the land.
All Jewish people have been given by the government of Israel the right to choose whether or not they want to settle in the land. Most who have chosen to immigrate have come as refugees fleeing persecution and discrimination. Sixty-one percent have immigrated from Europe. Eighteen percent have come from mostly North African Arab states. about fifteen percent originate from Asia, notably Yemen, Some groups have come from Ethiopia. Six percent have come from the Americas. From 1989 to 1998 over 800,000 Jews from the Soviet Union were added to the population.
Pray for the Father to strengthen, provide supporters, and bring provision to the many Messianic mercy and teaching ministries laboring in the land today.
2. Pray for Jerusalem.
"I was glad when they said to me, Let us go up to the house of the Lord. Our feet are standing within your gates, O Jerusalem, that is built as a city that is compact together; to which the tribes go up, even the tribes of Yah..." (Psalm 122:1-4).
3. Pray for America/Pray for your nation.
"...prophesy...and say to the breath, Thus saith YHVH Elohim, Come from the four winds, O breath, and breath on these slain, that they come to life...(Ezek. 37:9).
4. Sing the Song of the Lord.
"It is good to give thanks to the Lord and to sing praises to Your name, O Most High; to declare Your loving kindness in the morning and your faithfulness by night" (Psalm 92:1-2).
Sing, "How great are Your works, O Lord," over Israel. Declare His loving kindness and faithfulness over the land.
Conclusion
"The Lord therefore said to Moses, Gather Me seventy men from the elders of Israel, whom you know to be elders of the people and their officers and bring them to the tent of meeting, and let them take their stand there with you. Then I will come down and speak with you there, and I will take of the Spirit who is upon you, and will put Him upon them; and they shall bear the burden of the people with you, so that you will not bear it all alone...so Moses went out and told the people...he gathered seventy men...Then the Lord came down in the cloud and spoke to him; and He took of the Spirit Who was upon him and placed Him upon the seventy elders. And when the Spirit rested upon them, they prophesied..." (Numbers 11:16-17, 24-25).
The murmuring wearied Moses and he took his complaint to the Almighty. YHVH directed him to gather responsible leaders who would share his labors. (1) The men were elders of proven faithfulness. (2) They were called and nominated by the discernment of Moses. (3) They were commissioned before the face of YHVH and the congregation. (4) They were divinely approved and endowed with new enablement from heaven, by the Spirit. The prophesying of the seventy elders signaled that the presence of the Spirit, Who had been upon Moses in a mighty way, was also upon his new assistants. When the Most High calls a person to His service He provides them with the wisdom, strength, courage, and a full measure of power to accomplish his or her service, if they can believe without wavering (James 1:5-8). The Spirit came upon Saul in a similar way as He did upon the elders (1 Sam. 10). By the prophet Samuel, YHVH promised the Spirit would come on Israel's first king, and "be with him," to "give him another heart," and then Saul would "be turned into another man." And Saul prophesied when the Spirit came on him.
"Then Miriam and Aaron spoke against Moses...Has the Lord indeed spoken only through Moses? Has He not spoken through us as well? And the Lord heard it (Numbers 12:9) Complaining was becoming a national pastime. This time the murmuring did not originate with the fringe multitude, but with the leadership of Israel, with persons of the same family! Jealousy, resentment, and disrespect was exposed in Aaron and Miriam. They masked their opposition to Moses by their disapproval of his marriage to a woman of a despised race. But they were blinded to Moses' humble character and spiritual greatness. "And the Lord heard it." The proud were humbled and the meek (Moses) was exalted.
The essence of B'ha'alotcha is in the parsha revealing that "God is light" (1 John 1:5). In setting the lamps of the Menorah in the Holy Place, consecrating the Levites, organizing of all Israel, and correcting the people in the march, we see Him "setting up" His lamps. That is, the Most High is seen placing the people and Tabernacle of Israel in order and position, even endowing, adjusting, and correcting them while on the move, so YHVH's light could be revealed to the surrounding nations to the greatest possible extent. Ultimately, B'ha'alotcha points to the Light that came into the world, Yeshua HaMashiach ben Elohim. "There was the true Light which, coming into the world, enlightens every man" (John 1:9).
"When you lightest [raise, light, set up your, position, aim, correct, direct for optimum effectiveness] the lamps..." (Numbers 8:1)
Living the Truth
"Afterward, however, the people moved out from Hazelroth and camped in the wilderness of Paran" (Numbers 12:16).
Israel was still within the region of Paran, but close to the Promised Land. The site is identified with the Wadt Redemat, adjacent to Kadesh, which is the scene of the significant events which follow. We, in a way similar to Israel, are poised on the verge of perhaps the greatest move of Spirit and truth in history, and we want to go forward without stumbling. Therefore, let us take a lesson from the parsha.
"Then Jesus again spoke to them, saying, I am the Light of the world; he who follows Me will not walk in darkness, but will have the Light of life" (John 8:12). Yeshua's Light has been passed unto us--as the lamps of the Menorah were lit from the central stem; as the Spirit upon Moses was transferred to the seventy elders. We must (1) walk in the light, as did the Levites in the Holy Place, and (2) be filled with fresh oil (Holy Spirit) to shed light in dark places, as the Menorah branches illuminated the tent.
A. The Messiah said of us: "You are the light of the world. A city set on a hill cannot be hidden; nor does anyone light a lamp and put it under a basket...let your light shine before men [positioned, raised, placed, lighted; "b'ha'alotcha" ] in such a way that they may see your good works , and glorify your Father which is in heaven" (Matthew 5:14). We are lamps on His Menorah. Our light, the knowledge of Him and His truth, dispels ignorance and superstition.
B. Paul told his students: "...for you were formally darkness, but now you are Light in the Lord; walk as children of Light" (Ephesians 5:8). Position your lamp--your words, works, service, life, priorities and values--for maximum light diffusion; for the greatest percentage of fruit-bearing. Our purpose is the glorify Yeshua.
C. Paul's exhortation to Timothy is also for us: "Instruct them to do good, to be rich in good works, to be generous and ready to share, storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is life indeed" (1 Timothy 6:18). Paul exhorts his spiritual son Timothy to teach others to bear fruit, and perform good works, which allow their enlightenment to shine and bless men and Elohim.
"I can do all things through Him who strengthens me." (Phil. 4:13).
Next week: Parsha Shlach L'cha ("Send for yourself")
