BLESS THE LAND
PARSHA COMMENTARY
Parsha Commentary Study
Pinchas ("Phineas")
Bless the Land
Written by Hutch Church
July 2010
Torah: Numbers 25:10-29:40
Haftorah: 1 Kings 18:46-19:21
New Testament: John 2:13-22; Acts 2:1-21
Gospel: John 15-17
Part I: Weekly Parsha
Welcome: "The righteous shall flourish like a palm tree: he shall grow like a cedar in Lebanon. Those that be planted in the house of the Lord shall flourish in the courts of our God" (Psalm 92:12-13).
The Written Torah: Intoduction to Pinchas ("Phinehas")
Last week: Parsha Balak ("Balak")
This week: In parsha Pinchas ("Phineas") we find Israel camped at Shittim as they prepared to make their united march into Canaan. The long marches, hard fought battles, and years of wilderness hardships were behind them, and thus the people reposed after their many exertions. Unfortunately, in their ease they began to socialize with the neighboring Moabites, a nation that was spiritually and morally inferior to Israel. The socializing became licentious, and the men "began to commit whoredom with the daughters of Moab." The Moabite and Midianite women, by the instigation of the manipulative, scheming Balaam [evidently still looking for honor and reward from Balak], encouraged and lured the Israelites to join them in immorality and gluttony, for "...the people did eat." What's more, Israel entered into unholy union with the Moabite heathen deities by partaking of meat sacrificed to idols, and participating on demonic religious rites. "Israel joined himself to Baal-Peor." Again we observe that unrestrained, un-repented immorality leads to idolatry of one form or another, and produces a darkened mind. Moses was commanded by the Almighty One to hang the offenders, and as the judges went forth through their camp districts to do so, many righteous people in the congregations wept and interceded. [Note: Shittim is the Hebrew word for "acacia tree." Shittim was a place in Moab, east of the Jordan, and just east of the Dead Sea, north of Edom. It is the place where Joshua was officially declared to be the successor of Moses, and from which the two spies were dispatched to reconnoiter Jericho.]
Midianite women were involved in the conspiracy to corrupt Israel. One of them, a Midianite named Cozbi, and a Israelite tribal leader named Zimri, defiantly and publically flaunted their immorality before the camp. Pinchas' spontaneous action in slaying the two antagonists, out of zeal for the honor of YHVH, was heartily approved and blessed by Elohim. It served as an atonement for the camp, and thus stopped the flagrant sinning. Balak and Balaam, once again, failed to take into account the resources of the Mighty One of Israel. With this in mind, as we proceed into the Torah Scriptures, may we remember to: (1) remain zealous for YHVH and our Israelite heritage through daily prayer and study, and (2) choose our companions wisely.
1. "Then the Lord spoke to Moses, saying, Phinehas the son of Eleazar, the son of Aaron the priest, has turned away My wrath from the sons of Israel in that he was jealous with My jealousy among them...Behold. I give him My covenant of peace..." (Numbers 25:10-12).
YHVH's indignation was especially hot against the leaders of the Ecclesia who failed in their offices/authority to confront the encroaching corruption, but tolerated the unholy liaison of the Israelites with the Moabite and Midianite women, and then allowed the flagrant debaucheries to accelerate and increase. They listened to one another, not the Word or voice of the Almighty, as had Phinehas. Remember, Moses was not the only one in the camp who could hear from Yahweh. We know that the Holy Spirit rested upon seventy elders who had prophesied under His weight and unction, and that He is not a respecter of persons. "I will be with your mouth and his mouth..." (Ex. 4:15). Therefore, any honest inquiry for wisdom and guidance on the part of an unsteady, insecure leader would have brought forth divine counsel and strength. But the leaders who had known YHVH's works, were slow and undiscerning, and failed to learn his ways.
In any case, after Zimri and Cozbi paraded through the camp to his tent, Moses, Aaron, and the elders just stood around arguing and weeping, rather than taking decisive action at the couple's open and brazen behavior. This was because..."The law was hidden from him [i.e., from Moshe]. So they all burst out weeping. At the incident of the Golden Calf, Moshe stood up against six hundred thousand people...yet here he seems helpless! However, [this was orchestrated] so that Pinchas could come and take [the reward] that he deserved. Now, the tribes could not have possibly known, or even imagined, that God had concealed the law from Moshi in order to reward Pinchas. So when they saw that Moshi chose not to act and then Pinchas took action in Moshi's presence, they were outraged. How could Pinchas have been so disrespectful to Moshi and the other sages, who were surely aware of the law and yet had not taken action? Pinchas had disgraced Moshi and the other sages [they contended] by acting as if he alone was willing to take vengeance for God! The fact that Moshi did not have Pinchas sentenced by the court for murder ultimately proved that Pinchas had been legally justified in his actions." [Who was Pinchas, Rashi Studies; pg. 2]
Phinehas, by slaying Zimri and Cozbi without a judicial order, is responsible for one of the most memorable and contested acts in the Torah, but one that had the approval of YHVH bestowed upon it. Some readers could look upon and dismiss his action as second-degree murder motivated by pure fanaticism, had his zeal not been commended by the Almighty in the strongest terms. "I give him My covenant of peace." Yet, what Phinehas did (1) was not judicially official; (2) was not done by command; (3) was not in fulfillment of any written, instructed law; (4) was not in the line of stipulated duty. Nevertheless, it had the same effect of stopping the plague as had the atoning act of Aaron when, after Korah's rebellion, he ran into the midst of the assembly and stood between the living and the dead swinging the hallowed censer and fire from the altar in his hand (Num. 16:46-48). Though Phinehas' act, which he saw as his sacred duty, had no ritual value, and though it was not based on ceremonial law, like Aaron, he had still "made an atonement for the people." Because of his discernment, courage, and zeal, and the resultant action he merited the high reward from the Most High Elohim: His covenant of peace given to and his descendants, a covenant of an everlasting priesthood. This could mean that Phinehas and his descendants would forever have power with Elohim to establish peace between heaven and earth and make reconciliation for Israel. [We will explain this further in the Conclusion section.]
Thus we have before us the sin of man, the righteousness of the Almighty, and an act of atonement. Let us pause for a moment to consider: First, how the seductions of the flesh (carnal nature) and the temptations of the devil (the battle in is the mind) will ultimately lead the saint to apostasy. Secondly, how sin starts small, but becomes daring and insolent when not vigorously resisted. Thirdly, how zeal against sin and for the righteousness and holiness of Elohim, wins His approval and favor. Fourthly, how the picture of Phinehas' zeal points to Yehsua's (a) zeal against sin, sickness, and death, and (b) love for mankind. The fulfillment of the promise made to Phinehas, the covenant of peace, is established in Yeshua. He abideth forever, the eternal fulfillment of all the promises made to holy men by Yahweh throughout the ages, the Mediator of Elohim's covenant of peace and the everlasting priesthood (Heb. 7:24; 13:8). Fifthly, Yahweh is a Rewarder of good deeds (Hebrews 11:6). Finally, To understand the word is to become a doer of it (James 2:14-22).
2. "Then the Lord spoke to Moses, saying, Be hostile to the Midianites and strike them, for they have been hostile to you with their tricks, with which they have deceived you in the affair of Peor and in the affair of Cozbi..." (Num. 25:16-18).
An attitude shift took place toward the Midianites. The Israelites were commanded to "be hostile and strike them." They were to consider the Midianites as enemies, show hostilities, and cause them distress, anxiety and suffering when afforded the opportunity. The Midianites had committed two heinous offenses: they had introduced into Israel a (1) lust for immorality and lewdness, and (2) the desire to worship their demon-god, Baal. The very memory of the idolatry [the affair of Peor] and debauchery [the affair of Cozbi ] were a spiritual oppression upon the souls of the people that needed time to be dispelled. Toward that end, the Midianites were to be considered totally distrustful, despised, and avoided, never welcomed again into the camp.
3. "Then it came about after the plague, that the Lord spoke to Moses and to Eleazar the son of Aaron the priest, saying, Take as census of all the congregation of the sons of Israel from twenty years old and upward..." (Numbers 26:1-2).
The plague diminished the number of fighting men. It also may have disposed of the last few survivors of the condemned generation. However, most the victims were surely those younger men who had committed lewdness and joined themselves to Baal-Peor, whereby they denied to themselves, by brief trysting, decades of contented rest in the Promised Land. The first census, ordered in Numbers 1:2, thirty-nine years earlier, produced a total of 603,550 men of war, twenty years old and upward. At that time, Judah was then the largest tribe with 74,600 men of age, and Manasseh was the smallest with 32,000. After the second census we discover that the total number of men was 601,730, which represented a decline of 1,820 people, or a -0.3% decrease. Manasseh had increased the most, by 20,500, a +63.7% increase. Simeon, on the other hand, showed the greatest decrease of 8,000 men, a -19.8% drop in the tribe's population. Judah remained the largest tribe (76,500) after the second census, with Dan (64,400) coming in second, and Issachar placing (64,300) third. Despite the judicial deaths of the original fighting generation added to the sum of natural deaths, Yahweh had preserved His Israel throughout the long years of marching.
4. "Then the daughters of Zelophehad, the son of Hepher...of the families of Manasseh the son of Joseph, came near...they stood before Moses and before Eleazar the priest and before the leaders and all the congregation...saying, Our father died in the wilderness...why should the name of our father be withdrawn from among his family because he had no son? Give us possession among our father's brothers" (Num. 27:1-4).
The narrative brings us the case of Zelophehad's daughters, who were Mahlah, Noah, Hoglah, Milcah, and Tirzah. They met with the tribe princes and congregational representatives who assembled for the transaction of daily business in a space before the entrance of the sacred tent, close to the Holy of Holies, the chamber of the Presence of YHVH. They asked that the lands that would have been assigned to their deceased father would instead be given to them. They wanted their father's name to be attached to the lands and handed down to them to their descendants. Moses took the request before the Most High who said, "You shall surely give them a hereditary possession among their father's brothers, and you shall transfer the inheritance to them" Num. 27:7).
Zelophehad had passed away in the wilderness "...of his own sin, and he had no sons" (verse 3). This means that he was not part of the disinherited older generation, but died after the manner of all humankind, as a result of the fall of man, and not for the specific sin of rebellion that occurred at Kadesh, in the wilderness of Paran thirty eight years earlier. Therefore his name did not cease among the people and his portion was not taken away. By the goodness and order of the Almighty, whose mercy endures forever, his name and inheritance were preserved in Israel by the instruments of his humble but assertive daughters.
In reviewing the case of Zelophehad's daughters we see admirable traits: (1) The girls received the inheritance by faith. Their words were well spoken. They did not express or reveal any element of doubt whatsoever that YHVH's people, everyone, would receive his/her portion in the promised land, even though they were still in Moab. "Let them shout for joy and rejoice, who favor My vindication; and let them say continually, The Lord be magnified, Who delights in the prosperity of His servant" (Psalm 35:27). (2) The women were brave, and received the reward of their courage. They had no male protectors of intermediaries, yet openly brought their cause before Moses and Elohim. By their example, we are reminded of the words of the writer of Hebrews: "Let us [also] therefore come boldly unto the throne of grace, that we may obtain mercy, and fine grace to help in time of need" (Heb. 4:12). Everyone is important in His sight! No one is rejected. "...and him that cometh to Me I will in no wise cast out" (John 6:37).
5. "Then Moses spoke to the Lord, saying, May the Lord, the God of the Spirits of all flesh, appoint a man over the congregation...So the Lord said to Moses, Take Joshua the son of Nun, a man in whom is the Spirit, and lay your hands on him; and have him stand before Eleazar the priest and before all the congregation, and commission him in their sight" (Num. 27:15-19).
Moses and Joshua are the subjects of verses 12-23. Moses had been told by Elohim that he would not be going into Canaan, the Promised Land, but was permitted the consolation of viewing the land from the vantage point of Mount Nebo of the Pisgah range. Yahweh's prophet did not complain at his punishment, but without regard to himself, reserved his thoughts and prayers for the people. He asked that Elohim would appoint someone as the new leader who would take his place, and reap for Israel the fruit/reward of all his labors. Thus we see in Moses a faithful servant who nonetheless could not keep the law perfectly, who had an imperfect character, yet was humbly submitted to the hand of YHVH and gladly prayed for another to reap where he had sown. Consider: (1) Moses was permitted to see the land. Joshua led them into the land. Even so, the law could bring people close to the Kingdom of God, but Yeshua would be needed to bring them into the kingdom (Mt. 11:11). (2) Moses earnestly wanted a successor who would accomplish what he could not do. Joshua accomplished the task. So also the law would need Yeshua to fulfill it and open the door to the kingdom of heaven by the New Birth. (3) Elohim appointed Joshua to undertake and fulfill the work of Moses. What the law could not do, in that it was weak through the flesh, Elohim has accomplished through His holy, perfect servant Yeshua (Acts 13:39; Romans 8:3). (4) Moses publically commissioned Joshua to his office and declared his work and responsibilities to him. Even so, Yeshua learned from the law, which pointed to Him as the Captain of our Salvation, what He should be and how He should suffer (Luke 24:26-27; John 19:28; Matt. 24:54; Acts 13:27, 17:3, 16:23, 28:22). (5) Moses (a Levite) remained ever loyal to the King of Israel (the Most High) and conferred his dignity and authority on a man who had been his servant, and who was from another tribe--Ephraim. Moses did not attempt to advance his children as had Eli and Samuel in the time of the Judges (1 Sam. 8:1).
6. "Then the Lord spoke to Moses, saying, command the sons of Israel and say to them, You shall be careful to present My offering, My food for My offerings by fire, of a soothing aroma to Me at the appointed time" (Numbers 28:1-2).
[Note: With regard to the Scripture above: "My offering" is the blood that is placed by the priest upon the altar. "My food" refers to the portion of the sacrifice burned upon the altar. "A soothing aroma" speaks of the satisfaction/pleasure the Most High feels when His will is honored by willing hearts. In truth, all sacrifices and labors for Him, YHVH regards as "My offering" and "My bread for My sacrifices." Our devotions, prayers, and worship are not ours; they are YHVH's. They are His because they are due Him, and we believers, being redeemed [purchased] by the undefiled Blood of the Lamb, do not own ourselves--He does! Further, it is only by His mercy, instruction, and divine inspiration that we even think to bring Him the sacrifice of our praise. We are privileged to render to Him our good works and the fruit of our lips in thanksgiving and worship. This reality leaves no room for pride or self-esteem in anything we do for or offer unto the Most High Elohim of Israel. "For thou desirest not sacrifices; else would I give it: thou delightest not in burnt offering. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou will not despise" (Psalm 51:16-17). David wrote this after being confronted by Nathan the prophet concerning the king's seduction of Bath-sheba.]
The system of daily, weekly, monthly and annual sacrifices, associated with their feast seasons, is described in the chapter. Other sacrifices, such as the goat for Azazel and the Red Heifer, were also ordained but were exceptional in their nature and purpose and thus not numbered with the others in the passage. The whole system of sacrifices, which pointed to and found fulfillment in Yeshua, rested upon the two regular daily sacrifices to which all the other sacrifices were added. The seventh day and seventh month were made festal and distinguished by special sacrifices. To these was added the New Moon festival, honored by way of its lavish sacrifices. Finally, to the daily, weekly, and monthly sacrifices was added the observance of the three feast seasons--Pesach (Passover), with Unleavened Bread (Chag HaMatzah) and First Fruits (Yom HaBikkurim); Shavuot (Pentecost); and Succot, which incorporates Yom Teruah (Day of Trumpets), Yom Kippur (Day of Atonement), and Succot proper (Tabernacles)--associated with past deliverance, the triumph of redemption, and the promise of prosperity for the present and the future.
7. "Then at the beginning of each of your months you shall present a burnt offering to the Lord: two bulls and one ram, seven male lambs one year old without defect" (Num. 28:11).
It was natural that the new moon observance would impress itself strongly upon the pastoral and agricultural people of the Middle East, as well as Israel, and become a social and religious habit. The New Moon celebration regulated and sanctified what would have otherwise become to Israel an irresistible lure to idolatry, a companion of astrology, and an unsolicited cyclical invitation to superstition. Instead, by including it among the "set-apart" times, it became a celebration of monthly "new beginnings" and regular "renewed consecrations" to YHVH. In 1 Samuel 20:5 we find the new moon as a day of social gathering. In 2 Kings 4:23, it is a day of religious gathering. From other passages we discover that the new moon became to the month what the Sabbath was to the week--a day of worship and rest (Isa. 66:23; Ezek. 46:1; Amos 8:5).
"Then on the fourteenth day of the first month shall be the Lord's Passover. On the fifteenth day of thismonth shall be a feast, unleavened bread...present a new grain offering to the Lord in your Feast of Weeks..." (Num. 28:16-26).
The first two annual feasts are set forth, Pesach (Passover and Unleavened Bread) and Shavuot, with their respective sacrifices. Passover, we know, commemorates the deliverance of Israel from the death of the first-born by the blood of the Passover lamb and from their bondage in Egypt. Unleavened Bread commemorates the haste with which Israel was thrust out of the land and the division YHVH places between His people and their enemies. Both point to Messiah Who has conquered sin and separated the believer from its power. Shavuot is listed with its abundant and diverse sacrifices also.
"Now in the seventh month, on the first day of the month, you shall also have a holy convocation; you shall do no laborious work. It will be a day for blowing trumpets...on the tenth day of the month you shall have a holy convocation, and you shall humble yourselves...you shall present a burnt offering...having them without defect...one male goat for a sin offering...besides the sin offering of atonement and the continual burnt offerings...on the fifteenth day of the seventh month you shall have a holy convocation [Tabernacles/Succot]...you shall observe a feast to the Lord for seven days..." (Num. 29:1-12).
After surveying the passage it becomes apparent that days of rejoicing are also days of sacrifices. During the seven-day feast of Tabernacles/Succot, which was appointed for rejoicing and joy, there were more sacrifices than at any of the other major annual feasts. What is the remez? The abundant sacrifices, mutual service, and happiness of Succot boldly proclaimed to ancient Israel that the blessings of life and the joys of redemption were divine gifts of love and grace. Every time YHVH's goodness is openly heralded in lavish ways, today's Israel is also reminded of Abba's goodness, and is re-motivated (a) to an increased, liberating expressions of thanksgiving to Yahweh, (b) to joyful service and more generous giving to others, (c) to expect and receive fresh grace/empowerment during the feasts days and Sabbaths, and (d) to re-consecration to the kingdom, power, and glory of the Kingdom of Yeshua. Yes, we can expect to be renewed also, as we take the occasion to bring lavish sacrifices of praise and worship to His throne of Grace. "Shout joyfully to God...sing the glory of His name; Make His praise glorious' (Psalm 661-2).
"On the eighth day you shall have a solemn assembly; you shall do no laborious work. You shall offer an elevation offering, a fire offering, a satisfying aroma to Yahweh..." (Num. 29:35).
Shemini Atzeres, known as the "Eighth Day," is added to the end of the seven days of Succot, which is the celebration of joy. It is joined to what is called Simcha Torah, which means "rejoicing in the Torah," and is a celebration of the Torah and the completion of the its yearly reading cycle. Thus, the "Eighth Day" offerings differ from the seven days of Succot proper.
8. "You shall present these to the Lord at your appointed times, besides your votive [vows] offerings and your freewill offerings, for your burnt offerings and for your grain offerings and for your drink offerings and for your peace offerings" (Num. 29:39).
Individual worshipers were instructed to bring their personal offerings to Jerusalem during the festivals, whether they were the fulfillment of vows or voluntary sacrifices.
With regard to the sacrifices and their seasons and diversities, "none of these may be absent without a grievous loss. The new moon feasts, which seemed so wholly secular, and would not keep time with the sabbaths of divine obligation, were as much honored as the days of passover. And so a religion that does not blend itself with and twine itself about the secular joys and interests of our natural life is wanting in a most important point, and is not perfect before God." [Numbers, Eerdmanns, pg. 383]
Abundant freewill, voluntary sacrifices on the altar were representative of early Israelites zeal for YHVH. So also is generous giving of finances, time, and labors to Yeshua's purposes today.
Haftorah
"Then Elijah said to them, Seize the prophets of Baal; do not let them escape. So they seized them; and Elijah brought them down to the brook Kishon, and slew them there" (1 Kings 18:40).
Elijah had completed his preparations for his sacrifice. The prophets of Baal (including those of Asherah) had already failed to evoke fire from heaven with their clamor and strain, and were left standing around hoping Elijah, the servant of Yahweh, would fail also. Elijah offered up his prayer and his offering at the same time the evening sacrifice was placed on the altar of the Temple. He prayed for the honor of YHVH to be vindicated, and for spiritual awakening among the Israelites. There were few words to his prayer; no vain repetitions. The Almighty did not need a big explanation, but responded immediately, and heavenly fire fell upon the sacrifice. It was "miraculous fire" that, contrary to nature, burned downward, not upward. The sacrifice itself, then the wood, then the stones, even the dust, and finally the water were all entirely consumed. The whole altar disappeared in the conflagration, right in front of the faces of the stunned and terrified onlookers! [Note: This is the last time recorded in Scripture whereby Elohim honored a sacrifice offered on a patriarchal altar. The stone altar's destruction strongly suggests that the Almighty wanted all patriarchal-type altars in the high places removed, and that all subsequent worship should henceforth be performed at the Levitical altar at the Temple.] The people fell on their faces in reverence toward YHVH. "And they said, YHVH, He is Elohim; YHVH, He is Elohim." Their words were not empty, but were heartfelt and utterly sincere, and followed by a righteous deed. In obedience to the Torah, the prophets of Baal (which included those of Asherah) were executed by Israel (Deut. 13:1-11). At the instigation and oversight of Elijah, they were taken by the Israelites to the brook Kishon, and slaughtered. When the mighty rainfall came shortly thereafter (1 Kings 18:41-45), the brook swelled and carried the bodies to the sea.
Elijah the prophet was a passionate, fervent, persevering man who had much in common with Phinehas, the priest. The righteous souls of both men were vexed by Israel's affairs with Baal-Peor. Both men confronted idolatry, confusion, and the immorality they generate, and were used to bring order and restoration of faith to the people. In that sense, both were types of Yeshua.
Gospel/The Living Torah "I did not come to abolish but to fulfill" (Mt. 5:17).
Yeshua, Who was (and is) zealous for His Father's house and for the welfare of His people, is our perfect, unflawed Example of righteous jealousy.
"...Yeshua went up to Jerusalem. And he found in the Temple those who were selling...moneychangers...and He made a scourge of cords [used not as a tool of punishment or offense, but carried a symbol of authority] and drove them all out of the Temple, with the sheep and oxen; and poured out the coins...overturned their tables" (John 2:13-15).
Yeshua honored every ordinance of the law. In this instance He went up to Jerusalem for the Passover. His first miracle had taken place at the wedding in Cana, but it was here in the Temple, the sanctuary of Judaism, during Passover, that His public ministry was opened. And it was done so with a display of passion, authority, and power. John the Baptist had said, "...He will thoroughly clear His threshing floor...(Mt. 3:12). True to the spirit of the Baptist's words, and motivated by fervent love for His Father's House, Yeshua purged it of the rabble of irreverent money-changers and drove out the sellers. It was an act of holy zeal. "... zeal for Your house has consumed me..." (Psalm 69:9). [A psalm of David that finds greater fulfillment with the Messianic King, Yeshua.] Apparently, His first concern was for the honor of His Father's House, which He said was a place of prayer for all nations. The Jews had allowed the Temple to become a place crowded with worldly business pursuits and bartering table-traders. Yeshua was not resisted in His action because the people knew in their consciences that He was right and they were wrong.
"But now I come to You; and these things I speak in the world so that they may have My joy made full in themselves...I do not ask on behalf of these alone, but for those also who believe in Me through their word; that they all may be one...The glory which you have given Me I have given to them, that they may be one, just as we are one" (John 17:13,20-22).
The Scriptures are evidence of the passion Yeshua also has for the unity of His people with the Father and Himself. The unity He is referring to in John's Gospel is not simply outer uniformity. Outward uniformity could not produce that to which Yeshua alluded. The unity He prayed for is of the heart, and will have real, visible, noticeable effects so that the world can bear witness. To establish such a bond of fellowship and joy, He imparts to His converts, by the Holy Spirit, the heavenly glory of which He had eternal experience. It is the glory of the supernatural life of divine sonship, the essence of Elohim indwelling the regenerate spirit of the saint. "I in them and Thou in Me, that they may be perfected" (verse 23). The fullness of Elohim is in Yeshua, and Yeshua is in the believers by the Spirit. We are in Him as He is in the Father. Under such a divine dynamic, we may be made perfect, truly appreciate the meaning of eternal life, and grow in His grace and power into the completeness of the stature of Messiah. In this sacred union each individual is given a hallowed impetus to grow into his/her potential, according to his own capacity and function in the Spirit consolidated cooperative--the living Body of Messiah. This unity of heart will bring a further, prophesied result: "That the world may come to know that Thou did sent Me, and loves them as thou loves Me" (ibid). "Come to know" refers to a realization resulting from personal experience and conviction of the divine mission of Messiah and His love which He has shown believers, by lifting them from the fallen world into spiritual transfiguration and fellowship with the eternal Son of Elohim!
Phinehas was jealous for Israel to honor Yahweh. Elijah prayed for Israel to return to her Elohim. And Yeshua, to Whom we are betrothed, forever remains the same--always zealous for His people to be in union and intimate communion with His Father and Him. We believe the Hebrew roots movement, the recognition/identification of the two houses of Israel, and the "former and latter rains" outpouring of the Spirit, will converge to expedite the emergence of a zealous, more unified Body of Messiah.
The Holy Spirit "But you shall receive power..." (Acts 1:8).
"But if the Spirit of Him who raised Yeshua from the dead dwells in you, He who raised Messiah Yeshua from the dead will also give life to your mortal bodies through His Spirit who dwells in you" (Romans 8:11).
There exists for us a restriction to the full enjoyment and development of our spiritual lives posed by our physical bodies, which are subject to distressing and debilitating maladies, in which we all are currently housed. In our present earthly condition our frail mortal bodies are "death-stricken" as a consequence of sin. We are subject to death as was Adam, by whom death passed to all mankind. Paul assures his readers that this condition is only temporary because of Messiah being in us now, through the regeneration by the Holy Spirit [re-birth of the human spirit by faith]. This, He informs us, is the same Spirit Who raised Yeshua from the dead and gives everlasting life to believers. He will also raise us up in the resurrection of the just, and on that glorious day, mortality will at last be overcome (1 Cor. 15:22), and we will be like Him. This prospect serves to quench the fear of death and impart great hope for eternity. Further, it tends to develop within the disciple of Yeshua a sustained sense of joy and thereby empower her/him with greater zeal for the Redeemer.
The Holy Spirit is a life-imparting Spirit. In the early, non-universalist, non-denominational believer-churches of Europe the Holy Spirit was termed, " the Lord and Giver of Life." The ardent and brave Christians understood [most of them at least] that not only is life in Him, life is from Him. Therefore, unlike the spiritually dead state institution of their hour, the small post-apostolic conclaves of believers, despite their often difficult circumstances, remained strong in faith, hope, and love. This was because of the Holy Spirit's welcomed presence and His life- sustaining power among them. When we observe anything that is good and bears even some measure of fruit, let us remember that it is the result of the holy and persuasive, powerful divine influences of "the Lord and Giver of Life." The Hebrew prophets understood the over-powering strength of divine life, and knew He from Whom it came. They perceived that life [revival] from the dead was possible, and was the foremost characteristic of the outpouring of the Holy Spirit. "I will pour water on him who is thirsty, and floods upon the dry ground: I will pour My Spirit upon thy seed, and My blessing upon thy offspring: and they shall spring up as among grass, as willows by the water courses" (Isa. 44:4). Thus, it is no surprise, that when Messiah taught His great, life-illuminating truths about the Kingdom, He spoke about the Holy Spirit as the divine Agent of new life, Who's presence and power was to be a distinctive characteristic of His disciples/subjects/witnesses. "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God...that which is born of the Spirit is spirit...you must be born again [from above]" (John 3:5-7). Therefore, we can safely state that the difference between life and death is the Holy Spirit! A person might prosper in life, be healthy with a strong body, have good fortune in his endeavors, be attractive and intellectually gifted, but still be dead in the sight of the Almighty. If a person, regardless of how sweet a nature, has no interest in YHVH Elohim's reality and presence, no regard for His Scriptures, no submission to His divine will, no effort in His divine service, no hope at all in His redemption promise, no zeal for the Redeemer, and no interest in His kingdom--but instead the world is everything to him--no matter how prosperous he may happen to be, that man is dead. He might even have a form of religion to which he is faithful, but if he is without Yeshua, he has no Spirit-life in him. He is "dead in trespasses and sins."
"The new birth, as a birth, is complete; but it is only the commencement of a new life...to be "born again" is to begin life anew, with [divinely inspired] higher principles and purer motives...the path of the [believer] is one of progress; he is introduced to the right way in order that he may follow it--that he may make progress therein, year by year, and day by day. It is not the will [the plan] of God that there should be either pause or (far worse) retrogression [backsliding]. Two things are needful--first, growth, always; and secondly, revival, sometimes. To be brought into a right relation with God [through faith in Yeshua] is the first step in the spiritual life; but it remains to learn God's truth, to do God's will, to serve Messiah's people, and to promote Messiah's cause. It will take one's whole life to fulfill the 'high calling of God in Messiah.' Character and usefulness--[improvement in] these, to use ordinary language, are the great ends in life...Coming to religious services, reading the Bible [Torah et al], prayer, fellowship--these are means to an end; and that end is that men may be more like Messiah. Aspire to this: be not satisfied unless you are making progress in this direction; [and] let the fruit be seen, which is the effect and the evidence of [Spirit] life." [The Epistle of Paul to the Romans; Pulpit Comm.; pg.221]
Zeal for Yeshua and His Kingdom, which is Elohim's countervailing force against lukewarm faith [perhaps an oxymoron/contradictory words], is necessary for the spiritual maturing of returning Israel. With this in mind, here are three more benefits from using your prayer language/speaking in tongues.
1. "And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also. For they heard them speak with tongues and magnify God" (Acts 10:45-46). Speaking in tongues can be an assurance of the presence of Elohim. [Note: We must not be overly concerned about the intrusion of spiritual counterfeits into our work. They will come. The devil has a counterfeit for just about everything, and beguiled person through whom it can be used. If such shows up, simply kick it out. We live by faith, not by fear of something that may or may not manifest. Keep in mind: "Greater is He who is in you [Holy Spirit] than he who is in the world [Satan et al]" (1 John 4:4).]
2. "For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries" (1 or. 14:2). Also: "But we speak the wisdom of God in a mystery, the hidden wisdom of God ordained before the ages for our glory" (1 Cor. 2:7). Our prayer language imparts/releases into our spirits and souls His wisdom and discernment.
3. "...be filled [to overflowing] with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart [spirit] to the Lord" (Eph. 5:18-19). When we pray and sing with our spirits, by the inspiration of the Holy Spirit, there comes an easy flow of prophecy, rejoicing and thanksgiving.
New Testament
"But Peter, taking his stand with the eleven, raised up his voice..." (Acts 2:14).
On the day of Pentecost, while under the outpouring of the Spirit, Peter stood up as the foremost Apostle of the moment, and spoke forth the Gospel--the first New Covenant, Messiah-centered sermon ever preached--with strength, insight, and unmasked fervor. Peter was a zealous man. When he spoke to the gathered people, he did not read a lecture, or speak with lofty rhetoric, or beat the air with religious speculation. He aimed his anointed homily directly into the minds, hearts, and consciences of the listeners. Peter's statements, reproofs, symbols, arguments and warnings all pointed to and magnified Yeshua--His crucifixion, death, resurrection, and ascension. The fruit of his zeal was abundant. Three thousand Israelite/Jewish people boldly came forward at his altar call. We can safely deduce from the tenor of the moment that they were not only saved, but filled with the Holy Spirit and zeal, as were the 120 in the upper room before them, and as would be the house of Cornelius in the future. [Note: tenor n 1. uninterrupted course; the drift of something spoken or written; 2. a continuance; tone.]
Part II: Torah and Glory
Weekly Parsha Commentary Study: Pinchas ("Phineas")
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 purposes for our course. As such, the Scriptures 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. Much is left to delve into for the industrious students who wants to go further in learning Scripture and 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).
Prayer: "Open my eyes that I may behold wonderful things from your law" (Psalm 119:18).
Study review: Now, read all the parsha Scriptures for yourself. A simple review is next. Pray for the Spirit to over-shadow you as you study, and impart revelation, and insight. Therefore, as you read, listen for His word and look for His vision.
Numbers 25:10-29:40 [Torah reading]: Phineas/New census/Levites/Zelophehad's daughters and the law of inheritance/Offerings/Seventh month offerings.
1 Kings 18:46-19:21 [Haftorah reading]: Elijah, zealous protector of the faith.
John 2:13-22 [New Testament reading]: Yeshua cleanses the Temple.
Acts 2:1-21 [New Testament reading]: Peter anointed with Spirit and power.
John 15 through 17 [Gospel section]: Yeshua the Vine/Holy Spirit promised/High priestly prayer.
Study questions: Now read all the parsha Scriptures for yourself. A simple review is next. Pray for the Spirit to over-shadow you as you study, and impart to you insight and revelation. To that end, as you read, listen for His word and look for His vision.
1. What do you think is the major teaching/theme for each read; (a) Torah, (b) Haftorah, and (3) Brit Chadashah.
2. What is the common, central teaching emphasized by the entire parsha, as you see it?
3. Relate the main truth/common lesson to the assigned Gospel reading. Where and how does Yeshua demonstrate the common truth? How does the common theme/lesson 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 are generally the same from week to week. However, your answers, especially as you hear from the Ruach HaKodesh, will be different. So, be sure to "selah" as you go.
Part III: Prayer and Proclamation
Bless the Land: "I will bless them that bless thee..." (Genesis 12:3).
"Oh Lord, save your people, the remnant of Israel" (Jer. 31:7).
1. Pray for Israel. Here is the second of seven reasons to pray for Israel.
"You will arise and have compassion on Zion; For it is time to be gracious to her, For the appointed time has come. Surely your servants find pleasure in her stones and feel pity for her dust" (Psalm 102:13-14). It is the kairos season, the time of His compassion and grace. [Note: Kairos is a Greek word that means the right or opportune moment; the supreme moment when something special is destined to happen. Kairos does not apply to time in a quantitative sense, but is qualitative in nature.]
2. Pray for Jerusalem.
"Pray for the peace of Jerusalem: May they prosper who love you" (Psalm 122:6).
Face the Holy City, reach out your hands, and declare, "May peace be within your walls, and prosperity within your palaces" (verse 7).
3. Pray for America/pray for your nation.
"...My people who are called by My name humble themselves and pray and seek My face and turn from the wicked ways, then I will hear from heaven, will forgive their sin and will heal their land" (2 Chron. 7:14).
We all know that sin abounds in America, but (at this juncture) graces still abounds more. Revival and a third spiritual awakening for our nation are still possible, and desperately needed, especially in preparation for what may be coming upon the world. Let us not throw the towel in on our country yet. "But where sin abounded, grace did abound much more" (Romans 5:20b).
4. Sing the Song of the Lord.
"For thus says the Lord, Sing aloud with gladness for Jacob, And shout among the chief of the nations; Proclaim, give praise..." (Jeremiah 31:7).
Part IV: Closing
Conclusion
"...he was jealous [zealous] with My jealousy among them, so that I did not destroy the sons of Israel...I give him my covenant of peace" (Num. 25:11-12).
[Note: zeal n 1. Eagerness and ardent interest in pursuit of something; fervor, passion ]
Review: Balak, who had failed in his attempts to curse Israel, was stirred up by Balaam again, as the prophet had come and whispered in his ear: "Yahweh hates promiscuity and immorality. Corrupt the Israelites with the women of your kingdom. This will definitely bring His wrath upon their heads." King Balak knew that Balaam was correct, and followed through on the strategy. The men of Israel, especially those of the tribe of Simeon, cavorted with the Midianite harlots and were persuaded to worship Baal, the pagan god of immorality. The problem of apostasy spread and tribunals were established to punish the idolaters and halt the moral crisis. At that very time, Zimri, the leader of the tribe of Simeon, publically escorted a Midianite woman, Cozbi, to his tent. He flaunted himself before Moses and the entire congregation, who were unsure as to what immediate action to take before complete anarchy broke out. Phinehas reacted quickly, as the critical occasion warranted, by taking a spear, going to the tent of their cohabitation, and killing them both.
Evaluation of Phineha's action: Phinehas was the first to remember that the Torah gives license for the "zealots to smite him", and perceived the inspiration as a divine nudge and the legal means of swift reprisal against idolatry and lewdness, that spiritual enemy at work again destroying YHVH's inheritance. He had (1) the presence of mind to assess the alarming situation, (2) the discernment to perceive the Source and purpose of his inspiration, and (3) the fortitude to swiftly carry out the provision, without waiting on the approval and assistance of the elder committee. As a result, the plague was ended after twenty-four thousand had perished. Had it not been for Phinehas, many more people would have suffered. Nevertheless, he was mocked and condemned by the tribes of Israel for what they declared was an illegal execution; murder. The charges and complaints against him though were refuted by YHVH Himself who called him a son of Aaron, thus confirming his lineage and priesthood, and strongly suggesting that his act was motivated by an ardent desire to establish peace between Elohim and Israel. [Note: A Remez interpretation. The connection: Peace was the prominent personality characteristic of his grandfather Aaron.]
The situation with Phinehas presented a moral issue. Torah condemns idolatry and sexual immorality, but apparently does not entrust the execution of the guilty to the normal judiciary process. It provides for the uninstructed law--that "zealots should smite him"-- to put away the wrath of Elohim, especially under dire circumstance. The logical question arises: What is a zealot? How do we know if a zealous person is truly motivated to quench YHVH's wrath, or simply driven by personal issues to use opportune circumstances for his own purposes? Biblically, a zealot is an entirely selfless person who is motivated only by the preservation of the purity and quality of the holy relationship between Yahweh and His people, without regard for himself, his reputation, or other interests. Once a zealot's personal interests or prejudices become involved, or even influential, and come to impress/sway/effect his pure jealousy for Elohim's honor, he is no longer a zealot.
[Note: This may be why "the law that 'zealots smite him' falls under the unique legal category of halachah v'ein morin kein, "a law that is not instructed": if a would-be zealot comes to the court and inquires whether or not he is permitted to kill the transgressor, he is not given license to do so (Mishneh Torah, Laws of Forbidden Relations, 12:5). Indeed, the very fact that he comes to ask disqualifies him. Someone who needs to ensure, in advance, that he is backed by the court, is no zealot." The true zealot has no thought for himself. Such a person is not swayed or dissuaded from confrontation over a matter by his feelings. He is not concerned about his personal safety. The fact that Zimri was a tribal leader and Cozbi was the daughter of a prince could not deter Phineas! A zealot does not stop to evaluate the moral and spiritual implications of his act on his own personal life and self interests--he doesn't even care if what he is doing is legal or not. He is simply determined to put an end to any situation/any cause that incurs the divine wrath against Israel [and thus bring peace between Elohim and His people]. So it was with Phinehas, who was protected from the revenge of Zimri's family, relatives, and friends by the divinely appointed "covenant of peace" given him by Elohim. It was YHVH's stamp of approval as well as a distinct warning to those in the camp plotting revenge. Lubavitcher Rebbe. Meaningful Life.com; Chassidic Masters.]
Parsha Phinehas, for our admiration and emulation, has presented to us the spirit of Phinehas, the spirit of Elijah, and the spirit of Peter; three men who turned Israel toward righteousness.
Living the Truth
"Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to the fathers, lest I come a smite the earth with a curse" (Malachi 4:5-6).
The Spirit brought forth from the prophet Elijah such personal and character distinctives as were necessary for the restoration of Spirit power and Torah observance to Israel in the days of Ahab and the long drought. He is moving again to raise up a similar, corporate Elijah-profile upon the last days believers, and create in them a heart and zeal for the heritage of the Patriarchs, a temperament for righteousness, an anointing for the supernatural and miraculous, a servant's heart for Israel, a burden for fervent intercession, a zeal for the manifest glory of Yahweh, a desire for the restoration of the Spirit and Torah to the whole Ecclesia, and supernaturally bring about eventual reunification to the House of Judah and the House of Israel, one new man. We see now the Wind is blowing in this direction and the prophetic word of Malachi beginning to take place. In the latter days, into which we have entered, difficult times will come, and a line is being drawn in the spiritual sand. A fresh call is going forth: "...choose you this day whom you will serve" (Joshua 25:15). Those who will not comply with the morals and values of the world and its humanistic ideals of religious, political, and economic globalism, but rather choose Yeshua and His kingdom, power, and glory, will absolutely be labeled as unreasonable "zealots." But in the coming hour of tribulation only the zealot will stand and be strong for Yeshua, and be given revelation and power to act, as was Phineas, Elijah, and Peter. Let us not be mistaken, zealotry will be rekindled in many latter-day saints. It will simply be required for the invigoration of the end-time Bride, for holiness, and for appearance of the
"greater works than these." Therefore, let us throw off the mantle of religion-as-usual now, take up the mantle of the prophets, and stir up our zeal.
Finally, love is the basis for biblical zealotry. "Be devoted to one another in brotherly love...not lagging behind in diligence, fervent in spirit..." (Romans 12:10-11).
Paul describes the character of the believer's life as service. [It is understood, of course, that life should not be selfish or aimless, like a "talent" buried in the ground.] He goes on to mention how our service to Elohim and man should be discharged. It is always with fervency, or zeal, whether one's temperament is excitable or undemonstrative. A person's natural temperament is neither the origin or the sustainer of holy zeal. Holy fervor begins with the glow of love in the heart. "...because the love of God [agape love] is shed abroad in our hearts by the Holy Spirit which is given unto us" (Rom. 5:5). Hence, all believers can and will become zealous!
Our prayer is that of the Psalmist. "...strengthen me with [Your] strength [zeal] in my soul" (Psalm 138:3). Do not despair when you are tempted or tired. Our faith is both an intelligent truth and a living power! Therefore, as we go forth among the people--as did Phinehas, Elijah, Peter, and our Master Yeshua--we can declare with confidence, despite what is going on around us, that we "... can do all things through Messiah which strengthens me [us]" (Phil.4:13).
Next week: Double parshas: Matot ("Tribes") and Masei ("Journeys of").
Weekly references may include, but are not restricted to, the following: Chassidic Masters; Eerdmanns Commentary; Speaking in Tongues, M. Chavda (adapted); Israel's Anointing, S. Teplinsky; Messianic Church Arising; The Next Great Move of God [Hebrew Roots]; Dr. R. Vaughn; Israel, Fedor; Internet sources; Arutz Sheva; Prophecy News Watch; Various Bible interpretations and commentaries; Restoration Bible; etc.
PARSHA COMMENTARY
