BLESS THE LAND
PARSHA COMMENTARY
Parsha Commentary Study
Matot ("Tribes") and Masei ("Journeys of")
Bless the Land
Written by Hutch Church
July, 2010
Torah: (a) Matot ("Tribes"): Num. 30:1 (2)-32:42 (b) Masei ("Journeys"): Num. 33:1-36:13
Haftorah: (a) Matat: Jer. 1:1-2:3 (b) Masei: Jer. 2:4-28; 3:4; 4:1-2
Sugg. N.T.: (a) Matat: Phil. 3:12-16 (b) Masei James 4:1-12
Gospel: John 18-21
Welcome: "Thine eyes shall see the King in His beauty: they shall behold the land that is very far off" (Isaiah 33:17).
Part I: Weekly Parsha
Torah: Introduction to Matat ("Tribes") and Masei ("Journeys")
Last week: In Parsha Pinchas ("Phinehas") we read about the grandson of Aaron, his act of holy zeal in slaying Zimri and Cozbi, and how he was rewarded YHVH's covenant of peace. We learned that love for the honor of Elohim and an ardent desire for the welfare of His people form the basis for biblical zealotry (Nu. 25:11-13; Acts 22:3; 1 Cor. 13; Gal. 4:18; Tit. 2:14).
This week: In Matat, Moses speaks to the leaders of the tribes about oaths and the annulment of vows. The Hebrew word for vow, or votive offering, is neder. We infer from the reading that vows were to be thoughtfully made and earnestly regarded. The Almighty took Israelite vows seriously. Making a sincere vow/pledge placed upon the one who made it the same solemn responsibility to perform it as he was to obey a commandment of the Torah. The binding and loosing power of words confirms to the saints that, "Death and life are in the power [hand] of the tongue" (Prov. 18:21). Wisdom informs us that our words/promises should be fewer and carefully spoken, and our listening become more frequent and attentive. Solomon's words ring true: "Do not be hasty in word [with your mouth] or impulsive [hurry your heart] in thought to bring up a matter in the presence [hearing] of God. For God is in heaven and you are on earth; therefore, let your words be few" (Ecc. 5:2)...or, at least, fewer.
[Note: "Here is another great principle, vast in its sweep, concerning the power of life and death [which has correctly been associated with the tongue]. 'Life and death are in the power of witnesses according to the testimony they bear, of judges according to the sentence they pass, of teachers according to the doctrine they preach, of all men who, by their well or evil speaking, bring death or life to themselves or to others' (Gill). Perhaps it is true that the tongue has slain its ten thousands where the sword has slain only its thousands. The employment of the tongue, whether for good or for evil, in blessing or in cursing (James 3:9; 1 Cor. 12:3), {in making and keeping a vow or not}, brings its own fruit and reward to the speaker. 'For by thy words thou shalt be justified, and by thy words thou shalt be condemned' (Mt. 12:37)." J., Proverbs, Pg. 359.]
In Matat, Moses is also commanded to make war on the wicked and crafty Midianites, and to smite them with the edge of the sword for plotting the moral collapse of Elohim's people. Simply, he was to avenge the children of Israel. It would be a war of religious vengeance! The Midianites (who had allied with Moab) had seduced, corrupted, and injured Israel. They had used as weapons the sins of licentiousness and idolatry, not for personal or national material gain, but with the intention to murder the morality and manhood of Israel. In so doing, they had insulted/profaned/cursed/abused the majesty of YHVH Himself, provoking Him, and invoking His jealous wrath upon themselves.
Also in our Torah reading, the tribes of Rueben and Gad, who were joined later by the half-tribe of Manasseh, asked Moses and the elders for the rich grazing lands east of the Jordan River as their inheritance, instead of an allotment in Canaan, on the west of the Jordan, the Promised Land. Moses was greatly angered by their request, but a settlement was reached when the two and one-half tribes agreed to first to cross the river and fight alongside Israel, and thereby help them conquer Canaan.
1. "Then Moses spoke to the heads of the tribes of the sons of Israel, saying, This is the word which the Lord has commanded. If a man makes a vow..." (Numbers 30:1-2).
The "vow," or neder, was generally looked upon as making a positive promise to render something--a service or offering--to Yahweh. But the Nazarite vow was a neder as well, even though it was a vow of abstinence. However, strictly speaking, the neder is a solemn pledge that binds the person to perform the promise of doing a certain thing or bringing a specified offering to the Most High. It is "positive" in nature. A vow that is more "negative" in context, such as promising to abstain from certain foods or enjoyments for a season, is called an issar.
Fulfilling a sacred vow was regarded as a binding duty in ancient Israel, a responsibility that could not be shrugged off, or disregarded prematurely (Deut. 23:21-24; Jud. 11:35; Eccles. 5:4, etc.). Also, that which was regarded as sacred/holy [set-apart already] could not be made an object of a vow, such as giving tithes, offering firstlings, resting on the Sabbath, and such. Vows were often made in (1) expectation of the Almighty's favor and blessing (Gen. 28:20), and (2) thanksgiving (Psalm 61:4-8). "...He is a rewarder of those..." (Heb. 11:6).
With regards to Judges 11, "Japheth and his fellow Israelites should have realized that a vow to violate [that violates] Torah is invalid and should not be fulfilled." Biblical Literacy, Teluskin, pg. 178. [Note: An oath is a solemn statement or claim used to validate a promise.]
"The Rabbis fully endorsed the biblical demand for man uncompromisingly to honor his word, whether accompanied by a vow or not." Modern Commentary, Plaut, pg. 730.
Thus, we have learned from the Torah passage something of the mind and character of Elohim concerning the important practice of "making vows", principles of which apply to us today and are therefore worth reviewing. Consider His view: (1) A man or woman must not intentionally break his/her word to Elohim (Psalm 15:4; Heb. 6:17-18). (2) A truthful, sensible vow made to Elohim in sickness or dire straits--when most vows are made--may not be discarded with the return of health or prosperity (Gen. 28:20; 1 Sam. 1:11; Psalm 66:13; 76:11; 1 Cor. 10:22). (3) That a sincere promise or resolution made to the Almighty is as holy as if it had been made with an oath (Heb. 6:17; Acts 5;1-11). (4) A vow cannot be made to Yahweh that in any way violates the rights of another person. An offering that cost somebody else something is unacceptable. (2 Sam. 24:24). (5) In ancient Israel, a daughter's responsibility was to her parents, and a wife's duty was to her husband. Their vows were subject to the annulment of the husband/father (verse 3-10). (6) A father and husband thus were bound to be steady and dependable with the spiritual authority bestowed upon them, for the confidence and welfare of those dependent on them (1 Cor. 4:2). (7) Mercifully, rash, reckless, impulsively spoken vows were not binding by the Holy One (Luke 5:8). (8) If those who have spiritual authority, through recklessness, disinterest, or negligence, harm the faith and hope of others, and impede/obstruct/interfere with their progress in the kingdom of Elohim, the indifferent, disrespectful leaders shall bear the iniquity (Mt. 18:6).
One more comment before we move onward: "But above all, my brethren, do not swear, either by heaven or by earth or with any other oath; but your yes is to be yes, and your no, no, so that you may not fall under judgment" (James 5:12). James exhorted his readers to avoid making hasty, rash, frivolous oaths, and to abstain altogether from swearing and irreverent references to holy things. Such profane common talk by people reveals they have no deep-seated fear of the Almighty. Let us, who do reverence Him, take His Word to heart. "The mouth of a righteous man is a well of life" (Prov. 10:11).
2. "Then the Lord spoke to Moses, saying, Take full vengeance for the sons of Israel on the Midianites..." (Numbers 31:1-2).
Israel's harsh treatment of their enemy was sanctioned by Yahweh. We must look at the circumstances to understand and justify the ugly proceedings. First, Midian had successfully inflicted serious injury to Israel in a cold-hearted, crafty and deliberate fashion, by collaborating with the evil advice of Balaam. Their action could be compared to a modern nation that relentlessly and voluminously pours its drugs, say opium and cocaine, into its neighboring nation in a time of peace. Further, it does so without the incentive of simple financial gain, but with the calculated purpose of ruining the morals and economic stability of the other country, thereby causing its collapse. Such destructive actions would justify a strong reprisal on the part of the victim nation. Countries have gone to war to avenge such outrageous threats and injuries even in the last century. It was with this frame of mind that Israel attacked Midian.
It was a massacre. The lion-spirit of Israel, of which Balaam had been required by the Spirit to declare twice before Balak and Moab (Num. 23:24; 24:9), had been aroused. The men of Midian who bore arms were all slain. The towns and hamlets of Midian were ransacked and burned, destroyed. The women, children, flocks, and herds were all gathered up as spoils and driven away. Up to this point the Israelites were following the normal customs of ancient warfare. When they returned to their camp, however, Moses was greatly aggravated because the Midianite women were brought into midst of Israel (again), along with the male children. He gave orders for the women who were not virgins, and all male children [who would have grown up to avenge their fathers], to be killed. The inspections and executions were left to the soldiers.
It is said, by those who try to rationalize the event, that it was Yahweh's war after all, and He has a right to exterminate unrepentant, guilty people as He sees fit. This is true. Nevertheless, if He had visited the Midianites with pestilence or famine, nobody would be appalled, as some readers initially are with what appears as Israel's cruel justice. We all understand that the over-ruling Providence is long-suffering, but Elohim will eventually bring wrath upon the wickedness of idolatrous and immoral nations. Yet, there are questions that the narrative invites us to consider. We have included several: Should obscene and debasing idolatry be allowed to undermine the foundations of human society? Should an awful judgment be loosed to, in one fell swoop, stamp out the sinners and banish the sin forever? Should Israel be expected to be the knight-errant sent as an avenging angel to utterly crush all the idolatries of its neighbors? Idolatry and immorality were common, even rampant, in Canaan and among the surrounding nations long before the Israelites showed up in Moab.
Here is our conclusion: Midian was not "plowed under" simply because it was an idolatrous nation, which actually was no better and no worse than its neighbors. The nation was destroyed, and everyone within it perceived as a possible or eventual threat to Israel, because it conducted [like the antagonists who attacked Pearl Harbor] an unprovoked, malevolent, demonically inspired assault [sneak attack] on Yahweh's people that resulted in the shameful death of many thousands of them. Thus, Israel's expedition against Midian was at the command of God. The order to kill the survivors, however, came from Moses. It must be remembered that he was motivated by the warfare policies of his time, as humane sentiments of mercy and moderation in dealing with prisoners of war, as delineated in the twentieth century Geneva Convention's Rules of Modern War, did not then exist. He did that which He thought was absolutely best for Israel. Moses therefore had no choice but to distinguish between those who were harmless from those who could (and probably would) be revengeful/harmful, and remove them. The young girls were spared and distributed among the many households of Israel. Moses was careful to require that all the spoil was ritually purified before it came into the camp. He was never rebuked by the Almighty for his decisions in the affair with Midian. But Balaam did not fare so well. We read, "Balaam...they slew with the sword" (verse 9). Alas, vengeance overtook the wicked. Covetous Balaam, the diviner and enchanter of renown, was ignominiously hewn down by those who had been the victims of his guile and double-dealing. "And the one who curses you I will curse" (Gen. 12:3).
3. "Now the sons of Rueben and the sons of Gad had an exceeding large number of livestock...came and spoke to Moses...saying, Ataroth, Dibon, Jazer...is a land for livestock...let this land be given to your servants as a possession; do not take us over this Jordan" (Numbers 32:1-5).
This narrative deals with the two and a half tribes that chose to live east of the Jordan. Rueben and Gad camped on the south side of the Tabernacle, near Simeon. Simeon had become enfeebled during the wilderness expedition, and became unassertive, unlike the two other determined tribes who pushed to possess the pastoral lands of the Amorites as their inheritance. They assumed they had divine authority for their action, as have many since who have affirmed their deviances to be the will of God. "Our inheritance has fallen to us on this side..." Rueben and Gad were joined later by half of the tribe of Manasseh.
This is a story of a people who did not want to separate themselves from the people of YHVH altogether, or desert their brethren, but who were nevertheless disinclined to go the entire distance to which the commandment of the Most High would take them. It is a picture of believers in the world who savor the middle, lukewarm ground between real discipleship and the love of the world. These are the people who hang back from a full commitment to Yeshua, who want to enjoy the carnal pleasures of this world while living a life that is only partially limited, guided and defined by biblical principles. These are the ones who would not leave their nets and follow Him immediately. They are the ones who would not leave their prosperity and exile in Babylon to return all the way to Israel and rebuilt the ancient pathways and broken-down walls of fallen Jerusalem. These also fail to notice the riches of YHVH's glory in Messiah, neglect the prosperity of their souls, and fail to lay hold of His great reward. There is no doubt that God loves us. It is by His grace that we are saved by faith in Messiah. But His grace is poured out so that we can be liberated from the bondage to the world and fixation with "self", and start the journey of knowing and serving Him, not our own carnal interests. Our happiness is directly connected to following and becoming like Yeshua.
The people of Manasseh, Gad, and Rueben were granted permission by Moses, who first rebuked and warned them, to make their homes on the far, eastern side of the Jordan River. The condition was that the warriors would be required to cross the Jordan with the other tribes and help them conquer Canaan before returning to Trans-Jordan and their homes.
The two and a half tribes had their reasons for wanting to live east of Jordan. Rueben and Gad had large herds and flocks. The east side of the Jordan was well suited for pasturing and sustaining many herd animals. It would have very difficult for them to drive their many scattered animals through the tangled chasm and across the over-flowing river into the Promised Land . Besides, Canaan was not as well suited for grazing stock and pastoral wealth. Notwithstanding, the land promised to them was Canaan proper, not its outlying, unholy hinderlands. Moses described the land east of Jordan, the region these tribes preferred, as "in the wilderness" (Deut. 1:1). But Rueben and Gad did not care about going "on to perfection" (Heb. 6:1), which is an exhortation eternally directed to Israel, and means going all the way to that place where YHVH had attached one's destiny and His blessings and promises. As did Lot, who "lifted up his eyes and saw all the valley..." and chose the region of Sodom and Gomorrah, they chose also by sight. Rueben and Gad ignored Abraham the patriarch, who prospered, but let YHVH chose his inheritance, even though he too "was very rich in livestock." (Gen 13:1-14).
The choice of Canaan proper for Israel's homeland was sensible. The Holy Land was protected by geographical features from the other lands, whereas the Trans-Jordan area favored by the two and a half tribes was exposed to a multitude of pagan people and hostile neighbors. Rueben, Gad, and Manasseh would lie completely open to these dangers. It is a picture of the hapless, unsafe condition of the half-converted man whose failure to abide in the secret place of the most high exposes him the wiles of the enemy. The history of Israel gives us a melancholy description of the results of the two-and-a-half tribes' unwise choice.
We are told that the first settlements of Rueben, and some of Gad, eventually fell into the hands of the revengeful Moabites. The regions the tribes chose were continual battlegrounds, and never attained to the prosperity of the tribes that crossed to Canaan. Further, these unprotected, open lands were conquered before the lands of the other tribes. The choice of the two and a half tribes revealed a spirit of independence and a lack of faith. They understood that: (1) YHVH's promises were rooted in the other side of the Jordan, (2) the Ark and Tabernacle would be there, (3) the greater fellowship, insulation, and support provided by the other tribes would be most attainable across the Jordan, and (4) the chosen site of His manifest presence, and thus the "concentration" of divine anointing, would be in Canaan proper. Still, they selected what appealed to the natural eye and logic, and opted for separation [not completely, but to a great and consequential extent] from Elohim's community, provision, protection, and promises. If Rueben, Gad and Manasseh had foreseen the enemies and assaults they would be regularly exposed to, and how defenseless would be their lands and animals, and the difficulty of enlisting the other, more populous tribes for help in times of stress, they would have gone quickly over the Jordan with Joshua and abode more closely to the comforting graces that are (a) in the company of like-minded companions and (b) under the shadow of the Most High. The separated tribes remained part of the Commonwealth of Israel, and were never rejected because of their decision, but lived beneath the quality of life and level of sanctity to which they were ordained by the Most High, and by their departure, even weakened the corporate potential of Israel. Eventual debilitation is the forecast for all YHVH's beloved who follow their sight rather than the Spirit. His ideal: "...that they may all be one; even as you, Father, are in Me and I in You..." (John17:21).
Also this week: Masei means "journey." It is defined as travel or passage from one place to another, and illustrates the idea of Israel repeated setting out, again and again, to march from one encampment to another as the Cloud moved inexorably toward the goal of the Promised Land. The forty two encampments along the journey's route are listed, from Exodus to the final resting place in Moab adjacent to the Jordan and Canaan.
Israel spent 39 years going from to camp to camp, place to place, in the wilderness, facing trials and obstacles, and yet was provided for, protected, and guided by the hand of YHVH. How Israel responded to her trials and struggles, and to their covenant, determined her success, degree of over-coming and blessing. It's the same with believers in our pilgrimages today. Faith flows most freely from a heart that is void of offense toward God or man.
In Masei we see Israel close to their goal, Canaan. Moses recorded the marches himself at the command of YHVH, and provided for us a summary of the encampments of the nation. It is a memorial that reveals the Almighty's faithfulness to His children in fulfilling His promise. The encampments of Israel represent the various trials, lessons, blessings, and challenges through which redeemed believers must pass on our way to His eternal rest.
Also in Masei are: The boundaries of the Promised Land, cities of refuge, and the daughters of Tzelafchad, who marry within their own tribe of Manasseh, and thus prevent the estate of their father from passing to another tribe.
1. "These are the journeys of the sons of Israel of the sons of Israel, by which they came out from the land of Egypt..." (Num. 33:1).
"In this chapter, the Torah summarizes the entire route followed by Israel from the Exodus until they stood poised to cross the Jordan to enter the Promised Land. The list of journey's emphasizes God's compassion, because it shows, notwithstanding the decree that they wander in the wilderness for forty years, the people enjoyed extended periods of rest. In all, there were forty-two encampments , the first fourteen of which were before the mission of the spies from Rithmah (as it is called here, see v. 18), and the last eight encampments (vs. 41-49) were in the fortieth year, after Aaron's death. Thus, during the thirty-eight intervening years, there were only twenty journeys (Rashi citing R. Moshe HaDarshan)." [Masei, Chumash]
2. "Then the Lord spoke unto Moses...when you cross over the Jordan into the land of Canaan, then you shall drive out all the inhabitants of the land..." (Num. 33:50-52).
In this Torah chapter of Masei we read about the inheritance of Israel and how it was to be received and enjoyed. The principles we list have application to our lives as believers returning to our Hebraic heritage. (1) The great responsibility/duty of Israel in possessing Canaan was to totally vanquish/dispose of the natives, their enemies. These people [seven different groups] hated Israel's Elohim and His worship. Even so, we inherit His kingdom [righteousness, peace, and joy in the Holy Spirit] by putting to death the deeds of the flesh, crucifying the old man, and exterminating the affections toward sin. (2) Israel was required to abolish its own monuments to idolatry, and secret spiritual eccentricities. For us, anything hidden that is contrary to the sole service and worship of the living Elohim, however attractive and pleasing to the flesh, eye, or pride, must be destroyed. (3) Israel was warned that any heathen remnants that were spared would end up vexing them, as pricks and thorns, and become constant, dangerous annoyances. [This lamentable condition exists in Eretz Yisrael today.] Even so, the remnant of sin--the lust of the eye, the lust of the flesh, and the pride of life--left unconquered in our new life, will be a continual source of unhappiness, restlessness, danger. Such will militate against our peace and deprive us of the fullest possible measure of "joy in the Holy Spirit."
[Note: Why be so extreme? Isn't conquering enough? Why clean out all the corners? [Remember searching out leaven at Passover.] Surely, just a little toleration or compromise with your enemies can't hurt that much, can it? Yes, it can! Out of indolence, ignorance, or fear, Israel was unwilling to go to the necessary extremes, and left many places in Canaan unconquered and numerous enemies spared. And they suffered because of their failure to follow Yahweh's instructions. Many believers today are like Israel of old. They leave large tracts [portions] of their lives, which the Most High has given over to them as a prey (Jer.14:5), under the control of their carnal, ungodly passions, emotions, habits, and desires. To make a decision to live "biblically clean" seems to many people a fanatical, unreasonable ambition. Yet, it is our reasonable service. Still, believers usually only subdue sins, smothering and cloaking them, but do not destroy them altogether, and thereby leave such to emerge later as pricks and thorns to agitate and inflame their lives. Hence, unmotivated believers never enter into the Kingdom of God in this life as fully as they otherwise could, or enjoy His blessings as much as they otherwise should. The blockages of sin, which they are too lazy, indifferent, or self-confident to eradicate, prevent them from experiencing revival, and the fullest measure of the kingdom, power, and glory of Elohim possible this side of the veil.]
3. "The cities which you shall give the Levites shall be six cities of refuge, which you shall give for the manslayer to flee to" (Num 35:6).
Three of the cities of refuge are named in Deuteronomy 4:43. The other three are listed in Joshua 20:7. Levites controlled them. Also, Joshua 21:11-40 lists the forty two cities of the Levites. Thus, there were forty eight Levite cites in all.
The message of the Torah's double-portion parshas is: Hold fast to the conditions and promises of your covenant with the Elohim of Abraham, Isaac, and Jacob, and stand by your commitment. He loves you with an everlasting love and His word will not fail. Do not turn to the left or to the right, or be persuaded by what you see or hear that is contrary to His truth and commandment. What He has prepared for you is best for you, and He will scatter your enemies who withstand you. Don't trade your inheritance for "better pastures." Keep your promise of fidelity. His word to you is: "Do not fear...I am a shield to you; your reward shall be very great" (Gen. 15:1).
Haftorah
1. "Before I formed you in the womb I knew you..." (Jer. 1:5).
Jeremiah recounts his appointment as a prophet by the Most High. As was Moses before him, he was reluctant to take up such a labor and responsibility, but was persuaded by the words of divine encouragement given to him to fulfill his calling, a calling which would be crucial to the House of Judah in the years ahead.
"The word of the Lord came to me saying, What do you see, Jeremiah? And I said, I see the rod of an almond tree...The word of the Lord came to me a second time saying, What do you see? And I said, I see a boiling pot, facing away from the north" (Jer. 1:11-13).
Jeremiah was given two prophetic visions and describes them to his readers. The first vision features an almond branch [from an olive tree]. Elohim used the object to show the prophet that, just as the olive tree/branch is the fastest of trees to "awaken" and blossom and bear fruit after winter, so too He would be quick to fulfill His word and punish Judah for her sins and idolatries. "I will hasten My word" (verse 12). [Literally, I am wakeful over My word.]
The next vision Jeremiah received was of a boiling pot. [A seething pot in ancient literature is a symbol for war. See Ezekiel 24:3-12.] The opening, or face of the kettle, was actually toward the south and its contents were (we surmise) boiling over in the sight of Jeremiah. He goes on in the passage to relate the overflow as the calamity from the north, Babylon, that would shortly break forth upon the people. Like a portion usually cooked in a pot, the divine judgment had been slowly brewing but was about to boil over quickly. The vision is an allusion to the sufferings the people of Judah would endure at the hand of the nation of Babylon, the superpower to the north of Israel, once it invaded and exiled Judah. The heathen nation would come and lay siege to Jerusalem, pour its wicked and destructive forces into the Holy Land and carry away the inhabitants in the flood.
"Now the word of the Lord came to me saying, Go proclaim in the ears of Jerusalem, saying, thus says the Lord, I remember concerning you the devotion of your youth, the love of your betrothals, your following after Me in the wilderness, through a land not sown" (Jer. 2:1-2).
Matat's haftorah closes with an encouraging word for Jeremiah to pass along to the people. YHVH idealizes Israel, over-looking her flaws, weaknesses and failures, and sees her with the eyes of love, as a parent having just corrected a child, goes through a scrapebook and remembers only the sweet things. "Go tell them...I remember...the devotion of your youth..your following after Me in the desert..." Elohim considered the happy features of the wilderness life, as many of us prefer to dwell on the goodness of earlier days, and not the unpleasantness. To wallow in melancholy is profitless. Trips down memory lane should inspire us, not to regain a lost past, but to improve and strive for a better future. New times call for new measures and stronger applications of faith, hope, and love, and inspired expectations of better things. The second Adam was better than the first Adam. The New Covenant is better than the Mosaic--because of the absolute supremacy and full sufficiency of Yeshua Messiah as Revealer and Mediator of Elohim's grace, and our High Priest and Baptizer in the Holy Spirit. The Kingdom of Heaven [actual place, as opposed to the Kingdom of Elohim-divine life, rule, and authority] is better than Eden. The mature believer experiences a higher spiritual life than the new convert. The second king, David, was better than the first, Saul. The birthright was with the second son, Jacob, and not the first, Esau. The latter wine is best, as are the new wineskins. New restoration movements are better than the old restoration movements out of which they are birthed. And so on.
2. "For My people have committed two evils: They have forsaken Me, the fountain of living waters, and have hewn for themselves cisterns, broken cisterns, that can hold no water" (Jer. 2:13).
In Masei's haftorah, Jeremiah brings Yahweh's message to the rebellious house of Judah [The House of Israel/Ephraim, the northern kingdom, had long before been carried away by the invading Assyrians.] He chastises all classes of Judean society, especially the leaders, for abandoning the Almighty and following worthless idols, but with bittersweet pathos asked, "What wrong did your forefathers find in Me, that they distanced themselves from Me?" Through the prophet, Elohim reminded the people of His kindness in redeeming them, and bringing them into the Promised Land, yet they repaid Him with infidelity and disloyalty. Israel had committed two astonishing offenses which had caused them to become "desolate", which meant they were "dried and shriveled up". A. They turned away from Yahweh, the Fountain of living waters. Men need divinely send spiritual refreshment. Those who forsake the flowing, living waters of Spirit-life, and replace them with the foul, stagnant waters of the corrupted world, cannot quench the soul's thirst and thereby leave it unsatisfied and injured, vulnerable. B. The Judeans made cisterns to replace the Fountain. A flowing stream [fountain] provides unlimited, clean refreshment. A cistern is a poor substitute. They are cramped, man-made reservoirs that retain and hold unwholesome, impure, tepid water impregnated with impure worldly materials. Jeremiah described forsaking YHVH as drinking from these imperfect, broken, leaky, muddy and usually contaminated, water holes. The prophet warned Judah of the end of such imbibing. [Note: Imagine the contaminated, poisoned "water holes" featured in the old western movies, which showed strewn around them the bleached bones and shriveled remains of thirsty desert wanderers and their animals who gulped down the sitting, filmy water before testing it. Today, there are many such spiritual wells of unclean water [teachers, books, internet sites, words, words, words] strategically positioned, by the enemy of our souls, to draw thirsty, undiscerning people to imbibe of them. "Beloved, do not believe every spirit, but test the spirits to see whether they are from Elohim..." (1 John 4:1).
"Who says to a tree, You are my father, and to a stone, You gave me birth. For they have turned their back on me...but in the time of trouble they will say, arise and save us. But where are your gods which you made...let them arise, if they can save you in the time of your trouble..." (Jer. 2:27-28).
False gods and the immorality which accompanies their worship are poison to mankind's soul. These demonic works can not and never would help people in times of trouble, but only cause and hasten their destruction. However, for those who would turn from such filthy cisterns, Isaiah speaks of a happy future: "...waters [plural; the idea is--abundance!] will break forth [flow--the Holy Spirit will move in power] in the wilderness and streams in the Arabah" (Isaiah 35:6).
The haftorah concludes with an encouragement, that if Judah returns to Yahweh in repentance and humility, they will be fully restored. "If thou will return O Israel, saith the Lord...put away thine abominations...and thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in Him, and in Him they shall glory" (Jer. 4:1-2). Jeremiah heard from Elohim. Judah was required to put away everything that offends and makes oaths, other than with the utmost solemnity and sincerity. He did not appeal to Israel's self-love, but to the sense of responsibility for the welfare of the nations of the world. Israel--which includes all those redeemed by the Blood of the Lamb, born of the Spirit, and grafted in to the Olive Tree--has been entrusted with the noble and holy mission to bless humanity.
Gospel of John: The Living Torah "I did not come to abolish but fulfill' (Mt. 5:17).
[Note: There are nine "I AM" statements made by Yeshua found in the Gospel of John. References: 8:12,58/ 9:5,39/ 10:7-9/ 10:11,14/ 14:6/ 15:1/ 18:5.]
"If a man makes a vow to the Lord...he shall do [honor] all that comes out of his mouth" (Num. 30:2).
A man should keep his word, especially when it's given to the Most High. Such an oath is sacred. But a "rash utterance of the lips" is, mercifully, not held as binding by Yahweh. Our Elohim allows grace for the impulsive nature of man and does not take advantage of his folly.
"But Peter said to Him, Even if I have to die with you, I will not deny you..." (Mt. 26:35).
The Master, as He journeyed from the last Passover supper to the Mount of Olives, had discerned the weakness in the eleven disciples [Judas had already departed] and warned them, "All ye shall be offended because of Me" (verse 31). He spoke from the prophetic word of Zechariah 13:7; "Awake O sword, against My Shepherd, and against the Man who is My Fellow, saith the Lord of hosts; smite the Shepherd, and the sheep shall be scattered." What would take place would be in accordance with "the determinate counsel and foreknowledge of God." To become the Savior, Yeshua must first become the sacrifice. Thus, in Zechariah, the divine command is given to the sword. Yeshua then comforted His disciples, telling them that after His Passion, He would rise and gather them again. Even after he had been warned about being sifted as wheat (Lk. 22:31) Peter blurted out, "I will never fall away!" Yeshua warned him, saying, "This night...you will deny Me three times (verses 33-34). Self-confident Peter assertively made another promise that he would remain entirely faithful to Yeshua, and stand by Him in time of His prosecution, even if it meant his own death.
Proud Peter wanted again to be exceptional, and held himself above the others, not intending to be included in the "all thee" who would run. His blame was extended because he (1) gainsaid Messiah Yeshua--Who is the Enshrinement of strength and knowledge--and (2) exalted himself as the determinate personality. [Note: gainsay/gainsaid: to say--more at again, or "againsay"; to deny, dispute; to stand in opposition by disputing the truth of something put forward: oppose.]
The vow of loyalty was made by Peter, and seconded by the affirmations of the other disciples. "All the others said the same thing too" (verse 35). Their weakness was in their self-confidence and unbelief. Peter appeared to have had more faith in his own strength and fortitude than he had in the prophetic word.
"One of the slaves of the high priest...said, Did I not see you in the garden with Him? Peter then denied it again..." (John 18:26-27).
When Yeshua was arrested, "all the disciples left Him and fled" (verse 31). But Peter [and John; maybe some others] returned and followed Him and His captors from a distance, and came by way of the shadows into the courtyard of the high priest, Caiaphas. Peter was seen, recognized, confronted, and put in great peril. Under assault of questions, he began to curse and swear, and broke his promise of loyalty. "I do not know the man!" The apostle's failure produced two principle results: (1) Peter went out and wept bitterly. His penitential tears were the beginning of his restoration. (2) His denial caused him to recognize his own shortcoming and weakness, made him humble, and helped produce a sympathetic and conciliatory spirit within him which would favorably influence his post-Pentecost ministry.
"So when they had finished breakfast, Yeshua said to Simon Peter, Simon, son of John, do you love Me more than these" (John 21:15)? Yeshua, resurrected from the tomb, met with the disciples at Galilee where He spoke personally to Peter. The apostle's brash, presumptuous vow was forgiven. It was not that his faith had failed ["I have prayed for thee, that thy faith fail not..." (Lk. 22:32).], but that his courage had. Yeshua had appeared to him earlier (Luke 14:34; 1 Cor. 15:5) but had not officially restored him to the same place which he had forfeited by his denials. The question, "...do you love me...?" was repeated three times for the disciple's sake. He was given the opportunity to give three answers countermanding his threefold denial. And he was given, in exchange for each truly modest, affectionate, and sincere response, a threefold apostolic commission: (1) The first charge: "Feed my lambs." Strengthen the new converts. They will be the teachers of the generations to come. (2) The second charge: "Rule (shepherd) My sheep." Keep My followers on the paths of righteousness and care for their spiritual welfare. (3) The third charge: "Feed My sheep." Fortify My people by teaching them the whole counsel of Elohim and equipping them in the fullness of the Holy Spirit. We are given a similar charge from the restored apostle in his first epistle. "Feed the flock of God which is among you" (1 Pet. 5:2).
May we learn from Peter's encounter with Messiah that He has a claim upon our love, not just on our mere respect. This is because of Yeshua's: (1) Worthiness to be loved. Who can compare to Him? He is the Creator and redeemer of mankind, flawless and beautiful in His perfections, everlasting in His goodness and mercy. It's our duty to love Him. (2) Love for us. Our Master is not an elevated, snobbish aristocrat, or a cold remote dignitary, or a distant and inaccessible heavenly personage. He is a benevolent, compassionate, caring eternal Being Who displays His wonderful qualities to us and for us. Indeed, He loved us first and gave Himself for us long before we even knew of Him. Further, He is with us always through the Holy Spirit. To love Him not is to be insensitive and immoral. (3) Crucifixion, death, and resurrection. Here is proof of the divine, eternal affection Yeshua has for His people. "Greater love hath no man than this, that a man lay down his own life for his friends..." The love of Messiah is stronger than death.
Yeshua allows us to be tried, tested, and challenged, that we may perceive ourselves as we really are--sheep that need the guidance and protection of a divine Shepherd--and be humbled by our experience, be made fully aware of the dangers of pride, and prepared for His service.
Holy Spirit "But you will receive power..." (Acts 1:8).
"And the Lord spoke unto Moses in the plains of Moab by Jordan near Jericho, saying, Command the children of Israel that they give the Levites of their possessions cities to dwell in..." (Numbers 35:1-2).
The Levites were separated from the other tribes. Because they were helpers of the priests, it was necessary for them to be housed next to the Tabernacle. They were to be devoted to the service of the priests and sacrificial system, and thus free from the daily common labor of making a secular living. They had no tribal inheritance but were provided for by the tithes and offerings of Israel, and were given homes for themselves and shelter for their herds and flocks. It was intended that the Levites would share a quality of family and social life entirely equal to the standard of living and comfort enjoyed by the other Israelites. Any religious notion that the Levites should be celibate, ascetic, or devoid of worldly wealth in order to be spiritual, would have been contrary to the spirit of the Torah. Pauperism, insufficiency, and lack are the fruit of the curse, and do not represent the blessings of redemption reserved for true eldership ministry. Moses heard and appreciated the wisdom and goodness of Yahweh's plans for His people, such as the cities of refuge, and conveyed all His sanctioned instructions to the nation.
Today, instead of turning to the Torah and the rest of Holy Scripture, people often go to mediums, psychics, astrology, drugs, mysticism, and other illegitimate voices for direction, personal guidance, plans for success, and so on. But we are warned, "Do not turn to mediums or seek spiritists, for you will be defiled by them. I am the Lord your God" (Lev. 19:31). These voices and techniques offering esoteric knowledge speak half-truths and lies, for they are the progeny produced, inspired, and energized by the father-of-lies, Satan. Such whispers will always end up taking away a person's peace and mental health, and leave behind in their places, foreboding, confusion, discomfort, error, and sickness. On the other hand, when the Holy Spirit speaks into a person, there arises in the soul true peace and faith. Other voices, whatever form they may take, can sound very cordial and inviting, but still be unreliable, even dangerous. "...the serpent...said unto the woman, Yea, hath God said..." (Gen. 3:1). So the Spirit reminds us: "Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false spirits have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Yeshua has come in the flesh is from God; and every spirit that does not confess Yeshua is not from God" (1 John 4:1-3).
Yeshua said of the Holy Spirit, "He will glorify Me" (John 16:14). The Holt Spirit is looking for believers who may not necessarily have seminary degrees or speaking skills, but who do have hungry hearts for Him and spirits willing and available for Him to fill, speak to, and use. Speaking in tongues allows the Spirit to flow within a believer, and facilitates restoration, revival, healing, and develops spiritual hearing and discipline. Benefit number sixteen:
16. "But no man can tame the tongue. It is an unruly evil, full of deadly poison" (James 3:8). Speaking/praying in tongues brings the tongue of man under the rule and control of the Spirit of Elohim, thus allowing the mouth of the speaker to become a well of life.
The Holy Spirit works through His people too bless, heal, and encourage a hurting world, and bring the Gospel to the nations. Speaking in tongues positions each of us to better discern and understand the voice of the Almighty!
New Testament
"...but I press on so that I may lay hold of that for which also I was laid hold of by Messiah Yeshua...I press on toward the goal for the prize of the upward call of God in Messiah Yeshua" (Phil. 3:12-14). [Matat]
Israel pressed forward for four decades, from camp to camp, from opposition through opposition, until they finally arrived at the edge of Canaan. So to must believers press forward in their pilgrimage toward perfection/maturity in Messiah. "This one thing I do" was the confession of Paul. No dispersion of energy or resource was allowed that would weaken his pressing forward. The "goal" is [progressive] holiness. The "prize" is [increasing] blessedness. The "upward call" is our summons. His daily grace supports our "press."
Paul put the past behind him. Yet, he was discontent with his present estate. He looked to the future, and growing toward moral perfection. He looked to holiness as the end, the goal to which he could progress in life, the "promised land" waiting at the end of his pilgrimage. He understood that true happiness is the fruit of sanctification, and that the journey toward it would produce a life of greatest satisfaction and fruit. For the zealous apostle, there would be no broken vows, no stopping and living in a "Trans-Jordan," no half-hearted efforts, and no unconquered enemies left to impede him.
"What is the source of quarrels and conflicts among you? Is not the source your pleasures...do not speak against one another...There is only one Lawgiver and one Judge, the One who is able to save and to destroy; but who are you who judge your neighbor" (James 4:1-12). [Masei]
Pride and greed produce strife and quarrels among believers, warned James. In the passage he affirms that worldliness is enmity with Yahweh, yet there were men who wanted to be friends with both. Though we have been seduced to think this is indeed possible, but it is not. James is uncompromising in his judgment; he who wants the friendship of the world is ipso facto ["by that very fact"] Yahweh's enemy. Selah. His alternative: "Draw nigh to God, and He will draw nigh to you." Once again the goodness of the Almighty is proclaimed to Israel. "God not only tempers the wind to the shorn lamb, but He also makes the path easy to the returning sinner and meets him half-way. It is God who first supplies the impulse to draw nigh to Him, and then [He] Himself comes to meet the sinner who yields to the impulse. His Spirit stirs the sinner to cry out to Him, and then [He] Himself listens to the cry, according to the Psalmist's saying, 'Thou preparest their heart, and thine ear hearkeneth thereto.'"
Over-shadowed by such divine care, Israel made it to the border of Canaan.
Part II: Torah and Glory
Weekly Parsha Commentary Study: Matat/Masei
Explanation: This section contains a review of the weekly parsha's scheduled Scriptures, and our questions. These are the (1) heart of the commentary study from which the readers can be most enriched. By them the reader learns on his/her own while depending on the personal assistance of the Holy Spirit, upon Whom we encourage each person to depend/rely for insight and divine illumination. He is supposed to be the primary Teacher of our commentary, not this writer. In this way, the Scriptures and the questions comprise (2) the student's means of exercise (practice) for waiting upon and listening for the voice/word of Elohim, and positioning himself/herself for experiencing a visit of His manifested presence [Shechinah]. These are the important reasons for our commentary. As such, the Scripture and questions are (3) the channels through which the Holy Spirit will directly communicate personal edification, instruction, revelation, and understanding to the student/reader.
Our commentary/exposition is offered only as a help, and is by no means complete. Volumes of truth are left to delve into for the industrious student who wants to go further in learning Scripture and in experiencing the kingdom, power, and glory of the Most High. "However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will also speak; and He will tell you things to come" (John 16:13).
Come down the mount [out from your study and prayer time] with the tablets [revelation] and the glory [mantle of His manifest presence].
Prayer: "Open my eyes that I may behold wonderful things from your law" (Psalm 119:18).
Numbers 30:1-36:13 [Torah]: Vows/Midian/War spoils/Rueben's and Gad's request/Moses' objection/Clarification/Israel's journeys.
Jer. 1:1-2:28; 3:4 [Haftorah]: Repentance, Torah and Sabbaths /Israel and prosperity.
Phil. 3:12-16; James 4:1-12 [New Testament]: Perseverance /Pitfalls of our journey.
John 18-21 [Gospel]: Yeshua before the priests/Crucifixion/Empty tomb/Yeshua appears at the Sea of Galilee.
Study Questions "...be ready always to give an answer..." (1 Peter 3:15). Share your answers, experiences, and insights with your group.
1. What is the main theme/teaching for each reading: (a) Torah, (b) Haftorah, (c) New Testament?
2. What is the common, central teaching/idea emphasized by the entire parsha, as you see it?
3. Relate the common theme/lesson to the assigned Gospel reading. Where or how does Yeshua demonstrate the common truth? How does the common truth relate to your life?
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, teach you, speak to you, minister to you this week?
Note: The questions will (generally) be the same from week to week. However, your answers, especially as you hear from the Ruach HaKodesh, will be different.
Part III: Prayer and Proclamation Activity
Bless the Land "On this wise ye shall bless the children of Israel, saying unto [over; to] them, the Lord bless thee..." (Numbers 6:23).
"If you will do this, if you will arm yourselves before the Lord for war, and all of you armed men cross over Jordan before the Lord until He has driven His enemies out from before Him, and the land is subdued before the Lord, then afterwards you shall return..." (Num. 32:20-22)
1. Pray for Israel.
"You will arise and have compassion on Zion; For the time has come to be gracious to her..." (Ps. 102:13). This week is the kairos time, the opportune time to pray for Israel. It is the time when special things, good things, are ordained to occur.
2. Pray for Jerusalem.
"Pray for the peace of Jerusalem..." (Ps. 122:6). Cry out, "May peace be within your walls, and prosperity within your palaces" (v. 7).
3. Pray for America/Pray for your nation.
"...My people who are called by My name...seek My face and turn from their wicked ways, then I will hear..." (2 Chron. 7:14). Agree that His kingdom comes and is established on earth, and in our nation, as it is in heaven. Grace has not yet been lifted away from the country.
4. Sing the Song of the Lord.
"Sing aloud with gladness for Jacob..." (Jeremiah 31:7). Sing prophetic songs, or even psalms, over Israel.
"...Daniel...entered his house (now in his roof chamber he had windows open toward Jerusalem); and he continued kneeling on his knees three times a day, praying and giving thanks before his God" (Daniel 10).
Part IV: Closing
Conclusion
"This is the word that Yahweh has commanded regarding the daughters of Zelophehad, saying, Let them be wives to whomever is good in their eyes, but only to the family of their father's tribe shall they become wives...These are the commandments and the ordinances which the Lord commanded to the sons of Israel through Moses in the of plains if Moab by the Jordan" (Num. 36:6,13).
The five daughters of Zelophehad became the wives of the sons of their paternal uncles, cousins from the families of Manasseh, son of Joseph. "The elders of the tribe of Manasseh recognized that their tribe might have a problem, which they now sought to avoid. Since the daughters of Zelophehad would receive a portion of the Land destined for their late father, and their heirs would be their future husbands or sons, the province of Manasseh would be diminished if any of the daughters were to marry outside of the tribe. This was not a theoretical problem, because the women were righteous and wise (Bava Basra 120a), so it was natural that they were sought as mates by men from all the tribes (Tzor HaMor). But if they were to marry outside the tribe, the divinely inspired apportionment of the Land would be corrupted, because part of the province of Manasseh would pass to another tribe (Sforno)" [Masei, Chumash, pg. 933]
Reading the Book of Numbers can be encouraging and disquieting at the same time. Its account of Israel in the wilderness includes a large measure of trouble, as it records instances of Israel's infidelity and rebellion toward Yahweh while on their long march to the Promised Land. But it ends with the heart-warming account of five strong daughters who longed to have their inheritance in the Promised Land, for which they trusted Yahweh, and they received the blessing. Once again, we observe the victory of enduring faith.
Living the Truth
"I am the true vine and My Father is the vinedresser...Abide in Me and I in you, As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me...for apart from Me you can do nothing" (John 15:1-5).
Life in the Wilderness was a forty-year school term which emphasized the truth that Israel's blessedness was related to their adherence to Yahweh and His covenant. In the above passage Yeshua conveys to His disciples the same principle. The narrative of the double-parsha, Matat and Masei, and the words of Messiah, bring forth profitable instructions for believers: (1) Yeshua is our true and essential life. He lives in us by His Spirit. He is the root and stalk from which we derive our spiritual nourishment. (2). It is therefore necessary for us to abide in permanent and intimate fellowship with Messiah through compliance with the standards of His Word. The union between the vine and the branch is the very means of life and fruit-bearing. Believers are absolutely dependent upon Him for power. In the earth the vine reveals its force, character, and fruit only through its diffusion in the branches, otherwise its life is concealed behind them, remaining un-noticed and unappreciated. (3) A glorious privilege of those who abide in Messiah Yeshua is effectual, answered prayer. May we understand that, for the believer who abides in union with Messiah, and is full of His words, interests, and purpose, and who lives in harmony with the divine will, prayer becomes a prophesy. "Delight thyself in the Lord; and He will give you the desires of your heart" (Psalm 37:4).
Next week: Parsha D'varim ("Words") Deuteronomy is called the "Second Law." Its purpose was to prepare the Israelites to enter, conquer, and prosper in the Promised Land. It teaches that love for YHVH is the proper motivation for obedience to His covenant.
