BLESS THE LAND
PARSHA COMMENTARY
Parsha Commentary Study
1. Nitsavim ("You are standing")
Deut. 29:10(9)-30:20
Isa. 61:10-63:9
Rom. 10:1-13
2. VaYelech ("And he went")
Deut. 31:1-30
Isa. 55:6-56:8
Rom. 7:7-12
Bless the Land
Written by Hutch Church
August, 2010
Sections: 1. Weekly Commentary 2. Parsha Study 3. Prayer and Blessing 4. Living the Parsha
Welcome: "Commit thy works unto the Lord, and thy thoughts shall be established" (Prov. 16:3). A paraphrase: "Transfer thy burden to the Lord, cast upon Him all that thou hast to do; do all as in His sight, and as an act of duty unto Him." The Vulgate renders, "Reveal to the Lord thy works." Just like a child would open his/her heart excitedly to a caring father or mother, so are we exhorted to share our intentions and ideas with Elohim, and trust in His guidance, adjustments [that all is undertaken according to His will], and assistance. In this way we are assured of a fruitful and happy conclusion.
Section: 1: Weekly Commentary
Torah: Introduction to (1) Nitsavim ("You are standing") (2) VaYelech ("And he went")
Last week: Ki Tova presented to the reader the law of first fruits, and the command to erect a altar/pillar of large stones on Mount Ebal, with the Law clearly inscribed upon the stones. The blessings and curses of the Law are set forth in the parsha followed with this closing, an often heard and familiar exhortation: "So keep the words of this covenant to do them, that you may prosper in all that you do" (Deut. 29:9).
This week: Nitsavim Summary: Parsha Nitsavim ("You are standing") incorporates the basic, fundamental principles of Torah faith. They include : (1) The unity of the people of Israel. "You stand here today, all of you..." (2) After warning Israel of future judgment and exile, Moses prophesies concerning future redemption and glorification. "You will return to the Lord your God." (3) The wisdom and practicality of the Torah. "For the mitzvah...is not beyond you nor is it remote..." (4) The responsibility of choice. "I have set before you life and goodness, and death and evil...choose life."
1. Nitsavim: "You stand [before the Ark of Elohim] today, all of you, before the Lord your God [Who cannot be deceived]: your heads, your tribes, your elders, your officers, and every Israelite man; your young ones, your wives, the stranger in your gate; from your wood hewer to your water drawer" (Deut. 29:10-11).
It was, we are told, the last day of Moses' life when he gathered together all of the people of Israel. They had just been instructed on the ninety-eight frightening curses in the law that awaited every misstep, and undoubtedly thought the prospects for a bright future, in all likelihood, were dismal. But Moses reassured his listeners by reminding them that despite their past sins, YHVH had not abandoned them, but had sustained them and would continue to do so in the future; after all, they were still standing. Fear of judgment would help them turn away from reckless and sinful living, and if judgment did come, it would serve to provide atonement and bring restoration, not destruction. With this in mind, Moses summoned the people and exhorted them to re-engage their covenant with faith, renewed zeal, and fresh ardor.
It was a motley assembly that stood before him, and included the lowliest of Israel mixed in with the most esteemed and respected. Men, women, children, young and old, native and stranger, all of whom would participate in the renewal of commitment to the covenant of Yahweh, had united to hear the prophets last words. "What was new about this covenant [presentation] was the concept of responsibility for one another, under which every [Israelite] was obligated to help others observe the Torah and to restrain them from violating it. This is why Moses began by enumerating all of the different strata of people who stood before him, and why he said (v. 28) that God would not hold them [corporately] responsible for sins that had been done secretly [privately], but that they would be liable for transgressions committed openly (Or HaChaim)." Chumash, Parashah Nitzavim, p. 1086.
Israel's call to covenant renewal was strengthened by Moses' exposition (verses 16-29) about the danger and evil of apostasy. Believers today, like Israel of old that was encompassed in the midst of heathen nations, are also surrounded by erosive, tempting, unholy influences [fiery darts] that are contrary to biblical faith, hope, and love. To the extent these temptations are yielded to, they will weaken faith, and can even produce apostasy of the heart and a defection from the faith once delivered to the saints (see the warning of Jude 1:3). When someone's heart begins to lose its grip on Yeshua as the divine Redeemer, an infectious root of bitterness springs up that will dishonor the Son of God, and defile many. We can understand how content and happy is the believer whose heart is kept by the Holy Spirit, consecrated to Yeshua, and so sanctified that no germ of discontent can find lodging there.
2. "...moreover, you have seen their abominations and their idols [literally, their logs and blocks] of wood, stone, silver and gold...so that there be not among you a man or woman, or family or tribe whose heart turns away today from the Lord our God, to go and serve the gods of those nations; that there will not be among you a root bearing poisonous fruit or wormwood:" (Deut. 29:17-18).
Moses cautioned Israel. An interest or curiosity, on the part of Elohim's people, in the abominations of the Canaanites would naturally develop into a desire to learn more about them. This "root" in Israel would progress into multiplied idolatries and heresies, and become as poisonous and harmful to the people as wormwood. Therefore the Spirit tells us explicitly: "Let your eyes look directly ahead and let your gaze be fixed straight in front of you. Watch the path of your feet and all your ways will be established" (Prov. 4:25-26). When apostasy starts arising in a man's heart, or in a community, God's sustaining and protective presence begins to lift, and then the enemy (Ephesians 6:12) is increasingly afforded wider avenues and broadening inroads on which the pernicious works of evil make entry. Because sin is usually not judged immediately, people become deluded, thinking they are untouchable; immune. But sin adds to more sin. Such people boast, "I have peace though I walk in the stubbornness of my heart..." (verse 19). The result of such hardheartedness is sobering: "...every curse that is written in this book will rest on him, and the Lord will erase his name from under the heavens" (verse 19). This is an alarming pronouncement, and it should not be dismissed as merely an exaggeration designed as leverage for repentance. [Note: Some Bible commentators regard the term wormwood to be a symbolic representation of the bitterness that will cover the earth during the time of the Great Tribulation. They note the poisonous plant for which wormwood is named, Artemisia absinthium. It is a known Biblical metaphor for things that are extremely bitter. There are, of course, other futuristic and alternative interpretations. Some think "wormwood" to be the meteor/asteroid fated to collide with earth in the very last days, causing catastrophic social and environmental disorders. With regard to a large comet's collision with our planet, one scientific scenario "theorizes a chemical change [would occur] in the atmosphere due to heat shock during [the comet's/asteroid's] entry and/or impact...the reacting oxygen and nitrogen in the atmosphere [would] produce nitric-acid rain." The bitter, extremely acidic rain produced by the "Wormwood Star" could affect a third of the earth's potable water, and thus fulfill the biblical prediction. See Revelation 8:10-11). Comment: The gaseous envelope closest to any very large, speeding asteroid/comet--which would be traveling about 40,000 miles {about 30+ times faster than a bullet} per hour when it hit the earth's atmosphere--would turn to molten plasma, and any living creature within 500 to 600 miles of the entry event that was exposed would be blinded by the burning brilliance and roasted by its heat.]
3. "...when all these things have come upon you, the blessing and the curse which I have set before you, and you call them to mind...and you return to the Lord your God and obey Him with all your heart and soul...then the Lord your God will restore you from captivity, and have compassion on you, and will gather you again..." (Deut. 30:1-3).
This chapter opens with warnings of judgments that will come upon Israel for disloyalty to YHVH, and then speaks of eventual repentance, deliverance, and restoration. When our motive is a sincere desire to return to God, repentance is real. Then He returns to us, and with us. In the KJV, verse three reads, "...then the Lord thy God will turn thy captivity." The term "turn back" (or "bring back") is better rendered "will return with." In other words, when we return from our backslidings and self-imposed exile from His ways, He returns with us. Hence, we are reminded that Yahweh is always with His people, brooding over them even when they are astray. "I will never leave you or forsake you."
Dispersion and exile are not rejection, they are the fulfillment of the warnings of the Word of Elohim. But that same word declares these as transitions, not the final estate of Israel. "God hath not cast away His people." There remains a two-fold promise: (a) the Jews will turn to Yeshua, and see Him as Messiah (Ezek.36:21-35; 2 Cor. 3:3:16-16), and (b) be restored to the land first. This will be accomplished by the power of the Holy Spirit (Ezek. 36:25-27; 37:1-14; Zech. 13:10). Let us remember, Yeshua came with blessings for both the Jew and Gentile (Rom. 11:26). Salvation is from the Jews. Gentiles have received mercy through the preaching of the Jews, the Jews are to receive mercy and support through the instrumentality [means; agency] of the Gentile (Rom.11:30-31). Let us remember and esteem the Jewish people and bear them up with our prayers and support, that the glory of the most high may encompass and rest upon the whole House of Israel as we reach out to one another.
4. "For the commandment which I command you today is not too difficult for you, nor is it out of reach [far off]...but the Word is very near you, in your mouth and in your heart, that you may observe it" (Deut. 30:11-14).
Some say that walking in the truth and principles of Torah is impossible. It is impossible for man to obey completely--with spiritual, moral, mental, emotional and physical perfection, year after year--as did Yeshua. Nevertheless, obedience to the precepts and standards of the Torah is not beyond our reach, especially when we make a genuine and determined effort to reach out and lay hold of it, according to Moses. ["...He said to the man, stretch forth thine hand. He stretched it out and it was restored to normal..." (Mt. 12:13). The man's healing "was not out of reach." Yeshua brought it "very near." Faith, with a corresponding appropriate effort secures the promise.] Since we are required to learn the Torah, even if we had to climb into heaven or cross the oceans to do so, He has made the study of it much more manageable, thankfully. What is more, we do not need to depend solely on the great scholars to comprehend and share its essence because: (a) We have the Holy Spirit as our heaven sent, primary Teacher. (b) The commandments are near to us. It has been written, published, preached, and easily accessible. Therefore, since we have been blessed with the nearness of His Word, let us follow the counsel of Paul to Timothy: "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth" (2 Tim. 2:15).
5. "See, I have set before you today, life and prosperity, and death and adversity; in that I command you today to love the Lord your God, to walk in His ways and to keep His commandments and His statutes and His judgments, that you may live and multiply, and that the Lord you God may bless you in the land where you are entering it to possess it" (Deut. 30:15-16).
Israel is exhorted yet again to choose life. The nation was awash in spiritual riches--the Torah, Tabernacle, Priests, Levites, her history and experience with YHVH's direct and continual interaction, the assurances of the covenant, a rich land and promising future set before the nation, and more--and all were within easy grasp. It would be inexcusable to not choose life. To reject His blessings would preposterous! Yet, even while he was speaking, Moses had known what Israel would do in the times ahead. Centuries later Jeremiah, without mincing words, exposed the problem when preaching to Judah before their exile to Babylon. "The heart [referring to the un-regenerate, fallen, carnal human nature] is more deceitful than all else and is desperately sick; who can understand it?" (Jer. 17:9).
The point Moses wanted to make with Israel was that choosing life in the Torah sense meant living the truth with such joy and pride that one's children, neighbors, and community were all benefited by being inspired to do the same. The prescribed atonement made for one person, followed by another, and then another, should raise the level of spirituality in a community degree by degree, until all is leavened with truth and blessing. Read Acts 2:41-47. To know and to love the Elohim of Israel was (and is) the highest life. Israel would have to remember her leader's words, and in the next parsha Moses made a provision, called the Song of Moses, to help them do just that.
This week: VaYelech ("And he went") Summary: In this parsha, we read how Moses transferred the mantle of leadership to Joshua. Also, having finished writing the Torah on a scroll, he entrusted it to the Levites to preserve by keeping it beside the Ark of the Covenant. Moreover, he gave Israel the mitzvah of Hak'hel, which means "to gather." This was a command for the people to gather together every seven years, during the feast of Sukkot. Every first year of the seven-year shemittah cycle [sabbatical year of the agricultural cycle], all the men, women, and children of Israel were to assemble at the Holy Place, designated by the Tabernacle/Temple, where the king was supposed to read to them from the Torah. Moses foretells that Israel will turn away from the Lord their God, and His covenant, and that He will turn His face from them. But he also informs them that the Torah "shall not be forgotten out of the mouths of their descendants."
1. VaYelech: "So Moses went and spoke these words to all Israel...I am one-hundred and twenty years old today. I am no longer able to come and go, and the Lord has said to me, you shall not cross this Jordan...Joshua is the one who will cross over ahead of you, just as the Lord has spoken. (Deut 31:1-3).
"After Moses sealed the new covenant [commitment] with all members [second generation] of the nation (Deut. 29:9-13), they left him and returned to their homes [tents] in the Israelite camp. Then Moses went from his selling near the Tent of Meeting and walked through all the camps of all twelve tribes to bid farewell to his beloved people (Rambam), and to console them over his impending death, so that their sadness over his departure would not cloud their joy in having sealed the covenant (Sforno). Moses knew that this was the last day of his life, because, as the Zohar teaches, the most holy and righteous people are sensitive to spirituality, and are able to tell when the soul begins to ebb away from the body (OrHaChaim)." Chumash, p. 1094. Moses encouraged the people to look to YHVH for comfort and help. In this way they would prosper and do as well without him, but with Joshua their new leader.
2. "The Lord spoke to Moses, Behold, you are about to lie down with your fathers; and this people will arise and play the harlot with the strange gods of the land, into the midst of which they are going, and will forsake Me and break My covenant which I have made with them" Then My anger will be kindled...and I will forsake them and hide My face from them" (read Deut. 31:16-18).
YHVH spoke to His servant, telling him that He would conceal His countenance due to the sins into which Israel would yet enter. He would remove Himself [His divine protection, provision, healing, deliverance, goodness, mercy, guidance, prophetic words, manifest presence, and such] from them, and the result would be exposure to oppressors and suffering until they genuinely repented from the heart or their evil deeds. The verses inform us that though His people fail utterly, the Almighty will not let them fall completely. Though He would remove Himself from them, He would actually be concealing Himself, ready to intervene unnoticed when needed. Yahweh will in fact never abandon or desert His beloved Israel. He is ever nearby. "And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them" (Ex. 14:19). So is His interest and activity today with your house, which is now part of the camp of Israel.
3. "Then he commissioned Joshua the son of Nun, and said, Be strong and courageous, for you shall bring the sons of Israel into the land which I swore to them , and I will be with them" (Deut. 31:23).
The verse suggests that Joshua would need to be very bold, and display much personal courage and initiative in all his administrative, leadership, and military duties. All Israel would be watching and draw their inspiration from the new leader, who was understandably commanded to be strong. Joshua would be closely observed in the camp, and tested and proven by his calling. If he trusted in and relied upon YHVH alone, and obeyed divine counsel, not the opinions of others, he would be blessed and Israel would not stumble in their campaign to dislodge the Canaanite people and possess the land. In this way, he would: (a) overthrow the enemy, (b) overcome all opposition, (c) conduct Israel into their inheritance, (d) cause them to settle into their possessions. Thus, Joshua is a type of Messiah Yeshua, Who is gathering together in this hour the lost sheep of the House of Israel, and: (1) has overthrown the powers and works of darkness (Col. 2:15), (2) has won an inheritance for His people, the believers from all nations (Col. 1:12), (3) has, by His victory, enabled believers to overcome the world (John 16:33; 1 John 4:4). (4) has empowered His disciples to take His truth and march steadily and triumphantly forward, and (5) has conducted (and will continue to conduct) many saints to glory (Heb.2:10).
Haftorah
1. For Nitsavim: "For Zion's sake I will not keep silent, and for Jerusalem's sake I will not keep quiet, until her righteousness goes forth like brightness, and her salvation like a torch that is burning" (Isa. 62:1).
In the Haftorah passage represented by the above verse, the Servant of Yahweh continues from the last chapter and makes further gracious promises to Israel; "righteousness...glory...a new name." [Note: A new name indicates the end of an old life. A new name also reminds people of God's great grace, and what he has done to bless them. Finally, a new name carries, imparts, and reflects the spirit of the new life to which the inheritor is called. Consider Abraham and Jacob. See Rev. 2:17; 3:12. Judah would not be termed forsaken and the land would no longer be called desolate, but as Ezekiel had prophesied, "The land that was desolate is become like the garden of Eden" (Ezek. 36:35). Isaiah said, "Thou shalt be called Hephzibah {'My delight is in her'}; and thy land Beulah {'married.'}." Beulah represents peace that follows conflict with sin, rest and comfort after judgment, and a time of holy old age, full of sweet memories and patient faith. Jerusalem (or Zion) will be called "Sought out, a city not forsaken" and be the favored set-apart entity under YHVH's personal care.]
In the past Yahweh had been silent (Isa.42:14; 57:11) and Babylon had continued its oppressions of Judah without divine interference. Now, Elohim would lift up His voice and things would change. The nations would hear and the salvation of Israel would come quickly. [Note: Zion and Jerusalem are synonymous and used interchangeably. See Isa.2:3;; 4:3-4; 31:4,5,9; 33:20; 40:9; 41:27; 52:1; 64:10.] The prophet declares that Israel's deliverance and salvation would be manifest by (a) her triumphant return from captivity to their land and city, Jerusalem, and (b) her exalted and protected position in the restored kingdom of the Redeemer Messiah. Israel's outstanding characteristic will be her righteousness, glimpses of which were observed in the early Pentecostal Kahal/Ecclesia/"Church" [Apostolic Nazarenes].
2. For VaYelech: "Return O Israel, to the Lord your God, for you have stumbled because of your iniquity. Take words with you and return to the Lord" (Hosea 14:1-2).
Hosea prophesied during the middle of the eighth century B.C. He named Assyria as the enemy of Israel that would be Elohim's agent of judgment. His life, marriage to Gomer. and their children were symbolic of YHVH's message to Israel: that He loved His covenant people and even when they wandered, would always take them back. Hosea declared [his sermon was similar to Moses'] that the alternative to destruction was to repent, forsake idols, and return to Yahweh's covenant.
Gospel: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
1. Written Torah: "The Lord appeared in the tent in a pillar of cloud, and the pillar of cloud stood at the doorway of the tent" (Deut. 31:15).
The pillar of cloud, that shrouded the glory of the Lord, appeared at the doorway of the tent, signaling the importance of the words Moses and Joshua were about to hear. They were reminded that Moses was about to lie down with his fathers, Israel would backslide, and Moses (with the assistance of Joshua) was to write a poem, a prophetic song, for Israel to keep and remember in the land.
The Cloud accompanied the children of Israel in their wanderings during the day. At night, it was luminous, having Shechinah fire within, like New Testament believers. The pillar of cloud appeared first to the people of Israel when they were marching from Succoth to Etham. It disappeared from the camp of Israel almost forty years later when they began their advance into Canaan (Ex. 13:20-22; 40:36). The Cloud was the visible manifestation of Yahweh among His people (Ex. 14:24; 33:9; Nu. 11:25; 12:5; De. 31:15; Ps. 98:7). It is believed that when the people were camped, the Cloud remained over the Tabernacle. It rose up and began to move when camp was to be broken, and then went ahead of the columns of people. The Cloud stopped where and when the people were to pitch their tents and to set up camp again (Ex. 40:34,35; Nu. 19:17; De. 1:33). Early New Testament fathers of the faith regarded the Cloud as a type of the Holy Spirit leading the people of Elohim in their journey in life.
2. "And He said to them, Follow Me, and I will make you fishers of men" (Mt. 4:18).
The key to growth in grace and success in service and life is not simply in acquiring a spiritual education, it is in doing what has been learned. The disciples were instructed to follow Yeshua, and emulate Him as His assistants when He worked and taught. The Master wanted working associations and therefore invited individual men to learn from Him and become a part of His ministry. The Master provided on-the-job training, a sterling example, revelatory teaching, and even shared His power with them: "The seventy returned with joy, saying, Lord, even the demons are subject to us in your Name" (Luke 10:17). Yeshua was the most generous Person Who ever walked the planet.
The disciples' call was, and remains, twofold: First, to learn from His words and example, and secondly, to win men to Messiah. The words "follow Me" carry the concept of immediate disassociation (removal) from the current sphere, or realm of interest and activity, and of complete attachment to the Master, Yeshua. The stress or emphasis of the invitation--"and I will make you"--lies with the transformation of character that would be necessary for their new calling; "fishers of men." This word "fishers" connotes care, skill, patience, and endurance; the attributes that would be needed for the work that was set before them. The commitment to "follow" is absolutely necessary for the transformation--"I will make you"--to occur. The blessedness and joy of spiritual transformation is the great reward of following Him. But persistence is required. The disciple's glorious transformation is gradually produced by (a) faith in Yeshua and (b) fellowship with Yeshua. These forces cause a progressive assimilation of the saint into Him; into His likeness; into His purpose; into His love. The earth's greatest splendors are only plastic baubles, trifles, and trinkets in comparison to the spiritual excellence and perfections of the Spirit that transfigure, from glory to glory, the disciple who seeks and follows Messiah Yeshua. "We shall be like Christ; for we shall see him as He is." But, there is the cost. "If any man will come after Me, let him deny himself and take up his cross, and follow Me" (Mt 16:24).
The invited men of Galilee, without hesitancy, dropped their nets and set out to follow Him
"...whenever the cloud was taken up from over the Tabernacle, the sons of Israel would set out..." (Ex. 40:36).
Acts: Holy Spirit "But you will receive power..." (Acts 1:8).
1. VaYelech: In the following verse Yahweh directed Moses and Joshua to appear before the tent for the commissioning of Joshua, where the Lord appeared in a pillar of cloud, as described above in Gospel, #1. "And the Lord said to Moses, behold thy days approach that thou must die: call Joshua, and present yourselves in the Tabernacle of the congregation that I may give him a charge..." (Deut. 31:14).
Moses had finished giving instructions to the leaders when he and Joshua were called to present themselves at the Tabernacle. There YHVH told Moses that Israel would go astray after his death, and would turn to idols. He was therefore ordered to compose a poem, a song, and teach it to the people. It would be a witness in the day of their sin, rising up from within them as melodies often do, reminding them of the journey of Israel, Moses' words, and the surety of the blessing and curse as forecast in the covenant.
Moses commanded Israel to memorize the prophetic word he had composed as a song, and pass it along to their generations. It would help persuade them, and lead them to repentance in the day of the departure from their covenant. It would serve to connect the latter generations with the one that entered Canaan.
Today, the Holy Spirit is our bond with Yeshua, and our Source of communion and communication with Him. The Spirit brings to our remembrance and quickens the Messiah's words, even the Torah and all Scripture, to our hearts and minds. He shows us the way, timing, and manner of applying the Word of God to our lives. "I have many things to say to you, but you cannot bear them now. 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 speak; and He will tell you things to come" (John 16:13). We must not forget that it is the Holy Spirit who speaks into our regenerate spirits, and from there communicates divine counsel, wisdom, knowledge and revelation to our souls and senses, stirring within a growing hunger for righteousness.
2. The topic of the Spirit was so important to the Master that He became (a) a prominent Subject toward the end of Yeshua's ministry (John 14 and 16) and was (b) the primary Subject of Yeshua's last recorded words: "Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, which, He said, you heard from Me...you will be baptized with the Holy Spirit not many days from now" (Acts 1:4-5).
3. "But you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses..." (Acts 1:8).
The apostles had wanted knowledge. "...Lord, wilt thou at this time..." The Savior denies heir request: "It is not for you to know..." But a substitute is promised: "You shall receive power..." The promise spoke of immense power, real power. The inquirers would receive spiritual power in the foretold coming of the Spirit that would guarantee them both (a) holiness and (b) greater usefulness to others. The substitute of power for information was a correction for the thinking of the apostles, and illustrated two principles: First, that the pursuit of speculative knowledge should be diverted in favor of the activity of bracing, fruitful, Spirit-empowered service, and secondly that disciples are primarily witnesses to the ends of the earth, not necessarily prophets trying to pinpoint the end of the earth.
4. "For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself" (Act 2:39).
Chapter two describes the first outpouring of the Spirit upon the believers in Jerusalem. Peter stood up and preached a direct, pointed sermon with a personal application. His preaching led up to the facts of Yeshua's crucifixion, burial, resurrection, and ascension, and displayed a sound acquaintance with the Torah and the prophets. He spoke of the great gift of the Holy Spirit Who was promised to those who had repented, and believed the Gospel of Messiah. "The promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." These are the ones foreseen by the prophet, Isaiah. "Listen, O Isles, unto Me, and hearken..." (Isa. 49:1). Israel had been the sole nation addressed by YHVH in the past, but now through the prophet Isaiah, YHVH summons the nations of the earth to listen to His word. Wearied from the stubbornness of Israel, He lifts His voice through the prophet to the peoples of the earth (who would be interested) to announce the mission of the coming Servant of YHWH. Isaiah revealed to the listeners: (1) The Servant's call: Israel would be gathered and the heathen would be granted access to the covenants with Israel, and salvation. (2) The Servant's endowment: the "Spirit without measure" (John 3:34) and "a sharp two-edged sword" (Rev. 1:16). with which to penetrate hardened hearts, and defeat pride and stubbornness. The people were summoned to hearken to the prophet's words; to listen thoughtfully and anticipate the Servant's advent. "Where is He who has been born King of the Jews? For we saw His star in the east and have come..." (Mt. 2:2). See also: Heb 4:12; Eph, 6:17; Rev. 16:15. The holy Servant of Yahweh would be the Head of a redeemed, regenerated, and greatly expanded Israel, to which the Gentile people could join through faith, that would become the joy of all creation.
The baptism of the Holy Spirit, with the accompaniment of speaking in tongues, initiated the wonderful events the book of Acts records of the day of Pentecost in Jerusalem. The blessing of the baptism (and speaking in tongues), which has been promised to all generations of believers, connects us in greater degrees to the glory of Elohim and helps the believer grow in faith. [We have discussed this in earlier parshas.] Further, it strengthens our spiritual covering over us and our homes. When we have no divine presence or anointing we have no hope, but there is no reason for us to be found in such an unhappy estate. We do become tired and weak because we are, after all. human, but when we are weak, He promises strength. "My grace is sufficient for you, for My strength is made perfect in weakness" (2 Cor. 12:9).
We are convinced that in every circumstance and setting the Spirit of Elohim is present to bless, lead, fill, empower, and take us into the higher realms of glory and anointing, as required, and seems good to Him. Continue to use your prayer language. Speaking in tongues is the language of the Spirit that (a) keeps us in the atmosphere of glory (b) sensitizes us to the work of grace in our lives and service, (c) opens our hearts and minds for recognizing and functioning in the gifts of the Spirit. See Jude 1:20-24.
Epistles
1. "Now, therefore, write this song for yourselves, and teach it to the sons of Israel; put it on their lips, so that the song may be a witness for Me against the sons of Israel" (Deut. 31:19).
Moses was ordered to write a prophetic song, the Haazinu, and to teach it to the people. It was YHVH's last addition to the Torah, a final precaution against Idolatry and rebellion. The job of keeping Israel instructed in the Law would be Joshua's once Moses was gone, and the prophetic poem would be a significant aide. The name given to the poem Moses and Joshua were commanded to write and teach is the Song of Moses. It is also called the Song of the Lamb (Rev. 15:3). Once this work was accomplished the scroll was to be placed beside the Ark of the Covenant as a constant reminder of YHVH's faithfulness not only to His Law, but His people. Moses, as the prophet of the Holy One of Israel, wrote about what would befall Israel after the people had conquered and settled in the Promised Land. He forecast their future sin: "The people will rise up and go a-whoring..." He predicted the resulting judgment: "My anger shall be kindled..." So, the Song of Moses, as a deterrent employed to help prevent sin and rebellion, was to be kept vividly alive in the minds of the people--familiar in their memories and mouths. Thus, the Song of Moses was presented as a testimony, an inspired witness that declared: (a) the backsliding and rebellion Israel would commit in the future, (b) the consequences that would result from their unfaithfulness and apostasy, and (c) the faithfulness of Yahweh Who makes provision for restoration long before the predestined time arrives. The theme of eventual restoration is repeated by Jeremiah in a prophecy that apparently has a double application. "For I will set My eyes on them for good, and I will bring them again to this land; and I will build them up and not overthrow them, and I will plant them and not pluck them up. I will give them a heart to know Me, for I am YHVH; and they will be My people, and I will be their God, for they will return to Me with their whole heart" (Jer. 24:6-7). Jeremiah had the unenviable task of confronting the weak and vacillating Zedekiah, king of Judah, and likening him and his people to a basket of bad figs. The prophet affirmed that the Jews who had already been sent to Babylon--the good figs that had been separated from the bad for exportation--would survive and eventually return. After their chastisement, Yahweh would look favorably upon them and their seed, secure their temporal prosperity, and renew them spiritually, restoring to them the true knowledge of Elohim. But the bad figs would be left in place, to degenerate, become increasingly wicked, and ultimately be destroyed. Thus, even a somber prophecy becomes an encouragement, for it reminds the faithful that the Most High knows every heart, is always in absolute control--from the beginning to the end--and always has prepared ahead of time the solution to every problem, the satisfaction to every need, and the timely deliverance from every enemy.
Moses foretold that Israel would forsake YHVH and His Torah in favor of heathen cultures and pagan practices, come under judgment, but later be delivered from all her enemies. This prophecy would have repeated applications culminating with the Second Coming of Messiah and the restoration of the Kingdom of Israel. His poem is called a song because it was (a) written in poetic verse, (b) chanted, and (c) was symbolic of harmony, (d) more easily remembered in such a format. According to Alfred Edersheim, the Song of Moses was sung morning and evening during the Sabbath services throughout the history of the Tabernacle and Temple. Many Bible interpreters say that the Song of Moses began to be fulfilled in the period prior to the destruction of Jerusalem in AD 70, and will be entirely fulfilled with the final redemption and restoration of Israel, and a rebuilt Temple in Jerusalem. Scripture records: "Israel served the Lord all the days of Joshua and all the days of the elders who survived, and had known all the deeds of the Lord which He had done for Israel" (Josh. 24:31). Israel honored their Elohim and His covenant for about eighty years, and then came the centuries of the Judges.
The Song of Moses was given to be remembered by Israel, even when her common sense would fail. It reveals wonderful characteristics of our Father in heaven: A. He will use all possible means and methods to keep His Word alive in the hearts and minds of His people. B. He will employ generous procedures and processes, and gladly go to every possible extent, to perpetuate their welfare. c. His mighty power is also a gentle power.
2. "...But know this first of all, that no prophecy of Scripture is a matter of one's own interpretation , for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God" (from 2 Pet. 1:16-21).
We have been given a sure word of prophecy [given by the Almighty] that we are called to remember and cling to, just as were our forefathers and foremothers, the early Israelites. It is the foundation upon which we build our faith, the Holy Scriptures, and they are thoroughly trustworthy. In the passage, Apostle Peter cites a threefold evidence of the divine inspiration of all Scripture and its testimony of Yeshua: (1) The testimony of the apostles. They were eyewitnesses of a wondrous revelation on the Mount of Transfiguration, and granted a high level of initiation into the majesty of Messiah. It was not an hallucination; they had heard the voice. (2) The testimony of the earlier prophetic word. A prediction is not a more sure word than the testimony of eyewitnesses. The word for prophecy encompasses more than that. The significance of the words points to more than foretelling, it speaks of forth-telling, which is revelational insight as well as foresight. Thus, all of Scripture becomes a more sure word than the oral testimony of witnesses because it is a. more comprehensive, b. carries a greater manifold authority, c. can be more readably tested, and is less easily altered or manipulated, d. it is not of a private, subjective interpretation, e. deals with facts and principles, f. is a revelation, not a discovery or an expository, g. and has a divine Source. (3) The testimony of the heart and transformed human consciousness [regeneration of the spirit]. This is the strongest evidence. The presence and power of Messiah in and upon a believer's soul is a better personal witness than an outer testimony. His indwelling presence, by the Spirit, produces the enduring, transcendent, divine revelation that enlightens the heart and mind to the kingdom, power, glory, and reality of YHVH, and brings transformation of the believer's life and purpose.
Parsha Summary
1. Nitsavim: "...I call heaven and earth today to bear witness...I have set before you life and death, the blessing and the curse. So choose life that you may live...by loving the Lord your God...by obeying His voice..." (Deut. 30:19-20).
Yahweh called heaven and earth witnesses. They are well qualified because they (a) both will endure forever, (b) do not deviate from their purpose of call, and (c) will be available to always bear a steadfast testimony that Israel was given a choice and an explanation of its consequences. The implication is: since heaven and earth are faithful and not rewarded, how much more should Israel be faithful since they will be rewarded. The logic is unavoidable. Honor Yahweh and choose life.
2. VaYelech: "For I know that after my death you will act corruptly and turn from the way which I have commanded you; and evil will befall you in the latter days..." (Deut. 31:29).
The backsliding of Israel did not occur immediately after the death of Moses. The nation remained upright and faithful throughout the leadership of Joshua, Moses' beloved student and apprentice, and during the lives of his surviving elders. After the righteous generation of Joshua had passed away, however, Israel began to openly compromise with corruption and depart from the Lord.
"And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is..." (Rom. 12:2).
Paul wrote on the two themes of truth and duty in all his epistles. He took the noble ideas of the Law and drew from it the practical applications which it held with regard to a believer's morality and conduct. Here, he dissuades the saints from conformity to the world, as Moses always attempted in the wilderness with Israel. He implies that human character and quality of life are a matter of a person's will, and can be fashioned and shaped only with persistent effort. He therefore instructs his readers, followers of Yeshua, that they each present themselves as "a living sacrifice", and by "the renewing of the mind" [meditation upon the Scriptures] become spiritually transformed, and something quite different that what they had been in their former unbelieving, unregenerate lives. Today, Paul's exhortation to all believers can be stated this way: Through the atonement, death, resurrection, and ascension of Yeshua, we have a New Covenant through His Blood. By His Spirit we have newness of life and have become new creations in Messiah. We are therefore called to live in newness of life, prepare to dwell in a new heaven and new earth, and join in the new song.
Yeshua brought renewal, so the old nature [the "old man"] must be crucified and the new life in Messiah must be nurtured, and allowed to impart and draw forth new principles, values, hope, and desires that are thoroughly compatible with His kingdom, power, and glory. The motive to new life is found in the love and sacrifice of our Redeemer. The power of new life is Holy Spirit of God. Let Yeshua's love abound in your new nature, and the Spirit's power transform and control your life.
Section 2: Parsha Study
The heritage of Israel: Torah and Glory.
"It came about when Moses was coming down from Mount Sinai (and the two tablets of stone were in Moses hand as he was coming down from the mountain), that Moses did not know that the skin of his face shone because of his speaking with Him" (Exo. 34:29).
Weekly Parsha Commentary Study: A. Nitsavim ("You are sanding") B. VaYelech ("And he went")
Explanation: "...search for Me..." (Jer. 29:13).
This section is provided to help the student to read beyond the basic commentary presentation that we have provided, and study the entire parsha's Scriptures. As you press more deeply into the Word and Spirit of Elohim in a search for knowledge and intimacy with Yeshua, greater personal enrichment and spiritual transformation will be experienced. Section 2 contains a review of the weekly parsha's scheduled Scriptures, their topical contents, and our questions. This week's Scriptures and questions, which the student is expected to complete, are very important to our purpose, which is to assist the student to: (1) develop a vision for the restoration of all Israel, and (2) experience the kingdom, power, and glory of Yeshua through the Spirit.
The Scriptures and the questions are (3) the heart of the commentary's program by which the readers can be most advanced spiritually. By studying the written Word, the student on his/her own while depending on the Holy Spirit, upon Whom we strongly encourage each person to rely in prayer and study--for revelation, insight, illumination, and divine communion. He is the close-at-hand, personal, primary Teacher of our course; not this author. In this way, the Word [reading and listening to the Spirit] and the questions [writing answers with divine input] comprises (4) the student's chief means of personal practice/exercise/training for waiting on, listening for, discerning and responding to the voice/communication of Elohim. And, by such seeking, students position themselves for experiencing visitations of Yeshua's glory [Shechinah] through the Holy Spirit. As such, the Scriptures and the questions become (5) the channels through which the Spirit of Elohim will directly communicate personal edification, instruction,, direction, and comfort to each engaged person. Therefore, if you follow the game plane, in one year you will be a different person.
Prayer: "Open my eyes that I may behold wonderful things from your law" (Psalm 119:18).
Deut. 29:9-30:20; 31:1-30 [Torah]: Covenant at Moab/Restoration promised/Moses' last counsel/Joshua commissioned.
Isaiah 61:10-63:9; 55:6-56:8 [Haftorah]: Zion's glory and a new name/God's vengeance on the Nations.
Hosea 14:2-10 [Haftorah]: Israel's future blessing/The righteous will walk in His ways.
Micah 7:18-20 [Haftorah]: YHVH will again have compassion on Jacob.
Romans 10:1-13; 7:7-12 [New Testament]: The Word of faith brings salvation/The Law reveals sin/The Law is holy and righteous and good.
Study Questions: "...be ready always to give an answer..." (1 Pet. 3:15). Write your answers. Share them, and any spiritual experiences you have involving the Holy Spirit, prophetic words, and study insights with your group leaders and members. "So I say to you, ask, and it shall be given to you...how much more will your heavenly Father from heaven give the Holy Spirit to those who ask" (read Luke 11:9-13).
1. What is the main theme/teaching of each of the readings: the Torah, the Haftorah, and the New Testament Scriptures?
2. What is the common, central teaching [idea] emphasized throughout the entire parsha's Scriptures, as you see it?
3. Relate the common theme to the Gospel reading. Where or how does Yeshua demonstrate the parsha's common truth? How does the common theme/truth relate to your life?
4. What does the parsha teach you about your Hebrew roots/Hebraic heritage?
5. In what way did the Holy Spirit lead you, teach you, speak to you, minister to you this week?
6. "The word of the Lord came to me saying..." (Ezek. 37:15). Ask the Holy ZSpirit to speak into your spirit/heart. Listen and discern. Write down the inspired thought/prophetic word (record the vision) you are hearing/sensing seeing. Share it with fellow believers.
Note: Most questions will be the same week to week, but some will occasionally be different. Keep the questions in mind and look for appropriate answers as you read the assignment. The practice will help you hear and discern the Spirit's prophetic words by faith. There are no shortcuts to spiritual growth and sanctification. They will require effort, but we will do well and reap blessings through perseverance. Respond to all the questions. Even with the repeated questions the answers, with the help of the Spirit, will vary from week to week and prove refreshingly different.
Section 3: Prayer and Blessing
Bless the Land "On this wise ye shall bless the children of Israel, saying unto [declaring to and over] them, the Lord bless thee...keep thee" (Num. 6:23).
Please participate in the Bless the Land prayer, intercession, and singing activities. Your joining and support will develop your prophetic anointing as you (a) strengthen and bless all Israel, and (b) prepare for singing the Song of the Lord on the hills of the Land. Daniel, who faced Israel and Jerusalem from his home in exile, is our example. "...Daniel...entered his house (Now his roof chamber had windows open toward Jerusalem); and he continued kneeling...praying and giving thanks before his God" (Daniel 10).
1. Pray for Israel.
"For Zion's sake I will not be silent, and for Jerusalem's sake, I will not keep quiet, until her righteousness goes forth like brightness..." (Isa. 62:1) Pray daily for Israel's safety and prosperity.
2. Pray for Jerusalem.
"...announce to Jerusalem...May peace be within your walls, and prosperity within your palaces" (read Isa. 40:40:2; Ps. 122:7). Declare His word over the city.
3. Pray for America/Pray for your nation.
"...seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and heal their land" (2 Chron. 7:14). Pray for a spiritual awakening in the nations of the earth.
4. Sing the Song of the Lord.
"For thus saith the Lord, Sing aloud with gladness for Jacob, and shout among the chief nations; proclaim, give praise...(Jer. 31:7). Sing in the Spirit. Sing the Psalms over the land of Israel. Sing the prophetic Song of the Lord.
Section 4: Living the Parsha
Conclusion: "...those who worship Him must worship Him in Spirit and truth" (John 4:24).
1. Nitsavim: "Now not with you alone am I making this covenant and this oath, but both with those who stand here with us today in the presence of the Lord our God and with those who are not here with us today" (Deut. 29:14-15).
Moses declared that the renewal of the covenant would be as binding on the future generations of Israel, those who were not present to voluntarily enter into it, as it was on the fathers and mothers. The sacred covenant that the court of Moses, the elders, the nation, and the parents entered into with YHVH could not be annulled by the children. Then Moses warned Israel again concerning the evil nature of idolatry. He knew the inclination of people to rationalize wicked behavior and immorality. "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron..." (1 Tim.4"1-2).
2. VaYelech: "Be strong and courageous, do not be afraid or tremble at them, for the Lord your God is the one who goes with you. He will not fail you or forsake you: (Deut. 31:6).
Moses stood Joshua before the congregation of Israel and commissioned [ordained] him. The formality and seriousness of the ceremony enhanced Joshua's renown and influence in the sight of the people. He was commanded to be courageous. So are we today. It is not an option.
3. "But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death" (Rev. 21:8).
The cowardly are rejected from the Kingdom of God, just as are the others mentioned in the verse. But, you might think, the other offenders seem to be guilty of greater moral sins than cowardice. Why the condemnation of the coward? Because cowardice is a moral failure and a terrible evil. It rolls over and lifts its leg in the face of evil opposition, and will not resist the oppression that brings torment to others in order to save its own skin, reputation, and/or comfort. "...by chance a priest was going down on that road, and when he saw him, he passed by on the other side" Mt. 10:31). Biblical belief [Faith] and courage will be found working together. They are the attributes of those who will stand up and fight for the truth, even when such action puts their lives and welfare at risk. The Holocaust serves as an example. There were many courageous people in Nazi Germany who resisted the Nazis during WWII and saved many Jewish people. However, most of the people of Germany at that time, and in the surrounding occupied nations, were silent, afraid to stand up and speak out against the atrocities. Their silence implied consent, encouraged greater wrongdoing, and their inaction gave way to passivity and even cooperation. And the Holocaust continued, and worsened until, at last, Germany was defeated. Further, it is cowardice that forces a person to deny Yeshua. "Then he began to curse and swear, I do not know the man! And immediately a rooster crowed" (Mt 26:74).
Part of the believers' job description is: "Rescue those being led away to death, hold back those staggering toward slaughter. If you say we knew nothing of this, does not He who weighs the heart perceive it? Does not He who guards your heart know it? Will He not repay to each person according to what he has done" (Prov. 24:11-12)? The exhortation is based upon human brotherhood. All men have the same blood (Acts 17:26). Further, we are called to love our neighbors. Human need has been described as a powerful plea for help. The command to "rescue" backed up by the example of the Almighty (John 3:16). There are practical ways to reach out, resist evil, and render assistance. 1. There is the idea of mercy in war. We dress the wounds of the captured enemy. 2. We are to give assistance in the case of an accident. 3. Helping the poor is noteworthy and acceptable. 4. Giving and serving mission work is always praiseworthy. 5. Social reforms, such as civil rights and abortion law, also require cooperation from men of conscience. But the warning against turning one's back is evident. Ignorance is not accepted as an excuse for negligence. YHVH observes. "The eyes of the Lord are in every place, beholding the evil and the good" (Prov. 15:3). Do we not reap what we sow? Will He not treat us as we treat our fellow man? "With what measure ye mete it shall be measured to you again" (Mt. 7:2). See Mt. 25: 31-46. Kindness and cowardice will both find their rewards.
Therefore, "...let us run with endurance the race that is set before us, fixing our eyes on Yeshua, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God" (Heb, 12:1-2).
"Stand firm..." for Yeshua, and all Israel. (Eph. 6:14). When you go out each day, be compassionate, strong and very courageous.
Next: Parsha Ha'Azinu ("Give ear")
