BLESS THE LAND
PARSHA COMMENTARY
Parsha Commentary Study
R'eh ("see!")
Bless the Land
Written by Hutch Church
July 2010
Torah: Deut. 11:26-16:17
Haftorah: Isaiah 54:11-55:5
Gospel: John 3:36; 10:10
New Testament: Acts 8-9; 1 John 4:1-6.
Sections: 1. Weekly Parsha 2. Torah and Glory Search 3. Prayer Focus 4. Living the Parsha
Welcome: "Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you...but rejoice that your names are recorded in heaven" (Luke 10:19-20).
Seventy followers were empowered and sent forth in pairs by Messiah to preach in the towns of Israel, going as lambs among wolves. They would not be torn asunder, though. It is the meek and gentle spirit of Yeshua's disciples among ravenous, wolf-like men which wins the battle for Messiah and conquers the world. As they proclaimed the kingdom, cast out devils, and healed the sick, the seventy sent ones were instructed to trust sympathetic people for their support, and told to shake the dust off their feet as a testimony against those who rejected their message of grace. It was a sign of complete and final separation! The seventy disciples Yeshua sent were ambassadors of His Kingdom and representatives of His work, and were not to be trifled with, nor was their message to be disrespected. When the disciples later returned to Messiah they were joyful in their victory over the spirits of sin, evil, and sickness. Their evangelistic healing campaign, held under the banner of His Name, was a resounding success. The Master Yeshua informed them, however, that their deepest joy was in having their names, as servants personally commissioned to do His work, written in the Book of Life.
The words Messiah used in the above verses are symbolic of spiritual powers of evil. The subject of His conversation (in Luke's passage) was (1) the conflict of kingdom truth with powers of darkness and (2) its victory over spiritual wickedness that is ever-present and relentlessly hostile to mankind. So, He encouraged His seventy disciples. Like the seventy, we are ambassadors of King Yeshua and His Kingdom. He has anointed and sent us with His power also, and even prophesied that we would do "greater works" (John 14:12), and for this privilege we too are glad. But our greater joy is in having our names, as are those of the seventy, recorded in heaven. We have good reasons to rejoice! Let us go forth this week, as His servants commissioned to do His works, with faith in the power of His Name, and enjoy good success in our service and study.
Section 1: Weekly Parsha
Last week: Parsha Ekev's ("As a result") topics featured the promises of Elohim, healing, Yahweh's gracious dealing with Israel, the Stone Tablets and the Ark, Aaron and the Levites, and rewards for obedience. Moshe lectured Israel to obey God because it was for their benefit. "...if you listen [shema]...then I will provide...and you shall eat and be satisfied..." (Deut. 11:13-16). One of Ekev's lessons is that there is a direct cause and effect relationship between fulfilling YHVH's will and material success. "...because you listen [shema]...you shall be blessed above all people" (Deut. 7:12,14).
This week: Parsha R'eh ("See") opens with Moses exhorting the new generation of Israel to honor their covenant, and presenting for their thoughtful consideration the option of abiding under the blessing, or the dreaded alternative, the curse. [One or the other will dominate the life of each person.] Moses' earnest intent was that the new generation would take time to contemplate [really look at and examine] his solemn appeal to obey YHVH's instructions, to consider the meaning of His approval or disapproval, and to reflect upon the results of the first generation's choices. The people needed to understand and anticipate that the inevitable outcome of their attitude toward Torah truth would assuredly be the manifestation--in individuals, families, tribes, and the nation--of either His blessing or the curse. In R'eh, second-generation Israel was summoned to exercise its moral freedom in facing a momentous, existential [that which deals with or relates to the conditions, meaning, values, consequences of one's existence] choice. To really "see" and understand the temporal individual and generational ramifications of Moses' discourse, spiritual sight would be required of Israel.
1. "See, I am setting before you today a blessing and a curse: the blessing if you listen to the commandments of the Lord your God, which I am commanding you today; and the curse, if you do not listen to the commandments of the Lord your God..." (Deut. 11:26-28).
Moses placed before the sons of Israel two paths of life. There was the path of Torah allegiance and there was the other path of disregarding Torah commandments and following after one's own imaginations and desires. The paths held very different destinies which were foretold. One produced blessing and the other led to the curse. The choice was actually between life and death. In Deuteronomy 30:15-16, Moses used the word "see", r'eh, again when addressing Israel. "See, I have set before you today life and prosperity, and death and adversity [evil]; in that I command you today to love the Lord your God and to keep His commandments.." The word "see" in both Scriptures is in the singular. This tells us that every individual in Israel was being instructed by the Torah to consider the life-choice that was set before him/her.
The Hebrew word for blessing is brachah. The word for curse is k'lalah. The deeper meanings of these words reveal the choice the Hebrews faced was really between growth and stagnation, between a meaningful existence and emptiness of life. "Bracha...refers to 'the condition of unhindered progressive development, progressive prosperity,' and is related to the Hebrew word for 'pool' or 'water supply.' K'lalah, he notes, is not merely a lack of progress, but 'the condition of becoming empty, devoid of self-substance, becoming shallow, worthless,' based as it is on the Hebrew root meaning, 'light' and 'completely without weight.' And the Torah stresses that this choice between richness and emptiness is 'before you,' emphasizing that it is completely up to each of us 'to create the one or the other for ourselves.' " [Hirsh , Commentary on the Torah; Deuteronomy, p. 194]
R'eh is to "see" as sh'ma is to "hear." Shema means to listen in such a way as to hear Elohim in His Word and thus obey. R'eh means to see, or perceive the word in such a way as to understand that obedience not only (1) brings prosperity, it (2) produces spiritual transformation and (3) progresses the believer to the point where he realizes the highest blessing is in the doing of the mitzvah, as distinct from the other blessings/rewards that come as a consequence of doing. This was the path of transformation and true prosperity that Moses wanted the Israelites to r'eh, to "see." Closeness to the Torah is closeness to Yahweh.
The Apostle John, many centuries later, alluded to the same theme: "...but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Yeshua His Son cleanses us from all sin" (1 John 1:7). We walk in the Light because (1) He is light, and (2) children of Light love the light. Where there is more divine light shed--as we have found revealed in restoration movements, including Hebrew roots movement--there we will go. The consequences of walking in the heavenly light are great and we covet the associated blessings, but blessings or not, we will embrace the light because we love His truth first.
2. "It shall come about, when the Lord your God brings you into the land where you are entering to possess it, that you shall place the blessing on Mount Gerizim and the curse on Mount Ebal " (Deut. 11:29).
Moses told Israel, that though he was setting "before you today" the choice of the blessing and the curse, another, formal ceremonial pronouncement would be made later on Mount Gerizim and Mount Ebal after the nation had crossed into Canaan (see Deut. 27:11-26). Moses wanted the people to see that the blessing and the curse were not reserved necessarily just for the future. The blessings of spiritual growth, prosperity, and a sense of accomplishment for the people that followed the Torah would be apparent and observed by everyone. Mount Gerizim and Mount Ebal were silent, very prominent, unavoidable preachers of life and death. [Note: Mounts Gerizim and Ebal are in the near vicinity of the West Bank city of Nablus. They are among the higher mountains of Israel, with Gerizim at 2849 feet and Ebal at 3077. After the Babylonian Captivity
(1) a large schism developed between Samaria and Judaism, and (2) the Samaritans--not the Jews--came to regard Mount Gerizim as the holy place chosen by God. There they built their temple, which was similar in appearance to the Second Temple in Judea before Herod. Samaritans claimed their worship was the true, un-amended religion of ancient Israel before the Babylonian Exile, preserved by the people who remained in the land of Israel. Their temple was destroyed circa 128-107 BCE by the Hasmonaean Dynasty.]
3. "These are the statutes and the judgments which you shall observe in the land which the Lord, the God of your fathers, has given you to possess as long as you live upon the earth. You shall utterly destroy all the places where the nations...serve their gods..." (Deut. 12:1-2).
Israel was commanded in the strongest terms ["utterly destroy"] to completely obliterate all idols in the land they were entering. Pushing them over or chopping them down, as with a asherah, was not sufficient. With regard to trees associated with idolatry, even their roots had to be dug up and destroyed. Further, they were instructed to "obliterate their names." The sons of Israel were not permitted to refer to idols and demonic gods by their "proper" names, but by derogatory terms, such as belittling nick names.
4. "But you shall seek the Lord at the place which the Lord your God will choose from all your tribes, to establish His Name there for His dwelling, and there you shall come [and seek out His Presence]. There you shall bring your burnt offerings, your sacrifices, your tithes..." (Dt. 12:5-6).
The Israelites could not offer sacrifices or burn incense in any location they chose. The nations of Canaan followed that practice. "Having previously mentioned the place that God would choose, a term that always refers to the Temple, Moses must have alluded here to another resting place of God's Presence, i.e., the Tabernacle at Shiloh (Rashi). Thus, he was commanding that unlike the Canaanites who brought their offerings wherever they chose, Jews [Israelites] may do so only in places designated by God. The Tabernacle at Shiloh, in the province of Ephraim, stood for 369 years--most of the period before the erection of the Temple--until it was destroyed by the Philistines at the end of Eli's tenure as Kohen Gadol and judge (see 1 Samuel 4:11-22). Chumash; Stone Edition, p. 1000-1001. [Brackets are mine.]
[Note: The site of ancient Shiloh was in the hill country of Ephraim, north of Beth-El. Shiloh was the early religious capital of Israel during the time of the Judges. It was the place where the Tabernacle was erected and the Ark of the Covenant resided. The Sanctuary remained functioning in Shiloh for 369 years, until Eli HaCohen died and the Ark was taken by the Philistines. The Ark was eventually returned to Israel, but was kept in the house of Abinadab, a Levite from Kirath-jearim, until years later when David took it to Jerusalem.]
5. "However, you may slaughter and eat meat within any of your gates, whatever you desire, according to the blessing of the Lord your God which He has given you; the unclean and the clean may eat of it, as of the gazelle and the deer. Only you shall not eat the blood; you are to pour it out on the ground like water" (Deut. 12:15-16).
Israelites were to offer their sacrifices only in the place that Yahweh would select, but this did not suggest that they could not kill animals and eat in their own abodes. They were commanded however to abstain from consuming blood, and were to pour it on the earth as they would pour out water (Gen. 9:4; Lev. 7:26). 1. The rights humans have in the use of food have their origin with YHVH. This is seen with vegetation (Gen. 1:29-30), flesh (Gen. 9:3-4), and Levitical laws on eating animals (Lev. 11). 2. This implies our manner of food use should glorify Elohim. "Whether, then, you eat or drink or whatever you do, do all to the glory of God" (1 Cor. 10:31).
6. "If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, and the sign or the wonder comes true, concerning which he spoke to you saying, Let us go after other gods (whom you have not known) and let us serve them, you shall not listen to the words of that prophet or that dreamer of dreams..." (Deut.13:1).
A prophet who entices other people to worship idols should be executed and an idolatrous city should be destroyed, dismantled stone by stone, leveled. Idolatry is treason against YHVH.
Other R'eh parsha topics follow. We have not commented at length upon these, but recommend these subjects for the student's personal study and commentary. They include:
7. Self-mutilation; Clean and unclean animals: "You are the sons of the Lord your God; you shall not cut yourselves nor shave your forehead for the sake of the dead. For you are a holy people to the Lord our God...You shall not eat any detestable thing. These are the animals which you may eat..." (from Deut. 14:1-21).
In this chapter Moses tells the sons of Israel that they are the children of the Most High Elohim. He suggests that the laws and regulations he sets forth are a reflection of that esteemed status. Self-mutilation is forbidden. Israelites would not be allowed to mourn by cutting and injuring themselves, a common practice among the Canaanites, and even witnessed today in Arab countries. Forbidden foods are again labeled "abominations" that must not be eaten. Each Israelite was to be conscious at all times of his/her relationship with the Creator, with its blessings and responsibilities.
8. Tithe: "You shall surely tithe all the produce from what you sow, which comes out of the field every year" (from Deut. 14:22-28).
Moses referred to the second tithe in this passage. The terumah was the first tithe and was set apart for the Kohen and Levite. The second tithe was taken in the first, second, fourth, and fifth years of the seven year cycle, called Shemittah. In the third and sixth year another (third) tithe was taken and distributed to the poor. No tithe was taken during the seventh year, as this was a year of rest for the land.
9. Sabbatical year: "At the end of every seven years you shall grant a remission [make a release] of debts...the Lord shall surely bless you...if there is a poor man with you...you shall not harden your heart, nor close your hand from your poor brother; but you shall freely open your hand..." (from Deut. 15:1-19).
The Torah commands that, in the seventh year, the crops of all the fields are not to be harvested by the owner for profit, but are free for the taking by any Hebrew (Lev. 25:5-7). It also declares that all loans are to be cancelled "at the end of seven years" (verse 1). Thus, by the Scriptures, believers are encouraged to be always warmhearted and generous, unafraid to give to charity and those in need. The implication is that the believers should open their hearts and hands, again and again, and not to become impatient or fearful, for such is sin. "...for this thing the Lord your God will bless you in all your work and in all your undertakings" (verse 10)...even if you make a loan and are never repaid a penny.
10. Passover, Weeks, Booths: "Observe the month of Abib and celebrate the Passover to the Lord your God, for in the month of Abib the Lord your God brought you out of Egypt by night" (from Deut. 16:1-17).
This chapter concerns the three pilgrimage festivals: Pesach (Passover), Shavuot (Pentecost), and Sukkot (Tabernacles). Deuteronomy, as we are discovering, is primarily focused on the commandments and lessons that were important and directly related to Israel establishing their nation and covenant society in the Promised land. The three festivals are included in the chapter because of their place in the yearly agricultural cycle. When the people of Israel came to Jerusalem to celebrate the festivals they were told to come with offerings. Their purpose was for honoring the occasion and demonstrating thanksgiving in anticipation for the season's harvest. The sacrifices included peace offerings and elevation offerings. The offerings should be related to, and in proportion with, the prosperity with which the Almighty had blessed the offerer.
Haftorah
Elohim, spoke by the prophet Isaiah to "afflicted and storm tossed" Jerusalem (Isa. 54:11), and comforted the people, assuring the Holy City and her inhabitants that they would be restored with a fullness of His glory, and that her children would enjoy prosperity and peace. The prophet goes on to invite those who are thirsty to come to YHVH and drink [partake by faith] freely His truth and blessing. This has a double meaning. First, they were to come and drink in of the spirituality found in the words of Torah. Secondly, it was/is a prophetic invitation for people to believe on Messiah and receive the gift of the Holy Spirit (Joel 2:29; Acts 2:38). Finally in the passage, he promises an everlasting covenant and alludes to the Messiah, David's descendant, in Whom the nations shall trust (Isa. 55:3-5).
1. Isaiah prophesied peace: "O thou afflicted, tossed with tempest, and not comforted, behold, behold, I will lay thy stones with fair colors, and lay thy foundations with sapphires. And I shall make thy windows of agates...And all thy children shall be taught of the Lord; and great shall be the peace of thy children" (Isa. 54:11-13).
In the vision/word, Jerusalem was seen prophetically as she was during the Captivity, vexed by YHVH's storms and troubles. Then the mournful scene abruptly changes from the present to the distant future. Jerusalem is promised adornments, sapphires, agates, and the greatest blessing of all--peace, which can be described as the absence of war and affliction, and the presence of comfort and well-being. There apparently is a double application of this prophecy. One could be an allegorical description pertaining to the restored earthly city. The other would be an actual description of the Zion of God, the New Jerusalem "coming down out of heaven from God, having the glory of God" (Rev. 21:10-11).This was how the Holy City was seen by the exiled Apostle John, while on Patmos seven centuries after Isaiah lived. Good things, and peace, were forecast for both the earthly and heavenly Jerusalems.
Some would insist that the great prize of life is ease; others would say wealth. Another would declare that pleasure is the highest prize; for another glory. We gather from the text, however, that the Hebrew prophet confirmed peace [shalom] to be the true prize of life. He was correct. Peace is indispensable; its value is immeasurable. It is the climatic virtue of the Aaronic blessing pronounced over Israel. Jerusalem's children, her people, would be blessed with peace in the city and nation, but conditionally, as they were "taught of the Lord." A great reserve of divine peace needed in the Body of Messiah will rise up and leaven the hearts of Yeshua's people--who are now being "taught of the Lord"-- as they return to their Hebrew heritage and walk in His ways. "Thus says the Lord, 'Stand by the ways and see and ask for the ancient paths, Where the good way is, and walk in it; And you will find rest for your souls' " (Jer. 6:16).
Peace is the great blessing. It finds its place with us only when our hearts and minds find rest in divine truth. Neither comfortable circumstances, success, or vain philosophies can provide the human heart with what it craves, which is peace. The divine Savior alone can provide peace. "My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful" (John 14:27). Yeshua offers believers inward security; His own peace, which He enjoys! His peace is by the Spirit and the knowledge of divine truth. It is real, sincere, producing prosperity of soul. Its substance and value affect temporal life and stretch into eternity. The world talks of peace but has none to offer. Only He has it. Only He can give it.
2. Isaiah prophesied protection: "No weapon that is formed against you will prosper; and every tongues that accuses you in judgment you will condemn. This is the heritage of the servants of the Lord, and their vindication is from Me, declares the Lord" (Isa. 54:17).
Isaiah sets forth the heritage of faithful service. Of course, faithfully servicing Yahweh is represented in the Torah and all Scripture as the only wise course for people to take. Paths of sin and disobedience are the ways of folly. It is godliness that has the promises of blessing, in this life and in the one to come. Yeshua defined the heritage of the faithful this way: "Truly I say to you, there is no none who has left house or brothers or sisters or mother or father or children or farms, for my sake and for the Gospel's sake, but that he will receive a hundred times as much now in the present age...and in the age to come, eternal life..." (Mark 10:28-31).
The text in Isaiah speaks of continual, ongoing victory as the portion for the restored people of Yahweh. Neither will any weapon formed against the disciple of Yeshua succeed, and every accuser will be silenced. Yahweh will vindicate His holy ones. Whether the weapons used against Israel were swords, or, as in Sennacherib's time, by "the tongue that speaks proud things" (Isa. 36:4-20; 37:10-13), the outcome will be the same. Israel will triumph over her adversaries. Israel's security and strength are in her righteousness which she derives from Yahweh, her Elohim.
Peace, which comes by victory, and protection are the blessings of the Most High for obedient Israel. But the negligent, lukewarm believer has no guarantee. It is the faithful servant, the student of Messiah, the one who values divine blessings and pursues them, who finds that His Elohim will "always cause him to triumph."
3. Isaiah prophesied life: "Ho, every one that thirsteth, come, and he that hath no money; come ye, buy, and eat: yea, come, buy wine and milk without price" (Isa. 55:1). The rich and satisfying blessings, symbolized by wine and milk, have always been much better than that counterpart which the world has to offer. Yahweh's drink, the imbibing of Spirit and Torah, produces supernatural gladness of heart and nourishment for the soul. The price was/is not natural, but spiritual--repentance and faith.
Israel is called to choose, every day, between the blessing and the curse, growth or stagnation, victory or defeat, life or death, dearth or abundance. We are Redeemed Israel. We must also choose among these daily. The quality and success of our lives are directly related to our daily choices. Look carefully at your options. See!
The people of Jerusalem perceived their lamentable condition was the result of their sin and rebellion against Yahweh's commandments. They cried out and Elohim answered by His prophet, Isaiah. They were reassured with the promises of restoration and peace, future protection, and spiritual renewal. The condition: Return to their covenant and imbibe of Torah truth.
Gospel: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
1. Written Torah: "See, I am setting before you today a blessing and a curse..." (Deut. 11:26).
Moses set before the new generation of Israel a choice. Blessing and curse were offered for their deliberation so they would see, and truly perceive, what would assuredly attend obedience on one hand, and disobedience on the other.
Our lives consist of moment-by-moment decisions; choices of alternatives. We can go right or left, stop or proceed, speak or be silent, follow Yeshua or live for ourselves, and so on. Choosing is constantly required, even demanded, and the results of our choices are momentous! For our benefit, we glean lessons from ancient Israel's experience: A. Understanding the will of Elohim [see 1 John 3:23] can be a means of great blessing. It opens the door of His Kingdom to believers, as unworthy as we are, to enter and find rest and peace. Belief and obedience are the tickets for entry. Every step we take along the road of obedience to His revelation is a step closer to the Almighty. B. It is impossible to remain the same once we have come into the knowledge of His will. We will either become better or worse. A person cannot abide in the presence of Yeshua without experiencing positive transformation. But to know Yahweh's will and reject it does great and continuous harm to the soul. Unrepentant resistance to conviction hardens the heart, stops sanctification, darkens understanding, and draws the will into sin and the curse. If we are not going forward with the current revelation, we are being carried backward by the flood of worldly influences and words. C. Material possessions are not always absolute blessings. Israel was told that they would enter and possess the land, but whether they dwelled under the frown of Mount Ebal (curse) or on the happy, sunny slopes of Mount Gerizim (blessing) depended on their faithful obedience. But, even to those who possessed the land, the threat of the curse always loomed. Thus, diligence (not relaxation) in faith was requisite, whether the people liked it or not. Whether we are rich or poor, ultimate success depends upon our choices.
2. Living Torah: "He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him" (John 3:36).
The blessing and the curse is put before Israel again for them to "see." By way of his declaration, the apostle lays a choice before his readers, words that merit the sincerest thoughtfulness. Entrusting one's soul completely to Messiah, he avers, in absolute surrender to the eternal Son of Elohim, is life! It is eternal life! John spoke truth based upon his experience with the tempted, sinless, humble, sacrificial, triumphant character of the Son of God and his revelation of the nature of Messiah's Kingdom. His unrestrained response was to proclaim that to believe from the heart [trust and follow] in the Son was to have eternal life. But on the other hand he said, "...he that is disobedient to the Son shall not see life." Such a person cannot enter, or even see, the kingdom. He remains distrustful, un-persuaded, and expresses himself in every manner contrary to biblical faith. Such a person remains under the blinding power of disobedience, held back from knowing and appreciating the excellencies, glories, and spiritual riches that are in Messiah.
In chapter three of his Gospel, John emphasizes the immense love of Elohim for the world, lost humanity: "...He gave His only begotten Son..." to die a sacrificial death to satisfy divine justice, revealing the transcendent glory of His love. "...whosoever believeth in Him..." lives! Faith opens the door to Divine life. A. Faith accepts the Divine testimony that Yeshua is the Redeemer (1 John 5:10). B. Faith is the appointed means of our justification, for by it we apprehend the righteousness of Messiah Yeshua (Rom. 1:17; 4:3; 5:17; Ga. 3:6; etc.). C. Faith is the foundational principle of the believer's life (Gal. 2:20). Faith diverts us from an unspeakable consequence: "...should not perish." The fearful prospect of perishing entails at least three things: (1) present [here] and eternal [hereafter] separation from Elohim (2 Th. 1:9); (2) hell (Rev. 20:10, 15); (3) eternal punishment (Mt. 25:46). Thus all men have a choice once they are presented with the Gospel. It is to choose either a. everlasting life, the unmerited blessing through the obedience of faith [blessing], or b. its contrast--the wrath and judgment of God, eternal fire, death [curse], through the disobedience of unbelief.
In essence, John 3:1-36 says , "See!" Perceive. Understand what is being said. Consider the wrath of Elohim and the love of Elohim. Then choose.
3. "I am the door; if anyone enters through Me, he will be saved, and he will go in and out and find pasture. The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly" (John 10:9-10).
Yeshua here contrasts Himself with the thief of souls, the false door, Satan. He calls out in the verses for Israel and all mankind to recognize and come through the true Door to the sheepfold, Himself. Messiah promises abundant life, and He stands well able to back up His words, for He gives from the over-flowing storehouses of His Father in heaven (Titus 3:6). Abundance suggests a supply that exceeds the immediate possibility of usage. His first abundance is life. He brings His life to the dead-in-trespasses who believe, and raises them from their graves to newness of life. "...out of his belly shall flow rivers of living water" (John 7:38).
We who have His life, have chosen to follow Him. We are seeing that doing His will is abundant life.
Acts: The Holy Spirit "But you will receive power..." (Acts 1:8).
1. Torah: "...for the Lord shall bless you in the land which the Lord your God gives you...if only you listen obediently to the voice of the Lord your God..." (Deut. 15:5).
Moses said to the children of Israel, "...if you will hearken..." From the compound verb, the sages infer, 'If you hearken a little, you'll be permitted to hear a great deal' (Rashi). Usually, the reward for a mitvah is the opportunity to repeat the performance of a similar commandment, thus, one who is careful to perform the commandment of tzitzis would be rewarded with beautiful clothing to which he can afix tzitzis." [Chumash, P.1017] The idea here presented is that the Torah gives ample opportunity for Israel to perform commandments and by so doing benefit materially and spiritually, by gaining deeper insights into its rich teachings and incentives to progress. This, then, will afford the righteous more opportunity for obedience, which in turn will bring forth even more abundant fruit. And so on. The psalmist wrote of the concept this way: "But the path of the righteous is like the light of dawn, that shines brighter and brighter until the full day" (Psalm 119:18). And Yeshua said, "For him who has, to him more shall be given, and he shall have an abundance..." (Mt. 13:12). We are told further on that unsuitable ground loses the seed/gift/opportunity that was sown. "They seeing not, and hearing they hear not..." (Verse 13). Good ground causes the seed/truth to prosper and become a blessing. The key is to use our God-ordained enablement to see and hear for discerning truth, and then to live by it.
2. Acts: "Then the Spirit said to Philip, Go up and join this chariot" (Acts 8:29).
Correctly perceiving the word of the Lord and acting upon it has far reaching consequences. Philip, in the episode of the Ethiopian and the book of Isaiah, is a case in point. [Note: "The diffusion of the Holy Scriptures among the Gentiles by means of the Jewish dispersion and the facility given to Gentiles for reading the Scriptures by their translation into Greek at Alexandria, and by the universal use of the Greek language through the conquests of Alexander the Great, are striking instances of the providence of God working all things to the counsel of His own will." Eerdmans, Deuteronomy.] Philip availed himself to divine direction and was led by the Spirit to an Ethiopian court official who had come to Jerusalem to worship, and was reading from the scroll of Isaiah. The result of Philip's obedience to the holy prompting was the salvation and baptism of the Ethiopian official. In all likelihood the Ethiopian nation and its monarch, Queen Candace, benefited later when the official returned to proclaim the Gospel and relate the miraculous events of his salvation. The Spirit had spoken to Philip: "Go up [near]..." When the disciple's work/witness had been completed with the Ethiopian, "...the Spirit of the Lord caught away Philip" (verse 39) to preach in the cities of Azotus. We can draw some conclusions about knowing the will of God from the biblical account of the Ethiopian and Philip, including: (A) Believers must intelligently and with devotion, and questions, study His Word; (B) We must unselfishly regard and respond to the leading of Elohim, and desire to go and do that only for which we are sent; (C) Disciples of Yeshua must earnestly pray for the promptings of the Holy Spirit with the intent to follow them.
The baptism of the Holy Spirit facilitates a believer's entry into the supernatural, miraculous ministry of heaven as experienced by Philip, even though some evidently believe that life and ministry are satisfying without the experience. Different strokes for different folks is the often used comment that reminds us all that personal satisfaction is subjective. But we are not endorsing the exercise of individual preferences. Since the baptism with the Holy Spirit and speaking in tongues, with the advantages that are associated with them, have been made readily available to all the saints, why not partake of these blessings. This is an integral part of the heritage of returning Israelites! The outstanding men and women of Scripture were people hungry for the bread of life [Torah/Word] and thirsty for the manifest presence of Elohim [Spirit]. "My soul thirsts for God, for the living God. When shall I come and appear before God?" (Ps. 42:2). Let us remember clearly the promise: "Blessed are those who hunger and thirst for righteousness, for they shall be filled' (Mt. 5:6).
Moses was spiritually hungry, and thirsty. "And he said, 'Please show me Your glory" (Exo. 33:18). Though Moses understood that intimacy in relationship is progressive and grows out of obedience to Torah, he wanted to know from experience YHVH's personal presence and encounter His glory. "Now therefore, I pray You, if I have found favor in Your sight, show me now your way, that I may know You [progressively become more deeply and intimately acquainted with You, perceiving and recognizing and understanding more strongly and clearly] and that I may find favor in Your sight. And [Lord, do] consider that this nation is Your people" (Exo. 33:13 AMP). These words are kept for us, as our prayer for this hour!
It is safe to assume that nobody has reached full spiritual maturity yet. None of us "has arrived", so to speak, whether we are Fundamentalist, Pentecostal, or Messianic. Wherever we are spiritually, we can always press forward and draw closer to Him in order to be filled with more of His fullness. The passion of Pinchas comes to mind in this discussion. How far we progress will be commensurate with how hungry and thirsty and passionate we are to know and become like Him. Without passion, not much will be accomplished, either in secular life or spiritual pursuits.
Draw boldly before His throne of Grace this week and pray, like Moses: "I want to know your glory. I am hungry for more of your presence. I want to experience your love in a greater measure. Fill me to overflowing with thy Holy Spirit. I want to pray in tongues. I want your glory to shine through and rest upon me. Equip me in Spirit and truth to better strengthen all Israel" Amen [our united faith declaration of affirmation].
New Testament
1. "If a prophet or dreamer of dreams...spoke to you saying, Let us go after other gods (whom you have not known) and let us serve them, you shall not listen to the words of that prophet or that dreamer of dreams..." (Deut. 13:2-3).
Temptations that would influence the nation to turn away and stray from Yahweh, the evil enticements that were always skulking on the outskirts of Israel, were to be vigorously resisted by every effort and means. The nation already had directions on worshiping the true Elohim, now they would be instructed about resisting the temptation to worship false gods. If the enticement to idolatry came from a wonder-working false prophet, who tried to seduce any Israelite into rebellion, he was to be executed. The spiritual disease of idolatry had to be stamped out quickly lest it spread and contaminate the entire community! The friend who showed hospitality to the false prophet or dreamer, he too would be slain. The town that housed and tolerated him; razed, destroyed. Does this sound too harsh? Not really. Severe measures, ones that are motivated by sincere love for YHVH and His community, safeguard the welfare and integrity of people and are actually kindnesses [again, remember Pinchas]. The continuance of Israel depended upon the peoples' faithfulness to YHVH alone.
2. "Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. By this you know the Spirit of God: every spirit that confesses that Yeshua Messiah has come in the flesh is from God, and every spirit that does not confess Yeshua is not from God; this is the spirit of the anti-messiah..." (1 John 4:1-3).
The Apostle John wrote his epistle in an age when many false prophets had gone throughout the world, and he warned believers to be cautious about receiving a prophet too quickly, and supplied them with a test which would absolutely determine their legitimacy. It serves the Body of Messiah to this day, assisting us in "seeing" who is and who is not of Elohim. Jude, the son of Alphaeus, also warned Yeshua's people about wayward teachers and dreamers. He wrote, "...for certain persons have crept in un-noticed, those who were long beforehand marked out for this condemnation, ungodly persons..." who come with forceful words, deceiving ministries with the underlying pre-meditated motive/intention of coaxing and seducing believers away from "...the faith that was once for all handed down to the saints [holy ones]" (Jude 1:3-4).
Concerning the uniform test: The purpose of the test is to know the spiritual status of the ministers, "whether they are of God." What determines this? Do they, or do they not, confess Yeshua Messiah as the incarnate Son of Elohim, Yahweh in the flesh, the sinless, undefiled Lamb of God, Redeemer of man, King of the Jews and all Israel, the Word made flesh, and Savior of the world. It is a plain matter. Let all shady, fringy, convoluted, watered down, theological, biased religious answers be distained and brushed aside. The answer is a simple yes or no. Period.
Consider: 1. If Messiah is all He claimed to be, our faith stands. If not, "...ye are yet in your sins. Then they which are also fallen asleep in Messiah are perished. If in this life only we have hope in Messiah, we are of all men most miserable" (read 1 Cor. 15:12-22). 2. The prophecies fulfilled by Messiah already, and His claims, are so great, so extensive, that they stand separate and alone from any other. 3. A point of error or any invalidity must be proven concerning Him before His claims can be discredited or removed. 4. This has never happened. It has not, will not, and cannot be done, ever. 5. Any "spirit" that obstinately refuses to honor Messiah, or that purposely conflicts with His words, or that designedly assigns Him to an inferior place in any way, is to be rejected. It is because only He is worthy, for "In Him [Messiah Yeshua] all things consist."
See. Look, Israel. Behold, yet another choice: to whom to listen.
Parsha Summary
1. Torah: "...in the place which He shall choose..." (Deut. 16:16).
Israel was ordered to honor YHVH's festivals and come up to Jerusalem three times a year with their offerings, and pay homage to the Most High, Who blesses them. The people had been freed and delivered from Egypt to be His possession and keep His commandments, which were not a burden. The choice of a place of worship was not left to the people. Yahweh would select His place and Israel would be happy with His choice.
2. "Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction [diminished life, then destruction], and there are many who enter through it. For the gate is small and the way is narrow that leads to life [abundant, then eternal], and there are few who find it" (Mt. 7:13-14).
The roads [ways] begin with two gates, one of which each person must decide to pass. The first is "strait", that is, narrow, and passage through it requires looking, finding, and then effort. Remember, we do not just wander carelessly into the Kingdom of God, neither do we grow in grace unconsciously, but with determination. This is the way of abundant life. "...and the violent take it by force [meaning: though Kingdom will not be abused, but it will be entered and partaken of by those who have made up their minds and thus will not allow any power, circumstance, or difficulty to keep them out! They will press and not be deterred.]" (Mt. 11:12). Hence, a deliberate choice is necessary, with repentance and humility. Complete surrender to Messiah is the first step. The second gate is the infamous wide gate. No effort is required to enter through this gate. If we do not choose the strait gate, we will simply be swept through the wide gate by the pervasive evil that permeates, swirls around, and animates the world system in which we live. The unrepentant couldn't miss the wide gate if they tried. It's the entry through which the great, un-numbered crowd continuously flows. [The language of the passage conjures up an image of Niagara Falls.]
But life is more that a "start" or a "gate." It is a journey, a course, and this is what we are enjoined to consider. We have before us the choice of the narrow way and the broad way. The narrow way is the right way because there is only one right way, Yeshua (John 14:6). Righteousness involves self-denial, and abiding in Him. There is a great diversity of wrong ways, however. Moment by moment there is just one thing that is needful, but many things that should not be done, or that do not need to be done. "...but only one thing is necessary, for Mary has chosen the good part..." (Lk. 10:42). The wrong road is broad because it is lawless (1 John3:4), and on it sin and self-will abound, and everyone turns to his own way (Isa.66:3). The two ways keep apart from the start to the finish and end at separate destinations. We are all moving along in the current of life. The question we must ask ourselves is--where are we headed? Look carefully at the two gates and their respective roads that Yeshua spoke of before you "Enter ye in...". One is a blessing in and of itself, and leads to eternal life. The other, wide and well trodden, is strewn with curses and serpents, and goes to perdition. Israel must always choose.
Section 2: Torah and Glory Search
"It came about when Moses was coming down from Mount Sinai (and the two tablets of the testimony 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: R'eh ("See; Behold")
Explanation: "...search for Me..." (Jer. 29:13).
A. This section is for those who want to read beyond the simple commentary presentation that we have provided, study the entire parsha for themselves, and press more deeply into the Word and the Spirit of Yahweh in a holy search for intimacy with Elohim, greater personal enrichment, and spiritual growth. It contains a review of the weekly's parsha's scheduled Scriptures, the topical contents, and our questions. It is expected that the student will read the whole parsha assignment. The week's Scriptures and questions are (1) the heart of the commentary study by which the students can be most advanced spiritually. By them the reader learns on his/her own while depending on the personal assistance on the Holy Spirit, upon Whom we strongly encourage each person to rely for revelation, insight, illumination, and divine visitation. He is the close-at-hand, primary Teacher of our course, not this author. In this way, the Scriptures and questions comprise (2) the students' chief means of exercise/practice for waiting on and listening for the voice/word of Elohim, and positioning themselves for experiencing a visitation of Yeshua's manifest presence [Shechinah] through the Holy Spirit. As such, the Scriptures and questions become (3) the channels through which the Holy Spirit will directly communicate personal edification, instruction, understanding, insight to the reader/student. These are the important aspects of this search section.
B. Our exposition is offered only as a help and is by no means complete. Volumes of truth and insight, along with several main topics, are left for the industrious student to explore who wants to go further in learning the Torah and experiencing/encountering the kingdom, power, and glory of Yeshua through the Spirit. Toward that end, keep this prophetic word in your heart and expect to partake of the holy, supernatural, sweet intimacy which Messiah desires with all His disciples: "...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).
When you descend the mount [return from your study and prayer time], come down with the tablets [revelation, insight, knowledge] and the glory [the weight and glow of His manifest presence] upon you.
Deut. 11:26-16:17 [Torah]: Blessings and curses/Mount Gerizim and Mount Ebal/Destroy pagan altars/Worship where YHVH places His Name/Commands on food/Shun idolatry/Clean and unclean animals/Sabbatical year/Three times a year-offering.
Isaiah 45:11-55:5 [Haftorah]: Foolishness of idolatry. Judgment and restoration.
Gospel: John 3:1-36: The love pf Elohim.
Acts 8, 9 [New Testament]: Saul persecutes and prosecutes the Body of Messiah and is converted.
1 John 4:1-6 [New Testament]: Testing false prophets/Love YHVH's Kingdom truth and not the world.
Study Questions: "...be ready always to give an answer..." (1 Peter 3:15). Share your answers, divine spiritual experiences in the Spirit, and insights with your group members and leaders.
1. What is the main teaching/theme for each reading: (a) Torah, (b) Haftorah, (c) New Testament? What idea of subject do they have in common?
2. What is the common theme/lesson emphasized by the entire parsha, as you see it?
3. Relate the common theme/lesson to the assigned Gospel reading. Where or how does Yeshua demonstrate the common truth/theme?
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?
6. Write down the prophetic word (or vision) you are hearing at this moment.
Note: Some questions will be the same from week to week, others will be different. Keep the questions in mind, and then begin to see and hear the answers as your read the Scriptures. This practice will help you to hear from the Spirit and discern His prophetic word by faith. Respond to all the questions and write the answers out. Keep it short if possible. Even with the repeated questions the answers from the Holy Spirit will vary from week to week, and prove refreshingly different.
Section 3: Prayer Focus
Bless the Land "On this wise ye shall bless the children of Israel, saying unto them [to them, over them], the Lord bless thee, and keep thee..." (Numbers 6:23).
1. Pray for Israel.
Keep praying 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..."
2. Pray for Jerusalem.
Proclaim promises of restoration to her. "...announce to Jerusalem that her period of exile has been fulfilled and that her sins have been forgiven" (Isa. 40:1-2).
Declare with authority and faith: "May peace be within your walls, and prosperity within your palaces" (Ps. 122:7).
3. Pray for America/Pray for your nation.
Pray for repentance and a spiritual awakening among the people: "...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).
4. Sing a Spirit-inspired prophetic song/Sing the Song of the Lord.
Sing in the Spirit; sing intercessions. "For thus says the lord, Sing aloud with gladness for Jacob, and shout among the chief nations; proclaim, give praise..." (Jer. 31:7).
"...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).
Section 4: Living the Parsha
Conclusion "...those who worship Him must worship Him in Spirit and truth" (John 4:24).
1. Torah: "You shall follow the Lord your God and fear Him; and you shall keep His commandments, listen to His voice, serve Him, and cling to Him" (Deut. 13:4).
To know and obey His commandments is to dwell with wisdom. It reveals 20/20 spiritual eyesight.
2. "The primary thing is wisdom: acquire wisdom; and with all your acquiring, get understanding" (Prov. 4:7).
Wisdom was needed by Israel if they would succeed in Canaan, so Moses opened his exhortaion to the people with "See." The essence R'eh ("See") could be defined as "perceiving through the eyes of wisdom." The acquisition of wisdom, or heavenly vision and insight, is considered the principle thing for which no price is too high or sacrifice too great. It is a treasure hidden in a field, and a pearl of great price (Mt. 13:44; Lk.10:42). Wisdom will promote a person. "Exalt her and she shall promote thee" (verse 8). The word promote is romem, which means: (A) to raise up and make one high; (B) to exalt by bestowing honors on a person of low estate. Hannah sung, "He (YHVH) bringeth low and lifteth up [m'romem]" (see 1 Sam. 2:7); (C) to extol by praises (Ps. 30:2). Extol is salal. It means "to heap up," as a road that is prepared by embankments and the filling in of inequalities, potholes, cracks. Therefore, Israelites are told to "...embrace her" (verse 8) in an affectionate manner, as a husband would a wife. The Spirit says that believers should honor her in such a way that she embraces us. Therefore: (1) pray (James 1:5-6) and (2) do (James 1:22-25).
3. "Having eyes, see ye not...when I broke the five loaves...and when the seven among four thousand...and He said to them, how is it that you do not understand?" (Mk. 8:18-21).
Moses was pushing the people to greater understanding of the purpose of the covenant and the commandments. Yeshua wanted spiritual understanding also on the part of Judah. He told His disciples that they should have understood from both His words and His actions [miraculous works] that He was not really addressing earthly issues--bread, fish, feeding physical hunger, and leaven--but was speaking spiritual truths. According to Matthew, apparently the reproof jolted his followers, and quickened their understanding and sharpened their spiritual sight: "Then they understood that He did not say to beware of the leaven of bread, but of the teaching of the Pharisees and Saduccees" (Mt. 16:12).
4. "Then it shall be in the last days...I will pour forth of My Spirit upon all mankind; and your sons and your daughters shall prophesy, and your young men shall see visions and your old men shall dream dreams" (Acts 2: 17).
In his sermon at Pentecost, Peter is quoting from the Prophet Joel. Joel prophesied the New Testament outpouring of the Holy Spirit on all believers, the effects of which the Apostle explained to the crowd. On that day, the Spirit of Elohim came and empowered the saints to live and move in divinely inspired supernatural ministry (Joel 2:28-29), like Yeshua. Because we are in the latter days, He is doing so today with increasing numbers from all nations, tribes, and backgrounds.
The Body of Messiah has decisions and choices to make that are looming on the horizon. The people will require wisdom and discernment. Further, each of us have daily choices to contend with as we walk with Messiah. Therefore, we need the fullest possible measure of the Spirit possible this side of glory, to give us spirit-opened eyes to see and spirit-tuned ears to hear all the levels of His truth.
Let us see thy glory.
Complete your answer sheet. Use it with your group.
Next week: Parsha Shoftim ("Judges")
