BLESS THE LAND
PARSHA COMMENTARY
Parsha Commentary Study
Korach ("Korah")
Bless the Land
Written by Hutch Church
June, 2010
Torah: Numbers 16:1-18:32
Haftorah: 1 Samuel 11:14-12:22
Sugg. N.T.: Rom. 13:1-7
Gospel: John 9 and 10
Welcome: "But my God shall supply all your need according to His riches in glory by Messiah Yeshua" (Phil. 4:19).
The Written Torah: Introduction to Korach ("Korah")
Last week: Parsha Shlach L'cha chronicled the events concerning the mission of the twelve spies. Their negative report and unbelief discouraged Israel, and caused a major setback for the nation. We learned: "Let us labor therefore to enter into that rest, lest any man fall under the same example of unbelief" (Heb. 4:11).
This week: Parsha Korach is named after the central figure and chief antagonist of our weekly reading, Korah, son of Izhar. The name "Korah" means "baldness." According to the Rabbis it refers to the gap or blank space which he made in Israel by his revolt. He was a man of wealth, and a prominent leader in his family, the Kohathites, who were the Levites that carried the ark on their shoulders when the Tabernacle was transported. The chief reason for Korah's discontent and subsequent rebellion was the nomination by Moses of Elizaphan as the prince over the Kohathites. Korah was bypassed as the new leader and became deeply resentful. After the incident with the spies, Korah took advantage of the nations dissatisfaction with Moses and incited a revolt against Israel's esteemed leader, challenging his authority. His wife encouraged him, and he was joined and supported by Dathan, Abiram, people from the tribe of Reuben, and 250 leaders of renown who were resentful of the decree that the men over twenty years old would die in the Wilderness. When Moses realized that Korah and his supporters were aspiring for the priesthood privileges/status also, he challenged them to offer ketoret, the burning of sacred incense, before YHVH.
"Now Korah the son of Izhar, the son of Kohath...with Dathan and Abiram...and On the son of Peleth, sons of Reuben [Note: Reuben was the neighbor of the Kohathites on the south side of the camp. "Woe to the evil doer and woe to his neighbor" (Negaim 12:6).], took action, and they rose up against Moses, together with some of the sons of Israel, two hundred and fifty leaders of the congregation, chosen in the assembly, men of renown. They assembled together against Moses and Aaron and said to them, You have gone far enough, for all the congregation are holy, every one of them, and the Lord is in their midst; so why do you exalt yourselves above the assembly of the Lord" (Numbers 16:1-3)?
Korah positioned himself to oppose the assembly and denounce Aaron's assuming the role of High Priest. Korah was a Levite, but his genealogy (traced back) stops with Levi. It omits the name of Jacob. "...the Patriarch prayed on his deathbed (Gen. 49:6) that his name not be associated with Korah's assembly (Rashi). It is axiomatic that the conspiracy of Korah must have had its roots in a failure of his forebears--righteous as they were--to eradicate subtle inclinations toward evil. [Selah] The intent of Jacob's prayer was that he'd be free from any such seditious tendencies, and the fact that his name is omitted here is proof that his righteousness was without flaw (Gur Aryeh). Indeed, the sages homiletically expound that the names of the people mentioned here contain allusions to previously existing seeds of the evil that blossomed with Korah (Sanhedrin 109b)." [Chumash; page 821]
[Note: Korah's sedition was much more formidable, and dangerous than were the camp's previous uprisings, and Moses immediately and accurately perceived the threat. The other seditions/demonstrations were restricted to a few persons, like Miriam and Aaron, or were unorganized disturbances at Marah, Kibroth-hataavah, and Kadesh. These uprisings involved unruly crowds that had no specific aims or charismatic leaders. With Korah's rebellion, however, there was a strong, ambitious leader who was envious of Moses and Aaron. He was a resolute and able man, capable of exciting the congregation of Israel, and who had designs to preempt YHVH's chosen servants.]
Korah intended to challenge (1) Moses' legitimacy, (2) the divine origin of the commandments, and (3) cast suspicion on Moses by charging that his appointment of his brother Aaron to the position of High Priest was a an act of brazen nepotism! Korah could then follow [logically] with an accusation that Moses had lied to retain power; that he had fabricated commandments that had no basis in reason or origin in God. His frame of thinking was made apparent by a. having his followers present themselves before Moses dressed up alike in garments of techeiles, turquoise wool, and b. publically questioning him about whether an all techeiles (blue) robe/garment still required a single techeiles (blue) thread it its tzitzis? Moses, we are told, responded in the affirmative (Gen. 15:38). But by such manipulative challenges, Korah hoped to convince the people that Moses' laws were illogical and the product of his own imagination.
"It is too much for you...why do you exalt yourselves over the congregation" (verse 3).
Korah organized a band of seditionists, who were princes, chiefs, and men of renown. He gathered also the malcontents from the fringes, inflaming them all and holding out flattering but unattainable hopes. Soon the entire camp had been influenced by the foment of the conspirators. Then, hoping to overwhelm Moses by a great show of popular support, Korah stood and made his reckless charges. He accused Moses and Aaron of selfishly seizing power and prestige for their own aggrandizement at the expense of the sons of Israel, who, he insisted, were just as qualified and able as they. His logic declared that all Israel was anointed and under the cloud, and therefore Moses and Aaron had no right to assume for themselves the nations two highest offices. His intention was that Moses and Aaron be stripped of their (allegedly) ill-gained honors, possibly diminished in their positions, and himself in some manner elevated. Elohim's installed leadership, the emblem of His authority, was thus being severely resisted. The words of Paul, that speak of a better spirit, come to mind: "Love suffers long, and is kind...does not behave itself unseemly, seeks not her own, is not easily provoked, thinks no evil' (1 Cor. 13:4-5).
But Korah was not motivated by love for others. He was primarily concerned, as are most complainers, with himself. He dishonored the rule of Moses, the king in Jeshurun and mediator of Israel. He waged war against YHVH's truth using half-truths, a tactic the devil tried unsuccessfully to use against Yeshua, and yet uses to beguile believers today (Mt. 4:1-11). Thus, proud Korah, who was blinded by his own sense of self-importance, is an example of one who abuses his potential and abilities, and proves to be unfaithful in the office to which he is called. Pride is very hospitable to envy and ambition, and such an unholy triumvirate always proves to be a believer's undoing. Our remedy to the devilish impulses: "Let every soul be subject to the higher powers. For there is no power but of God: the powers that be are ordained of God" (Rom. 13:1).
"When Moses heard this, he fell on his face; and he spoke to Korah and all his company, saying, Tomorrow morning the Lord will show who is His, and who is holy, and will bring him near to Himself. Do this: take censers for yourselves, Korah and all your company, and put fire in them, and lay incense upon them in the presence of the Lord tomorrow; and the man whom the Lord chooses shall be the one who is holy. You have gone far enough, you sons of Levi" (Numbers 16:4-7).
The rebellion was confronted and defeated by the prayers of the meekest of men, which meekness the mounting aggravations of Korah's rebellion could not breakdown. "Now the man Moses was very meek, above all the men which were upon the face of the earth" (Nu. 12:3). [Note: The statement affirms the humility of Moses, but its form is a hyperbole that presses the point, and not uncommon in Scripture. John 21:25.] Moses did not attempt to shout down the pitchforks, rope, and torches, but carried his cause to the chamber of the Most High. "I am accused of playing the prince and being a tyrant, but I have never defrauded them or exacted dues." He then goes forth to inform the rebels to return in the morning with censors and incense in hand, where YHVH Himself would respond to them. Moses puts the trial off by one day, hoping some of the men, after a night of reflection and remembering what had happened to Nadab and Abihu when they had approached YHVH with fire in their censors, would repent. [Note: Moses would not have taken it upon himself to order the assembly forth with censers and incense. He was obviously instructed through divine inspiration to have the rebelling leaders bring them when they came.]
"Then Moses said to Korah, Hear now, you sons of Levi, is it not enough for you that the God of Israel has separated you..." (Numbers 16:8).
It does not seem like Korah was seeking for some exclusive position for himself alone, or for his family. The company of his followers were from different tribes. The malcontents were seeking the priesthood and unauthorized privileges which Korah and they affirmed were the possession of all Israel. Accordingly, Moses charged the rabble, "...you and your company are gathered against the Lord" (verse 11). Because these men were disputing an ordinance that was declared and instituted by YHVH Himself, it was actually against Him that they were gathered.
"Then Moses send a summons to Dathan and Abiram...but they said, We will not come up...Then Moses...said to the Lord, Do not regard their offering...[and then to the crowd] you and all your company be present before the Lord tomorrow" (Numbers 16:12-16).
Dathan and Abiram were not highly interested in ecclesiastical matters, but no doubt strongly disapproved of the secular authority and dominance of Moses. They defiantly refused to be persuaded to come, but stood back, and thereby influenced the assembly to taunt Moses further; "Wilt thou put out the eyes of these men?" [Will you blind them to the complete failure of your promises with which you persuaded them to leave their comfortable homes in Egypt?] Moses prayed, "O Elohim, ignore the offering of incense that the rebel Korah and his cohorts offer tomorrow; even ignore their share of the communal offering." After the exchange with the Reubenites, Moses repeats his instructions to Korah to be ready in the morning. Later he instructed Aaron to be among those who came to offer incense to the Holy One of Israel.
"So they each took his own censer and put fire on it, and laid incense on it; and they stood at the doorway of the tent of meeting with Moses and Aaron. Thus Korah assembled all the congregation against them...And the glory of the Lord appeared to all the congregation" (Numbers 16:18-19). "The entire preceding night, Korah harangued the people, sarcastically accusing Moses of hoarding all the glory for himself and his brother, while he, Korah, meant only good for the nation." [Rashi] In the morning, Korah and his company were mustered at the tent. Then the glory of YHVH appeared, filling the Tabernacle with His Shechinah brilliance.
"Yahweh spoke to Moses and Aaron saying, Separate yourselves...and I shall destroy them in an instant. They [Moses and Aaron] fell on their faces..." (Numbers 16:22).
By this time, though Korah and his company formed the core of the active rebellion, his many sinful words had effectively succeeded in planting doubt in the minds of the general population, deceiving many. A growing number of Israelites were openly questioning the authority and veracity of Moses and his word. This was a grievous sin on the part of the nation. Moses realized that the Almighty stood ready to judge all those who had nurtured sin in their heart by listening to and not protesting against the mutineers. [Note: Silence is said to imply consent.] Therefore, Moses did two things. (1) He interceded for the preservation of the nation, and (2) urged the people to distance themselves from the tents of Korah, Dathan, Abiram, and the rest of the insurrectionists.
"Then the Lord spoke to Moses saying, Speak to the congregation, saying, Get back from around the dwellings of Korah, Dathan, and Abiram" (Numbers 16:23-24).
The people were commanded to not touch anything that belonged to the vocal trouble-makers, because they and all their belongings were already cursed, doomed for destruction.
"So they got up from the tabernacle of Korah, Dathan, and Abiram: [Those hearing Moses fled from the proud ringleaders; there is no honor or loyalty among the wicked.] and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children. And Moses said, Hereby you shall know that the Lord hath sent me...if...the earth open her mouth and swallow them up, with all that appertain unto them...then you will understand that these men have provoked the Lord" (Numbers 16:27-30).
Moses declared to the gathering, "Yahweh sent me to perform all these acts" (verse 28). Korah and his rabble accused Moses of gross nepotism--making appointments from his family on his own: Aaron as the Kohen Gadol; Aaron's sons as leaders over the Levites; and Elizaphan as head over the Kohathites. Moses refuted their accusation, saying that he had been commanded by Elohim in every instance. Due to the nature of Korah's challenge to the divine character of Moses' mission, and the risk it posed to Israel, YHVH's prophet sought for a stark, severe demonstration of judgment upon the rebel, one that would prove also to be a memorable vindication of his divine calling.
"As he finished speaking all these words the ground that was under them split open...and swallowed them up, and their household, and all the men that belonged to Korah with their possessions" (Numbers 16:31-32). The earthquake was predicted and entirely supernatural. We note from the sobering event that there is nothing as destructive, to one and many, as willful sin. What can be said of Korah is illustrated by Achan, and later others: "Did not Achan...commit a trespass...and wrath fell upon the congregation of Israel? and that man perished not alone in his iniquity" (Joshua 22:20). The death count for his willful transgression was: Achan himself, his entire family, and the loss of thirty-six soldiers at Ai. Obviously, sin is like an oil spill, ever spreading and corrupting everything with which it comes into contact. The two destructive effects of sin are always (1) personal, and then (2) social (family and community). Man cannot sin with impunity. Sin breeds sin, and directly or indirectly involves other people. "No man liveth unto himself." The point is well illustrated with Korah.
"Fire also came forth from the Lord [probably from the Sanctuary] and consumed the two hundred and fifty men who were offering incense" (verse 35).
These men had remained before the door of the Tabernacle dressed in their make-shift blue robes and swinging their censers, offering fire that only Aaron had the right to do. The improper fire and incense they offered wrongly represented the "much incense" (Rev. 8:3-4) offered by Messiah, our Great High Priest and Mediator. Hence, it was judged as an interference with, and an unholy characterization of, His mediatorial office. Consequently, the rash and presumptuous company of Korah died by fire, as had Nadab and Abihu before them.
"Say to Eleazar, the son of Aaron the priest, that he take up the censers out of the midst of the blaze, for they are holy; and you scatter the burning coals abroad. The censers of these sinners against their own souls, let them make them broad plates for a covering for the altar" (Numbers 16:37-38).
Eleazer was the priest who was destined to succeed his father Aaron as Israel's high priest. He was sent instead of his father because the high priest could not defile himself by touching the dead. But the censers had to be gathered and set apart. They had been made holy even by their sacrilegious use, and could never be allowed to revert to secular, common use. For the same reason, the sacred coals that had been in them but were emptied out, had to be carried and deposited in a set-apart place. Eleazer performed the chores. The coals went outside the camp and the censers were hammered into brass plates and put upon the altar of sacrifice.
The contemptuous victims had sought supposed rights in a spirit of pride and contradiction, and had ignored repeated warnings. They learned the hard way that to contend for oneself, except when absolutely necessary, has its risks and can be most dangerous. "And whosoever shall exalt himself shall be abased; and he that shall be humble himself shall be exalted" (Mt. 23:12). Moses, on the other hand, never brought a railing accusation against them, or vigorously defended himself. Instead, he interceded.
[Note: According to Scripture, rebellion is as the sin of witchcraft. "Behold, to obey is better than sacrifice...for rebellion is as the sin of divination [witchcraft], and insubordination is as iniquity and idolatry" (1 Sam. 15:22). Man's insistence on following his will in opposition to Yahweh's clearly-revealed will is rebellion to His authority. It is equal to those sins which modest men regard as the most abominable and inexcusable: witchcraft (vile, occultic arts), immorality, and idolatry. We learn from King Saul's example of self-rule [as opposed to God-rule) that unrepentant iniquity disqualifies the practitioner from service in the Kingdom of God. Saul regarded ritualistic worship as weightier than moral obedience. But we have seen that honoring the Master's revealed will is the condition of acceptable worship. In comparing obedience to external forms and rituals of religion, we find: (1) Obedience is generally less regarded. A result of this is spiritual powerlessness. (2) Obedience is nevertheless essential. The spirit of obedience (to the Word and the Spirit) is the soul of worship. (3) Obedience is superior. It is the reality of faith, whereas tradition and ritual are the symbols. "But as for me, I will watch expectantly for the Lord..." (Mic. 7:7).]
The Living Torah: "I did not come to abolish but to fulfill" (Mt. 5:17).
"But on the next day all the congregation of the sons of Israel grumbled against Moses and Aaron, saying, you are the ones who have caused the death of the Lord's people" (Numbers 16:41).
Moses was not responsible. The guilty conspirators had forfeited their own lives. Yet those left alive complained the next day, unchanged and unaware that they were alive only because of the intercessions of the two against whom they were railing! Like Pharaoh, they had become hardened, even after witnessing the grand judgment of Korah. The writer of Hebrews characterized such calloused sympathizers in this light: "...they again crucify to themselves the Son of God and put Him to an open shame. For ground that drinks the rain which often falls on it and brings forth vegetation useful to those for whose sake it is also tilled receives a blessing from God; but if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned [whose end is burning[" (Heb. 6:6-8). The author is speaking of high-handed maliciousness against the Holy Spirit on the part of apostates who had denied their privileges, and ended up speaking against Him and His work. Such an apostate spirit was settling upon the people. With surprising senselessness, the assembly of crude, troublesome complainers, even before all the dust of the previous day's divine judgment had settled, arose and pressed forward again with their insurrection and hostilities. [Note: We will draw a simple conclusion before going forward. Despite appearances, a true believer is one who has experienced the new birth, and is living a changed life, a new life, in the likeness and similitude of Messiah Yeshua, by the power of the Spirit. Those who reject Him, and His works that bear Him witness, will share the unenviable fate of the unfruitful land referenced in Hebrews. "...for the works which the Father has given Me to accomplish--the very works I do--testify of Me, that the Father has sent Me" (John 5:36).]
"It came about, however, when the congregation had assembled against Moses and Aaron, that they turned toward the tent of meeting, and behold the cloud covered it and the glory of the Lord appeared" (Numbers 16:42).
The cloud came down from soaring above the Tabernacle and rested closely upon it in a special manner, as if to take a closer look at the proceedings. And YHVH manifested His glory. Moses and Aaron attempted to disperse the demonstrators, telling them to "get you up!" However the people did not leave, but railed further and shouted Moses down, showing they had no intention of relenting or obeying him, despite Yahweh's joining closer to the demonstration.
"Then they fell on their faces" (Numbers 16:45). The time for "discussion" was over.
The rebellion had reached a new crescendo; the camp was spinning toward chaos and anarchy, and restoring order among the increasingly violent malcontents was beyond human capability. Thus, Moses and Aaron fell on their faces, groaning in dismay and horror. They would have gone into intercession as before, but it was too late for that now. This was mob rule. There was no space left for words. The cloud, which was looking more and more like the one on Sinai, was rumbling with flashes, and resting just above the people. It had to have been that Moses instantly perceived through divine inspiration that wrath had already gone forth with velocity into the camp, and that some form of mediation, something beyond intercession, had to take place immediately, without any delay, for Israel's survival.
"Moses said to Aaron, Take your censer [Note: This would be the proper, designated censer of the High Priest, made of pure gold, kept in the Holy Place, and used on the Day of Atonement.] and put in it fire from the altar, and lay incense on it; then bring it quickly to the congregation and make atonement...for wrath has gone forth from the Lord, the plague has begun" (Numbers 16:46).
In Numbers 16:41-50 we read of Aaron's priestly atonement going forth quickly to shield from wrath the sinners appointed to death. This action was without precedent. Atonement by the offering of incense apart from the shedding of blood had not occurred before, and has not since been repeated. Nevertheless, in the passage we cannot help but to see the atonement work of Messiah. (1) Wrath had gone forth against Israel because of their rebellion against the authority and will of YHVH. "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned" (Rom. 5:12). (2) When the plague broke out, Moses did not even try to intercede for Israel because the judgment had already gone forth and was quickly encompassing the people. Aaron was needed. "But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die" (Gen 2:17). Our human intercessions will not turn back the sentence of death for mankind. Yeshua was needed. But He did not save us as Lawgiver or Ruler, but as the Mediator of the New Covenant. (3) The plague spread speedily through the camp and was stayed only as Aaron came between it and the people. Starting from Eden, sin went forth among men with equal ease. "Who changed the truth of God into a lie, and worshiped the creature more than the Creator...for this cause God gave them up to their vile affections..." (Rom. 1:26). Even so, evil would have completely consumed mankind, imprisoning him for eternity in sin, sickness, and suffering, had not Yeshua come between the plague and man. (4) The love of Moses for the sons of Israel inspired the remedy of the Golden Censer and incense carried by Aaron. It was the self-abasing love of Elohim for mankind that devised the means of our salvation, even though we had rejected Him and his dominion. "But God demonstrated His own love toward us, in that while we were yet sinners, Messiah died for us. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him" (Rom. 5:8-9). (5) The remedy for the plague in Israel's camp was in the incense offering made by the High Priest Aaron for the perishing Israelites. Our deliverance from death and corruption is in the high priestly intercession of Yeshua. "Therefore He is able also to save forever [completely] those who draw near to God through Him, since He always lives to make intercession for them" (Heb. 7:25). (6) Aaron's incense was lit with fire from the Brazen Altar; that place of burnt offerings. Moreover, the intercessions of Messiah are founded upon His one perfect, sufficient atonement, and lit by the fire of the divine love that inspired His sacrifice of Himself on the altar of His cross. "And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne" (Rev. 8:4). (7) Aaron ran boldly into the camp, despite the danger of the plague and the roiling population, to make atonement. In like manner, Yeshua came into the foreboding midst of men to boldly preach the Gospel of the Kingdom, fulfill the Law, and make atonement for them. "I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy loving-kindness and thy truth from the great congregation" (Psalm 40:10). (8) Israel's High Priest, Aaron, stood between the dead (of the plague) and still living, through his intervention with the incense. Likewise, our High Priest, Yeshua, stands alone between us and death. All mankind is divided by His cross into two camps; the living who have trusted Him, and the dead who have rejected Him. "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him" (John 3:36). (9) The plague was stopped when Aaron positioned himself between it and the people. Even so, Messiah Yeshua turned death from us, and took away its power and sting, by placing Himself between the judgment of God and our souls. "There is therefore no condemnation to them which are in Messiah Yeshua...for the law of the Spirit of life in Messiah Yeshua hath made me free from the law of sin and death" (Romans 8:1-2). We are sheltered behind His atonement and intercession. (10) Aaron returned to the Tabernacle with his censor after atonement had been made for Israel. Yeshua, after He had made atonement for us upon the cross, defeating the powers and principalities of evil, and leaving us free from the plague and power of sin, returned to the heavenly Tabernacle from where He had come. "Seeing then that we have a great high priest, that is passed into the heavens, Yeshua the Son of God, let us hold fast our profession" (Heb. 4:14). Let us daily rejoice and sing His praises!
Aaron's priesthood was vindicated, for it brought deliverance and life to the very people (men) who had slandered him and rejected his office. Believers today can take a lesson from Aaron. We, who belong to the priesthood of Messiah (1 Pet. 2:9), will also find our confirmation only in being effective witnesses, preaching, making disciples of all nations, teaching, and thereby snatching firebrands from the flame [coming between people and the fatal consequences of sin]. See: Amos 4:11; Luke 9:55-56; John 12:47; 2 Cor. 10:8; 13:10; Gal. 1:23; 1 Tim. 2:4.
The Holy Spirit
"Then the Lord spoke to Moses saying, Speak to the sons of Israel, and get from them a rod for each father's household: twelve rods...write each name on his rod, and write Aaron's name of the rod of Levi...deposit them in the tent of meeting [in front of the ark containing the two stone tablets of the Law]...the rod of the man whom I chose [for the specialized duty and service of the priesthood] will sprout" (Numbers 17:1-5).
The rods were laid in front of the ark in the Tabernacle overnight. Aaron's rod, we can safely deduce from Scripture, had been cut from an almond tree. "You shall not sow your vineyard with two kinds of seed..." (Deut. 22:9). Also, we read in Genesis about, "...trees bearing fruit with seed in them, after their kind" (Gen. 2:12). The almond tree is the first tree to awaken from the winter sleep, and is conspicuous with its early display of snow-white blossoms. In Hebrew its name is spelled: dalet-kahf-sheen; which means "awake." The next morning, of the twelve rods, Aaron's was the only one that bore blossoms, and it also sprouted mature almonds. The others remained as before; dry sticks. The Aaronic rod germinated and matured its blossoms and almonds overnight by the miraculous power of God supernaturally initiating and accelerating [quickening] the process of nature. These were not signs only, but the promise of divine energy, power, and gifts of the Spirit which would come forth from his "...chosen generation.." (1 Pet. 2:9). When Moses produced the fruitful rod, everyone saw it as a visible confirmation of Aaron's fruitful ministry, and that his election was divinely ordained. [Our calling likewise will be evidenced by the display of the fruit and gifts of the Spirit in our lives.] The rod of Aaron was inspected by the duly impressed tribal princes and deposited into the sacred chest for preservation. It evidently did not need to be produced again. Israel had learned the lessons of rebellion and obedience. Hence, the budding of Aaron's rod was (1) a miracle of YHVH's intervention, (2) a symbol of the vitality "an everlasting priesthood throughout their generations" (Ex. 40:15), and (3) a type of the unchangeable priesthood of Messiah attested to by His resurrection from the dead (Acts13:33; Heb. 5:9-10).
We don't have, and do not need, blossoming physical branches to prove our callings and offices today. Our proof is spiritual. "You shall know them by their fruits" (Mt. 7:16). The fruit of the Spirit is, of course, produced by the Spirit through sanctification. "But the fruit of the Spirit is love, joy, peace , long-suffering, gentleness, goodness, faith, meekness, temperance: against which there is no law" (Gal. 5:22-23). Understand, the nine fruits of the Spirit are preemptive and powerful outgrowths of trust (surrender) in Messiah. For instance, joy displaces depression. Patience and faith obtain promises. Gentleness breaks bars of iron (Prov. 15:1). Peace guides us in His plans and purposes, and delivers us from the miry places of oppressive thoughts, troubled emotions, and demonic agitation. "...they were given rest by the Spirit of the Lord. This is how you guided your people to make for yourself a glorious name" (Isa. 63:13-14).
There are also, as most would know, nine supernatural gifts [spirituals] of Holy Spirit power by which fruit is enhcanced and ministry is supernaturally affirmed. "And my speech and my preaching was not in enticing words of man's wisdom, but in demonstration of the Spirit and of power" (1 Cor. 2:4). The revelation gifts [knowing gifts] are: The word of wisdom, the word of knowledge, and discerning of spirits. The power gifts [doing gifts] are: The gift of faith, the gifts of healing, and the gift of the working of miracles. The vocal gifts [speaking gifts] are: The gift of prophecy, gift of spiritual tongues, and the gift of interpretation.
The term "gifts" of the Spirit comes from the Greek word "charismata." They are listed in 1 Cor. 12:7-11. Our true witness is in the display of the fruit and gifts of the Spirit, for they demonstrate that Yeshua is alive and prepared to bless His people. The Baptism with the Holy Spirit plays a vital part because it accentuates the fruit and the gifts of the Spirit in the lives of believers. Regular speaking/praying in tongues is also important because the practice spiritually edifies and builds up the believer. Keep in mind, in His last recorded discourse on earth Yeshua talked to his disciples about receiving power when the Spirit came upon them. It is apparent, at least in the west, that our preaching and teaching, necessary as they are, should be accompanied with a greater expression of Holy Spirit power. With this in mind, we continue from last week's parsha, (Shlach L'cha), and list three more blessings of speaking in tongues.
4. Our prayer language speaks forth the hidden truths and secret things known only in the mind of Elohim. "For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries" (1 Cor. 14:2)
The Amplified Version states, "For one who speaks in an [unknown] tongue speaks not to men but to God, for no one understands or catches his meaning, because in the Holy Spirit he utters secret truths and hidden things [not obvious to the understanding]" (1 Cor. 14:2 AMP).
5. By speaking in tongues we declare/communicate openly the glorious acts of the Almighty. "We hear them speaking in our tongues the wonderful works of God" (Acts 2:11).
6. When we speak in tongues the Spirit builds us up and fills us with faith. "But you beloved, building yourselves up on your most holy faith, praying in the Holy Spirit" (Jude 1:20).
Latter Days
"So the Lord said to Aaron, You and your sons...shall bear the guilt in connection with the sanctuary, and...priesthood. But bring with you also your brothers, the tribe of Levi, the tribe of your father, that they may be joined with you and serve you, while you and your sons with are before the tent of the testimony. And they shall attend to your obligation, and the obligation of all the tent, but they shall not come near to the furnishings of the sanctuary and the altar, or both they and you will die" (Numbers 18:2-3).
Yahweh reiterated His instructions (1:50-53; 2:6; 8:9) that Aaron, with the assistance of the Levites, was to safeguard the Tabernacle. The repetition of the Levite's responsibility dispelled any notion from the minds of the people that the rebellion of Korah, the leading Levite, had disqualified faithful Levites from service. What's more, the Aaronic priesthood, with its privileges and grave responsibilities, was reaffirmed publically. Their privileges: 1. The priest's office was a "service gift" conferred by YHVH Himself (Heb. 5:4). 2. It was restricted to the house of Aaron (verse 2). 3. It had special duties into which not even the Levite's, cousins of Aaron, could intrude (Nu. 4:4-15; 18:4). 4. The priests had authority over the Levites and the people (Deut. 21:5) as teachers (Lev. 10:11), judges (Deut. 17:8-13), mediators of blessing (Nu. 6:22-23), sanitary officers (Lev. 13 and 14), and examples of righteousness. They were the mediators [those interposing between parties for reconciliation], the consecrated means for avoiding wrath and perpetuating blessing in the nation. Their responsibilities: 1. The priests and their father's house were required to "bear the iniquity" of the sanctuary (Ex. 28:38). Little mistakes could be atoned for, but they were fully responsible for any profanation of the Tabernacle, and answerable to the Most High. 2. The priest had to bear the iniquity of their priesthood. A yearly atonement (Lev. 16:6; the Law of Atonement) provided coverage, but there was no offering for willful transgressions and gross negligence [Nadab and Abihu]. 3. They had the responsibility of protecting the Levites, that they did not interfere with the priestly office, or, even accidently see the most holy things, "that they, nor ye, also die (Nu. 18:3).
"But you are a chosen race, a royal priesthood, a holy nation, a people for God own possession [our privileges], so that you may proclaim the excellencies [our responsibilities] of Him who has called you out of darkness into His marvelous light" (1 Peter 2:9). Our work in the latter days is to publish abroad His praises and virtues, and bear witness to Him with our words and walk.
Weekly Parsha Commentary Study: Korach ("Korah")
Explanation: Our study's scheduled Scriptures and the questions are (1) the heart of the commentary study from which the readers can be most enriched. By them the student 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, which is the primary purpose of this endeavor. As such, they form (3) the channel through which the Spirit will directly communicate personal edification, instruction, and understanding to the student/reader. The Torah portion of the parsha has been, to a certain extend, explained and exposited. The Haftorah, Brit Chadashah, and Gospel portions have been left for the enterprising reader to complete and compare.
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.
Prayer: "Open my eyes that I may behold wonderful things from your law" (Psalm 119:18).
Preveiw:
Numbers 16:1-18:32 [Torah]: Korah's rebellion/Rebels destroyed/Murmuring and plague/ Moses intercedes/Aaron's rod buds/Duties of Levites/Gifts and tithes to priests.
1 Sam. 11:14-12:22 [Haftorah]: Israel rebels against Samuel leadership.
Rom. 13:1-7 [Brit Chadashah]: Humility and subjection to authority.
John 9 and 10 [Gospel]: Healing the Blind man/Yeshua asserts His deity/Parable of the Good Shepherd.
Study Questions:
1. What is the major teaching or theme for each reading: (a) Torah, (b) Haftorah, and (c) Brit Chadashah?
2. What is the common, central lesson emphasized by the entire parsha?
3. Relate the main truth/common theme to the assigned Gospel reading. Where or how does Yeshua demonstrate the common truth, or theme.
4. What does this week's parsha teach you about your Hebraic heritage/roots?
5. In what way did the Holy Spirit lead you, teach you, and/or speak to you this week?
Bless the Land
"Then the Lord spoke to Aaron, Now behold, I myself have given your charge of My offerings...Every devoted thing in Israel shall be yours...it is an everlasting covenant of salt before the Lord to you and your descendants with you " (Numbers 18:8-20).
In past occasions something had been said about the parts of certain offerings which were to be reserved for the priests (Ex. 29:28-33; Lev. 2:3,10; 6:16-18,26,29). For the priests who were totally given over to the service of YHVH and the Tabernacle it was proper to assure them that their necessities would be provided for, and the manner in which their provision would be made. Several points are worth our contemplation: First, support for the ministers and the faithful discharge of the duties and responsibilities were connected. When God calls us, He sufficiently supplies our needs. However, if we leave our calling and reject our duties, we forfeit our providential provisions and must turn to normal, secular work to re-procure them. Secondly, the Torah mode/model of Levitical provision was designed to bind the priests and the people more closely together. Thirdly, while provision required faithfulness in the satisfactory performance of the priestly occupation, it also required faith in YHVH's faithfulness. Looking to man is an unsteady hope, at best. Looking through man (YHVH's channels) to YHVH Himself, is seeing the things for which are hoped. "It is better to trust in the Lord than to put confidence in man" (Ps. 118:8). Fourthly, the offerings guarded against bribery and extortion. The priests' wages and accumulations were open to the public's scrutiny. Fifthly, the statute constituted a covenant of salt, which indicated permanency, and spoke of the necessity of maintaining the purity of the priesthood. The placement of bread with salt at a meal between people in ancient times represented a pledge of friendship, protection and support until death. [Note: YHVH's covenant of salt (b'rith melah) is symbolic of preservation, endurance, and purity. It is a picture of our Creator. The "ancient paths" are generously sprinkled with salt to preserve, keep pure, and provide sure footing for worshipers; to help prevent backsliding. {Imagine an icy New England road in winter.} Hence, the Old Testament sacrifices, grain offerings, and even incense, were salted to remind the faithful of their covenant responsibilities of purity and loyalty to Yahweh. We are also His agents of preservation of Torah truth in this world. Yeshua said, "You are the salt of the earth..." (Mt. 5:13). See: Ex. 30:34-35; Lev. 2:13; Nu. 18:19; Ezek. 43:23-24.]
1. Pray for Israel.
"This is the way you shall bless Israel. Say to them..." (Numbers 6:23). Speak the Word of Elohim over Israel.
Continuing with history briefs: Germany, Great Britain, France, America and other nations were engaged in WWI as the Second Aliyah ended. The Turks of the Ottoman Empire were pulled into the war also, on Germany's side. Since Germany lost the war, it was an alliance that resulted in the Turk's loss of Palestine. British soldiers entered Israel/Palestine in 1917 and took control of it with little effort. Britain controlled the region from the end of WWI until shortly after WWII, the years of 1918 until 1948.
Chaim Weizmann, a scientist and diplomat, was instrumental during this period in persuading great international support for the Jewish homeland. The controversial Balfour Declaration was written in 1917 as a result of Weismann's efforts, which guaranteed British support for the establishment of the Jewish homeland.
In the beginning of their rule the British saw the immigration of Jews to Israel/Palestine as a non-threatening stream. After WWII they discovered it had become an uncontrollable, irresistible river.
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..." (Ps. 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 breathe on these slain, that they come to life..." (Ezek. 37:9).
4. Sing the Song of the Lord.
"O sing unto the Lord a new sing, For He has does wonderful things, His right hand and His holy arm have gained the victory for Him" (Ps. 98:1). Faithful stewards, servants, and siongers are always bringing out of their treasures things new and old. This is a psalm depicting joy over the coming of the Most High to judge the earth; "...for He cometh to judge the earth" (verse 9). This week, try singing verse three--"He hath remembered His mercy and His truth toward the house of Israel. All the ends of the earth have seen the salvation of our God"--over the Holy Land and the Holy City. Bless the Land!
Conclusion
"To the sons of Levi, behold, I have given all the tithe in Israel as an inheritance, in return for their service which they perform, the service of the tent of meeting" (Numbers 18:21).
A question often asked is: "How could Korah, a wise and prosperous man, be so foolish as to rebel against Moses and Aaron, challenge YHVH's commandments, and enlist others in his sedition? Being a proud person, he was probably deceived by his own prophetic insight. Apparently, he had discerned that the prophet Samuel would be his descendant, and therefore wrongly concluded that he was divinely favored, that his mission was justified, and that he would escape any unexpected reprisal. He was mistaken. Though his sons escaped judgment, Korah went down into the earth. [Note: "There is a way that seemeth right unto a man, but the end thereof are the ways of death" (Prov. 14:12). The way that "seems right" can be attractive, promise good things, be flattering, and draw adherents. Nevertheless, things aren't always what they "seemeth" to be. Yahweh is the Judge Who is higher than man, and His only proven pathways are the ones that bring "rest for your souls" (Jer. 6:16). If a man's way is wrong, it is not Elohim's way, and its destination is destruction. Therefore, the preacher of proverbs (Solomon) warns us of the subtlety of self-deception. The prophet Jeremiah concurs: "The heart is deceitful..." (Jer. 17:9). Conclusion: We all need divine guidance from Him Who sees the end from the beginning.]
During Korah's revolt, the congregation (which became imbued with a mob mentality) abetted [cheered on] the assembly of the chief rebel, and was saved only by the intercession and intervention of Moses and Aaron. The sons of Israel did not rise to support the government of Moses, and when Korah and his supporters died in judgment they accused Moses and Aaron for their deaths. The perversity of the congregation proved to be almost fatal. Conversely, the record of Moses and Aaron is refreshing to read. When the people from Reuben and the 250 conspirators perished, Moses was silent. But when the entire nation was threatened, he fell on his face and interceded. During this particular and most dangerous uprising, he and Aaron fell prostrate to intercede twice: First, when the people gathered with Korah at the entrance to the Tabernacle and secondly, when the sons of Israel accused him of being responsible for the deaths of the rebels (verse 41). Moses, and Aaron also, illustrate that the greatest, most foreboding trials cannot overthrow the believer who makes YHVH his strength. Moses started, persevered, and ended his conflict with Korah and the angry multitude that followed him, with prayer. Thus we understand why Moses was reported to be "very humble, more than any man who was on the face of the earth" (Numbers 12:3), especially considering his experiences and privileges which would have "puffed up" lesser men. In this he is also a type of Messiah: "Father, forgive them..." (Luke 23:34).
"For the tithe of the sons of Israel, which they offer as an offering to the Lord, I have given to the Levites for an inheritance..." (Numbers 18:24).
The Levites, along with the priests, were rewarded for their dedication to YHVH and service to His Tabernacle. They received one-tenth of Israel's produce. The tithe to the Levite was referred to as terumah. It is the same name used to refer to the tithe (gift) to the Kohanim. "The Torah teaches that the tithe bears a similarity to terumah in that the Levite may not use it until he separates from it the Kohen's portion, as set forth in verse 26. Until then, the Levite tithe is treated as if terumah is intermixed with it." [Rashi]
[Note: Terumah, Hebrew: Heave Offering. In most instances Terumah refers to designating something for a higher purpose; it is a lifting a part of a quantity from a larger quantity--as in offered gifts. Terumah gedolah is the first offering of produce which was separated and kept pure for consumption by the kohen {the priests' portion; ten percent of the Levites portion}. There are two major categories of terumah: 1. Sacrifice/redemption of the firstborn male children. 2. General tithes.]
Living the Truth
"You will bear no sin by reason of it when you have offered the best of it" (Numbers 18:32).
The priests obtained their portion (tithe) from the very numerous Levites. This constituted a part of the priests prosperity, and they became sufficiently wealthy in time. When the Levites had dedicated the best part as instructed, the remainder of the nation's tithe was theirs as if they had produced and reaped it themselves. They could enjoy their increase when and how they wanted without incurring any sin.
There are many valuable lessons to be harvested from our reading about Korah, Moses, and the Levites this week, that we can apply to our lives. Four are here included for our instruction, edification, and peace. Perhaps you have more.
1. Be content. "Not that I speak from want, for I have learned to be content in whatever circumstances I am. I know how to get along with humble means, and...in prosperity; I know the secret of being filled and going hungry...I can do all things through Him who strengthens me" (Phil. 4:11-13). Paul did not strive for power, a lofty public position, or recognition. His ambition was "...that I might know Him and the power of His resurrection and the fellowship of His sufferings... " (Phil. 3:10). Hence, covetousness and envy had no foot-holds in him, and circumstances could not control his temperament. He lived in the presence of the Elohim of peace.
2. Be respectful. "Render to all what is due them: tax to who tax; custom to whom custom; fear to whom fear; honor to whom honor" (Rom. 13:7). Whatever is due, by order of law or constituted by decent society, whether it be honor, deference, or even taxes, must be humbly rendered by the disciple of Yeshua. "Let every soul be subject to the higher powers" (verse 1).
3. Be patient. "Therefore humble yourselves under the mighty hand of God, that [in this manner], He may exalt you at the proper time, casting all your cares [anxieties, ambitions, desires, frustrations, et al] on Him, because He cares for [loves deeply] you" (1 Peter 5:6-7). Humility is required of the servant of Yahweh. Pride rises up whenever someone puts himself first, and refuses to respect Elohim and submit to his fellow man. "God resisteth the proud, and giveth grace [riches and treasures of His glory] to the humble." Our subjection is to be to one another in the love and unity of the Spirit. Humility is shown in a willingness to trust Yeshua. It becomes manifest as we compare His perfections with our needs and shortcomings.
4. Be supportive. "Bring the whole tithe into the storehouse..." (Malachi 3:10). There are a number of encouragements both the Old and New Testaments for generous giving, including; "Now He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness; you will be enriched in everything for all liberality, which through us is producing thanksgiving to God" (2 Cor. 9:10-11). There is nothing of chance, or risk, in the grace of giving offerings. Yahweh has instituted certain laws which govern the enterprise. 1. We reap what we sow/plant. 2. With regard to the size of the harvest, we reap in proportion to our sowing, our giving. 3. We should give cheerfully, in faith, which is possible when led by the Spirit. 4. "God is able to make all grace abound toward you." Resources used rightly will produce greater resources. He gives to us what we have so that we may use it in righteousness, and He can give us more. "There is a future in everything, a future in every seed, a future in every dollar, a future in every blessing God bestows. But it is for Him alone to order this future, so as to 'make all grace abound' in us and to enable us to 'abound to every good work'." [L. Second Corinthians, Eerdmanns, pg.224]
Next week: Parsha Chukat ("Ordinance of" or "statute") Some topics the next parsha covers include: the Red Heifer, the water at Meribah, Moses striking the rock, the death of Aaron, more murmuring, the bronze serpent, and the defeat of the Amorites.
