BLESS THE LAND
PARSHA COMMENTARY
Parsha Commentary Study
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Chukat ("Ordinance of")
Bless the Land
Written by Hutch Church
June 2010
Torah: Numbers 19:1-22:1
Haftorah: Judges 11:1-33
Sugg. N.T.: John 3:10-21
Gospel: John 11 and 12
Welcome "If ye abide in Me, and My word abide in you, ye shall ask what ye will, and it shall be done [created; established] unto you" (John 15:7).
The Written Torah: Chukat ("Ordinance of")
Last week: Parsha Korach records Korah's rebellion and the judgment of him and the collaborators who supported his uprising against Moses and Aaron. Among other lessons gleaned from the story, we observed the hazards of pride and unholy ambition, and we learned the value of Paul's perspective, and it's secret: "...for I have learned to be content in whatever circumstances I am [even if that means being a Kohathite helper and not an elevated priest]...for I can do all things [even live with humility] through Him who strengthens me" (Phil. 4:11-13). He is the lifter of our heads.
This week: Our parsha is entitled, Chukat, which means "ordinance" or "decree." Thus, in this section we find the ordinance of the Red Heifer high-lighted. It was a statute instituted for the purification of a person who was unclean by reason of contact with the dead, however light or casual that contact may have been. It seems reasonable from our passage in the Torah to surmise that God finds death obnoxious, as it is a sobering, grotesque reminder of the horrid consequence of sin, which ruins lives, vitiates human potential, and brings people to sad, melancholy, often painful and untimely deaths
.
The fact that YHVH finds death repugnant actually gives mankind a great and logical hope that death will at some point be vanquished and its prisoners liberated from its odious specter [the universal phantasm that haunts and perturbs the human mind]. Is there an assurance for such an expectation of which mankind can lay hold? Indeed there is! "If the ashes of a heifer sprinkling the unclean, sanctifies to the purifying of the flesh: how much more shall the Blood of Messiah, Who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God" (Heb. 9:13-14)?
In Messiah we are free to choose to be self-centered or Yeshua-centered; to keep clean or to remain in contact with the unclean, and defiled. Trouble begins when we forget that we are redeemed and made clean by Yeshua's shed Blood, and are dependent upon Him for victory in life. When we assume authority on our own, and become independent, we end up sliding back into the miry pit from which we were once gloriously delivered. May we forsake all impurity, uncleanness and self-sufficiency, and put on the clean garment of praise and humility. "Such were some of you; but you were washed, but you were sanctified, but your were justified in the name of the Master Yeshua Messiah and in the Spirit of our Elohim" (1 Cor. 6:11). Remember, we have authority only when we are under authority!
Other topics in Chukat include the death of Miriam, the water at Meribah, Moses and the rock, the death of Aaron, the Bronze Serpent, and the battle with the Amorites.
"Then the Lord spoke to Moses and Aaron, saying, This is the statute of the law which the Lord has commanded, saying, Speak to the sons of Israel that they bring you an unblemished red heifer in which there is no defect and on which a yoke has never been placed. You shall give it to Eleazer the priest, and it shall be brought outside the camp, and be slaughtered in his presence" (Numbers 19:1-3).
Contamination and purification are the chief topics of Numbers chapter nineteen, and therein we encounter the laws of the Red Cow, or Parah Adumah. Its ashes were an integral part of a purification ritual for Israelites who had become ritually impure, contaminated by contact with a corpse, and with death, which is rightly despised because it is the shadow of sin (Rom. 5:12) and the wages of sin (ibid 6:23). Death, which was ever prevalent in the wilderness, was regarded as a foul thing, horrible, the least contact with which was to be scrupulously avoided, for it alienated the impure from YHVH and worship. Paul and John declared death to be an enemy of Messiah (1 Cor. 15:26; Rev. 6:8; 20:14). In the time of Moses, one who came into contact with the dead, even indirectly by entering a tent where a corpse lay, was unclean for seven days. The Kohen who performed the purification rituals themselves became impure, and had to bathe themselves and their clothes before entering the camp by evening. The law of the Red Heifer was given not at Sinai but in the wilderness, at a time when Israel was under judgment for rebellion, and having to cope with the death of mounting numbers of people. Extraordinary measures were necessary for the spiritual restoration of the nation. The special provision was given at a time when, because of the spiritual defilement of many people and their alienation from the Tabernacle, the normal sacrifices and rites had been suspended. A sacrificial animal was chosen, a single Red Cow, quite a contrast for the number, variety, and repetition of the ordinary sacrifices of the Mosaic Law. The circumstances, victim, and the manner of sacrifice were admittedly different. The Red Cow was led outside the camp, slain by others in the presence of the high priest, the blood was sprinkled before the Sanctuary, and the rest of the blood was burnt with the carcass. Hyssop, cedar, and scarlet were all mingled in the burning of the animal. In the procedure, all the participants (other than the observing, attendant high priest) became unclean.
[Note: One red heifer availed for centuries. Only six are said to have been required during the whole of Israelite/Jewish history; for the smallest quantity of the ashes availed to impart the cleansing virtue to the holy water. Had it indeed been possible to preserve the ashes from unavoidable waste, no second red heifer would ever have needed to be offered. Even so, the sacrifice of Messiah is one, and only one, as opposed to all the sacrifices of the law; and this because of the availing power of it and the cleansing virtue of His atonement endure forever, without the slightest loss of efficacy or the possibility of being exhausted." 'The Remedy of Death', Numbers, Pulpit Comm. Pg. 244.]
The ashes were the residue of the entire sacrifice, including the blood. They (the ashes) were laid up, stored in a clean place outside the camp. When needed, the ashes of the red heifer were mixed with "holy water" [set apart for sacred use] and made a purification for sin and uncleanness for Israel, to deliver the people from bondage to spiritual impurity and death. The holy water mixed with the ashes would be applied with hyssop by a clean person. The holy water, with the ashes mixed in, was sprinkled upon the unclean person on the third and seventh day, when he would bathe, dress, and be clean. This speaks of (1) the cleansing power of the atonement and the resurrection (third day), wherein we rise from the death of sin into righteousness, and (2) the Sabbath, when we rest (seventh day) from our labors by denying our own wills, and living for God and our fellow man.
[Note: Hyssop is a common but lowly plant (of no particular merit or esteem) used as the aspergillum in the ritual. An aspergillum is a brush or a small perforated container with a handle that is used for sprinkling holy water in a liturgical service.]
"But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from among the congregation because he has defiled the sanctuary of the Lord: the water of separation has not been sprinkled upon him; he is unclean" (Num. 19:20).
Thus, there was no cleansing and no deliverance from uncleanness, spiritual death, and separation from YHVH, for Israel in the wilderness apart from the sprinkling of the ashes. If any wilderness Israelite was not purified in the divinely appointed way, he rejected a great personal benefit, and brought down upon himself Yahweh's wrath as one who defiantly and arrogantly defiles His sanctuary. The application of "water and ashes" is a picture of the sprinkling of the Blood of Yeshua on the Mercy Seat in heaven, Whose Blood purges the conscience of man from dead works to serve the living, risen Redeemer. (Mt. 22:11-13; John 13:8-11; 1 Cor. 3:16-17; Eph. 2:20-22; Heb. 10:29).
"And it shall be a perpetual statute unto them..." (Num. 19:21).
The Red Heifer purification rite was an ongoing necessity; thus it was in "perpetual" demand. In the forty years of wandering, death was constantly manifesting itself among the people and frequent, even daily contact with the dead was unavoidable. Touching a dead body, the grave, the tent of the deceased, a bone, or discarded clothing were all sufficient to defile someone, and any other person the defiled person touched. Such was the severity and spiritual contagion of the contamination that resulted from contact with death. Hence, spiritual and physical death were seen with increasing clarity as the onerous penalty of sin, and in this way Elohim taught Israel the debilitating effect, both individually and corporately, of sin and the need for perpetual purifications. John stresses the same point in his epistle by pointing to Yeshua: "But as we walk in the light, as He is in the light, we have fellowship one with another, and the Blood of Yeshua Messiah His Son cleanses us from all sin" (1 John 1:7).
But the Red Heifer offering was needed for important, relevant morale reasons too. Recalling the death toll of plagues behind them, and the prospect of an entire generation perishing during forty years in the wilderness before them (at least 100 victims, friends, and family members per day), the haunting specter of physical death was a gloomy, ever-present companion to the wandering Israelites. They had been, after all, sentenced to walk for decades until a generation of countrymen fell beside them, one by one. [Further, there would be deaths during their wandering from other reasons as well.] By the experience, the generation entering Canaan would know that sin and death are connected. Consequently, the purification ritual of the Red Heifer served for (1) ceremonial restoration, (2) relief from the oppressive prospects of uncleanness, and (3) a hope for a better life. Without the special provision of the Red Heifer restoration ritual, Israel may have easily become calloused and indifferent to death, cynical, and unable to clearly see beyond the loss of life to the hope of the promised land.
[Note: Many people believe that the Second Coming of Messiah Yeshua cannot occur until the Third Temple is constructed and dedicated in Jerusalem. We are told that the purification ritual for the temple would require the ashes of a flawless Red Heifer born in Israel. Also the Ark, which Orthodox rabbis claim remains hidden under the Temple Mount, will need to be recovered and returned to its position in the Holy of Holies.]
"Symbolically, the 'Cow' came to atone for the sin of the Golden 'Calf,' as if to say let the mother come and clean up the mess left by her child. If so, this explains why the commandment was directed to Aaron, the one who made the calf.
"Many other aspects of the service also allude to the idea above, that the Red Cow atoned for the sin of the Golden Calf. Its color is red, which symbolizes sin (See Isaiah 1:18); it was not ever to have borne a yoke, to symbolize a sinner who cast off God's yoke from himself; and it was burned, just as Aaron had cast gold into the fire to produce the Calf (Exodus 32:20). The [purification] ritual involves the use of cedar-wood, hyssop, and a thread dyed with the blood of a worm (verse 6), a combination that signifies sin and repentance: a sinner has been haughty like a lofty cedar tree, and in order to gain atonement he must humble himself like a blade of hyssop and a lowly worm (see Leviticus 14:4). Just as the sin of the Golden Calf was never completely forgiven (see Exodus 32:34), the ashes of the Red Cow were preserved (Rashi to v. 22 citing R' Moshe HaDarshan). [Chumash, Parashas Chukas, pg. 839.]
Hebrew/Jewish scholars have described the law of the Red Heifer as the quintessential "decree of the Torah" (verse 2). [Note: Quintessential: the essence of a thing in its purist and most concentrated form; representative. Yeshua is the quintessential Israelite. His life is in every born-again believer!] Their meaning is that the logic of the law is beyond human understanding. For instance, an apparent paradox in the decree leaves one scratching his/her head: the ashes of the Red Cow purified people who were contaminated; but, at the same time, those who participated in its preparation became defiled and regarded as unclean. Verses 7 through 10 indicate that the priests who performed the purification service became contaminated, and their clothing also! As a result, both the persons and their clothing had to be immersed in a mikvah, and then the contamination would be entirely lifted from them by nightfall.
YHVH has appointed for us as a purification from sin and uncleanness. Centuries ago, one could have touched the dead and said, What's the difference?" Today, one can persevere in sin, ignore the precious Blood of the Lamb, and ignorantly say, "What's the big deal?" There may even be no immediate difference to appear between the cleansed and the defiled. Nevertheless, there is a difference between being declared legally clean and declared unclean, a big one. It is the difference between heaven and hell. The big deal is the better resurrection. Eternity will tell the tale. "If the ashes of an heifer sprinkling the unclean, sanctifies to the purifying of the flesh: how much more shall the Blood of Messiah, who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God" (Heb. 9:13-14). [Note: Messiah has obtained for Redeemed Israel truly wonderful spiritual blessings the Mosaic Covenant could not provide. Because of our limited space, I will only list several, and them with only a brief comment. The New Covenant has provided: (1) A better High Priest, Yeshua, Who has been counted worthy of more glory that Moses or Aaron, and is the Mediator a New Covenant (Jer. 31:31-33; Mt. 26:26-29). (2) A greater, nobler Tabernacle. The place of our High Priest's services is in the highest heaven. (3) A richer Sacrifice. Yeshua has entered the Most Holy Place "through His own Blood." Yehsua's Blood is: a. Human blood. Our High priest was born of a woman. He is "bone of our bone." b. Holy blood. Yehsua offered Himself "without spot or wrinkle." His earthly life was without flaw or sin. c. Heavenly blood. Yeshua had an "eternal Spirit." He possessed the divine nature without limitation, and is personally and literally almighty God, Deity in the flesh (Ps. 102:25; Isa. 57:15; John 1:1-14). His goings forth are from long ago, From the days of eternity" (Mic. 5:2). (4) Finally, the New Covenant provides a better cleansing. The Levitical sin offerings did purify Israelites. They were appointed to effect only legal and ceremonial cleansing. The sprinkling of the "ashes of the Red Heifer" mixed with water removed defilement from the person who had come into contact with the dead (Num. 19:2-9). But the Blood of Messiah washes away (not only covers) our sin and cleanses our consciences from "dead works." Thus, we have in the New Covenant (5) a more blessed redemption. Through Messiah we have free access to the Almighty, freedom to serve Him, a new spirit, and eternal life (John 4:21-24).]
Thirty eight years in the wilderness pass...
"Then the sons of Israel, the whole congregation, came to the wilderness of Zin...Miriam died there and was buried there" (Num. 20:1).
About thirty-eight years had passed since the events of chapter nineteen. With chapter twenty we read that Israel was headed into a new era. The generation of spies had perished in the years of wandering in the Wilderness, and the new generation was alive and coming into position to enter Canaan. The nation of Israel reassembled itself in Kadesh, the same neighborhood where they had rebelled in the beginning, and from where they were dispersed decades earlier. The Torah records the events of Israel's last year in the Wilderness and the commandments--some old, some new--that Moses passed to the people.
"There was no water for the congregation, and they assembled themselves against Moses and Aaron. The people thus contended...why have you made us come up from Egypt...Moses and Aaron came in from the presence of the assembly to the doorway of the tent of meeting and fell on their faces. Then the glory of the Lord appeared to them; and Yahweh spoke to Moses..." (Num. 20:2-7).
The people were thirsty and began to corporately complain, risking a duplication of the sins of the previous generation. They had not experienced a lack of water in their wandering, but at Kadesh became alarmed, and were hasty in their demand. But they did not gripe about the manna, or demand meat, or whine about returning to Egypt, as had their parents. They wanted water. The vocal ringleaders were probably the survivors of the older generation, with similar, complaint-prone dispositions, who carelessly and without reserve expressed the sentiments of the bulk of the people. Their need was legitimate, though why they lacked water suddenly at this very late stage of their journey is not known. During their previous sojourn at Kadesh there had been no issue about the supply of water. After thirty-eight years, however, the original source may have become insufficient. In any case, Moses and Aaron fell on their faces, and the glory of the Lord appeared to them. Yahweh was indulgent and, despite the provocative manner of the restless congregation, spoke to Moses.
"Take the rod; and you and your brother Aaron assemble the congregation and speak to the rock before their eyes, that it may yield water. You shall thus bring forth water for them out of the rock and let the congregation and their beasts drink (Num. 20:8).
Before, Moses had struck the rock (Exodus 17:6) with his rod, and the miraculous water flowed. This time he was ordered to speak to it. The definite article the, in the phrase, "...to the rock," indicates the featured rock was a known rock. "The Sages teach that God had created a rock that He used often as a source of miraculous waters. This was the rock that the angel revealed to Hagar when her son Ishmael was dying of thirst (Genesis 21:19), and from which Moses was commanded to draw water nearly forty years earlier (Exodus 17:6). And that same rock accompanied the people throughout their wanderings (1 Cor. 10:4), as long as Miriam was alive. After her death, it ceased to yield water and was hidden (Ramban)." Some scholars teach this happened because the people did not mourn Miriam's death, and shed no tears for one who had played a significant part in the story of Israel.
"Listen now, you rebels...Then Moses lifted up his hand and struck the rock twice with his rod; and water came forth abundantly..." (Num. 20:10-11).
As commanded, Moses took the rod and left with Aaron to gather the assembly and give them drinking water in such a way that the Name of Yahweh would be sanctified. Moses ended up striking the rock twice, not speaking to it.
[Note: There are a number of fascinating reasons explaining this incident of the rock, but we have space to cover only one: Verse 10 speaks of this rock, designating a distinct one. "...the Midrash infers that the people pointed to a specific rock and demanded that Moses bring water from it. To this, Moses responded, 'Can we bring water from a rock other than that designated by God?' Moses had been commanded to find the original rock, but it was gone from view (Rashi).
"God had commanded Moses to speak to the rock that had given water before, but he could not find it. He (acquiescing to the assembly's relentless badgering) spoke to a different rock but nothing happened. [Moses reasoned that if he had found the proper rock, speaking would have sufficed. But since he could not find that rock, he thought he would have to strike a different one, following the precedent of Exodus, when he performed the miracle by striking the stone; otherwise, he reasoned, why had God commanded him to take the staff with him? (Beer Mayim Chaim).] He struck a rock, but since that was not how the miracle was supposed to come about, only a trickle of water emerged, so he struck again, whereupon a torrent of water began to flow (Rashi). Apparently, Moses should have spoken to rock after rock until he came upon the right one, but the people's intemperance provoked him to anger. As the Sages put it, once he became angry, he erred in judgment and struck the rock (see Rashi to 31;21)." [Chumash; Chukas. pg. 844.]
The idea is that if Moses and Aaron had had sufficient faith and continued to speak--and had not fallen to agitation, anger, and unbelief which in turn aroused him to misrepresent YHVH by railing at the people--water would have come from the proper rock and Yahweh's Name would have been glorified. Then the entire new generation would have learned the intended valuable lesson that "if a rock, which does not speak or hear, and that does not need sustenance, carries out the word of God, then surely we should do so" (ibid.).
Anyway, in the end, the sin of Moses failing to sanctify YHVH before the people was spiritually debilitating. It: (1) Resulted in the failure of the glory of YHVH to appear; (2) Caused those in the camp who were unsteady in faith, and distant, to become even further distanced from YHVH. All eyes had been upon Moses, the highly influential leader of the people. His example was not that of an obscure man. YHVH wanted to be gracious to Israel, but the conduct of the two leaders spoiled the event, and hampered a joyful outcome; (3) Occasioned Moses and Aaron to lose the opportunity of entering Canaan with the company of Israel.] Do not lower your guard. See: 1 Peter 5:8. As one nineteenth-century wit once remarked, "It may not be our own fault if we are ridiculed; it is always our fault if we are ridiculous."
"Then the Lord spoke to Aaron and Moses...Aaron will be gathered to his people; for he shall not enter the land which I have given to the sons of Israel, because you rebelled against My command at the waters of Meribah" (Num. 20:23-24).
Aaron died at one hundred and twenty-three years old, on the first of Av, after spending his last forty years in the Wilderness. He was succeeded by his son, Eleazar. According to the commentary, Aaron had the privilege and satisfaction of seeing Eleazar, his beloved and faithful son, fully dressed in the ceremonial garments of the Kohen Gadol before he died.
We close the comments on Moses and the rock with this remark, which is worth a moment of reflection: "Those who fail to sanctify [honor, welcome, and make room for] God before the people, and make [favorable, reverential conditions for] His glory to appear [and bless the assembly], must in turn bear the humiliation [failure, disappointment] before the people." [Y, Numbers, Pulpit Comm., pg. 266.]
After Aaron's death, and the period of mourning that followed, Israel resumed it journey to the Promised Land.
"When the Canaanite, the king of Arad, who lived in the Negev, heard that Israel was coming...he fought against Israel and took some of them captive. So Israel made a vow to the Lord, and said, If you will indeed deliver this people into my hand, then I will utterly destroy their cites. Yahweh heard the voice of Israel and delivered up the Canaanites..." (Num. 21:1-3).
The Israelites did end up conquering the cities of Arad, but not until Joshua's time (Jos. 12:14). The event is spoken of prophetically, as if it had already happened. Moses' vow of consecration was fulfilled when the new generation of Israelites were circumcised at Gibeath-haaaraloth, the hill of the foreskins, just prior to Israel's attack against Jericho.
[Note: "More than half of Israel is desert, including the whole of the southern half of the country, which is taken up with an awesome expanse of scorched rock and raw, naked mountains and scored by arid, bone-dry valleys. This is the Negev, [a] picture-book desert, where the harsh dryness, consuming heat and intense light can thrill you--or kill you. Anyone exploring off the beaten path here, or even stepping out of their car for a quick look around in some desert location, will realize within seconds that it is vital to take precautions...The Nabateans, originally a nomadic Arab people, built...even small towns such as Avdat, in this empty land...Water cisterns were placed in flood valleys to catch the runoff after rare desert rains. It has been estimated that a Nabatean settlement collected enough rain in half an hour to provide water for three years..." Today Arad is a modern thriving town perched on a hilly ridge west of the dead Sea. Israel, Fodor, Pg. 225.]
The Living Torah: "I did not come to abolish but to fulfill" (Mt. 5:17).
"Then they set out from Mount Hor...the people spoke against God and Moses...there is no [ordinary supply of] food and no water, and we loathe this miserable food [manna]. The Lord sent fiery serpents among the people so that many people of Israel died. So the people came to Moses and said, We have sinned...Then the Lord said to Moses, Make a fiery serpent, and set it on a standard...And Moses made a bronze serpent and set it on a standard...if a serpent bit any man, when he looked to the bronze serpent, he lived" (Num. 21:4-9). The token of Yeshua's presence always accompanied the people: manna (John 6:32; 48-51) and the rock that produced the water (1 COr. 10:4; John 7:37).
The traveling began again, and though it was demanding on body and soul [the Arabah is hot, barren, rocky, stony, and subject to blinding sand storms], but there was no justifiable reason for Israel's forthcoming complaints. Their renewed grumbling was unfounded. Nature may have withheld bread and water from Israel, but Yahweh was continuing to faithfully supply them. Still, the people complained again, prompted by the roundabout route by which they were led in order to avoid entering Edom and incurring conflict with the populace. "And Edom came out against him with much people, and a strong hand. Thus Edom refused to give Israel passage through his border: wherefore Israel turned away..." (Num.20:20-21). [Note: Esau and Edom are synonymous/equivalent. "Esau took his wives of the daughters of Canaan...took his wives, and his sons, and his daughters and...went into the country...Thus dwelt Esau in Mount Seir: Esau is Edom" (Gen. 36:1-8). Edom's withstanding of ancient Israel is prophetic of the resistance they have shown, and are still showing to Judah, and will continue to manifest against the return and settlement of Judah and Ephraim to the land of Israel in the end-time. Esau married daughters of Ishmael, the son of Abraham and Hagar. (Gen. 28:9). He later intermarried with the people of Canaan. (Gen. 36:2). His descendants, who went on to intermarry among the surrounding nations, include Amalek, who fought Israel when they came out of Egypt (Gen.36:12-16). Today Esau is represented by the Arab and Palestinian Muslims [Islamic confederation] who employ terrorism in their ongoing effort to defeat Israel and weaken America. Edom wants to kill or dominate Jews and Christians, and intends someday to own and occupy Israel and Jerusalem. Though the houses of Judah and Ephraim--the land of Israel and the Israelite nations of the west, the USA as chief among them--will experience warfare and tribulation (Isa. 1:17; Ezek. 35:15; 38:15-23), they will repent, recover and revive. But Edom will eventually, come under the full weight of the wrath of YHVH. See also: Isa. 11:11-14; Ezek. 38:21-23; Obad. 1:17-21; Zech. 9:13-16; 10:3-10.]
The complaining once again spread, and dissatisfaction mounted. Thus, the sons of Israel provoked Yahweh's anger as before. Afraid that they were moving away from Canaan rather than toward it, they wanted instead to enter the land by the shortest and most convenient means. Their ungrateful murmuring opened unholy doors. Poisonous serpents, agents of divine punishment, went freely among the people and bit many. The desperate sons of Israel then pleaded with Moses, beseeching him to pray that Yahweh would accept their repentance. Moses did, and Yahweh ordered him to make a serpent and place it on a pole. When the smitten Israelites looked up at Moses' copper serpent, they were miraculously cured.
Israel's discomfort led to discouragement, which in turn gave rise to their murmuring and complaining. Of course, their hardships were exacerbated by Edom's defiance and unkindness. Notwithstanding, their unholy complaining about Moses and manna naturally led to the next step, sin and its ravages. Judgment resulted. The many intractable malcontents, who were really "contagious contaminants," had to be removed [excised], lest the unthinkable happen, and Israel balk again and fail to enter and conquer Canaan. Thus, serpents came and many Israelites died from their bites. Evidently the venomous snakes were everywhere, as had been the frogs in Egypt forty years before (Ex. 8:3-4), and the people were terrified and couldn't sleep, never knowing if or when a deadly and painful bite might occur. But Yahweh provided a salvation for His repentant ones.
The brazen serpent is a type of Messiah. "God sent forth His Son." 1. Moses made a serpent of brass that resembled the fiery asps of the area. Even so, Messiah was deity incarnate but made in the likeness of man (Micah 5:2; John 1:1-18; etc.). 2. The brass serpent had no venom. Yeshua was without sin, perfect humanity, with no guile found in his mouth (1 Pet. 2:22). 3. It was lifted up upon a standard. Yeshua was lifted up on the cross, an ensign to the nations, that all eyes would be drawn to the symbol of salvation. He was lifted up to bring all men unto Him (John 12:32-34). 4. Whoever looked up at the brass serpent was healed of the bite of the venomous serpent. Herbs and charms could not expel the poison from their blood. Also, everyone who beholds Messiah on the cross with the eyes of faith is divinely healed of the poison of sin and delivered from the sentence of death inflicted by the old serpent, Satan, and has "everlasting life." Institutional religion offers no cure to sin (John 3:14-15). 5. Every afflicted Israelite within sight of the brass serpent on the pole (standard) could have been healed, but only the ones who looked up ["whosoever believeth"] at the serpent in faith were healed. Even so, Yeshua calls all men, "Come unto Me, all who are burdened and heavy laden...and you will find rest [peace; absence of disturbance; healing] for your souls.." (Mt. 11:28-30) Yet, despite the broad proclamation of the Word, the serpent as well as the cross, are "foolishness" to the scoffer (1 Cor. 1:18-25). 6. The supernatural healings were by the goodness and power of YHVH, Who used the brazen symbol to effectuate faith in the hearts of the people. It is Yeshua Who "...upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of Majesty on high" (Heb. 1:3-4).
We do not read that the snakes were removed from the camp or region. The sons of Israel simply had to live in a state of faith. Similarly, Yahweh's divine remedy for sin, Yeshua's atonement, has saved believing men but it has not removed sin from the world at this time. Therefore, since sin still wars against our souls, we have need of Apostle John's encouragement, that is given to all Yeshua' disciples, to stay in the faith: "We know that no one who is born of God sins; but He who is born [begotten-Yeshua] of God keeps him, and the evil one does not touch him. We know that we are of God, and that the whole world lies in the power of the evil one. And we know that the Son of God has come, and has given us understanding so that we may know Him who is true; and we are in Him who is true, in His Son Yeshua Messiah. This is the true God and eternal life" (1 John 5:18-20).
Accordingly, we learn that it is very unwise to give discouragement a foothold in our minds, as it is a favorite weapon in the arsenal of the rulers of darkness to stumble believers, and precipitate murmuring and unbelief. Because of that, Paul writes a very important exhortation for the saints, one that must be remembered and followed if we wish to overcome and enter our own "promise land" in a timely fashion. He says to, whether we feel like it or not, "Rejoice always; pray without ceasing; in everything [not for everything, but in everything] give thanks; for this is God's will for you in Messiah Yeshua" (1 Thess. 5:16-18). Amen!
After the episode with the brazen serpent, Israel went forward again. However, we read of no more large-scale, leader-led complaints or rebellions, but sense the emergence of another spirit within the congregation--one of hope, faith, and patience.
The Holy Spirit/Ruach HaKodesh
"From there they continued to Beer, that is the well where the Lord said to Moses, Assemble the people that I may give them water. Then Israel sang this song: Spring up o well! Sing to it! The well, which the leaders sank, Which the nobles of the people dug, with the scepter and with their staffs" (num. 21:16-18).
This is the first time Israel sang a song of joy since the triumph of the Exodus forty years earlier. It was over the digging of a well from which Yahweh brought them an abundance of fresh water. Having to dig for water instead of receiving it directly from the rock was a signal that the end of their wilderness journey was near, when Israel would transition from receiving miraculous provision to obtaining sustenance from their natural labor in the fertile land. The spirit of joy in the song is a stark contrast to the bitter complaining heard so often in the desert. As Israel marched, Moses had suddenly heard His word, a divine communication about where to "dig" for water. The people quickly went to work, digging with staffs and wooden paddles, the only tools in their hands. Their efforts were rewarded as water and song sprang forth.
For us, the Holy Spirit is a well provided for us by Messiah, filling us with His joy and faith. "...but whoever drinks of the water [Holy Spirit] that I will give him (John 14:1-26) shall never thirst; but the water that I will give him will become in him a well of water springing to eternal life" (John 4:14). Wherefore, a born-again believer can say, "I will pray with the spirit...I will sing with the spirit..." (1 Cor. 14:15). The Spirit Himself gives us instructions, directions, and inspires believers with prophetic songs to sing concerning the great things the Almighty One has done.
"Remember the Word unto thy servant, upon which Thou hast caused me to hope. This is my comfort in my affliction: for Thy Word [spoken and written] hath quickened me" (Psalm 119:49-50).
As Moses did earlier, the servant-writer of the Psalm had a divine communication appointed unto him. Because of the word spoken to him, the afflicted writer had a great hope to which he could cling. Afflictions and trials, from whatever source, occupy a large measure of life and influence the shape of our characters and destinies. Sometimes these adversities and demands are too powerful and unrelenting for us to handle in our own strength, and so we remember YHVH, Who we may have forgotten in our prosperity and times of ease. Then we [each] cry out from under our growing burdens, "Deliver me!!" And He hears our appeal, sends His Word [answer, direction, plan, supernatural power, angels, and more] and delivers us.
But some things, it seems, we will learn only under stress and tribulation. Change does not come easily for most people. Yet, while we go through the School of Messiah, He is ever our refuge. His Word/Voice in our trials brings us from half-heartedness to whole-heartedness, from uncleanness to cleanness, from uncertainty to certainty, from defeat to victory. Listen for His voice. Sometimes the Spirit will speak to (into) us about things to come (John 15-16) and give us a certain knowing. We often call this intuition. Men as well as women both have it. A believer's intuition is known by a deep spiritual sense, or feeling. It is not a physical feeling, nor is intuition produced from the mind, because it is not based upon reason, knowledge, or carnal emotions of the soul. However, one must judge carefully all intuitive promptings to determine that the source of the inner knowing is, indeed, the Holy Spirit.
[Note: "For we walk by faith and not by sight" (2 Cor. 5:7). Everything concerning our relationship with Yeshua, and the Father, has to do with the Holy Spirit. He establishes our bond of intimacy and unity with the Almighty. This fact brings us to an important point: Returning Israelites/believers should therefore become mature in the ministry of the Holy Spirit. But men in particular must be encouraged in the truth, that they are intuitive beings who are well-able to function with sensitivity to the leading and the gifts of the Spirit, and to perceive what He is doing within their regenerate spirits. Too often men are encouraged, even expected, to function in the exercise of logic only (primarily). Thus they tend to become disinterested in meaningful, intimate interaction with the Spirit. Going along with this idea, and giving up this spiritual ground is irresponsible, and a big mistake. Maintaining the incorrect perception of male believers as basically logic-oriented only, or that they are somehow innately unintuitive or insensitive, restricts their hope, narrows their vision, and limits their spiritual potential. Such a notions tends to "dumb down" a large segment of the Body of Messiah and limit the flow of the Spirit's ministry in the family and assembly. We must correct this distortion. Encouraging boys and men to develop their Spirit-quickened intuitive potential to hear and sense His voice and leading is critical to restoring power and leadership to Messiah's congregations. Further, it would go a long way in restoring them as the spiritual priests in their homes. John was speaking to men when he said, "He will tell you things to come..." (John 16:13). Boys and girls, men and women are all called and enabled to listen and hear from the Holy One of Israel. Spirit-sensitivity for all is part of the mutual inheritance of Redeemed Israel.]
Speaking and praying in the Spirit (tongues) helps us all to become more sensitive to His voice, in whatever form it takes. Men, take up this exercise. Here are three more benefits of using you prayer language--speaking in tongues, regularly:
7. When we pray in the Spirit (with our spirit), we offer a divinely inspired, empowered prayer to Yahweh which is in agreement with Him. "God's Spirit touches our spirits and confirms who were really are. We know who He is, and we know who we are: Father and children. And we know we are going to get what's coming to us--an unbelievable inheritance" (Romans 8:16-17 The Message)!
8. Praying in tongues enables us to pray for things and situations beyond the scope of our natural knowledge or comprehension, and thereby renders believers more effectual and availing. "Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered" (Rom. 8:26).
9. Speaking in tongues enables our spirits to respond and resound with the Holy Spirit, place us "in gear" with the mind of Messiah, and lay hold of the promises of our redemption in Yeshua. "The Spirit Himself bears witness with our spirit that we are the children of God. And if children, then heirs; heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together" (Rom. 8:16-17).
Weekly Parsha Commentary Study: Chukat ("Ordinance")
Numbers 19:1-22:1 [Torah]: Red Heifer/Death of Miriam/Murmuring/Water at Meribah/Moses strikes the rock and is rebuked/Edom refuses Israel/Death of Aaron/Arad conquered/More complaining/Bronze serpent/Sihon and Og; Amorites defeated/Moab.
Judges 11:1-33 [Haftorah]: Jephthah's hasty vow/He defeats the Amorites.
John 3:10-21 [Sugg.N.T]: Nicodemas/Faith and the New Birth.
John 11 and 12 [Gospel]: Resurrection of Lazarus/Mary anoints Messiah/Yeshua foretells His death.
Prayer: "Open my eyes that I may behold wonderful things from your law" (Psalm 119:18).
Explanation: The study's scheduled Scriptures (above) and the following questions are (1) the heart of the commentary study from which the readers can be most enriched, for from them the student learns on his/her own with the assistance of the Holy Spirit. We encourage the students/readers to rely upon the Holy Spirit for divine insight, inspiration, and illumination. He is the primary Teacher for our commentary, not this writer. In this way the Scriptures and the questions become (2) the means of practice (exercise) for listening to the word/voice of Elohim. They are (3) the expected channel through which the Spirit will directly communicate personal edification, instruction, and understanding to the reader.
We recommend that you read the weekly questions and keep them in mind as you study the texts. Write out your answers and what you have heard/discerned from the Holy Spirit, and share them with your study group. The Torah reading is briefly commented upon, but the Haftorah, New Testament, and Gospel readings are left entirely for the reader's personal study and commentary.
Study Questions:
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 and unites all the parsha readings, as you perceive it.
3. Relate your main, common theme to the assigned Gospel chapter(s). Where or how does Yeshua demonstrate your central truth?
4. What does this week's parsha teach you about your Hebraic heritage/Hebrew roots?
5. In what way did the Holy Spirit lead you, speak to you, commune with you, or teach you this week?
Bless the Land
"And from the wilderness they continued to Mattanah, and...to the valley that is in the land of Moab, at the top of Pisgah which overlooks the wasteland" (Num. 21:18-20).
The ridge of Pisgah was part of the Abarim mountains west of Heshbon. From its summit one can view the valley of Jordan and the hills of Palestine. The field (or wasteland) was the treeless expanse north of Arnon, drained by the Wady Waleh.
1. Pray for Israel.
"This is the way you shall bless Israel. Say to them..." (Numbers 6:23). Read the history brief, then (1) stretch your hands out toward Eretz Yisrael, (2) declare the Word of Elohim over the land.
History serial: In 1920 Israel/Palestine was under British Mandate. At the time the Third Aliyah (1919-1923) began, and 40,000 Zionists, who had received military and agricultural training, came to Eretz Yisrael from Eastern Europe, some all the way by foot! They impacted the farming industry and also formed the Haganah, and underground military organization founded to protect Jewish people in Israel/Palestine. In 1920, the Vaad Leumi came into being too. It was set up as the Jewish National Counsel for the oversight of their communities.
Also in 1920 the Jews started the kibbutz and moshav movements, and founded the large labor union, Histadrut as well. Further, Hebrew was declared to be the official language of the Jews living in Israel/Palestine. Jews living in the land were called Yishuv.
The kibbutz movement began with the second and third immigration waves (aliyahs) 0f 1904-1914 and 1919-1923. They were egalitarian work communities where the members owned no private property and decisions were made by the members. Moshavs were cooperative villages or rural communities. Members did not purchase their land and homes, but leased them. They were managed by committees and offered free services for the resident families. A moshav, which means "seat", accepted members only after they were carefully screened and vetted. The first moshav was named Nahatal. As the consequences of Zionism became more and more prominent, and kibbutzim increased, the Arabs who lived in the affected regions began to become more resentful. Bless the Land. Use the Aaronic Blessing of Numbers 6.
2. Pray for Jerusalem.
"Pray for the peace of Jerusalem: May they prosper who love you" (Ps. 122:6). Stretch out you hands to the City of the Great King, lift up you voice, and say, "May peace be within you (verse 8), with prosperity in your palaces and riches in your rooms."
3. Pray for America/Pray for your nation.
"...say to the breath, Thus saith YHVH Elohim, Come O four winds, O breath, and breathe on these slain, that they come to life..." (Ezek. 37:9). Prophesy out loud His Word of Life over secular America [or your own country].
4. Sing the Song of the Lord. [Prophetic praise and worship]
"His song will be with me in the night, A prayer to the God of my life" (Psalm 42:8).
This psalm was probably written during David's flight from Absalom and Jerusalem when he spend several months in the Trans-Jordan territory. It describes his intense yearning after Yahweh, declaring that only the living Elohim can satisfy the longing of the spirit of man. David is lifted. Even in the trials of the dark hour his faith arises as he proclaims, "YHVH will command His loving-kindness" (verse 9). Sing an inspired prophetic blessing over Israel.
Conclusion
"Then Israel sent messengers to Sihon, king of the Amorites, saying, Let me pass through your land...we will not turn into field or vineyard; we will not drink water from your wells...But Sihon would not permit Israel to pass through his border. So Sihon gathered all his people and went out against Israel..." (Num. 21:21-23).
The Amorites were not related to the Hebrews as were the Edomites, Moabites, and Ammonites, who claimed descent from Terah, Abraham's father. History suggests that Sihon and his people may have been intruders into the region from the north. [Note: The Ammonite national "god" was Chemosh, identified as the male deity of Phoenicia. The idol's image appeared on the coins of Areopolis as a god of war armed with fire torches. Human sacrifices were offered to Chemosh (2 or. 3:26-27). "He hath given his sons..." (verse 29). Of course, Chemosh, like any idol or false deity, could not save the Ammonites, or their children.] King Sihon resisted Israel passage through their land, and Israel was ordered to smite him, which they did. (De. 2:24). "And Israel smote him with the edge of the sword" (verse 24). The first hindrance to entry into Canaan was removed.
"And I will bless those who bless you, And the one who curses you I will curse" (Gen. 12:30).
Israel politely and peaceably requested passage through the Amorites land. By so doing, the potential for great blessing was being extended, but the arrogant Sihon rejected it. Israel gained confidence in their fight in Moab, and more valuable fighting experience in defeating Ammon. Little is known of King Sihon. He lived in Heshbon. He was the conqueror of Moab, and more fierce than the Canaanite rulers, but he perished anyway because Israel fought against him in faith. The basic choice of the blessing or curse is presented to each of us daily.
"If possible, so far as it depends on you, be at peace [live peaceably] with all men" (Rom. 12:18).
Living the Truth
"Then they turned and went up by the way of Bashan, and Og the king of Bashan went out with all his people, for battle at Edrei. But the Lord said to Moses, Do not fear him, for I have given him into your hand, and all his people, and all his land..." (Num. 21:33-34).
[Note: Og was an ancient Amorite king who was slain, along with his army, by Joshua and the sons of Israel at the battle of Edrei. Og means "gigantic". Apparently he was, indeed, a giant. According to several traditions, Og rode out the deluge clinging to Noah's ark! In Islamic lore his name is 'Uj ibn Anaq, one of the giants mentioned in the Qur'an. In any case, Og ruled a large and fertile land which contained some sixty walled cities with bars and gates, and many un-walled towns and villages. His capital was Ashtaroth which was also the worship center of the fertility goddess. Og is famous for his large bed (Deut. 3:11), which was made of Iron and measured 9 cubits (about fourteen or so feet) by four cubits (six or so feet). His kingdom was given to the tribes of Reuben, Gad, and the half-tribe of Manasseh.]
The King of Bashan and his walled cities were formidable, and a wonder to tent-dwelling Israel. "So they smote him" (verse 35). The nation of Israel moved forward and pitched in the well-watered steppes of Moab, probably while their armies were active in their northern conquests.
The ordinance of the Red Cow, the incident with Moses and the rock, the corrections against complaining, and the victories of Israel over Arad, Sihon, and Og, were all providentially ordered to prepare, encourage, and animate Israel for the work of conquering Canaan. "And we know that all things work together for good to them that love God, to them that are called according to His purpose" (Romans 8:28). Having read of the remarkable events in Chukat we appreciate Isaiah 55:11 strongly affirming the dependability of the Almighty's promise, which He will perform regardless of any resistance formed against it. "So shall my word be that goeth forth out of my mouth: it will not return unto me void, but it shall accomplish that which I please, and it shall prosper in thing whereto I send it."
Next week: Parsha Balak ("Balak")
References include: Chumash; Speaking in Tongues, M. Chavda [adapted material; rewritten]; Messianic Messages; Exploring Israel; Chassidic Masters; Pulpit Commentary.
