TORAH and GLORY SCHOOL
Torah and Glory School Parsha Commentary Course
An education ministry of Bless the Land
Written by Dr. Hutch Church
July, 2011
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Parsha Lesson Forty-two, Matot ("Tribes")and Parsha Lesson Number Forty-three, Masei ("Journeys of"), will appear together for the next two weeks.
Torah: A. Matot ("Tribes"): Num. 30:2-32:42. B. Masei ("Journey of"): Num.33:1-36:13.
Haftorah: A. Matot: Jeremiah 1:1-2:3. B. Masei: Jeremiah 2:4-28; 3:4; 4:1-2.
Brit Chadashah: A. Matot: Phil. 3:12-16. B. Masei: James 4:1-12. C. Matthew 5:33-37
Sections: 1. Weekly Commentary 2. Parsha Study 3. Prayer and Blessing 4. Living the Parsha
Welcome: "I beheld the transgressors and was grieved; because they kept not thy word. Consider how I love thy precepts. Quicken me, O YHVH, according to thy loving kindness. Thy word is true from the beginning; and every one of thy righteous judgments endureth forever" (Psalm 119:158-160). The psalmist speaks against the treacherous dealers who oppose the divine covenant. But he, after weighing the value of the Word and its several parts, declares the sum of the word to be pure and true. "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works" (2 Tim. 3:16-17). The entirety of Scripture is inspired even though the writers may have used their own styles and expressions as they penned what the Spirit gave them. By study and practice of the whole of YHVH's counsel the believer's life and service become increasing Messiah-like. Keep in mind, you are called for such a time as this. Continue to arm yourself with a growing knowledge of Scripture. Use the "sword of the Spirit" daily to dispatch the works and words of darkness. It will not fail you (Isaiah 55:11; Hebrews 4:12). Tamid Kadima--Always Forward! Shalom.
Section 1: Weekly Commentary
Last week: In Parsha Pinchas ("Phinehas") we read about the grandson of Aaron, his act of holy zeal in slaying Zimri and Cozbi, and how he was rewarded YHVH's covenant of peace. We learned that love for the honor of Elohim and an ardent desire for the welfare of His people form the basis for biblical zealotry (Nu. 25:11-13; Acts 22:3; 1 Cor. 13; Gal. 4:18; Tit. 2:14).
This week: First is Matot ("Tribes"). Moses speaks to the leaders of the tribes about oaths and the annulment of vows. The Hebrew word for vow, or votive offering, is neder. We infer from the reading that vows were to be thoughtfully made and earnestly regarded. The Almighty took Israelite vows seriously. Making a sincere vow/pledge placed upon the one who made it the same solemn responsibility to perform it as he was to obey a commandment of the Torah. The binding and loosing power of words confirms to the saints that, "Death and life are in the power [hand] of the tongue" (Prov. 18:21). Wisdom informs us that our words/promises should be fewer and carefully spoken, and our listening become more frequent and attentive. Solomon's words ring true: "Do not be hasty in word [with your mouth] or impulsive [hurry your heart] in thought to bring up a matter in the presence [hearing] of God. For God is in heaven and you are on earth; therefore, let your words be few" (Ecc. 5:2)...or, at least, fewer.
Note: "Here is another great principle, vast in its sweep, concerning the power of life and death [which has correctly been associated with the tongue]. 'Life and death are in the power of witnesses according to the testimony they bear, of judges according to the sentence they pass, of teachers according to the doctrine they preach, of all men who, by their well or evil speaking, bring death or life to themselves or to others' (Gill). Perhaps it is true that the tongue has slain its ten thousands where the sword has slain only its thousands. The employment of the tongue, whether for good or for evil, in blessing or in cursing (James 3:9; 1 Cor. 12:3), in making and keeping a vow or not, brings its own fruit and reward to the speaker. 'For by thy words thou shalt be justified, and by thy words thou shalt be condemned' (Mt. 12:37)." [J., Proverbs, Pg. 359.]
In Matot, Moses is also commanded to make war on the wicked and crafty Midianites, and to smite them with the edge of the sword for plotting the moral collapse of Elohim's people. Simply, he was to avenge the children of Israel. It would be a war of religious vengeance! The Midianites (who had allied with Moab) had seduced, corrupted, and injured Israel. They had used as weapons the sins of licentiousness and idolatry, not for personal or national material gain, but with the intention to murder the morality and manhood of Israel. In so doing, they had insulted/profaned/cursed/abused the majesty of YHVH Himself, provoking Him, and invoking His jealous wrath upon themselves.
Also in our Torah reading, the tribes of Reuben and Gad, who were joined later by the half-tribe of Manasseh, asked Moses and the elders for the rich grazing lands east of the Jordan River as their inheritance, instead of an allotment in Canaan, on the west of the Jordan, the Promised Land. Moses was greatly angered by their request, but a settlement was reached when the two and one-half tribes agreed to first to cross the river and fight alongside Israel, and thereby help them conquer Canaan.
Torah
Torah Note: "The one who says, 'I have come to know Him,' and does not keep His commandments, is a liar, and the truth is not in him; but whoever keeps His word, in him the love of God has truly been perfected" (1 John 2:4-5). Love endures (1 Cor. 13) and is the preeminent virtue that must be practiced among the saints. Love is the fundamental character of the Torah. Yeshua Himself demonstrated that YHVH's Word--its strictness/sternness--must be mitigated [softened, made less harsh] by mercy (Psalm 103:1-22; 118:1-29) and love (Psalm 25:6; 36:7; 63:3; Isa. 63:7; Jer. 9:24; 31:3; etc.) whenever it was possible (read John 8:1-11). Love fulfills the law (Mt. 22:34-40).
"If one truly loved God with all his heart, soul, and mind, he could never break one of the of the first five commandments. [Or certainly would not want to.] The motivating factor of complete love for God would cause the believer to make God's slightest wish his personal command. If one truly loved his neighbor as himself, he could never break one of the remaining five commandments. This truth is brilliantly set forth by the apostle Paul in Romans 13:8-10: 'Owe no one anything except to love one another: for he who loves another, has fulfilled the law. For the commandments, You shall not commit adultery, You shall not murder, You shall not steal, You shall not bear false witness, You shall not covet, and if there is any other commandment, are all summed up in this saying, namely, You shall love your neighbor as yourself. Love does no harm to a neighbor; therefore love is the fulfillment of the Law.' If the law can be summed up and fulfilled in one word-love-then the law was [is] a law of love, not judgment and cursing, as some have suggested." [4]
"For you brethren have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled in one word, in the statement, 'You shall love your neighbor as yourself.' But if you bite and devour one another, take care that you are not consumed by one another. But this I say, walk in the Spirit, and you will not carry out the desire of the flesh" (Gal. 5:13-16).
Love is true liberty. It enables us to live to please YHVH. Grace is not a license to live for ourselves. That is bondage to a master [self] that cannot be satisfied, ever! Love is the divine antidote to lust, pride, strife, animosity, and division. Love is the fulfilling of the Law.
1. "Then Moses spoke to the heads of the tribes of the sons of Israel, saying, This is the word which the Lord has commanded. If a man makes a vow..." (Numbers 30:1-2).
The "vow," or neder, was generally looked upon as making a positive promise to render something--a service or offering--to Yahweh. But the Nazarite vow was a neder as well, even though it was a vow of abstinence. However, strictly speaking, the neder is a solemn pledge that binds the person to perform the promise of doing a certain thing or bringing a specified offering to the Most High. It is "positive" in nature. A vow that is more "negative" in context, such as promising to abstain from certain foods or enjoyments for a season, is called an issar.
Fulfilling a sacred vow was regarded as a binding duty in ancient Israel, a responsibility that could not be shrugged off, or disregarded prematurely (Deut. 23:21-24; Jud. 11:35; Eccles. 5:4, etc.). Also, that which was regarded as sacred/holy [set-apart already] could not be made an object of a vow, such as giving tithes, offering firstlings, resting on the Sabbath, and such. Vows were often made in (1) expectation of the Almighty's favor and blessing (Gen. 28:20), and (2) thanksgiving (Psalm 61:4-8). "...He is a rewarder of those..." (Heb. 11:6).
With regards to Judges 11, "Japheth and his fellow Israelites should have realized that a vow to violate [that violates] Torah is invalid and should not be fulfilled." Biblical Literacy, Teluskin, pg. 178. [Note: An oath is a solemn statement or claim used to validate a promise.]
"The Rabbis fully endorsed the biblical demand for man uncompromisingly to honor his word, whether accompanied by a vow or not." Modern Commentary, Plaut, pg. 730.
We learn from the Torah passage something of the mind and character of Elohim concerning the important practice of "making vows", principles of which apply to us today and are therefore worth reviewing. Consider His view: (1) A man or woman must not intentionally break his/her word to Elohim (Psalm 15:4; Heb. 6:17-18). (2) A truthful, sensible vow made to Elohim in sickness or dire straits--when most vows are made--may not be discarded with the return of health or prosperity (Gen. 28:20; 1 Sam. 1:11; Psalm 66:13; 76:11; 1 Cor. 10:22). (3) A sincere promise or resolution made to the Almighty is as holy as if it had been made with an oath (Heb. 6:17; Acts 5;1-11). (4) A vow cannot be made to Yahweh that in any way violates the rights of another person. An offering that cost somebody else something is unacceptable. (2 Sam. 24:24). (5) In ancient Israel, a daughter's responsibility was to her parents, and a wife's duty was to her husband. Their vows were subject to the annulment of the husband/father (verse 3-10). (6) A father and husband thus were bound to be steady and dependable with the spiritual authority bestowed upon them, for the confidence and welfare of those dependent on them (1 Cor. 4:2). (7) Mercifully, rash, reckless, impulsively spoken vows were not binding by the Holy One (Luke 5:8). (8) If those who have spiritual authority, through recklessness, disinterest, or negligence, harm the faith and hope of others, and impede, obstruct, or interfere with their progress in the kingdom of Elohim, the indifferent, disrespectful leaders shall bear the iniquity (Mt. 18:6).
"But above all, my brethren, do not swear, either by heaven or by earth or with any other oath; but your yes is to be yes, and your no, no, so that you may not fall under judgment" (James 5:12). James exhorted his readers to avoid making hasty, rash, frivolous oaths, and to abstain altogether from swearing and irreverent references to holy things. Such profane common talk by people reveals they have no deep-seated fear of the Almighty. Let us, who do reverence Him, take His Word to heart and please Yeshua with words of grace. "The mouth of a righteous man is a well of life" (Prov. 10:11).
"These are the statutes, which YHVH commanded Moses, between a man and a wife, between a father and his daughter..." (Bamidbar 30:16).
The subject matter of a vow is not discussed as it is not of primary importance. Faithfulness is the issue. Once a vow was made, regardless of its content, it was to be esteemed. A promise made to YHVH or man that is intentionally broken, because of selfish purposes, is a transgression. Some exceptions to the rule of vows were made for the interests and integrity of families and households. Stability was assured when the head of the household was honored. "Honor your father and mother: that thy days may be long upon the land..." (Exodus 20:12). Wives and daughters could make vows, but gentle submission was encouraged. If a vow was thwarted, the zeal which produced could not be. The only thing that can restrict or prevent ones attainment of good is one's own negligence.
2. "Then the Lord spoke to Moses, saying, Take full vengeance for the sons of Israel on the Midianites..." (Numbers 31:1-2).
Midian had premeditatedly injured Israel. Therefore, Israel's harsh treatment of their enemy was sanctioned by Yahweh. Still, we must look at the circumstances to understand and justify the unpleasant proceedings. First, Midian had successfully inflicted serious injury to Israel in a cold-hearted, crafty and deliberate fashion, by collaborating with the evil advice of Balaam. Their action could be compared to a modern nation that relentlessly and in great volume pours its drugs, say opium and cocaine, into its neighboring nation in a time of peace. Further, it does so without the incentive of simple financial gain, but with the calculated purpose of ruining the morals and economic stability of the other country, thereby causing its collapse. Such destructive actions would justify a strong reprisal on the part of the victim nation. Countries have gone to war to avenge such outrageous threats and injuries even in the last century. It was with this frame of mind, one of self-preservation and revenge, that Israel attacked Midian.
It was a massacre. The lion-spirit of Israel, of which Balaam had been required by the Spirit to declare twice before Balak and Moab (Num. 23:24; 24:9), had been aroused. The men of Midian who bore arms were all slain. The towns and hamlets of Midian were ransacked and burned, destroyed. The women, children, flocks, and herds were all gathered up as spoils and driven away. Up to this point the Israelites were following the normal customs of ancient warfare. When they returned to their camp, however, Moses was greatly aggravated because the Midianite women were brought into midst of Israel (again), along with the male children. He gave orders for the women who were not virgins, and all male children [who would have grown up to avenge their fathers] to be killed. The inspections and executions were left to the soldiers. We can safely assume that familiar, anti-Messiah, demonic spirits pervaded the entire Midianite population. They had severely and deliberately injured Israel
It is said, by those who try to rationalize the event, that it was Yahweh's war after all, and He has a right to exterminate unrepentant, guilty people as He sees fit. This is true. Nevertheless, if He had visited the Midianites with pestilence or famine, nobody would be as appalled, as some readers initially are with what appears as Israel's cruel justice. We all understand that the over-ruling Providence is long-suffering, but Elohim will eventually bring wrath upon the wickedness of idolatrous and immoral nations. Yet, there are questions that the narrative invites us to consider. We have included several: Should obscene and debasing idolatry be allowed to undermine the foundations of human society? Should an awful judgment be loosed to, in one fell swoop, stamp out the sinners and banish the sin forever? Should Israel be expected to be the knight-errant sent as an avenging angel to utterly crush all the idolatries of its neighbors? Idolatry and immorality were common, even rampant, in Canaan and among the surrounding nations long before the Israelites showed up in Moab.
Midian was not "plowed under" simply because it was an idolatrous nation, which actually was no better and no worse than its neighbors. The nation was destroyed, and everyone within it perceived as a possible or eventual threat to Israel, because it conducted [like the antagonists who attacked Pearl Harbor] an unprovoked, malevolent, demonically inspired assault [sneak attack] on Yahweh's people that resulted in the shameful death of many thousands of them. Thus, Israel's expedition against Midian was at the command of God. The order to kill the survivors, however, came from Moses. It must be remembered that he was motivated by the warfare policies of his time, as humane sentiments of mercy and moderation in dealing with prisoners of war, as delineated in the twentieth century Geneva Convention's Rules of Modern War, did not then exist. He did that which He thought was absolutely best for Israel. Moses therefore had no choice but to distinguish between those who were harmless from those who could (and probably would) be revengeful/harmful, and remove them. The young girls were spared and distributed among the many households of Israel. Moses was careful to require that all the spoil was ritually purified before it came into the camp. He was never rebuked by the Almighty for his decisions in the affair with Midian. But Balaam did not fare so well. We read, "Balaam...they slew with the sword" (verse 9). Alas, vengeance overtook the wicked. Covetous Balaam, the diviner and enchanter of renown, was ignominiously hewn down by those who had been the victims of his guile and double-dealing. "And the one who curses you I will curse" (Gen. 12:3).
YHVH pressed the conflict and Moses finished the job so Israel could soon cross the Jordan unhindered. It was a war of vengeance. One thousand soldiers were summoned from each tribe. The army was accompanied by the priest, Phinehas, and trumpets. All Israel shared in the spoil. YHVH's portion and that of the ministers were exacted before the rest was distributed. Balaam's donkey was probably among the spoil taken.
3. "Now the sons of Reuben and the sons of Gad had an exceeding large number of livestock...came and spoke to Moses...saying, Ataroth, Dibon, Jazer...is a land for livestock...let this land be given to your servants as a possession; do not take us over this Jordan" (Numbers 32:1-5).
This narrative deals with the two and a half tribes that chose to live east of the Jordan. Rueben and Gad camped on the south side of the Tabernacle, near Simeon. Simeon had become enfeebled during the wilderness expedition, and became unassertive, unlike the two other determined tribes who pushed to possess the pastoral lands of the Amorites as their inheritance. They assumed they had divine authority for their action, as have many since who have affirmed their deviances to be the will of God. "Our inheritance has fallen to us on this side..." Reuben and Gad were joined later by half of the tribe of Manasseh.
This is a story of a people who did not want to separate themselves from the people of YHVH altogether, or desert their brethren, but who were nevertheless disinclined to go the entire distance to which the commandment of the Most High would take them. It is a picture of believers in the world who savor the middle, lukewarm ground between real discipleship and the love of the world. These are the people who hang back from a full commitment to Yeshua, who want to enjoy the carnal pleasures of this world while living a life that is only partially limited, guided and defined by biblical principles. These are the ones who would not leave their nets and follow Him immediately. They are the ones who would not leave their prosperity and exile in Babylon to return all the way to Israel and rebuilt the ancient pathways and broken-down walls of fallen Jerusalem. These also fail to notice the riches of YHVH's glory in Messiah, neglect the prosperity of their souls, and fail to lay hold of His great reward. There is no doubt that God loves us. It is by His grace that we are saved by faith in Messiah. But His grace is poured out so that we can be liberated from the bondage to the world and fixation with "self", and start the journey of knowing and serving Him, not our own carnal interests. Our happiness is directly connected to following and becoming like Yeshua.
The people of Manasseh, Gad, and Reuben were granted permission by Moses--who rebuked and warned them first--to make their homes on the far, eastern side of the Jordan River. The condition was that the warriors would be required to cross the Jordan with the other tribes and help them conquer Canaan before returning to Trans-Jordan and their homes.
The two and a half tribes had their reasons for wanting to live east of Jordan. Rueben and Gad had large herds and flocks. The east side of the Jordan was well suited for pasturing and sustaining many herd animals. It would have very difficult for them to drive their many scattered animals through the tangled chasm and across the over-flowing river into the Promised Land . Besides, Canaan was not as well suited for grazing stock and pastoral wealth. Notwithstanding, the land promised to them was Canaan proper, not its outlying, unholy hinderlands. Moses described the land east of Jordan, the region these tribes preferred, as "in the wilderness" (Deut. 1:1). But Reuben and Gad did not care about going "on to perfection" (Heb. 6:1), which is an exhortation eternally directed to Israel, and means going all the way to that place where YHVH had attached one's destiny and His blessings and promises. As did Lot, who "lifted up his eyes and saw all the valley..." and chose the region of Sodom and Gomorrah, they chose also by sight. Rueben and Gad ignored Abraham the patriarch, who prospered, but let YHVH chose his inheritance, even though he too "was very rich in livestock." (Gen 13:1-14).
The choice of Canaan proper for Israel's homeland was sensible. The Holy Land was protected by geographical features from the other lands, whereas the Trans-Jordan area favored by the two and a half tribes was exposed to a multitude of pagan people and hostile neighbors. Reuben, Gad, and Manasseh would lie completely open to these dangers. It is a picture of the hapless, unsafe condition of the half-converted man whose failure to abide in the secret place of the most high exposes him the wiles of the enemy. The history of Israel gives us a melancholy description of the results of the two-and-a-half tribes' unwise choice.
We are told that the first settlements of Reuben, and some of Gad, eventually fell into the hands of the revengeful Moabites. The regions the tribes chose were continual battlegrounds, and never attained to the prosperity of the tribes that crossed to Canaan. Further, these unprotected, open lands were conquered before the lands of the other tribes. The choice of the two and a half tribes revealed a spirit of independence and a lack of faith. They understood that: (1) YHVH's promises were rooted in the other side of the Jordan, (2) the Ark and Tabernacle would be there, (3) the greater fellowship, insulation, and support provided by the other tribes would be most attainable across the Jordan, and (4) the chosen site of His manifest presence, and thus the "concentration" of divine anointing, would be in Canaan proper. Still, they selected what appealed to the natural eye and logic, and opted for separation [not completely, but to a great and consequential extent] from Elohim's community, provision, protection, and promises. If Rueben, Gad and Manasseh had foreseen the enemies and assaults they would be regularly exposed to, and how defenseless would be their lands and animals, and the difficulty of enlisting the other, more populous tribes for help in times of stress, they would have gone quickly over the Jordan with Joshua and abode more closely to the comforting graces that are (a) in the company of like-minded companions and (b) under the shadow of the Most High. The separated tribes remained part of the Commonwealth of Israel, and were never rejected because of their decision, but lived beneath the quality of life and level of sanctity to which they were ordained by the Most High, and by their departure, even weakened the corporate potential of Israel. Eventual debilitation is the forecast for all YHVH's beloved who follow their sight rather than the Spirit. "...that they may all be one; even as you, Father, are in Me and I in You..." (John17:21).
Also this week: Second is Masei ("Journeys of"). The word Masei means "journey." It is defined as travel or passage from one place to another, and illustrates the idea of Israel repeatedly setting out, again and again, to march from one encampment to another as the Cloud moved inexorably toward the goal of the Promised Land.The forty two encampments along the journey's route are listed. They range from Exodus to the final resting place in Moab adjacent to the Jordan and Canaan.
Israel spent 39 years going from to camp to camp, place to place, in the wilderness, facing trials and obstacles, and yet was provided for, protected, and guided by the hand of YHVH. How Israel responded to her trials and struggles, and to their covenant, determined her success, degree of over-coming and blessing. It's the same with believers in our pilgrimages today. Faith flows most freely from a heart that is void of offense toward God or man.
In Masei we see Israel close to their goal, Canaan. Moses recorded the marches himself at the command of YHVH, and provided for us a summary of the encampments of the nation. It is a memorial that reveals the Almighty's faithfulness to His children in fulfilling His promise. The encampments of Israel represent the various trials, lessons, blessings, and challenges through which redeemed believers must pass on our way to His eternal rest.
Also in Masei we find: The boundaries of the Promised Land, cities of refuge, and the daughters of Tzelafchad [Zelophehad], who marry within their own tribe of Manasseh, and thus prevent the estate of their father from passing to another tribe.
1. "These are the journeys of the sons of Israel, by which they came out from the land of Egypt..." (Num. 33:1).
"In this chapter, the Torah summarizes the entire route followed by Israel from the Exodus until they stood poised to cross the Jordan to enter the Promised Land. The list of journey's emphasizes God's compassion, because it shows, notwithstanding the decree that they wander in the wilderness for forty years, the people enjoyed extended periods of rest. In all, there were forty-two encampments , the first fourteen of which were before the mission of the spies from Rithmah (as it is called here, see v. 18), and the last eight encampments (vs. 41-49) were in the fortieth year, after Aaron's death. Thus, during the thirty-eight intervening years, there were only twenty journeys (Rashi citing R. Moshe HaDarshan)." [Masei, Chumash, Stone Edition, p.918]
2. "Then the Lord spoke unto Moses...when you cross over the Jordan into the land of Canaan, then you shall drive out all the inhabitants of the land..." (Num. 33:50-52).
Further, in Masei we read about the inheritance of Israel and how it was to be received and enjoyed. The principles we list have application to our lives as believers returning to our Hebraic heritage. (1) The great responsibility/duty of Israel in possessing Canaan was to totally vanquish/dispose of the natives, their enemies. These people [seven different groups] hated Israel's Elohim and His worship. Even so, we inherit His kingdom [righteousness, peace, and joy in the Holy Spirit] by putting to death the deeds of the flesh, crucifying the old man, and exterminating the affections toward sin. (2) Israel was required to abolish its own monuments to idolatry, and secret spiritual eccentricities. For us, anything hidden that is contrary to the sole service and worship of the living Elohim, however attractive and pleasing to the flesh, eye, or pride, must be destroyed. (3) Israel was warned that any heathen remnants that were spared would end up vexing them, as pricks and thorns, and become constant, dangerous annoyances. [This lamentable condition exists in Eretz Yisrael today.] Even so, the remnant of sin--the lust of the eye, the lust of the flesh, and the pride of life--left unconquered in our new life, will be a continual source of unhappiness, restlessness, danger. Such will militate against our peace and deprive us of the fullest possible measure of "joy in the Holy Spirit."
Note: Why be so extreme? Isn't conquering enough? Why clean out all the corners? [Remember searching out leaven at Passover.] Surely, just a little toleration or compromise with your enemies can't hurt that much, can it? Yes, it can! Out of indolence, ignorance, or fear, Israel was unwilling to go to the necessary extremes, and left many places in Canaan unconquered and numerous enemies spared. And they suffered because of their failure to follow Yahweh's instructions. Many believers today are like Israel of old. They leave large tracts [portions] of their lives, which the Most High has given over to them as a prey (Jer.14:5), under the control of their carnal, ungodly passions, emotions, habits, and desires. To make a decision to live "biblically clean" seems to many people a fanatical, unreasonable ambition. Yet, it is our reasonable service (Romans 12:1-2). Still, believers usually only subdue sins, smothering and cloaking them, but do not destroy them altogether, and thereby leave such to emerge later as pricks and thorns to agitate and inflame their lives. Hence, unmotivated believers never enter into the Kingdom of God in this life as fully as they otherwise could, or enjoy His blessings as much as they otherwise should. The blockages of sin, which they are too lazy, indifferent, or self-confident to eradicate, prevent them from experiencing revival, and the fullest measure of the kingdom, power, and glory of Elohim possible this side of the veil.
Israel was to possess the Canaan, the Promised Land, because YHVH had given it to them. The land was His, and He decided to give it to Israel, but Israel had to dispossess the enemy and settle the territory. In the same way the Kingdom of God has been opened and given to believers and we are to take possession of it by faith, patience, and well-doing. We have not earned it, but He has given it to us, whom He has chosen, and we must dislodge and scatter the squatters. "...the kingdom of heaven suffereth violence, and the violent [hungry, zealous, consecrated] take it by force [determined, persevering discipleship]" (Mt. 11:12).
3. "...say to them: When you come into the land of Canaan, this is the land that shall fall to you as an inheritance, the land of Canaan according to its borders" (Bamidbar 34:1-2).
"The Torah delineates the boundaries of Eretz Yisrael because of the many commandments that are obligatory only within the land (Rashi). This does not exclude the east bank of the Jordan, for most land-based commandments are obligatory there , as well...the areas described here could be divided only by lot..." [3]
4. "The cities which you shall give the Levites shall be six cities of refuge, which you shall give for the manslayer to flee to" (Num 35:6).
Three of the cities of refuge are named in Deuteronomy 4:43. The other three are listed in Joshua 20:7. Levites controlled them. Also, Joshua 21:11-40 lists the forty two cities of the Levites. Thus, there were forty eight Levite cites in all.
YHVH made provision for His people. The cities of refuge were dispersed about the land where a manslayer could flee. Levites were also dispersed, sent to serve in these cities, teach divine truth (Deut. 33:10; Mal. 2:4-8). and serve as examples to the flock ((1 Tim. 6:8). They were not allowed to remain clustered in Jerusalem. We see in this the principle of being "sent." He will sow His people to the far flung regions to preach the Gospel and proclaim the Kingdom. "And on that day a great persecution began against the Ecclesia in Jerusalem, and there were all scattered throughout the regions of Judea and Samaria, except the apostles" (Acts 8:1).
The message of the Torah's double-portion parshas is: Hold fast to the conditions and promises of your covenant with the Elohim of Abraham, Isaac, and Jacob, and stand by your commitment. He loves you with an everlasting love and His word will not fail. Do not turn to the left or to the right, or be persuaded by what you see or hear that is contrary to His truth and commandment. What He has prepared for you is best for you, and He will scatter your enemies who withstand you. Don't trade your inheritance for "better pastures." Keep your promise of fidelity. His word to you is: "Do not fear...I am a shield to you; your reward shall be very great" (Gen. 15:1).
Haftorah
1. Parsha Matot: "Before I formed you in the womb I knew you..." (Jer. 1:5).
Jeremiah recounts his appointment as a prophet by the Most High. As was Moses before him, he was reluctant to take up such a labor and responsibility, but was persuaded by the words of divine encouragement given to him to fulfill his calling, a calling which would be crucial to the House of Judah in the years ahead.
"The word of the Lord came to me saying, What do you see, Jeremiah? And I said, I see the rod of an almond tree...The word of the Lord came to me a second time saying, What do you see? And I said, I see a boiling pot, facing away from the north" (Jer. 1:11-13).
Jeremiah was given two prophetic visions and describes them to his readers. The first vision features an almond branch [from an olive tree]. Elohim used the object to show the prophet that, just as the olive tree/branch is the fastest of trees to "awaken" and blossom and bear fruit after winter, so too He would be quick to fulfill His word and punish Judah for her sins and idolatries. "I will hasten My word" (verse 12). [Literally, I am wakeful over My word.]
The next vision Jeremiah received was of a boiling pot. [A seething pot in ancient literature is a symbol for war. See Ezekiel 24:3-12.] The opening, or face of the kettle, was actually toward the south and its contents were (we surmise) boiling over in the sight of Jeremiah. He goes on in the passage to relate the overflow as the calamity from the north, Babylon, that would shortly break forth upon the people. Like a portion usually cooked in a pot, the divine judgment had been slowly brewing but was about to boil over quickly. The vision is an allusion to the sufferings the people of Judah would endure at the hand of the nation of Babylon, the superpower to the north of Israel, once it invaded and exiled Judah. The heathen nation would come and lay siege to Jerusalem, pour its wicked and destructive forces into the Holy Land and carry away the inhabitants in the flood.
"Now the word of the Lord came to me saying, Go proclaim in the ears of Jerusalem, saying, thus says the Lord, I remember concerning you the devotion of your youth, the love of your betrothals, your following after Me in the wilderness, through a land not sown" (Jer. 2:1-2).
Matat's haftorah closes with an encouraging word for Jeremiah to pass along to the people. YHVH idealizes Israel, over-looking her flaws, weaknesses and failures, and sees her with the eyes of love, as a parent having just corrected a child, goes through a scrapebook and remembers only the sweet things. "Go tell them...I remember...the devotion of your youth..your following after Me in the desert..." Elohim considered the happy features of the wilderness life, as many of us prefer to dwell on the goodness of earlier days, and not the unpleasantness. To wallow in melancholy is profitless. Trips down memory lane should inspire us, not to regain a lost past, but to improve and strive for a better future. New times call for new measures and stronger applications of faith, hope, and love, and inspired expectations of better things. The second Adam was better than the first Adam. The New Covenant is better than the Mosaic--because of the absolute supremacy and full sufficiency of Yeshua Messiah as Revealer and Mediator of Elohim's grace, and our High Priest and Baptizer in the Holy Spirit. The Kingdom of Heaven [actual place, as opposed to the Kingdom of Elohim-divine life, rule, and authority] is better than Eden. The mature believer experiences a higher spiritual life than the new convert. The second king, David, was better than the first, Saul. The birthright was with the second son, Jacob, and not the first, Esau. The latter wine is best, as are the new wineskins. New restoration movements are better than the old restoration movements out of which they are birthed. And so on.
2. Parsha Masei: "For My people have committed two evils: They have forsaken Me, the fountain of living waters, and have hewn for themselves cisterns, broken cisterns, that can hold no water" (Jer. 2:13). In Masei's haftorah, Jeremiah brings Yahweh's message to the rebellious house of Judah [The House of Israel/Ephraim, the northern kingdom, had long before been carried away by the invading Assyrians.] He chastises all classes of Judean society, especially the leaders, for abandoning the Almighty and following worthless idols, but with bittersweet pathos asked, "What wrong did your forefathers find in Me, that they distanced themselves from Me?" Through the prophet, Elohim reminded the people of His kindness in redeeming them, and bringing them into the Promised Land, yet they repaid Him with infidelity and disloyalty. Israel had committed two astonishing offenses which had caused them to become "desolate", which meant they were "dried and shriveled up". A. They turned away from Yahweh, the Fountain of living waters. Men need divinely sent spiritual refreshment. Those who forsake the flowing, living waters of Spirit-life, and replace them with the foul, stagnant waters of the corrupted world, cannot quench the soul's thirst and thereby leave it unsatisfied and injured, vulnerable. B. The Judeans made cisterns to replace the Fountain. A flowing stream [fountain] provides unlimited, clean refreshment. A cistern is a poor substitute. They are cramped, man-made reservoirs that retain and hold unwholesome, impure, tepid water impregnated with impure worldly materials. Jeremiah described forsaking YHVH as drinking from these imperfect, broken, leaky, muddy and usually contaminated, water holes. The prophet warned Judah of the end of such imbibing. [Note: Imagine the contaminated, poisoned "water holes" featured in the old western movies, which showed strewn around them the bleached bones and shriveled remains of thirsty desert wanderers and their animals who gulped down the sitting, filmy water before testing it. Today, there are many such spiritual wells of unclean water [teachers, books, internet sites, words, words, words] strategically positioned, by the enemy of our souls, to draw thirsty, undiscerning people to imbibe of them. "Beloved, do not believe every spirit, but test the spirits to see whether they are from Elohim..." (1 John 4:1).]
"Who says to a tree, You are my father, and to a stone, You gave me birth. For they have turned their back on me...but in the time of trouble they will say, arise and save us. But where are your gods which you made...let them arise, if they can save you in the time of your trouble..." (Jer. 2:27-28).
False gods and the immorality which accompanies their worship, are poison to mankind's soul. These demonic works can not and never would help people in times of trouble, but only cause and hasten their destruction. However, for those who would turn from such filthy cisterns, Isaiah speaks of a happy future: "...waters [plural; the idea is--abundance!] will break forth [flow--the Holy Spirit will move in power] in the wilderness and streams in the Arabah" (Isaiah 35:6).
The haftorah concludes with an encouragement, that if Judah returns to Yahweh in repentance and humility, they will be fully restored. "If thou will return O Israel, saith the Lord...put away thine abominations...and thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in Him, and in Him they shall glory" (Jer. 4:1-2). Jeremiah heard from Elohim. Judah was required to put away everything that offends and make oaths only with the utmost solemnity and sincerity. He did not appeal to Israel's self-love, but to the sense of responsibility for the welfare of the nations of the world. Israel--which includes all those redeemed by the Blood of the Lamb, born of the Spirit, and grafted in to the Olive Tree--has been entrusted with the noble and holy mission to bless humanity with the Torah and Glory of YHVH.
Yeshua: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
1. "If a man makes a vow to the Lord...he shall do [honor] all that comes out of his mouth" (Num. 30:2).
A man should keep his word, especially when it's given to the Most High. Such an oath is sacred. But a "rash utterance of the lips" is, mercifully, not held as binding by Yahweh. Our Elohim allows grace for the impulsive nature of man and does not take advantage of his folly.
"But Peter said to Him, Even if I have to die with you, I will not deny you..." (Mt. 26:35).
The Master, as He journeyed from the last Passover supper to the Mount of Olives, had discerned the weakness in the eleven disciples [Judas had already departed] and warned them, "All ye shall be offended because of Me" (verse 31). He spoke from the prophetic word of Zechariah 13:7; "Awake O sword, against My Shepherd, and against the Man who is My Fellow, saith the Lord of hosts; smite the Shepherd, and the sheep shall be scattered." What would take place would be in accordance with "the determinate counsel and foreknowledge of God." To become the Savior, Yeshua must first become the sacrifice. Thus, in Zechariah, the divine command is given to the sword. Yeshua then comforted His disciples, telling them that after His Passion, He would rise and gather them again. Even after he had been warned about being sifted as wheat (Lk. 22:31) Peter blurted out, "I will never fall away!" Yeshua warned him, saying, "This night...you will deny Me three times (verses 33-34). Self-confident Peter assertively made another promise that he would remain entirely faithful to Yeshua, and stand by Him in time of His prosecution, even if it meant his own death.
Proud Peter wanted again to be exceptional, and held himself above the others, not intending to be included in the "all thee" who would run. His blame was extended because he (1) gainsaid Messiah Yeshua--Who is the Enshrinement of strength, wisdom and knowledge--and (2) exalted himself as the determinate personality. [Note: gainsay/gainsaid: to say--more at again, or "againsay"; to deny, dispute; to stand in opposition by disputing the truth of something put forward: oppose.]
The vow of loyalty was made by Peter, and seconded by the affirmations of the other disciples. "All the others said the same thing too" (verse 35). Their weakness was in their self-confidence and unbelief. Peter appeared to have had more faith in his own strength and fortitude than he had in the prophetic word.
"One of the slaves of the high priest...said, Did I not see you in the garden with Him? Peter then denied it again..." (John 18:26-27).
When Yeshua was arrested, "all the disciples left Him and fled" (verse 31). But Peter [and John; maybe some others] returned and followed Him and His captors from a distance, and came by way of the shadows into the courtyard of the high priest, Caiaphas. Peter was seen, recognized, confronted, and put in great peril. Under assault of questions, he began to curse and swear, and broke his promise of loyalty. "I do not know the man!" The apostle's failure produced two principle results: (1) Peter went out and wept bitterly. His penitential tears were the beginning of his restoration. (2) His denial caused him to recognize his own shortcoming and weakness, made him humble, and helped produce a sympathetic and conciliatory spirit within him which would favorably influence his post-Pentecost ministry.
"So when they had finished breakfast, Yeshua said to Simon Peter, Simon, son of John, do you love Me more than these" (John 21:15)? Yeshua, resurrected from the tomb, met with the disciples at Galilee where He spoke personally to Peter. The apostle's brash, presumptuous vow was forgiven. It was not that his faith had failed ["I have prayed for thee, that thy faith fail not..." (Lk. 22:32).], but that his courage had. Yeshua had appeared to him earlier (Luke 14:34; 1 Cor. 15:5) but had not officially restored him to the same place which he had forfeited by his denials. The question, "...do you love me...?" was repeated three times for the disciple's sake. He was given the opportunity to give three answers countermanding his threefold denial. And he was given, in exchange for each truly modest, affectionate, and sincere response, a threefold apostolic commission: (1) The first charge: "Feed my lambs." Strengthen the new converts. They will be the teachers of the generations to come. (2) The second charge: "Rule (shepherd) My sheep." Keep My followers on the paths of righteousness and care for their spiritual welfare. (3) The third charge: "Feed My sheep." Fortify My people by teaching them the whole counsel of Elohim and equipping them in the fullness of the Holy Spirit. We are given a similar charge from the restored apostle in his first epistle. "Feed the flock of God which is among you" (1 Pet. 5:2).
May we learn from Peter's encounter with Messiah that He has a claim upon our love, not just on our mere respect. This is because of Yeshua's: (1) Worthiness to be loved. Who can compare to Him? He is the Creator and redeemer of mankind, flawless and beautiful in His perfections, everlasting in His goodness and mercy. It's our duty to love Him. (2) Love for us. Our Master is not an elevated, snobbish aristocrat, or a cold remote dignitary, or a distant and inaccessible heavenly personage. He is a benevolent, compassionate, caring eternal Being Who displays His wonderful qualities to us and for us. Indeed, He loved us first and gave Himself for us long before we even knew of Him. Further, He is with us always through the Holy Spirit. To love Him not is to be insensitive and immoral. (3) Crucifixion, death, and resurrection. Here is proof of the divine, eternal affection Yeshua has for His people. "Greater love hath no man than this, that a man lay down his own life for his friends..." The love of Messiah is stronger than death.
Yeshua allows His disciples to be tried, tested, and challenged, that we may perceive ourselves as we really are--sheep that need the guidance, provision, and protection of the divine Shepherd, the great I Am incarnate. As we are humbled by some of our experiences, and made aware of the dangers of pride, we become better prepared for His service. He alone is worthy of our praise.
Note: There are nine "I AM" statements made by Yeshua found in the Gospel of John. References: 8:12,58/ 9:5,39/ 10:7-9/ 10:11,14/ 14:6/ 15:1/ 18:5.
The Holy Spirit "...but you shall receive power..." (Acts 1:8).
1. "And the Lord spoke unto Moses in the plains of Moab by Jordan near Jericho, saying, Command the children of Israel that they give the Levites of their possessions cities to dwell in..." (Numbers 35:1-2).
The Levites were separated from the other tribes. Because they were helpers of the priests, it was necessary for them to be housed next to the Tabernacle. They were to be devoted to the service of the priests and sacrificial system, and thus free from the daily common labor of making a secular living. They had no tribal inheritance but were provided for by the tithes and offerings of Israel, and were given homes for themselves and shelter for their herds and flocks. It was intended that the Levites would share a quality of family and social life entirely equal to the standard of living and comfort enjoyed by the other Israelites. Any religious notion that the Levites should be celibate, ascetic, or devoid of worldly wealth in order to be spiritual, would have been contrary to the spirit of the Torah. Pauperism, insufficiency, and lack are the fruit of the curse, and do not represent the blessings of redemption reserved for true eldership ministry. Moses heard and appreciated the wisdom and goodness of Yahweh's plans for His people, such as the cities of refuge, and conveyed all His sanctioned instructions to the nation.
Today, instead of turning to the Torah and the rest of Holy Scripture, people often go to mediums, psychics, astrology, drugs, mysticism, and other illegitimate voices for direction, personal guidance, plans for success, and so on. But we are warned, "Do not turn to mediums or seek spiritists, for you will be defiled by them. I am the Lord your God" (Lev. 19:31). These voices and techniques offering esoteric knowledge speak half-truths and lies, for they are the progeny produced, inspired, and energized by the father-of-lies, Satan. Such demonic whispers will always end up taking away a person's peace and mental health, and leave behind in their places, foreboding, confusion, discomfort, error, and sickness. On the other hand, when the Holy Spirit speaks into a person, there arises in the soul true peace and faith. Other voices, whatever form they may take, can sound very cordial and inviting, but still be unreliable, even dangerous. "...the serpent...said unto the woman, Yea, hath God said..." (Gen. 3:1). So the Spirit reminds us: "Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false spirits have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Yeshua has come in the flesh is from God; and every spirit that does not confess Yeshua is not from God" (1 John 4:1-3).
Yeshua said of the Holy Spirit, "He will glorify Me" (John 16:14). The Holy Spirit is looking for believers who may not necessarily have seminary degrees or speaking skills, but who do have hungry hearts for Him and spirits willing and available for Him to fill, speak to, and use. Speaking in tongues allows the Spirit to flow within a believer, and facilitates restoration, revival, and healing, and also develops spiritual hearing and discipline. Benefit number sixteen (letter P) of speaking and praying in tongues:
P. But no man can tame the tongue. It is an unruly evil, full of deadly poison" (James 3:8). Speaking/praying in tongues brings the tongue of man under the rule and control of the Spirit of Elohim, thus allowing the mouth of the speaker to become a well of life.
The Holy Spirit works through His people to bless, heal, and encourage a hurting world, and bring the Gospel to the nations. Speaking. singing, and worshiping in tongues positions each of us to better discern and understand the voice of the Almighty!
"God loves to receive our worship and praise--but He also wants to respond to our expression and give Himself back to us; He wants to reveal Himself back to us; He wants to reveal more of Himself to us. Any relationship that is healthy will be reciprocal or 'tow-way'. It will have giving and receiving, speaking and listening.
"To open the door [more fully to the realm of His glory] we need to have an expectancy in our heart that God does want to speak to us and that we can hear from Him and sense Him...Often God wants to reveal more of His character to us. [He] gave Isaiah a fresh revelation of Himself in Isaiah 6. He revealed His character to Moses in Exodus 34:6-8 and to Job in Job 42:1-6.
"There will be times when God wants to reveal His heart to us and share things for which He wants us to intercede [Gen. 18:17-33; Ex. 32:9-14]." [1]
The Holy Spirit is our study, prayer, praise, and worship leader. He wants to reveal to us the truth, power, revelation, and wisdom of Yeshua. Speaking and praying with the Spirit give Him control over our tongues [the most unruly member of the body, Jas. 3:3-9] and sensitizes us to discern His stirrings.
Glory Note: "But when one turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit" (2 Cor. 3:16-18).
The veil can be prejudice and unbelief, which prevent people from penetrating the spiritual depths of Scripture to perceive the divine Messiah. "As the Israelites were so persuaded of the incomparable excellence of the Mosaic Law that they could not discern the higher revelation to which the Law was designed to lead, so oftentimes men's minds are so preoccupied with their own notions of religion, of righteousness, etc., they are not prepared to [seek for or] give heed to the divine manifestation and appeal. The veil of error and of unbelief conceals the countenance [and glory] of Messiah Yeshua, and His divine attributes, attributes, purposes and promises. What...would be most [best] for our interests to behold, we may, by our sin and folly, obscure from our own view. See what we may, if we do not behold the light of God's glory in the face of [Yeshua HaMashicah], we forfeit the highest privileges of which we are capable." [2]
How is the veil removed? Simple. "When one turns to YHVH [Messiah]." Repentance, which is turning from error, carnal fancies, unbelief, and sin, and returning whole-heartedly to truth. "And you shall seek Me and find Me, when you search for Me with all your heart" (Jer. 29:13). The image and glory we behold in Messiah bears upon the soul and is spiritually assimilated. Faith in Messiah Yeshua and constant fellowship with Him (through the Word and the "communion of the Spirit" daily) are the agencies [spiritual forces, so to speak] that produce our transformation into His likeness (2 Cor. 13:14). Seek Him and expect good things.
"When the Son of man cometh, shall He find faith in the earth?" (Luke 18:8). Some believers lack the active, dynamic faith that takes YHVH at His Word. "Faith lifts us up into the realm where God lives and operates. Today...[much] religious work is what educated, trained, cultured men can give. The supernatural is lacking in our midst. Usually, the people see nothing but what man can bring or do. We seem to lack the interest and faith that raises us to the realm where YHVH operates...In this day...it is refreshing to turn to Romans 4:16-21 and read of a man who was shut up [by necessity, led] to an active, vital faith in God: 'Abraham, who is the father of us all, (as it is written, I have made thee a father of many nations) before Him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were: who against hope believed in hope [under hopeless circumstances, he still believed], that he might become the father of many nations, according to that which was spoken [the promise], So shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sarah's womb: he staggered not at the promise of God through unbelief but was strong in faith, giving glory to God; and being fully persuaded, that what He had promised, He was able to perform.' If Abraham could have such faith in that period, what ought we to have in this day of the Holy Spirit's operation?" [6] We observe in the passage two things: First, faith works where man does not or cannot depend upon nature or natural ability, but must depend upon the Spirit. Secondly, faith must be based upon YHVH's promises, such as the promise of the gifts of the Spirit made available to the Body of Messiah (1 Cor. 12:1-8; Rom. 12:3-8; Eph. 4:11).
Also promised: "For John truly baptized with water, but ye shall be baptized with the Holy Spirit not many days hence" (Acts 1:5). The disciples who waited upon the promise were visited from On High by the Spirit of Yeshua. Later, they were filled again. "And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Spirit..." (Acts 4:31).
Believe the promise. Call upon Yeshua, your Baptizer with the Spirit. Seek Him. He said, "I will not leave you comfortless. I will come to you" (John 14:18).
Parsha Summary
1. Matot. "...but I press on so that I may lay hold of that for which also I was laid hold of by Messiah Yeshua...I press on toward the goal for the prize of the upward call of God in Messiah Yeshua" (Phil. 3:12-14).
The tribes of Israel pressed forward for four decades, from camp to camp, from opposition through opposition, until they finally arrived at the edge of Canaan. So too must believers press forward in their pilgrimage toward perfection/maturity in Messiah. "This one thing I do" was the confession of Paul. No dispersion of energy or resource was allowed that would weaken his pressing forward. The "goal" is [progressive] holiness. The "prize" is [increasing] blessedness. The "upward call" is our summons. His daily grace supports our "press."
Paul put the past behind him. Yet, he was discontent with his present estate. He looked to the future, and growing toward moral perfection. He looked to holiness as the end, the goal to which he could progress in life, the "promised land" waiting at the end of his pilgrimage. He understood that true happiness is the fruit of sanctification, and that the journey toward it would produce a life of greatest satisfaction and fruit. For the zealous apostle, there would be no broken vows, no stopping and living in a "Trans-Jordan," no half-hearted efforts, and no unconquered enemies left to impede him.
2. Masei. "What is the source of quarrels and conflicts among you? Is not the source your pleasures...do not speak against one another...There is only one Lawgiver and one Judge, the One who is able to save and to destroy; but who are you who judge your neighbor" (James 4:1-12).
James warns that pride and greed will produce strife and quarrels among believers, and between our various tribes and fellowships, as we labor for the restoration of the kingdom of Israel and journey toward the heavenly Zion (James 1:14; 4:1-17). In his epistle he also affirms that worldliness is enmity with Yahweh, yet there were men who wanted to be friends with both the world and Elohim. Though we have been seduced to think this is indeed possible, it is not. "Can two walk together, except they be agreed" (Amos 3:3)? James is uncompromising in his judgment; he who wants the friendship of the world is ipso facto ["by that very fact"] Yahweh's enemy (James 4:4). Undisciplined appetites and unholy ambitions are hindrances in our journey toward knowing Yeshua, participating effectually in the restoration of all Israel, and encountering His kingdom, power, and glory. His alternative for each returning Israelite: "Draw nigh to God, and He will draw nigh to you." The living Elohim still wants obedience to His commandments (John 14:15; 15:10). In this way He can journey closely with His redeemed Israel, individually and corporately, and keep us under "the shadow of the Almighty", cover us with His pinions, secure us under His wings, and display among us His manifest presence and goodness. He is ever our Shield and Helper.
In Masei, YHVH's principles and statutes reveal the goodness of the Almighty. Believers today see His glory and goodness revealed in Messiah Yeshua, to Whom the Mosaic economy pointed. We understand from this that His will is to bless and elevate His people Israel, and be glorified in our midst. The Hebrew roots movement and the developing reconciliation of the House of Judah and the House of Israel are key steps in gathering, uniting, and elevating Israel.
"God not only tempers the wind to the shorn lamb, but He also makes the path easy to the returning sinner and meets him half-way. It is God who first supplies the impulse to draw nigh to Him, and then [He] Himself comes to meet the sinner who yields to the impulse. His Spirit stirs the sinner to cry out to Him, and then [He] Himself listens to the cry, according to the Psalmist's saying, 'Thou preparest their heart, and thine ear hearkeneth thereto.'" His will for you and me: "That ye might walk [journey] worthy of Yeshua, unto all pleasing, being fruitful in every good work, and increasing in the knowledge of Elohim" (Col. 1:10).
Thus, over-shadowed by divine love and care, Israel made it to the border of Canaan.
Section 2: Parsha Study:
"Out from the throne came flashes of lightning and sounds and peals of thunder, and in front of the throne seven blazing torches burned, which are the seven Spirits of God [seven-fold ministry of the Holy Spirit]" (Rev. 4:5).
The heritage of Israel are the Torah and the Glory of YHVH. The two are the foremost revelations of His love, holiness, and perfection. For now we will define the glory of Elohim as the totality of the goodness and righteousness of His character as revealed in the Scriptures, in creation, and supernaturally expressed, even visibly and tangibly, by His weighty manifest Shechinah ("settling") presence that Moses experienced at the bush incident, on Mount Sinai, and when the Tabernacle was first erected (Ex. 3:3; 33:17; 40:34-35). "It came about when Moses was coming down from Mount Sinai (and the two tablets of stone were in Moses' hand as he was coming down from the mountain), that Moses did not know that the skin of his face shone because of his speaking with Him" (Ex. 34:29). Both the essence of YHVH's Torah [Ten Commandments/Words written on the tablets] and YHVH's glory that were carried down the mountain by Moses are divinely birthed into the spirits/hearts of believers by the Holy Spirit and regeneration through faith in Messiah Yeshua (Jer. 31:31-34; Ezek. 11:14-21; Joel 2:27-28; John 3:1-16; Acts 1,2,10; 1 Cor. 5:17; Gal. 6:15). Therefore we believe it is YHVH's will for all Israel to experience His manifest goodness and His manifest glory increasingly as our blessed individual and corporate habitation; as our tangible mantle and divine supernatural covering. (1 Pet. 4:14). Our hope is based upon His Word: "I will cause My Shechinah [His glorious, radiant presence; the supernatural brilliance which is the outward expression of His character and goodness; See Matthew 17:1-8] to dwell [to settle] in the midst of [within, upon] thee" (Zech. 2:10).
Messianic Israel is called to make (by faith and obedience to His Truth) His anointing, His tangible presence, and His discernable, manifest glory, dominant internal and external realities in our lives. With this intent in mind, we have provided an explanation for your examination. Please read it and follow the study instructions. They explain the pathway of progress toward this pursuit of regaining the fullest possible measure of our spiritual heritage, the knowledge and experience of the Spirit and Truth of the Holy One of Israel. May the time we spend in prayer and study become times of divine encounters also.
Torah and Glory School Vision: "...search for Me..." (Jeremiah 29:13). This section is provided to help the student read beyond the basic commentary that we have presented, and study carefully all the Scriptures in the week's parsha for themselves. As each reader presses more deeply into the Word and learns to depend more consistently on the Spirit in his/her search for greater knowledge and intimacy with Yeshua, increased personal enrichment and spiritual transformation will be experienced and enjoyed. Section 2 contains a review of the weekly parsha's Scriptures, their topical content, and our questions. Working with each week's Scriptures and Questions are both very important to our purpose. They are designed to assist the student to (1) develop a vision for the restoration and reconciliation of the whole house of Israel, (2) grow in foundational knowledge of the Torah, (3) recover the principles, practice, and Holy Spirit power of the early, first-century Nazarene believers, and (4) experience and enjoy greater dimensions of the kingdom, power, and glory of Yeshua.
The assigned Scriptures and Questions, along with Section Three's prayer and blessing activities, comprise (5) the heart of the Torah and Glory School's study program by which the student can be most edified and advanced spiritually. By them the student learns on his/her own while depending on, and thereby coming to know more personally, the Holy Spirit. We strongly encourage each student to rely upon the Spirit/Ruach--for understanding, revelation, insight, illumination of the Word, edification, and divine fellowship--during prayer, worship, and study. He is the close-at-hand primary Teacher of the course, not this author. [Note: Learning the Almighty's voice and experiencing His manifest glory, not just acquiring more information, are central goals of the Torah and Glory School.] In this way, the Scriptures--reading them while listening for the Holy Spirit, and the Questions--writing answers while under the Spirit's unction and receiving divine input, work together to comprise (6) the student's chief means of personal practice/exercise/training in seeking, waiting on, listening for, and promptly responding to the voice/word of Elohim. And by such seeking, faith-motivated students position themselves spiritually, mentally, and emotionally prepare themselves for experiencing a visitation of Yeshua's presence and glory through the Spirit. In this way the Scriptures and Questions also become (7) the channels through which the Spirit of Messiah will directly communicate personal instruction, direction, wisdom, and comfort to each engaged person. The students who faithfully follow the "game plan" and remain committed to do so for the year, will be transformed, and enjoying much closer fellowship with the Father, and Yeshua, His Son, and hearing the voice of the Holy Spirit, by the end of Deuteronomy.
Scriptures and Questions: Now, read through the parsha and answer the questions using your own words.
Prayer: "Open my eyes that I may behold wonderful things from your law" (Psalm 119:18).
Numbers 30:1-36:13: Vows/Midian/War spoils/Rueben's and Gad's request/Moses' objection/Clarification/Israel's journeys.
Jer. 1:1-2:28; 3:4: Repentance, Torah and Sabbaths /Israel and prosperity.
Phil. 3:12-16 and James 4:1-12: Perseverance /Pitfalls of our journey.
Study Questions: "...be ready always to give an answer..." (1 Peter 3:15). Trace the theme, the main idea, through each question.
1. In your opinion, what is the main theme or teaching of each of the listed readings individually: the Torah, the Haftorah, and the Brit Chadashah?
2. What is the common, central idea, or subject, that runs through and unites all the individual readings, as you see it?
3. Find in the Gospels where and how Yeshua declares, demonstrates, exemplifies, or exhibits the parsha's central truth, and explain. Give chapter and verse. [Ask: Where is Yeshua in this?]
4. In what way was the glory of YHVH [manifestations of His goodness] revealed in the parsha lesson? [Pray: Let me see Your glory in the reading.]
5. What does the parsha teach you/show you about your Hebrew roots ; your identity, your destiny, your duty? [Ask: What are You telling me about my heritage and calling?]
6. In what way did the Holy Spirit/Ruach HaKodesh personally speak to you during prayer and study this week? Did He impress you about how to apply the parsha lesson directly to your life? Explain. [Ask: Let me hear Your voice.]
7. "...because of practice [by reason of use] have their senses trained [exercised] to discern..." You and I are called to return to hearing the voice of Elohim and to functioning in the ministry of the Holy Spirit. Progressing in these vital areas will require spiritual hunger, faith, and practice. He is waiting for us to approach Him. Ask the Holy Spirit to speak into your spirit/heart as you pray each day. Look for opportunities to lay hands on the sick, or to be used in prophesy. Faithfully record the prophetic words and experiences you receive, and be sure to share them with your brethren.
Section 3: Prayer, Declaration, and Blessing
"On this wise shall ye bless the children of Israel, saying unto [over] them, the Lord bless thee...keep thee..." (Num. 6:23-24).
Important: Participate each week in the Bless the Land prayer, benediction, and singing exercises/activities, both individually and with your group. This is important for yourself and others. Your joining in with vocal participation--blessing and strengthening Israel with your spoken words, prophetic utterances, sung psalms, and intercessions--will also help develop and enlarge your prophetic anointing and sensitivity to the Holy Spirit. Daniel, who daily faced Jerusalem and Israel from his house in exile to pray, is an example of what we can do weekly from our homes today. "...Daniel...entered his house(now his roof chamber had windows open toward Jerusalem); and he continued kneeling...praying and giving thanks before his Elohim" (Daniel 10).
During daily, weekly, and Sabbath prayer times, raise your voice, stretch out your hands
and...Bless the Land
Bless the Land: "On this wise shall ye bless the children of Israel, saying unto them [declaring the Word to and over them], the Lord bless thee...keep thee..." (Num. 6:23).
"But you are...a royal priesthood..." (1 Pet. 2:9). When we take our place as a responsible priesthood and begin to declare the written and prophetic word and will of YHVH, even spontaneous songs, over His people, He will rise up and perform that which has been declared. He works in partnership with his set-apart royal priesthood. Therefore, "...bless, for to this you were called, that you may receive a blessing" (1 Pet. 3:9).
[Note: "The mouth of a righteous man is a well of life" (Prov. 10:11). Believers' mouths are connected to the spiritual power that created the universe. Our words possess/carry both constructive power (building up) and destructive (tearing down) power. Job 22:28; Luke 4:18-19; Mt. 21:21; 28: 18-20; Acts 1:8; 2:4; Rom. 12:6-8; 1 Cor. 12: 1-11; Eph. 6:17-19; Rev. 8:3). "Death and life are in the power of the tongue" (Prov. 18:2). Therefore, let us fulfill our priestly role and declare with confidence His Word over Jerusalem, Israel, and the nation this week.]
"And I will bless them that bless thee" (Gen. 12:3).
Stand and stretch forth your hands toward Jerusalem in prayer and declaration weekly after you finish each parsha.
1. Pray for Israel
Isaiah 43:1-7. Commit to pray weekly for the land and people of Israel; for their welfare, safety, and return to righteousness. Use the prophetic words of Scripture as prayers and declarations
2. Pray for Jerusalem.
Psalm 122:1-9. Speak this word over the City of the Great King.
3. Pray for America/Pray for your nation.
1 Chron. 7:14. Intercede. Pray for repentance, a spiritual awakening, and a harvest in all the cities of the land.
4. Sing the Song of the Lord/prophetic songs. [Teaching and Exhortation]
"...Daniel...entered his house (now in his roof chamber he had windows open toward Jerusalem); and he continued kneeling on his knees three times a day, praying and giving thanks before his God" (Daniel 10).
"Sing aloud with gladness for Jacob..." (Jeremiah 31:7). Sing prophetic songs, or even psalms, over Israel.
Section 4: Living the Parsha
Conclusion
1. "This is the word that Yahweh has commanded regarding the daughters of Zelophehad, saying, Let them be wives to whomever is good in their eyes, but only to the family of their father's tribe shall they become wives...These are the commandments and the ordinances which the Lord commanded to the sons of Israel through Moses in the of plains if Moab by the Jordan" (Num. 36:6,13)
.
The five daughters of Zelophehad became the wives of the sons of their paternal uncles, cousins from the families of Manasseh, son of Joseph. "The elders of the tribe of Manasseh recognized that their tribe might have a problem, which they now sought to avoid. Since the daughters of Zelophehad would receive a portion of the Land destined for their late father, and their heirs would be their future husbands or sons, the province of Manasseh would be diminished if any of the daughters were to marry outside of the tribe. This was not a theoretical problem, because the women were righteous and wise (Bava Basra 120a), so it was natural that they were sought as mates by men from all the tribes (Tzor HaMor). But if they were to marry outside the tribe, the divinely inspired apportionment of the Land would be corrupted, because part of the province of Manasseh would pass to another tribe (Sforno)" [6] [Masei, Chumash, pg. 933]
Reading the Book of Numbers can be encouraging and disquieting at the same time. Its account of Israel in the wilderness includes a large measure of trouble, as it records instances of Israel's infidelity and rebellion toward Yahweh while on their long march to the Promised Land. But Number/Bamidbar ends with (a) Israel encamped at the border of Canaan and looking into the Promised Land, and (b) the heart-warming account of five strong daughters who longed to have their inheritance in the Promised Land, for which they trusted Yahweh. And they received the blessing. Thus, for the nation and for its individuals, we observe in the forty-year journey of Israel the victory of enduring faith.
A. Personal application: "I am the true vine and My Father is the vinedresser...Abide in Me and I in you, As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me...for apart from Me you can do nothing...if you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you" (see John 15:1-7).
Life in the Wilderness was a forty-year school-term which emphasized the truth that Israel's blessedness was related to their adherence to Yahweh and His covenant. In the above passage Yeshua conveys to His disciples the same principle. The narrative of the double-parsha, Matat and Masei, and the words of Messiah, bring forth profitable instructions for believers: (1) Yeshua is our true and essential life. He lives in us by His Spirit. He is the root and stalk from which we derive our spiritual nourishment. (2). It is therefore necessary for us to abide in permanent and intimate fellowship with Messiah through compliance with the standards of His Word. The union between the vine and the branch is the very means of life and fruit-bearing. Believers are absolutely dependent upon Him for power. In the earth the vine reveals its force, character, and fruit only through its diffusion in the branches, otherwise its life is concealed behind them, remaining un-noticed and unappreciated. (3) A glorious privilege of those who abide in Messiah Yeshua is effectual, answered prayer. May we understand that, for the believer who abides in union with Messiah, and is full of His words, interests, and purpose, and who lives in harmony with the divine will, prayer becomes a prophesy. "Delight thyself in the Lord; and He will give you the desires of your heart" (Psalm 37:4).
You are blessed. Shalom.
Seek Him continually: "Let me see Your glory." His glory is in you by the Holy Spirit. Pray and believe for His presence to rise up and envelope your soul with His goodness, and the revelation of His heart. You are a child of the Most High and He desires you to experience intimate spiritual communion with Him.
Next: Parsha Devarim ("Words") Deut. 1:1-3:22. Deuteronomy is called the "Second Law." Its purpose was to prepare the Israelites to enter, conquer, and prosper in the Promised Land. It teaches that love for YHVH is the proper motivation for obedience to His covenant.
Remember! Growth for spiritual strength takes "lifting." Be sure to complete your answers and exercises. They represent the "weights" that the Holy Spirit will use to equip you with a strong, well-proportioned, balanced, spiritual physique of Spirit and Truth.
References: Weekly references generally include, but are not limited to, the following: Kehot Chumash; Spirit-Filled Life Bible; Pulpit Commentary, H. Spence and J. Exell; Torah Club; Restoration Scriptures; Chumash, Stone Edition; Chabad.org. Parashah; Old Testament Survey, K. Conner; www.familybible.org/BeitMidrash/FAQ/Torah.htm; Torah, A Modern Commentary, W. G. Plaut; Fodor's Exploring Israel, A Sanger; Judaism 101 Torah; The Hebrew-Greek Key Study Bible, AMG Publishers; Restoration: Returning the Torah of God to the Disciples of Jesus, D.T. Lancaster; Christianity Reconsidered, W.L. Bowles; Torah Insights, R. Fischer; Internet Sites; Jewish Encyclopedia. com.
Footnotes: 1. J., Proverbs, Pulpit Commentary, Eerdmans, Pg. 359. 2. Our Lost Legacy, John D. Garr, Ph.D., pgs.106-107. 3. Chumash, Stone edition, Masei, p. 923. 4. The Power of His Presence, Rob and Lyn Packer, p. 38-39. 5. Second Epistle to the Corinthians, Pulpit Commentary, p. 73. 6. Abraham-An Example of True Faith, Herald of His Coming, Oct. 2010, p.4.
