TORAH and GLORY SCHOOL
Torah and Glory School Parsha Commentary Course
A Word and Spirit education ministry of Bless the Land
Written by Dr. Hutch Church
July, 2011
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Parsha Lesson Forty-one: Pinchas ("Phineas")
Torah: Numbers [Bamidbar] 25:10-30:1
Haftorah: I Kings [M'lakhim Alef] 18:46-19:21
Brit Chadashah: John [Yochanan] 2:13-22
Sections: 1. Weekly Commentary 2. Parsha Study 3. Prayer and Blessing 4. Living the Parsha
Welcome: "Great are thy tender mercies, O Lord; quicken me according to thy judgments. many are my persecutors and mine enemies. Yet do I not decline from thy testimonies" (Ps. 119:156-157). The psalmist has received many mercies because he also has also endured many persecutors and enemies. The number of your enemies matters little. "He sets a table before me in the presence of mine enemies" (Ps. 23:5). "A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee" (Ps. 91:7). Abide in Him. Walk in His truth. In the end, your enemies will "flee before thee seven ways" (Deut. 28:7). Tamid Kadima--Always Forward! Shalom
Section 1: Weekly Commentary
Last week: Parsha Balak described the employment of the false prophet Balaam and his four prophecies from the hills of Moab. The parsha concluded with the episode of Pinchas, whose zeal for YHVH delivered Israel from destruction. Following the advice of Balaam, Moabite women seduced Israelite men, and had coerced them to bow before Baal Peor, the Moabite idol, in order to have sexual relations. Hence, judgment fell upon Israel. But later (Numbers 31) a full measure of divine vengeance would come upon the Midianites, who had conspired with Moab and "caused the children of Israel through the counsel of Balaam to commit trespass" (Numbers 31:16).
This week: In parsha Pinchas ("Phinehas") we find Israel camped at Shittim as they prepare to make their united march into Canaan. The long marches, hard fought battles, and years of wilderness hardships were behind them, and thus the people reposed after their many exertions. Unfortunately, in their ease they began to socialize with the neighboring Moabites, a nation that was spiritually and morally inferior to Israel. The socializing became licentious, and the men "began to commit whoredom with the daughters of Moab." The Moabite and Midianite women, by the instigation of the manipulative, scheming Balaam [evidently still looking for honor and reward from Balak], encouraged and lured the Israelites to join them in immorality and gluttony, for "...the people did eat[i.e. party without restraint]." What's more, Israel entered into unholy union with the Moabite heathen deities by partaking of meat sacrificed to idols, and participating on demonic religious rites. "Israel joined himself to Baal-Peor." Again we observe that unrestrained, un-repented immorality leads to idolatry of one form or another, and produces a darkened mind (Rom. 1:21; 11:10; Eph. 4:18). Moses was commanded by the Almighty One to hang the offenders, and as the judges went forth through their camp districts to do so many righteous people in the congregations wept and interceded. [Note: Shittim is the Hebrew word for "acacia tree." Shittim was a place in Moab, east of the Jordan, and just east of the Dead Sea, north of Edom. It is the place where Joshua was officially declared to be the successor of Moses, and from which the two spies were dispatched to reconnoiter Jericho.]
Midianite women were involved in the conspiracy to corrupt Israel. One of them, a Midianite named Cozbi, and a Israelite tribal leader named Zimri, defiantly and publically flaunted their immorality before the camp. Pinchas' spontaneous action in slaying the two antagonists, out of zeal for the honor of YHVH, was heartily approved and blessed by Elohim. It served as an atonement for the camp, and thus stopped the flagrant sinning. Balak and Balaam, once again, failed to take into account the resources of the Mighty One of Israel. With this in mind, as we proceed into the Torah Scriptures, may we remember to: (1) remain zealous for YHVH and our Israelite heritage through daily prayer and study, and (2) choose our companions and enjoyments wisely.
Torah
Torah Note # 41: "Go therefore and make disciples [talmidim] of all nations, baptizing them in the of the Father and the Son and the Holy Spirit..." (Mt.28:19). "The Hebrew word that Yeshua used in this context was 'talmidim,' or talmid in the singular form. A talmid, or disciple, is not a person who wishes to know what the teacher knows. Rather, a true talmid is a person who wants to be what the teacher is, and do what the teacher does. Yeshua was obedient to Torah every moment of His life, not because He had to be, but because he chose to be. As talmidim of Yeshua, we should strive to live our lives the way he lived His life, not because we have to, but because we choose to--because that should be the desire of our hearts." [1] In this hour of restoration, believers want to live as did the Master, Yeshua. In our return to our Hebraic heritage, let us proceed as we are led, not by emotionalism or legalism, but by the Holy Spirit. He knows just how to handle our Torah re-socialization. "Howbeit when He, the Spirit of truth is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak: and He will show you things to come. He shall glorify me: for He shall receive of mine, and shall declare it unto you" (John 16:13-14).
Note: "For as many as are led by the Spirit of God, they are the sons of God" (Rom. 8:14). The new birth (John 3) is the beginning if new life. Then two things are always necessary. They are (a) consistent growth and (b) regular revival--the return to/the renewal of truth and Spirit life. Long pauses can cause retrogression--spiritual lethargy, or even backsliding. It is the ministry of the Spirit to awaken us, sustain us, and lead us in the processes of discipleship and spiritual growth.
"And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month, and the leaves of the tree were for the healing of the nations" (Rev. 22:1-2). The river can be seen as the flow of the Spirit, and the tree of life as the Torah [even all Scripture], to which the Holy Spirit flows, waters, gives life and brings forth fruit and healing.
Discipleship comment: "The Ecclesia is the creation of the Holy Spirit. It is a community of believers who owe their religious life from first to last to the Spirit. Apart from Him there can be neither believer nor Ecclesia. 'No man can say, Yeshua is Messiah but in the Holy Spirit' (1 Cor. 12:3), and confession of Yeshua HaMashiach is the first condition of membership in His Body (Rom. 10:8-10).
"The command to tarry (Acts 1:4-8) in the city until there came an endowment of power from on high proves that the essential equipment of the Body of Messiah [Ecclesia] is the gift-- the infilling; the over-flowing--of the Holy Spirit. Nothing else avails for the real work of the Body of Messiah. For much that is understood and practiced by the Ecclesia (especially in the west) He is not necessary. The Holy Spirit is no more needed to run bazaars, socials, institutions, programs, and picnics, than He is to run a circus. Religious services and organized institutions do not constitute the Body of Messiah, and these may flourish without the gift of Pentecostal fire (Acts 2:1-4).
"The work of the Spirit in the Body of Messiah was set forth in the promises of Yeshua on the eve of His departure, and demonstrated in the Acts of the Apostles. The Gospels tell of 'all that Yeshua began both to do and to teach, until the day in which He was received up' (Acts 1:1-2), and the Book of Acts tells of all that He continued to do and to teach after the day in which He was received up. The Holy Spirit is the active, administrative Agent of the glorified Son. He is the Paraclete, the Deputy, the acting Representative of the Ascended Messiah. His mission is to glorify Messiah by perpetuating His character, establishing His Kingdom, and accomplishing His redeeming purpose in the world. The Ecclesia is the Body of Messiah, and the Spirit is the Spirit of Messiah. He fills the Body, directs its movements, controls its members, inspires its wisdom, supplies its strength. He guides into the truth, sanctifies its agents, and empowers for witnessing. The work of the Body of Messiah is to 'minister in the Spirit,' to speak His message, and transmit His power. He calls and distributes, controls and guides, inspires and strengthens.
"The Spirit has never abdicated His authority nor relegated His power. Neither Pope nor Parliament, neither conference nor Counsel is supreme in the Body of Messiah. The organization/fellowship/ministry that is strictly man-managed instead of Spirit-governed and empowered will fall short (Rom 13:14; Acts 2:17; 1 Cor. 2:1-4; Gal. 5 and 6; Phil. 3:3-4; 1 Thess. 1:5). A ministry that is college-trained but not Spirit-filled works no miracles. The Church that multiplies committees and neglects prayer may be fussy, noisy, enterprising, but it labors in vain and spends its strength for nought [achieving below potential]. It is possible to excel in mechanics and fail in dynamics. There is [already] a superabundance of machinery and instruction; what is lacking is power. To simply run an organization does not requires God's personal oversight. Man can supply the energy, enterprise, and enthusiasm for things human. The real work of the Body of Messiah depends upon the power of the Spirit." [2]
Needed: Prayer for more of His presence and power to be made manifest among us, and that we, His disciples, might increasingly experience His Shechinah glory (Mt. 17:1-8). Now, to the Torah:
1. "Then the Lord spoke to Moses, saying, Phinehas the son of Eleazar, the son of Aaron the priest, has turned away My wrath from the sons of Israel in that he was jealous with My jealousy among them...Behold. I give him My covenant of peace..." (Numbers 25:10-12).
YHVH's indignation was especially hot against the leaders of the Ecclesia who failed in their offices/authority to confront the encroaching corruption, but tolerated the unholy liaison of the Israelites with the Moabite and Midianite women, and then allowed the flagrant debaucheries to accelerate and increase. They listened to one another, not to the Word or voice of the Almighty, as had Phinehas. Remember, Moses was not the only one in the camp who could hear from Yahweh. We know that the Holy Spirit rested upon seventy elders who had prophesied under His weight and unction, and that He is not a respecter of persons. "I will be with your mouth and his mouth..." (Ex. 4:15). Therefore, any honest inquiry for wisdom and guidance on the part of an unsteady, insecure leader would have brought forth divine counsel and strength. But the leaders who had known YHVH's works, were slow and undiscerning, and failed to thoroughly discern and learn his ways.
In any case, after Zimri and Cozbi paraded through the camp to their tent, Moses, Aaron, and the elders basically stood around arguing and weeping, rather than taking decisive action at the couple's open and brazen behavior. This was because..."The law was hidden from him [i.e., from Moshe]. So they all burst out weeping. At the incident of the Golden Calf, Moshe stood up against six hundred thousand people...yet here he seems helpless! However, [this was orchestrated] so that Pinchas could come and take [the reward] that he deserved. Now, the tribes could not have possibly known, or even imagined, that God had concealed the law from Moshi in order to reward Pinchas. So when they saw that Moshi chose not to act and then Pinchas took action in Moshi's presence, they were outraged. How could Pinchas have been so disrespectful to Moshi and the other sages, who were surely aware of the law and yet had not taken action? Pinchas had disgraced Moshi and the other sages [they contended] by acting as if he alone was willing to take vengeance for God! The fact that Moshi did not have Pinchas sentenced by the court for murder ultimately proved that Pinchas had been legally justified in his actions." [Who was Pinchas, Rashi Studies; pg. 2]
Phinehas, by slaying Zimri and Cozbi without a judicial order, is responsible for one of the most memorable and contested acts in the Torah, but one that had the approval of YHVH bestowed upon it. Some readers could look upon and dismiss his action as second-degree murder motivated by pure fanaticism, had his zeal not been commended by the Almighty in the strongest terms. "I give him My covenant of peace." Yet, what Phinehas did (1) was not judicially official; (2) was not done by command; (3) was not in fulfillment of any written, instructed law; (4) was not in the line of stipulated duty. Nevertheless, it had the same effect of stopping the plague as had the atoning act of Aaron when, after Korah's rebellion, he ran into the midst of the assembly and stood between the living and the dead swinging the hallowed censer and fire from the altar in his hand (Num. 16:46-48). Though Phinehas' act, which he saw as his sacred duty, had no ritual value, and though it was not based on ceremonial law, like Aaron, he had still "made an atonement for the people." Because of his discernment, courage, and zeal, and the resultant action he merited the high reward from the Most High Elohim: His covenant of peace given to and his descendants, a covenant of an everlasting priesthood. This could mean that Phinehas and his descendants would forever have power with Elohim to establish peace between heaven and earth and make reconciliation for Israel. [We will explain this further in the Conclusion section.]
Thus we have before us the sin of man, the righteousness of the Almighty, and an act of atonement. Let us pause for a moment to consider: First, how the seductions of the flesh (carnal nature) and the temptations of the devil (the battle in is the mind) will ultimately lead the saint to apostasy. Secondly, how sin starts small, but becomes daring and insolent when not vigorously resisted. Thirdly, how zeal against sin and for the righteousness and holiness of Elohim, wins His approval and favor. Fourthly, how the picture of Phinehas' zeal points to Yehsua's (a) zeal against sin, sickness, and death, and (b) love for mankind. The fulfillment of the promise made to Phinehas, the covenant of peace, is established in Yeshua. He abideth forever, the eternal fulfillment of all the promises made to holy men by Yahweh throughout the ages, the Mediator of Elohim's covenant of peace and the everlasting priesthood (Heb. 7:24; 13:8). Fifthly, Yahweh is a Rewarder of good deeds (Hebrews 11:6). Finally, to understand [sh'ma] the word is to become a doer of it (Deut. 6:4; James 2:14-22). [As a matter of fact, the more we obey the commandments, the more we enjoy them and perceive the heart and mind of Messiah. See John 4:32-34; 6:27; James 2:14-26;]
Note: Zimri, whose name was not uncommon, was the son of Salu, a leader of the tribe of Simeon. It is probable that Salu was looked up to and highly respected by several clans, and that Zimri therefore occupied an esteemed position, similar to that of a prince, among them. Cozbi was the daughter of a prominent Midianite named Zur. [Midian and Moab were allies and antagonistic toward Israel.] Her name means "to lie." It is very likely she flattered and deceived Zimri while coaxing him into a disastrous liaison. "So she caught him and kissed him, and with an impudent face said...come, let us take our fill of love...with her much fair speech she caused him to yield...her house is the way to hell, going down to the chambers of death" (see Prov. 7:13-27). Lying and bearing a false witness are contrary to Elohim's character and are condemned (see Prov. 6:16-19). YHVH is truth (Deut. 32:4; Jn. 14:6). The evil one is a liar and the father of lies (Jn. 8:44). Our Elohim cannot lie (Titus:1:2). YHVH is omnipotent-all powerful. He also cannot be limited. But lies distort, restrict and limit. Thus, lying and the Holy One are incompatible. See: Rev. 22:15. We are left with Paul's directive: "Stand therefore, having your loins [waist] gird about with truth..." (Eph. 6:14).
2. "Then the Lord spoke to Moses, saying, Be hostile to the Midianites and strike them, for they have been hostile to you with their tricks, with which they have deceived you in the affair of Peor and in the affair of Cozbi..." (Num. 25:16-18).
An attitude shift took place toward the Midianites. The Israelites were commanded to "be hostile and strike them." They were to consider the Midianites as enemies, show them hostilities, and cause them distress, anxiety and suffering whenever afforded the opportunity. The Midianites had committed two heinous offenses: they had introduced into Israel a (1) lust for immorality and lewdness, and (2) the desire to worship their demon-god, Baal. The very memory of the idolatry [the affair of Peor] and debauchery [the affair of Cozbi ] were a spiritual oppression upon the souls of the people that needed time to be thoroughly dispelled. Toward that end, the Midianites were to be considered totally distrustful, despised, and avoided; never to be welcomed again into the camp.
3. "Then it came about after the plague, that the Lord spoke to Moses and to Eleazar the son of Aaron the priest, saying, Take as census of all the congregation of the sons of Israel from twenty years old and upward..." (Numbers 26:1-2).
The plague diminished the number of fighting men. It also may have disposed of the last few survivors of the condemned generation. However, most the victims were surely those younger men who had committed lewdness and joined themselves to Baal-Peor, whereby they denied to themselves, by brief trysting, decades of contented rest in the Promised Land. The first census, ordered in Numbers 1:2, thirty-nine years earlier, produced a total of 603,550 men of war, twenty years old and upward. At that time, Judah was then the largest tribe with 74,600 men of age, and Manasseh was the smallest with 32,000. After the second census we discover that the total number of men was 601,730, which represented a decline of 1,820 people, or a -0.3% decrease. Manasseh had increased the most, by 20,500, a +63.7% increase. Simeon, on the other hand, showed the greatest decrease of 8,000 men, a -19.8% drop in the tribe's population. [Note: Simeon's count diminished possibly because, as some historians say, a large segment of the tribe left Israel and struck out on its own after Pinchas had killed their prince, Zimri (Nu. 25:10-15).] Judah remained the largest tribe (76,500) after the second census, with Dan (64,400) coming in second, and Issachar placing (64,300) third. Despite the judicial deaths of the original fighting generation added to the sum of natural deaths, Yahweh had preserved His Israel throughout the long years of marching. Lesson: "O Love YHVH, all ye saints: for YHVH preserveth the faithful, and plentifully rewardeth [fully repays] the proud doer [arrogant, rebellious person]" (Psalm 31:23).
4. "Then the daughters of Zelophehad, the son of Hepher...of the families of Manasseh the son of Joseph, came near...they stood before Moses and before Eleazar the priest and before the leaders and all the congregation...saying, Our father died in the wilderness...why should the name of our father be withdrawn from among his family because he had no son? Give us possession among our father's brothers" (Num. 27:1-4).
The narrative brings us the case of Zelophehad's daughters, who were Mahlah, Noah, Hoglah, Milcah, and Tirzah. They met with the tribe princes and congregational representatives who assembled for the transaction of daily business in a space before the entrance of the sacred tent, close to the Holy of Holies, the chamber of the Presence of YHVH. They asked that the lands that would have been assigned to their deceased father would instead be given to them. They wanted their father's name to be attached to the lands and handed down to them and to their descendants. Moses took the request before the Most High who said, "You shall surely give them a hereditary possession among their father's brothers, and you shall transfer the inheritance to them" Num. 27:7).
Zelophehad had passed away in the wilderness "...of his own sin, and he had no sons" (verse 3). This means that he was not part of the disinherited older generation, but died after the manner of all humankind, as a result of the fall of man, and not for the specific sin of rebellion that occurred at Kadesh, in the wilderness of Paran thirty eight years earlier. Therefore his name did not cease among the people and his portion was not taken away. By the goodness and order of the Almighty, whose mercy endures forever, his name and inheritance were preserved in Israel by the instruments of his humble but assertive daughters. Our Elohim loves justice and mercy. See Isaiah 61:1-3 and Luke 4:18.
In reviewing the case of Zelophehad's daughters we see admirable traits: A. The girls received the inheritance by faith. Their words were well spoken. They did not express or reveal any element of doubt whatsoever that YHVH's people, everyone, would receive his/her portion in the promised land, even though they were still in Moab. "Let them shout for joy and rejoice, who favor My vindication; and let them say continually, The Lord be magnified, Who delights in the prosperity of His servant" (Psalm 35:27). B. The women were brave, and received the reward of their courage. They had no male protectors or intermediaries, yet openly brought their cause before Moses and Elohim. By their example, we are reminded of the words of the writer of Hebrews: "Let us [also] therefore come boldly unto the throne of grace, that we may obtain mercy, and fine grace to help in time of need" (Heb. 4:12). Everyone is important in His sight! No one is rejected or dismissed out of hand. "...and him that cometh to Me I will in no wise cast out" (John 6:37).
"If his father has no brothers, then you shall give his inheritance to the nearest relative of his own family, and he [now she, too] shall possess it..." (Bamidbar 27:11).
The settled custom was that women did not inherit land. It was a social tradition that stifled justice. YHVH approved the action of the women. Every law made by man that does not comply with, allow, support, and perpetuate the divine law to love Elohim and one's neighbor is destined for the cosmic trash heap (Mt. 24:35; Lk. 21;33; Mk. 13:31). "He has told you, O man, what is good; and what does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God" (Micah 6:8).
5. "Then Moses spoke to the Lord, saying, May the Lord, the God of the Spirits of all flesh, appoint a man over the congregation...So the Lord said to Moses, Take Joshua the son of Nun, a man in whom is the Spirit, and lay your hands on him; and have him stand before Eleazar the priest and before all the congregation, and commission him in their sight" (Num. 27:15-19).
Moses and Joshua are the subjects of verses 12-23. Moses had been told by Elohim that he would not be going into Canaan, the Promised Land, but was permitted the consolation of viewing the land from the vantage point of Mount Nebo of the Pisgah range. Yahweh's prophet did not complain at his punishment, but without regard to himself, reserved his thoughts and prayers for the people. He asked that Elohim would appoint someone as the new leader who would take his place, and reap for Israel the fruit/reward of all his labors. Elohim complied to the request of His servant, Moses. Thus we see in Moses a faithful servant who nonetheless could not keep the law perfectly, who had an imperfect character, yet was humbly submitted to the hand of YHVH and gladly prayed for another to reap where he had sown. Joshua's was the best choice. His chief qualification was that he was a man "in whom is the Spirit." [This speaks of the presence, power, inspiration, leading, and working of the Spirit, but not regeneration or the new birth of John 16.] Joshua's anointing, we believe, was such as was bestowed upon the other sixty-nine elders. HAVING THE SPIRIT IS THE INDESPENSABLE QUALIFICATION. IF ONE LACKS THE HOLY SPIRIT AND HIS GIFTING, HE LACKS EVERYTHING. Three great blessings of the New Covenant are associated with Yeshua's sending of the Spirit. They are: (a) the New Birth, et al, (b) the remarriage of the House of Israel to the Almighty, and (c) the baptism in the Holy Spirit. Moses was the prophet YHVH had spoken to face to face (Bamidbar 10:8; Deut. 34:10). He would also visit Joshua, but the communications would be of a different sort--generally by Urim and Thummin. Joshua was a leader, as later Daniel would be, who did not stumble in his service. His character was solid.
As Moses prepared for his withdrawal from Israel and service, YHVH remained faithful to His servant. Consider: (1) Moses was permitted to see the land, though Joshua led them into the land. Even so, the law could bring people close to the Kingdom of God, but Yeshua would be needed to bring them into the kingdom (Mt. 11:11). (2) Moses earnestly wanted a successor who would accomplish what he could not do. Joshua accomplished the task. So also the law would need Yeshua to fulfill it and open the door to the kingdom of heaven by the New Birth. (3) Elohim appointed Joshua to undertake and fulfill the work of Moses. What the law could not do, in that it was weak through the flesh, Elohim has accomplished through His holy, perfect servant Yeshua (Acts 13:39; Romans 8:3). (4) Moses publically commissioned Joshua to his office and declared his work and responsibilities to him. Even so, Yeshua learned from the law, which pointed to Him as the Captain of our Salvation, what He should be and how He should suffer (Luke 24:26-27; John 19:28; Matt. 24:54; Acts 13:27, 17:3, 16:23, 28:22). (5) Moses (a Levite) remained ever loyal to the King of Israel (the Most High) and conferred his dignity and authority on a man who had been his servant, and who was from another tribe--Ephraim. Moses did not attempt to advance his children as had Eli and Samuel in the time of the Judges (1 Sam. 8:1). (6) His place of departure would be the place of a glorious vision and joyful anticipation of the great future of Israel. He would look down from the mountain and see the spectacle below representing forty years faithfulness: Joshua and 600,000 fighting men, the grand spread of the tents, tribes, and ranks of a new generation of Israel, the Tabernacle with the Ark, the Altar with its smoke rising heavenward, and more--all poised on the borders of the Promised Land. Even so, Yeshua gazed down upon (and blessed) His assembled followers, and also on Jerusalem and Israel, as He ascended into glory (Luke 24:50-51).
6. "Then the Lord spoke to Moses, saying, command the sons of Israel and say to them, You shall be careful to present My offering, My food for My offerings by fire, of a soothing aroma to Me at the appointed time" (Numbers 28:1-2).
[Note: With regard to the Scripture above: "My offering" is the blood that is placed by the priest upon the altar. "My food" refers to the portion of the sacrifice burned upon the altar. "A soothing aroma" speaks of the satisfaction/pleasure the Most High feels when His will is honored by willing hearts. In truth, all sacrifices and labors for Him, YHVH regards as "My offering" and "My bread for My sacrifices." Our devotions, prayers, and worship are not ours; they are YHVH's. They are His because they are due Him, and we believers, being redeemed [purchased] by the undefiled Blood of the Lamb, do not own ourselves--He does! Further, it is only by His mercy, instruction, and divine inspiration that we even think to bring Him the sacrifice of our praise. We are privileged to render to Him our good works and the fruit of our lips in thanksgiving and worship. This reality leaves no room for pride or self-esteem in anything we do for or offer unto the Most High Elohim of Israel. "For thou desirest not sacrifices; else would I give it: thou delightest not in burnt offering. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou will not despise" (Psalm 51:16-17). David wrote this after being confronted by Nathan the prophet concerning the king's seduction of Bath-sheba.]
The system of daily, weekly, monthly and annual sacrifices, associated with their feast seasons, is described in the chapter. Other sacrifices, such as the goat for Azazel and the Red Heifer, were also ordained but were exceptional in their nature and purpose and thus not numbered with the others in the passage. The whole system of sacrifices, which pointed to and found fulfillment in Yeshua, rested upon the two regular daily sacrifices to which all the other sacrifices were added. The seventh day and seventh month were made festal and distinguished by special sacrifices. To these was added the New Moon festival, honored by way of its lavish sacrifices. Finally, to the daily, weekly, and monthly sacrifices was added the observance of the three feast seasons--Pesach (Passover), with Unleavened Bread (Chag HaMatzah) and First Fruits (Yom HaBikkurim); Shavuot (Pentecost); and Succot, which incorporates Yom Teruah (Day of Trumpets), Yom Kippur (Day of Atonement), and Succot proper (Tabernacles)--associated with past deliverance, the triumph of redemption, and the promise of prosperity for the present and the future.
"...you shall offer the YHVH: two male lambs...a continual burnt offering every day" (v. 3).
The burnt offering was the most frequent sacrifice. It consisted of a male lamb (blood) and a drink and flour/meal offering (bloodless). The whole was to be entirely burned, offered up day and night before YHVH. The burnt offerings were for expiation [atonement] and dedication, or surrender to YHVH. Lessons: The believer's self-surrender to Him should be as constant--day and night. We do not belong to ourselves; we are Elohim's. We have expiation [atonement] only through the Blood of Messiah. The daily offering was ordained in the Wilderness at Sinai. The example and steadiness of schedule set forth an exhortation for the saints. Our sacrifice is manifested by words and deeds. Messiah is our example (1 Pet. 2:24; 3:18). Coming before Him to minister in praise and worship will draw the manifestation of YHVH's tangible presence (1 Pet. 2:5-9). Bear in mind, self-surrender brings us into liberty. (Ps. 119:45; Jn. 8:36; Ro. 12:1-2).
7. "Then at the beginning of each of your months you shall present a burnt offering to the Lord: two bulls and one ram, seven male lambs one year old without defect" (Num. 28:11).
It was natural that the new moon observance would impress itself strongly upon the pastoral and agricultural people of the Middle East, as well as Israel, and become a social and religious habit. The New Moon celebration regulated and sanctified what would have otherwise become to Israel an irresistible lure to idolatry, a companion of astrology, and an unsolicited cyclical invitation to superstition. Instead, by including it among the "set-apart" times, it became a celebration of monthly "new beginnings" and regular "renewed consecrations" to YHVH. In 1 Samuel 20:5 we find the new moon as a day of social gathering. In 2 Kings 4:23, it is a day of religious gathering. From other passages we discover that the new moon became to the month what the Sabbath was to the week--a day of worship and rest (Isa. 66:23; Ezek. 46:1; Amos 8:5).
The moon is placed in motion for the benefit of Israel, and man. It is a servant. Our moon is unique to our earth. When it has passed through the cycle of it phases and the "new moon" is sighted, it marks a time for renewal. It's timing is steadfast, and yet it is a standard of change. Israel's calendar is based on the lunar cycle.
8. "Then on the fourteenth day of the first month shall be the Lord's Passover. On the fifteenth day of this month shall be a feast, unleavened bread...present a new grain offering to the Lord in your Feast of Weeks..." (Num. 28:16-26).
The first two annual feasts are set forth, Pesach (Passover and Unleavened Bread) and Shavuot, with their respective sacrifices. Passover, we know, commemorates the deliverance of Israel from the death of the first-born by the blood of the Passover lamb and from their bondage in Egypt. Unleavened Bread commemorates the haste with which Israel was thrust out of the land and the division YHVH places between His people and their enemies. Both point to Messiah Who has conquered sin and separated the believer from its power. Shavuot is listed with its abundant and diverse sacrifices
also.
9. "Now in the seventh month, on the first day of the month, you shall also have a holy convocation; you shall do no laborious work. It will be a day for blowing trumpets...on the tenth day of the month you shall have a holy convocation, and you shall humble yourselves...you shall present a burnt offering...having them without defect...one male goat for a sin offering...besides the sin offering of atonement and the continual burnt offerings...on the fifteenth day of the seventh month you shall have a holy convocation [Tabernacles/Succot]...you shall observe a feast to the Lord for seven days..." (Num. 29:1-12).
After surveying the passage it becomes apparent that days of rejoicing are also days of sacrifices. During the seven-day feast of Tabernacles/Succot, which was appointed for rejoicing and joy, there were more sacrifices than at any of the other major annual feasts. What is the remez [the suggestion]? The abundant sacrifices, mutual service, and happiness of Succot boldly re-proclaimed to ancient Israel that the blessings of life and the joys of redemption were divine gifts of love and grace. Here is unveiled to the reader the key to freedom, contentment and happiness in life. It is sacrifice. (1) The restoration of the kingdom of God to the earth, which is love, joy, and peace in the Holy Spirit, could not have come to enrich and bless men without Yahweh's most precious sacrifice, Yeshua. (2) Joy and sacrifice are always found together. They are the two sides of the same coin. Sanctification/holiness--that is, denying self and taking up the "cross" daily--precedes happiness and prosperity of soul. (3) When believers are blessed, there is an opportunity to return to the Most High with our own sacrifices of thanksgiving, and bless Him. "Give, and it shall be given unto you..." Every time YHVH's goodness is openly heralded in lavish ways, today's Israel is also reminded of Abba's goodness, and is re-motivated (a) to an increased, liberating expressions of thanksgiving to Yahweh, (b) to joyful service and more generous giving to others, (c) to expect and receive fresh grace/empowerment during the feasts days and Sabbaths, and (d) to re-consecration to the kingdom, power, and glory of the Kingdom of Yeshua. Yes, we can expect to be renewed also, as we take the occasion to bring lavish sacrifices of praise and worship to His throne of Grace. "Shout joyfully to God...sing the glory of His name; Make His praise glorious' (Psalm 661-2).
10. "On the eighth day you shall have a solemn assembly; you shall do no laborious work. You shall offer an elevation offering, a fire offering, a satisfying aroma to Yahweh..." (Num. 29:35).
Shemini Atzeres, known as the "Eighth Day," is added to the end of the seven days of Succot, which is the celebration of joy. It is joined to what is called Simcha Torah, which means "rejoicing in the Torah," and is a celebration of the Torah and the completion of its yearly reading cycle. Thus, the "Eighth Day" offerings differ from the seven days of Succot proper.
11. "You shall present these to the Lord at your appointed times, besides your votive [vows] offerings and your freewill offerings, for your burnt offerings and for your grain offerings and for your drink offerings and for your peace offerings" (Num. 29:39).
Individual worshipers were instructed to bring their personal offerings to Jerusalem during the festivals, whether they were the fulfillment of vows or voluntary sacrifices.
With regard to the sacrifices and their seasons and diversities, "none of these may be absent without a grievous loss. The new moon feasts, which seemed so wholly secular, and would not keep time with the sabbaths of divine obligation, were as much honored as the days of Passover. And so a religion that does not blend itself with and twine itself about the secular joys and interests of our natural life is wanting in a most important point, and is not perfect before God." [3]
Abundant freewill, voluntary sacrifices were representatives of Israel's zeal for YHVH. So also is generous giving of finances, time, and labors to Yeshua's purposes.
Haftorah
1. "When Phinehas the son of Eleazar, the son of Aaron the priest, saw it, he arose...and took a spear in his hand, and he went after the man of Israel into the tent and pierced both of them through...Phinehas...has turned My wrath away..." (Bam. 25:7-10).
Elijah is featured in this week's haftorah. He is similar to Pinchas in that he was zealous for the honor of YHVH and ministered decisively while disregarding threats and dangers.
2. "Then Elijah said to them, Seize the prophets of Baal; do not let them escape. So they seized them; and Elijah brought them down to the brook Kishon, and slew them there" (1 Kings 18:40).
Elijah had completed his preparations for his sacrifice. The prophets of Baal (including those of Asherah) had already failed to evoke fire from heaven with their clamor and strain, and were left standing around hoping Elijah, the servant of Yahweh, would fail also. Elijah offered up his prayer and his offering at the same time the evening sacrifice was placed on the altar of the Temple in Jerusalem. He prayed was for the honor of YHVH to be vindicated, and for spiritual awakening among the Israelites. There were few words to his prayer; no vain repetitions. The Almighty did not need a big explanation, but responded immediately, and heavenly fire fell upon the sacrifice. It was "miraculous fire" that, contrary to nature, burned downward, not upward. The sacrifice itself, then the wood, then the stones, even the dust, and finally the water were all entirely consumed. The whole altar disappeared in the conflagration, right in front of the faces of the stunned and terrified onlookers! [Note: This is the last time recorded in Scripture whereby Elohim honored a sacrifice offered on a patriarchal altar. The stone altar's destruction strongly suggests that the Almighty wanted all patriarchal-type altars in the high places removed, and that all subsequent worship should henceforth be performed at the Levitical altar at the Temple.] The people fell on their faces in reverence toward YHVH. "And they said, YHVH, He is Elohim; YHVH, He is Elohim." Their words were not void of sincerity, but were heartfelt and utterly sincere, and followed by a righteous deed. In obedience to the Torah, the prophets of Baal (which included those of Asherah) were executed by Israel (Deut. 13:1-11). At the instigation and oversight of Elijah, they were taken by the Israelites to the brook Kishon, and slaughtered. When the mighty rainfall came shortly thereafter (1 Kings 18:41-45), the brook swelled and carried the bodies to the sea. And the drought, which had been upon the land, ended.
Elijah the prophet was a passionate, fervent, persevering man who had much in common with Phinehas, the priest. The righteous souls of both men were vexed by Israel's affairs with Baal-Peor. Both men confronted idolatry, confusion, and the immorality they generate, and were used to bring order and restoration of faith to the people. In that sense, both were types of Yeshua.
Yeshua: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
1. "...Phinehas the son of Eleazar...has turned away My wrath...because he was zealous for his Elohim and made atonement for the sons of Israel" (Bamidbar 25:11-13).
As we have seen, Phinehas [Pinchas] killed Zimri, the prince of the Simeonites, when Israel lusted after the daughters of Moab. The Almighty endorsed his fearless and selfless action by making Him a priest (kohen). He promised Phinehas a covenant of perpetual priesthood [brit Kehunat olam]. The reason: Phinehas was zealous for his Elohim and made atonement for the "sons of Israel." In this way he is a type of Yeshua our Messiah. May we take note that the words and actions of every believer reveal what is really in the heart ( Mt. 12:24; James 2:14-26), and are always under the discerning gaze of the Holy One (Prov. 15:3).
Yeshua, Who was (and is) zealous for His Father's house and for the welfare of His people, is our perfect, unflawed Example of righteous jealousy.
2. "...Yeshua went up to Jerusalem. And he found in the Temple those who were selling...moneychangers...and He made a scourge of cords [to be used not as a tool of punishment or offense, but carried a symbol of authority] and drove them all out of the Temple, with the sheep and oxen; and poured out the coins...overturned their tables" (John 2:13-15).
Yeshua honored every ordinance of the law. In this instance He went up to Jerusalem for the Passover. His first miracle had taken place at the wedding in Cana, but it was here in the Temple, the sanctuary of Judaism, during Passover, that His public ministry was opened. And it was done so with a display of passion, authority, and power. John the Baptist had said, "...He will thoroughly clear His threshing floor...(Mt. 3:12). True to the spirit of the Baptist's words, and motivated by fervent love for His Father's House, Yeshua purged it of the rabble of irreverent money-changers and drove out the sellers. It was an act of holy zeal. "... zeal for Your house has consumed me..." (Psalm 69:9). [A psalm of David that finds greater fulfillment with the Messianic King, Yeshua.] Apparently, His first concern was for the honor of His Father's House, which He said was a place of prayer for all nations. The Jews had allowed the Temple to become a place crowded with worldly business pursuits and bartering, profit-hungry table-traders. Yeshua was not resisted in His action because the people knew in their consciences that He was right and they were wrong.
"But now I come to You; and these things I speak in the world so that they may have My joy made full in themselves...I do not ask on behalf of these alone, but for those also who believe in Me through their word; that they all may be one...The glory which you have given Me I have given to them, that they may be one, just as we are one" (John 17:13,20-22).
The Scriptures are evidence of the passion Yeshua also has for the unity of His people with the Father and Himself. The unity He is referring to in John's Gospel is not simply outer uniformity. Outward uniformity could not produce that to which Yeshua alluded. The unity He prayed for is of the heart, that which would have real, visible, noticeable effects so that the world could bear witness. To establish such a bond of fellowship and joy, He (still) imparts to His converts, by the Holy Spirit, the heavenly glory of which He had eternal experience. It is the glory of the supernatural life of divine sonship, the essence of Elohim indwelling the regenerate spirit of the saint. "I in them and Thou in Me, that they may be perfected" (verse 23). The fullness of Elohim is in Yeshua, and Yeshua is in the believers by the Spirit. We are in Him as He is in the Father. Under such a divine dynamic, we may be made perfect, truly appreciate the meaning of eternal life, and grow in His grace and power into the completeness of the likeness of Messiah. In this sacred union each individual is given a hallowed impulse, a spiritual incentive, to grow into his/her potential, according to his own capacity, and function in the Spirit-consolidated cooperative--the living Body of Messiah. This unity of heart will bring a further, prophesied result: "That the world may come to know that Thou did sent Me, and loves them as thou loves Me" (ibid).
A. Phinehas was jealous for Israel to honor Yahweh. B. Elijah prayed for Israel to return to her Elohim. C.And Yeshua, to Whom we are betrothed, forever remains the same--always zealous for His people to be in union and intimate communion with His Father and Him. We believe the Hebrew roots movement, the recognition/identification of the two houses of Israel, and the "former and latter rains" outpouring of the Spirit, will ultimately converge to expedite the emergence of a zealous, more unified and "perfected" Body of Messiah.
The Holy Spirit "...but you shall receive power..." (Acts 1:8).
1. "But among these there was not a man of those who were numbered by Moses and Aaron the priest, who numbered the sons of Israel in the wilderness of Sinai. For YHVH had said of them, They shall surely die..." (Bamidbar 26:64).
The prophecy was fulfilled. One by one, the people of the rebellious generation perished in the wilderness, falling under the very eyes of those who, themselves, waited their turn. For forty years He patiently pruned His well-populated vineyard, one dry, unbelieving weed at a time. In the end, only two people of the original numbered warriors--Joshua and Caleb, who were singled out for preservation--entered the land. YHVH regulates the terms of our lives. One assurance we can draw from the Scripture is that He takes a keen and observant interest in every Israelite [believer]. He deals with individuals. He is dealing with individual believers right now, at this very moment. His is dealing with you. He has singled you out for this promise: Psalm 91:14-16. It's because He loves you ad desires you to succeed.
"But if the Spirit of Him who raised Yeshua from the dead dwells in you, He who raised Messiah Yeshua from the dead will also give life to your mortal bodies through His Spirit who dwells in you" (Romans 8:11).
There exists for us a restriction to the full enjoyment and development of our spiritual lives that is posed by our physical bodies, which are subject to distressing and debilitating maladies, in which we all are currently housed. In our present earthly condition our frail mortal bodies are "death-stricken" as a consequence of sin. We are subject to death as was Adam, by whom death passed to all mankind. Paul assures his readers that this condition is only temporary because of Messiah being in us now, through the regeneration by the Holy Spirit [re-birth, re-creation of the human spirit by faith]. This, the inspired apostle informs us, is the same Spirit Who raised Yeshua from the dead and gives everlasting life to believers. He will also raise us up in the resurrection of the just, and on that glorious day mortality will at last be overcome (1 Cor. 15:22), and we will be like Him. This prospect serves to quench the fear of death and impart great hope for eternity. Further, it tends to develop within the disciple of Yeshua a sustained sense of joy and thereby empower her/him with even greater zeal for the Redeemer.
The Holy Spirit is a life-imparting Spirit. In the early, non-universalist, non-denominational believer-churches of Europe the Holy Spirit was termed, " the Lord and Giver of Life." The ardent and brave Christians understood [most of them at least] that not only is life in Him, life is from Him. Therefore, unlike the spiritually dead state institution of their hour, the small post-apostolic conclaves of believers, despite their often difficult circumstances, remained strong in faith, hope, and love. This was because of the Holy Spirit's welcomed presence and His life- sustaining power among them. When we observe anything that is good and bears even some measure of fruit, let us remember that it is the result of the holy and persuasive, powerful divine influences of "the Lord and Giver of Life." The Hebrew prophets understood the over-powering strength of divine life, and knew He from Whom it came. They perceived that life [revival] from the dead was possible, and was the foremost characteristic of the outpouring of the Holy Spirit. "I will pour water on him who is thirsty, and floods upon the dry ground: I will pour My Spirit upon thy seed, and My blessing upon thy offspring: and they shall spring up as among grass, as willows by the water courses" (Isa. 44:4). Thus, it is no surprise, that when Messiah taught His great, life-illuminating truths about the Kingdom, He spoke about the Holy Spirit as the divine Agent of new life, Who's presence and power was to be a distinctive characteristic of His disciples/subjects/witnesses. "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God...that which is born of the Spirit is spirit...you must be born again [from above]" (John 3:5-7). Therefore, we can safely state that the difference between life and death is the Holy Spirit! A person might prosper in life, be healthy with a strong body, have good fortune in his endeavors, be attractive and intellectually gifted, but still be dead in the sight of the Almighty. If a person, regardless of how sweet a nature, has no interest in YHVH Elohim's reality and presence, no regard for His Scriptures, no submission to His divine will, no effort in His divine service, no hope at all in His redemption promise, no zeal for the Redeemer, and no interest in His kingdom--but instead the world is everything to him--no matter how prosperous he may happen to be, that man is dead. He might even have a form of religion to which he is faithful, but if he is without Yeshua, he has no Spirit-life in him. He is "dead in trespasses and sins."
"The new birth, as a birth, is complete; but it is only the commencement of a new life...to be "born again" is to begin life anew, with [divinely inspired] higher principles and purer motives...the path of the [believer] is one of progress; he is introduced to the right way in order that he may follow it--that he may make progress therein, year by year, and day by day. It is not the will [the plan] of God that there should be either pause or (far worse) retrogression [backsliding]. Two things are needful--first, growth, always; and secondly, revival, sometimes. To be brought into a right relation with God [through faith in Yeshua] is the first step in the spiritual life; but it remains to learn God's truth, to do God's will, to serve Messiah's people, and to promote Messiah's cause. It will take one's whole life to fulfill the 'high calling of God in Messiah.' Character and usefulness--[improvement in] these, to use ordinary language, are the great ends in life...Coming to religious services, reading the Bible [Torah et al], prayer, fellowship--these are means to an end; and that end is that men may be more like Messiah. Aspire to this: be not satisfied unless you are making progress in this direction; [and] let the fruit be seen, which is the effect and the evidence of [Spirit] life." [4]
Zeal for Yeshua and His Kingdom, which is Elohim's countervailing force against lukewarm faith [perhaps an oxymoron/contradictory words], is necessary for the spiritual maturing of returning Israel. With this in mind, here are three more benefits from using your prayer language/speaking in tongues.
M. "And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also. For they heard them speak with tongues and magnify God" (Acts 10:45-46). Speaking in tongues can be an assurance of the presence of Elohim. [Note: We must not be overly concerned about the intrusion of spiritual counterfeits into our work. They will come. So what? They will also be discerned and rejected. The devil has a counterfeit for just about everything, and a beguiled person through whom it can be used. If such shows up, simply kick it out. We live by faith, not by fear of something that may or may not manifest. Keep in mind: "Greater is He who is in you [Holy Spirit] than he who is in the world [Satan et al]" (1 John 4:4).]
N. "For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries" (1 or. 14:2). Also: "But we speak the wisdom of God in a mystery, the hidden wisdom of God ordained before the ages for our glory" (1 Cor. 2:7). Our prayer language imparts/releases into our spirits and souls His wisdom and discernment.
O. "...be filled [to overflowing] with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart [spirit] to the Lord" (Eph. 5:18-19). When we pray and sing with our spirits, by the inspiration of the Holy Spirit, there comes an easy flow of prophecy, rejoicing and thanksgiving.
Glory Note # 41: "Then the glory of YHVH departed from off the threshold of the house, and stood over the cherubims" (Ezek. 10:18). The glory of Elohim had stood over the threshold of the Temple but then departed back to the cherubim. With the glory came the revelation of the Shechinah brightness. an inspiration and motivation for praise and worship and service, insight into the nature of YHVH, the voice of the Almighty, and communion between Elohim and man. Yeshua is the most complete revelation of the glory of YHVH.
Parsha Summary
1. "...he was zealous for My sake among them..." (Bamidbar 25:11).
Rather, "...he was zealous with My zeal." Pinchas, the grandson of Aaron the High Priest, was rewarded for his zealotry by YHVH granting him a covenant of peace and the priesthood. His zeal for Elohim and against sin was well-pleasing in the sight of the Almighty, especially when contrasted with the inaction of the elders and Moses. Pinchas' action was spontaneous, inspired, and not born of official policy. The man's zeal and corresponding action was rewarded because it was according to the will of YHVH and unmixed with lower emotions, such as fear, doubt, or disinterest. Pinchas delivered the rest of Israel from the plague and in this sense is a figure of Messiah. [Also in the parsha, a second census is taken, Joshua is commissioned, and special offerings are described.]
2. "But Peter, taking his stand with the eleven, raised up his voice..." (Acts 2:14).
On the day of Pentecost, while under the outpouring of the Spirit, Peter stood up as the foremost Apostle of the moment, and spoke forth the Gospel--the first New Covenant, Messiah-centered sermon ever preached--with strength, insight, and unmasked fervor. Peter was a zealous man. When he spoke to the gathered people, he did not read a lecture, or speak with lofty rhetoric, or beat the air with religious speculation. He aimed his anointed homily directly into the minds, hearts, and consciences of the listeners. Peter's statements, reproofs, symbols, arguments and warnings all pointed to and magnified Yeshua--His crucifixion, death, resurrection, and ascension. The fruit of his zeal was abundant. Three thousand Israelite/Jewish people boldly came forward at his altar call. We can safely deduce from the tenor of the moment that they were not only saved, but filled with the Holy Spirit and zeal, as were the 120 in the upper room before them, and as would be the house of Cornelius in the future. [Note: tenor n 1. uninterrupted course; the drift of something spoken or written; 2. a continuance; tone.] As was Pinchas, Peter was a man full of the zeal of YHVH. But there were others like him in Israel.
There were four sects/factions of Jews in the day of Messiah and the apostles. A. The Pharisees ("interpreters"). They were also the Torah scholars who taught Israel about the Law and how live strictly according to the Torah. They believed in immortality, resurrection, and taught about purity and tithing. The Pharisees were supporters of the Oral Traditions. Two important Pharisees were Hillel and Shammai, both of whom established Torah schools in Jerusalem. The Pharisees lived in the towns and villages, and were popular and powerful among the people. They formed the heart of the rabbinic movement that in time [following the destruction of the Second Temple] replaced the priests. B. The Sadducees ("righteous ones"). These religious men were members of the priestly class and performed their assigned duties in the Temple and Altar service. The embraced the Law of Moses as divinely inspired and authoritative, but did not believe in the immortality of the soul, or accept the Oral Law on the same level as the written words of Moses. The Sadducees, as a class, eventually became Hellenized, liberal aristocrats who lived mainly in Jerusalem, controlled the Sanhedrin, and were wealthy and privileged. C. The Essenses ("doing Torah"). Essenes were ascetics and mystics who rejected the Hellenized Sadducees. They lived withdrawn in secluded monastic communities near the Dead Sea in the Judean Desert. The largest was at Qumran. Essenes avoided political activity but considered themselves to the true heirs of the Aaronic Priesthood and practiced separation from Gentiles and Gentile culture, believed in predestination, celibacy, apocalyptic eschatology, and community. D. The Zealots ("ardent ones"). This was a turbulent faction with various leaders and divisions. These separatists resisted Roman rule using guerrilla tactics and agitated the populace to rebel against Rome by arms and force. Zealots refused to pay taxes to Rome insisting YHVH was the only King of Israel. One of Yeshua's twelve apostles, Simon the Zealot, was of this sect. [It's possible that Judas was a zealot too.]
Zeal can be a good thing, or it can be bad, depending upon the convictions of the zealot. On what should zeal be based? Yeshua gave "a certain lawyer" the answer. "And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself...This do" (Luke 10:27).
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 22:2-25:9: Balak sends for Balaam/ Balaam tested/ Balaam and the angel/ Balaam's first, second, third, and fourth prophecies/ Immorality in the camp/ Phinehas.
Micah 5:6-6:8: Repentance, judgment, and hope/ the call to return.
2 Peter 2:1-22: The rise of false prophets.
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). YHVH wanted to bless, keep, and shine His glory on His people. So He had his priests stand in His place [stand in for Him] and proclaim the blessings, which He in turn would perform for the believing recipients. Believers have a similar role today, as did Aaron and the priests in ancient Israel. "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
"You will arise and have compassion on Zion; For it is time to be gracious to her, For the appointed time has come. Surely your servants find pleasure in her stones and feel pity for her dust" (Psalm 102:13-14). It is the kairos season, the time of His compassion and grace. [Note: Kairos is a Greek word that means the right or opportune moment; the supreme moment when something special is destined to happen. Kairos does not apply to time in a quantitative sense, but is qualitative in nature.
2. Pray for Jerusalem.
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]
"For thus says the Lord, Sing aloud with gladness for Jacob, And shout among the chief of the nations; Proclaim, give praise..." (Jeremiah 31:7).
"...and with my song I shall thank Him" (Psalm 28:7).
Section 4: Living the
Conclusion
1. "...he was jealous [zealous] with My jealousy among them, so that I did not destroy the sons of Israel...I give him my covenant of peace" (Num. 25:11-12).
Review: Balak, who had failed in his attempts to curse Israel, was stirred up by Balaam again, as the prophet had come and whispered in his ear: "Yahweh hates promiscuity and immorality. Corrupt the Israelites with the women of your kingdom. This will definitely bring His wrath upon their heads." King Balak knew that Balaam was correct, and followed through on the strategy. The men of Israel, especially those of the tribe of Simeon, cavorted with the Midianite harlots and were persuaded to worship Baal, the pagan god of immorality. The problem of apostasy spread and tribunals were established to punish the idolaters and halt the moral crisis. At that very time, Zimri, a prominent leader of the tribe of Simeon, publically escorted a Midianite woman, Cozbi, to his tent. He flaunted himself before Moses and the entire congregation, who were unsure as to what immediate action to take before complete anarchy broke out. Phinehas reacted quickly, as the critical occasion warranted, by taking a spear, going to the tent of their cohabitation, and killing them both.
Evaluation of Phineha's action: Phinehas was the first to remember that the Torah gives license for the "zealots to smite him", and perceived the inspiration as a divine nudge and the legal means of swift reprisal against idolatry and lewdness, those spiritual enemies at work again attempting to destroy YHVH's inheritance. He had (1) the presence of mind to assess the alarming situation, (2) the discernment to perceive the Source and purpose of his inspiration, and (3) the fortitude to swiftly carry out the provision, without waiting on the approval and assistance of the halting elder committee. As a result, the plague was ended after twenty-four thousand had perished. Had it not been for Phinehas, many more people would have suffered. Nevertheless, he was mocked and condemned by the tribes of Israel, especially Simeon, for what they declared was an illegal execution; murder. The charges and complaints against him though were refuted by YHVH Himself who called him a son of Aaron, thus confirming his lineage and priesthood, and strongly suggesting that his act was motivated by an ardent desire to establish peace between Elohim and Israel. [Note: A Remez interpretation. The connection: Peace was the prominent personality characteristic of his grandfather Aaron. Our current High Priest is the Prince of Peace.]
The situation with Phinehas presented a moral issue. Torah condemns idolatry and sexual immorality, but apparently does not entrust the execution of the guilty to the normal judiciary process. It provides for the uninstructed law--that "zealots should smite him"-- to put away the wrath of Elohim, especially under dire circumstance. The logical question arises: What is a zealot? How do we know if a zealous person is truly motivated to quench YHVH's wrath, or simply driven by personal issues to use opportune circumstances for his own purposes? Biblically, a zealot is an entirely selfless person who is motivated only by the preservation of the purity and quality of the holy relationship between Yahweh and His people, without regard for himself, his reputation, or other interests. Once a zealot's personal interests or prejudices become involved, or even influential, and come to impress/sway/effect his pure jealousy for Elohim's honor, he is no longer a zealot.
This may be why "the law that 'zealots smite him' falls under the unique legal category of halachah v'ein morin kein, "a law that is not instructed": if a would-be zealot comes to the court and inquires whether or not he is permitted to kill the transgressor, he is not given license to do so (Mishneh Torah, Laws of Forbidden Relations, 12:5). Indeed, the very fact that he comes to ask disqualifies him. Someone who needs to ensure, in advance, that he is backed by the court, is no zealot." [4] The true zealot has no thought for himself. Such a person is not swayed or dissuaded from confrontation over a matter by his feelings. He is not concerned about his personal safety. The fact that Zimri was a tribal leader and Cozbi was the daughter of a prince could not deter Phinehas! A zealot does not stop to evaluate the moral and spiritual implications of his act on his own personal life and self interests--he doesn't even care if what he is doing is legal or not. He is simply determined to put an end to any situation/any cause that incurs the divine wrath against Israel [and thus bring peace between Elohim and His people]. So it was with Phinehas, who was protected from the revenge of Zimri's family, relatives, and friends by the divinely appointed "covenant of peace" given him by Elohim. It was YHVH's stamp of approval as well as a distinct warning to those in the camp plotting revenge.
Parsha Phinehas, for our admiration and emulation, has presented to us the spirit of Phinehas, the spirit of Elijah, and the spirit of Peter; three men who turned Israel toward righteousness.
A. Personal application: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to the fathers, lest I come a smite the earth with a curse" (Malachi 4:5-6).
The Spirit brought forth from the prophet Elijah such personal and character distinctives as were necessary for the restoration of Spirit power and Torah observance to Israel in the days of Ahab and the long drought. He is moving again to raise up a similar, corporate Elijah-profile upon the last days believers, and create in them a heart and zeal for the heritage of the Patriarchs, a temperament for righteousness, an anointing for the supernatural and miraculous, a servant's heart for Israel, a burden for fervent intercession, a zeal for the manifest glory of Yahweh, a desire for the restoration of the Spirit and Torah to the whole Ecclesia, and supernaturally bring about eventual reunification to the House of Judah and the House of Israel. We see now the Wind is blowing in this direction and the prophetic word of Malachi beginning to take place: "And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers..." (Mal. 4:6). In the latter days, into which we have entered, difficult times will come, and a line is being drawn in the spiritual sand. A fresh call is going forth: "...choose you this day whom you will serve" (Joshua 25:15). Those who will not comply with the morals and values of the world and its humanistic ideals of religious, political, and economic globalism, but rather choose Yeshua and His kingdom, power, and glory, will absolutely be labeled as unreasonable "zealots." But in the coming hour of tribulation only the zealot will stand and be strong for Yeshua, and be given revelation and power to act, as was Phinehas, Elijah, and Peter. Let us not be mistaken, godly zealotry will be rekindled in many latter-day saints. Such a disposition will be required for the invigoration of the end-time Bride, for holiness, and for appearance of the "greater works than these." Therefore, let us throw off the mantle of religion-as-usual now, take up the mantle of the prophets, and stir up our zeal.
Finally, love is the basis for biblical zealotry. "Be devoted to one another in brotherly love...not lagging behind in diligence, fervent in spirit..." (Romans 12:10-11).
Paul describes the character of the believer's life as service. [It is understood, of course, that life should not be selfish or aimless, like a "talent" buried in the ground.] He goes on to mention how our service to Elohim and man should be discharged. It is always with fervency, or zeal, whether one's temperament is excitable or undemonstrative. A person's natural temperament is neither the origin or the sustainer of holy zeal. Holy fervor begins with the glow of love in the heart. "...because the love of God [agape love] is shed abroad in our hearts by the Holy Spirit which is given unto us" (Rom. 5:5). Hence, all believers can and will become zealous!
Our prayer is that of the Psalmist. "...strengthen me with [Your] strength [zeal] in my soul" (Psalm 138:3). Do not despair when you are tempted or tired. Our faith is both an intelligent truth and a living power! Therefore, as we go forth among the people--as did Phinehas, Elijah, Peter, and our Master Yeshua--we can declare with confidence, despite what is going on around us, that we "... can do all things through Messiah which strengthens me [us]" (Phil.4:13).
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.
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.
Next week: Two parshas: Matot ("Tribes") and Masei ("Journeys of")
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. familybible.org/BeitMidrash/FOQ/Torah.htm. 2. The Way to Pentecost, Herald of His Coming, Samuel Chadwick, p. 6. 3. The Book of Numbers, Pulpit Commentary, Eerdman's, p. 383. 4. The Epistle of Paul to the Romans; Pulpit Comm.; pg.221. 5. Lubavitcher Rebbe. Meaningful Life.com; Chassidic Masters.
