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
August, 2011
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Parsha Lesson: Number Forty-seven: Re'eh ("Behold"; “See”)
Torah: Deuteronomy (Devarim) 11:26-16:17
Haftorah: Isaiah [Yeshayahu] 54:11-55:5
Brit Chadashah: John [Yochanan] 3:36; 10:10 and 1 John [Yochanan Alef] 4:1-6; 2:18-24
Sections: 1. Weekly Commentary 2. Parsha Study 3. Prayer and Blessing 4. Living the Parsha
Welcome: "My soul hath kept thy testimonies. And I love them exceedingly. I have kept thy precepts and thy testimonies, for all my ways are before thee' (Psalm 119:167-168). The psalmist is not perfect, but he had been faithful to YHVH. He realized that nothing is hidden from the Most High and thus sincerely lived to honor Elohim's Law with his deeds, words, and thoughts. Obedience to His Word produces purity of heart and life, and brings deliverance from sin and evil.
"Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you...but rejoice that your names are recorded in heaven" (Luke 10:19-20).
Seventy followers were empowered and sent forth in pairs by Messiah to preach in the towns of Israel, going as lambs among wolves. They would not be torn asunder, though. It is the meek and gentle spirit, exemplified by Yeshua's disciples as they went among ravenous, wolf-like men, which (a) makes welcome the Spirit, (b) wins the battle in Messiah’s name, and (c) conquers the works of the enemy. As they proclaimed the kingdom, cast out devils, and healed the sick, the seventy sent ones were instructed to trust sympathetic people for their support. Yeshua told them to shake the dust off their feet as a testimony against those who rejected their message of grace. It was a sobering gesture, one of complete and final separation! The seventy disciples Yeshua sent were ambassadors of His Kingdom and representatives of His work, and were not to be trifled with, nor was their message to be disrespected. When the disciples later returned to Messiah they were joyful in their victory over the spirits of sin, evil, and sickness. Their evangelistic healing campaign, held under the banner of His Name, was a resounding success. The Master Yeshua informed them, however, that their deepest joy was in having their names, as servants personally commissioned to do His work, written in the Book of Life.
The words Messiah used in the above verses--"serpents and scorpions...the power of the enemy"--are symbolic of spiritual powers of evil. The subject of His conversation (in Luke's passage) was (1) the conflict of kingdom truth with powers of darkness and (2) its victory over spiritual wickedness that is ever-present and relentlessly hostile to mankind. So, He encouraged His seventy disciples. Like the seventy, we are ambassadors of King Yeshua and His Kingdom. He has anointed and sent us with His power also, and even prophesied that we would do "greater works" (John 14:12), and for this privilege we too are glad. But our greater joy is in having our names, as are those of the seventy, recorded in heaven. All believers are anointed and commissioned to do His works, just like the seventy! Let us go forth this week and honor His Word with our thoughts, speech, and deeds, like the psalmist. In this way we will enjoy good success both in our service and in our study. Tamid Kadima-Always Forward!
Section 1: Weekly Commentary
Last week: Parsha Ekev's ("As a result") topics featured the promises of Elohim, healing, Yahweh's gracious dealing with Israel, the Stone Tablets and the Ark, Aaron and the Levites, and rewards for obedience. Moshe lectured Israel to obey God because it was for their benefit. "...if you listen [shema]...then I will provide...and you shall eat and be satisfied..." (Deut. 11:13-16). One of Ekev's lessons is that there is a direct cause and effect relationship between true commitment to YHVH's will and material success. "...because you listen [shema; hear with the intent to do]...you shall be blessed above all people" (Deut. 7:12, 14).
This week: Parsha R'eh ("See") opens with Moses exhorting the new generation of Israel to honor their covenant, and presenting for their thoughtful consideration the option of abiding under the blessing, or exposed to the dreaded alternative, the curse. [One or the other will dominate the life of each person.] Moses' earnest intent was that the new generation would take time to contemplate [really look at and examine] his solemn appeal to obey YHVH's instructions, to consider the meaning of His approval or disapproval, and to reflect upon the results of the first generation's choices. The people needed to understand and anticipate that the inevitable outcome of their attitude toward Torah truth would assuredly be the manifestation--in individuals, families, tribes, and the nation--of either His blessing or the curse. In Re'eh, second-generation Israel was summoned to exercise its moral freedom in facing a momentous, existential [that which deals with or relates to the conditions, meaning, values, consequences of one's existence] choice. To really "see" and understand the temporal individual and generational ramifications of Moses' discourse, spiritual sight would be required of Israel. "Behold" what He has for you in this week's reading.
Torah
Torah Note # 47:
1. "See, I am setting before you today a blessing and a curse: the blessing if you listen to the commandments of the Lord your God, which I am commanding you today; and the curse, if you do not listen to the commandments of the Lord your God..." (Deuteronomy/Devarim 11:26-28).
Moses placed before the sons of Israel two paths of life. There was the path of Torah allegiance and there was the other path of disregarding Torah commandments and following after one's own imaginations and desires. The paths held very different destinies which were foretold. One produced blessing and the other led to the curse. The choice was actually between life and death. In Deuteronomy 30:15-16, Moses used the word "see", r'eh, again when addressing Israel. "See, I have set before you today life and prosperity, and death and adversity [evil]; in that I command you today to love the Lord your God and to keep His commandments.." The word "see" in both Scriptures is in the singular. This tells us that every individual in Israel was being instructed by the Torah to consider the life-choice that was set before him/her. Each person would be responsible for his decisions.
The Hebrew word for blessing is brachah. The word for curse is k'lalah. The deeper meanings of these words reveal the choice the Hebrews faced was really between growth and stagnation, between a meaningful existence and emptiness of life. "Bracha...refers to 'the condition of unhindered progressive development, progressive prosperity,' and is related to the Hebrew word for 'pool' or 'water supply.' K'lalah, he notes, is not merely a lack of progress, but 'the condition of becoming empty, devoid of self-substance, becoming shallow, worthless,' based as it is on the Hebrew root meaning, 'light' and 'completely without weight.' And the Torah stresses that this choice between richness and emptiness is 'before you,' emphasizing that it is completely up to each of us 'to create the one or the other for ourselves.' " [Hirsh, Commentary on the Torah; Deuteronomy, p. 194]
R'eh is to "see" as sh'ma is to "hear." Shema means to listen in such a way as to hear Elohim in His Word and thus obey. R'eh means to see, or perceive the word in such a way as to understand that obedience not only (a) brings prosperity, it (b) produces spiritual transformation and (c) progresses the believer to the point where he realizes the highest blessing is in the doing of the mitzvah, as distinct from the other blessings/rewards that come as a consequence of doing. This was the path of transformation and true prosperity that Moses wanted the Israelites to r'eh, to "see." Closeness to the Torah is closeness to Yahweh. “In the beginning was the Word [Torah]…”
The Apostle John, many centuries later, alluded to the same theme: "...but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Yeshua His Son cleanses us from all sin" (1 John 1:7). We walk in the Light because (1) He is light, and (2) children of Light love light. Where divine light [power and revelation] have been shed—such as in historical restoration and revival movements, including the Hebrew roots movement—it is to there that progressing believers have been drawn.
2. "It shall come about, when the Lord your God brings you into the land where you are entering to possess it, that you shall place the blessing on Mount Gerizim and the curse on Mount Ebal " (Deut. 11:29).
Moses told Israel, that though he was setting "before you today" the choice of the blessing and the curse, another, more formal ceremonial pronouncement would be made later on Mount Gerizim and Mount Ebal after the nation had crossed into Canaan (see Deut. 27:11-26). Moses wanted the people to see that the blessing and the curse were not reserved necessarily just for the future. The blessings of spiritual growth, prosperity, and a sense of accomplishment for the people that followed the Torah would be apparent and observed by everyone. Mount Gerizim and Mount Ebal were to become silent, very prominent, unavoidable preachers of life and death. [Note: Mounts Gerizim and Ebal are in the near vicinity of the West Bank city of Nablus. They are among the higher mountains of Israel, with Gerizim at 2849 feet and Ebal at 3077. After the Babylonian Captivity (1) a large schism developed between Samaria and Judaism, and (2) the Samaritans--not the Jews--came to regard Mount Gerizim as the holy place chosen by God. There they built their temple, which was similar in appearance to the Second Temple in Judea before Herod. Samaritans claimed their worship was the true, un-amended religion of ancient Israel before the Babylonian Exile, preserved by the people who remained in the land of Israel. Their temple was destroyed circa 128-107 BCE by the Hasmonaean Dynasty.] Moses, to motivate Israel, spoke with assurance that they would cross the Jordan and take Canaan.
3. "These are the statutes and the judgments which you shall carefully observe in the land which the Lord, the God of your fathers, has given you to possess as long as you live upon the earth. You shall utterly destroy all the places where the nations whom you shall dispossess serve their gods..." (Deut. 12:1-2).
The Canaanites were polytheistic. Thus, Israel was commanded in the strongest terms ["utterly destroy"] to completely obliterate all idols and their monuments in the land they were entering. Pushing them over or chopping them down, as with a asherah, was not sufficient. With regard to trees associated with idolatry, even their roots had to be dug up and destroyed. The groves [gardens] were to be burned. Further, they were instructed to "obliterate their names." The sons of Israel were not permitted to refer to idols and demonic gods by their "proper" names, but only by derogatory terms, such as belittling nick names. Lesson: Believers should not esteem or in any way admire and promote the names of them who discredit and despise Yeshua’s righteousness. Only He is worthy to be praised.
4. "But you shall seek the Lord at the place which the Lord your God will choose from all your tribes, to establish His Name there for His dwelling, and there you shall come [and seek out His Presence]. There you shall bring your burnt offerings, your sacrifices, your tithes..." (Dt. 12:5-6).
The Israelites could not offer sacrifices or burn incense in any location they chose. The nations of Canaan followed that practice. "Having previously mentioned the place that God would choose, a term that always refers to the Temple, Moses must have alluded here to another resting place of God's Presence, i.e., the Tabernacle at Shiloh (Rashi). Thus, he was commanding that unlike the Canaanites who brought their offerings wherever they chose, Jews [Israelites] may do so only in places designated by God. The Tabernacle at Shiloh, in the province of Ephraim, stood for 369 years--most of the period before the erection of the Temple--until it was destroyed by the Philistines at the end of Eli's tenure as Kohen Gadol and judge (see 1 Samuel 4:11-22). Chumash; Stone Edition, p. 1000-1001. [Brackets are mine.]
Note: The site of ancient Shiloh was in the hill country of Ephraim, north of Beth-El. Shiloh was the early religious capital of Israel during the time of the Judges. It was the place where the Tabernacle was erected and the Ark of the Covenant resided. The Sanctuary remained functioning in Shiloh for 369 years, until Eli HaCohen died and the Ark was taken by the Philistines. The Ark was eventually returned to Israel, but was kept in the house of Abinadab, a Levite from Kirath-jearim, until years later when David took it to Jerusalem.
In ancient Israel, centralization of worship was a move away from polytheism toward monotheism. Happy worshippers were called to gather around Israel's central altar. Exceptions were made for the nation when it marched or went to war. YHVH had the privilege to choose the place. Today, however, the hour of which Yeshua spoke, has come: "...believe Me, the hour cometh, when you shall neither in this mountain, not yet at Jerusalem, worship the Father. Ye worship ye know not what: we know what we worship: for salvation is of the Jews. But the hour cometh, and now is, when true worshippers shall worship the father in spirit and in truth: for the Father seeketh such to worship Him. God is Spirit: and they that worship Him must worship in spirit and truth" (John 4:21-24). Since Pentecost, believers have become temples of YHVH and have His glory is in and upon them by the Ruach HaKodesh. They (we) are called to lift up holy hands and voices, and worship YHVH in every place according to His will and nature, from the rising of the sun unto its setting (Mal. 1:11). "For you are the all the children of God by faith in Messiah Yeshua" (Gal. 3:26). Hence, our joy and privilege is to bring Him multitudinous sacrifices of praise and worship not only in Jerusalem, but anywhere, even everywhere, and at all times.
5. "However, you may slaughter and eat meat within any of your gates, whatever you desire, according to the blessing of the Lord your God which He has given you; the unclean and the clean may eat of it, as of the gazelle and the deer. Only you shall not eat the blood; you are to pour it out on the ground like water" (Deut. 12:15-16).
Israelites were to offer their sacrifices only in the place that Yahweh would select, but this did not suggest that they could not kill animals and eat in their own abodes. They were commanded however to abstain from consuming blood, and were to pour it on the earth as they would pour out water (Gen. 9:4; Lev. 7:26). 1. The rights humans have in the use of food have their origin with YHVH. This is seen with vegetation (Gen. 1:29-30), flesh (Gen. 9:3-4), and Levitical laws on eating animals (Lev. 11). 2. This teaches that our manner of food use should honor Elohim. "Whether, then, you eat or drink or whatever you do, do all to the glory of God" (1 Cor. 10:31).
Private devotion and worship were not to be a substitute for public worship. "...not forsaking the assembling of ourselves together, as the manner of some is..." (Heb. 10:25). Neglecting worship with the Body of Messiah is a temptation to independent and lukewarm saints.
"When YHVH your Elohim extends your border...and you say, I want to eat meat" (Deut 12:20).
The Hebrews were allowed to eat meat, but not the blood of the meat. The heathen drank offerings of blood. Israel would not follow such a custom. YHVH's nation was to respect the sanctity of blood because life, the gift of Elohim, was in the blood. In the Mosaic economy blood had a spiritual function, not a physical one.
6. "If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, and the sign or the wonder comes true, concerning which he spoke to you saying, Let us go after other gods (whom you have not known) and let us serve them, you shall not listen to the words of that prophet or that dreamer of dreams..." (Deut.13:1).
Moses was clear. A prophet who enticed other people to worship idols should be executed and an idolatrous city should be destroyed, dismantled stone by stone, leveled. Idolatry is treason against YHVH. "Beloved, believe not every spirit, but try [test] the spirits whether they are of God: because many false prophets are gone out into the world. Hereby know ye the Spirit of God: every spirit that confesses that Yeshua HaMashiach is come in the flesh is of God" (1 John 4:1-2). A true prophet will testify of Yeshua and keep the mitzvot of YHVH. A true prophet will not use the Word of Elohim for gain. A true prophet will acknowledge that Yeshua is the incarnate Son of Elohim, Redeemer and Savior of man, King of Judah, Master over all creation, High Priest, and Apostle of our faith. False prophets are inspired and controlled by the anti-messiah spirit.
7. "If a prophet or dreamer of dreams...spoke to you saying, Let us go after other gods (whom you have not known) and let us serve them, you shall not listen to the words of that prophet or that dreamer of dreams..." (Deut. 13:2-3).
Temptations that would influence the nation to turn away and stray from Yahweh, the evil enticements that were always skulking on the outskirts of Israel, were to be vigorously resisted by every effort and means. The nation already had directions on worshiping the true Elohim, now they would be instructed about resisting the temptation to worship false gods. If the allurement to idolatry came from a wonder-working false prophet, who tried to seduce any Israelite into rebellion, that false prophet was to be executed. The spiritual disease of idolatry had to be stamped out quickly lest it spread and contaminate the entire community! The friend who showed hospitality to the false prophet or dreamer, he too would be slain. The town that housed and tolerated him would be razed, destroyed. Does this sound too harsh? Such a sentence is not really. Severe measures, ones that are motivated by sincere love for YHVH and His community, safeguard the welfare and integrity of people and are actually measures of divine mercy. Remember Moses and the Levites at Sinai. Remember Pinchas. The continuance of Israel depended upon the peoples' faithfulness to YHVH alone.
"Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. By this you know the Spirit of God: every spirit that confesses that Yeshua Messiah has come in the flesh is from God, and every spirit that does not confess Yeshua is not from God; this is the spirit of the anti-messiah..." (1 John 4:1-3).
The Apostle John wrote his epistle in an age when many false prophets had gone throughout the world, and he warned believers to be cautious about receiving a prophet too quickly, supplying them with a test which would absolutely determine a prophet’s legitimacy. It serves the Body of Messiah to this day, assisting us in "seeing" who is and who is not of Elohim. Jude, the son of Alphaeus, also warned Yeshua's people about wayward teachers and dreamers. He wrote, "...for certain persons have crept in un-noticed, those who were long beforehand marked out for this condemnation, ungodly persons..." These “certain people” are among us in this hour. They can be charming people who come with forceful words and deceiving religious ministries. Their underlying pre-meditated intention is that of coaxing and seducing believers away from "...the faith that was once for all handed down to the saints [holy ones]" (Jude 1:3-4). We have the Spirit. Discernment is each believers responsibility.
Concerning the uniform test: The purpose of the test is to know the spiritual status of the ministers, "whether they are of God." What determines this? Do they, or do they not, confess Yeshua Messiah as the incarnate Son of Elohim, Yahweh in the flesh, the sinless, undefiled Lamb of God, Redeemer of man, King of the Jews and of all Israel, the Word made flesh, and Savior of the world. It is a plain matter. Let all shady, fringy, convoluted, watered down, theological, biased, long-winded religious answers be distained and brushed aside. The answer is a simple yes or no. Period.
Consider: 1. If Messiah is all He claimed to be, our faith stands. If not, "...ye are yet in your sins. Then they which are also fallen asleep in Messiah are perished. If in this life only we have hope in Messiah, we are of all men most miserable" (read 1 Cor. 15:12-22). 2. The prophecies fulfilled by Messiah already, and His claims, are so great, so extensive, that they stand separate and alone from any other. 3. A valid point of error, or any invalidity, must be proven concerning Him before His claims can be discredited or removed. 4. This has never happened. It has not, will not, and cannot be done, ever. 5. Any "spirit" that obstinately refuses to honor Messiah, or that purposely conflicts with His words, or that designedly assigns Him to an inferior place in any way, is to be rejected. It is because only He is worthy, for "In Him [Messiah Yeshua] all things consist.”
For Israel of old, as well as for Israel of today, the prominent lesson to take from verses one through eighteen is that all temptations to commit apostasy, to depart from the living Elohim, must be resisted at all costs. Apostasy and disaster are synonymous; they are connected. Such temptations may come from a supposed prophet or wonder worker, even a relative or a friend. In every case, though, the "cancer" of apostasy was, and is, to be eradicated. Such action was required for (a) the welfare of Israel, whose role was the proclamation, maintenance, and defense of the truth that YHVH as the true Elohim, and thus (b) the continual promotion and the advancement of YHVH's purposes. Today, believers comprise the Commonwealth of Israel. Our duty is to keep watch over YHVH's truth, and proclaim and guard the doctrine that Yeshua of Nazareth is the Messiah, the eternal Son of the Living Elohim, Who was crucified for our sins, buried, and bodily resurrected from the grave (1 John 4:1-4). "...we are ambassadors for Messiah..." (2 Cor. 5:20). We represent the Messiah, His kingdom, power, and glory. May we never be persuaded to violate sacred truth concerning Him.
8. Self-mutilation; Clean and unclean animals: "You are the sons of the Lord your God; you shall not cut yourselves nor shave your forehead for the sake of the dead. For you are a holy people to the Lord our God...You shall not eat any detestable thing. These are the animals which you may eat..." (from Deuteronomy/Devarim 14:1-3).
In this chapter Moses tells the sons of Israel that they are the children of the Most High Elohim. He suggests that the laws and regulations he sets forth are a reflection of that esteemed status. Self-mutilation is forbidden. Israelites would not be allowed to mourn by cutting and injuring themselves, a common practice among the Canaanites, and even witnessed today in Arab countries. Forbidden foods are again labeled "abominations" that must not be eaten. Each Israelite was to be conscious at all times of his/her relationship with the Creator, with its blessings and responsibilities.
The regulations concerning kosher food and the usage of animals stated in verse four through twenty-one are basically a repetition of those found in Leviticus 11:1-47.
9. Tithe: "You shall surely tithe all the produce from what you sow, which comes out of the field every year" (from Deut. 14:22).
Moses referred to the second tithe in this passage. It was a tithe of the crops and flocks and herds. It was to be brought to the place of YHVH's choosing where a sacrificial meal was enjoyed. From this Israel was to learn that YHVH was both Ruler and Giver of all good things. The first tithe, ma'aser rishon, was received from Israel and set apart for the Kohen and Levite. The second tithe was taken in the first, second, fourth, and fifth years of the seven year cycle, called ma'aser sheni. In the third and sixth year another (third) tithe, called ma'aser anni, was taken and distributed to the poor. No tithe was taken during the seventh year, as this was a year of rest for the land.
Strong drink is mentioned (v. 26). It would be any drink, whether from fruit, grain, or the boiling of honey, all of which (we are told) are capable of causing inebriation, drunkenness.
10. Sabbatical year: "At the end of every seven years you shall grant a remission [make a release] of debts (v.1)...the Lord shall surely bless you(v.4)...if there is a poor man with you...you shall not harden your heart, nor close your hand from your poor brother (v.7); but you shall freely open your hand...(v.8)" (from Deut. 15:1-8).
The Torah commands that, in the seventh year, the crops of all the fields are not to be harvested by the owner for profit, but are free for the taking by any Hebrew (Lev. 25:5-7). It also declares that all loans are to be cancelled "at the end of seven years" (verse 1). Thus, by the Scriptures, believers are encouraged to be always warmhearted and generous, unafraid to give to charity and those in need. It was sanctioned in part as a check against greed and to promote the character of kindness and justice in business. The implication is that the believers should open their hearts and hands, again and again, and not to become impatient or fearful, for such is sin. "...for this thing the Lord your God will bless you in all your work and in all your undertakings" (verse 10)...even if you make a loan and are never repaid a penny. It is written: "Ye are not your own." We are redeemed and liberated to live for the welfare of others. "Let this mind be in you that was also in Messiah Yeshua" (Phil 2:5). If believers follow the counsel of 1 Corinthians 10:24 we will not go wrong, but find Him faithful to bless the home and workplace.
In verses twelve through eighteen the parsha reveal YHVH's concern for the slave, and the reader will notice His provisions concerning them soften their circumstances and reveal His concern for them.
11. Passover, Weeks, Booths: "Observe the month of Abib and celebrate the Passover to the Lord your God, for in the month of Abib the Lord your God brought you out of Egypt by night" (from Deut. 16:1).
This chapter concerns the three pilgrimage festivals: Pesach (Passover), Shavuot (Pentecost), and Sukkot (Tabernacles). Deuteronomy, as we are discovering, is primarily focused on the commandments and lessons that were important and directly related to Israel establishing their nation and covenant society in the Promised land. The three festivals are included in the chapter because of their place in the yearly agricultural cycle. When the people of Israel came to Jerusalem to celebrate the festivals they were told to come with offerings. Their purpose was for honoring the occasion and demonstrating thanksgiving in anticipation for the season's harvest. The sacrifices included peace offerings and elevation offerings. The offerings should be related to, and in proportion with, the prosperity with which the Almighty had blessed the offerer.
Verses two through eight of chapter sixteen are directed at Passover. "Messiah our passover is sacrificed for us" (1 Cor. :7). He is "the lamb slain from the foundation of the world." In Revelation He is seen again as a lamb as it had been slain, "sinless and without blemish." Oh, give praise for the infinite mercy of YHVH. In verses nine through twelve we read of the Feast of Weeks, or of the Harvest [Pentecost]. Israel's soil was the bounty of Elohim and the people were to acknowledge Him publically, with great thanksgiving, for its produce granted by YHVH. In verses thirteen through fifteen Israel was instructed to remember the Feast of Tabernacles [Sukkot]. This was a celebration following the time when the corn and wine had been gathered and stored and the stresses and strains of the year were over, and the Israelites could look with thanksgiving to YHVH their Elohim with thankful, praise-filled hearts. His mercy and bounty are meant to be enjoyed by all, master and servant alike. Sukkot and the Shechinah of YHVH are connected. It is a time spent outside, under booths, and thus memorializes the years Israel spent under the glory cloud that followed the nation in the Wilderness. Celebrate Sukkot. Pray for a visitation of His glory upon your booth, as experienced by our forefathers and foremothers, that we too may "abide under the shadow of the Almighty" (Ps. 91:1).
"...in the place which He shall choose..." (Deut. 16:16).
Israel was ordered to honor YHVH's festivals and come up to Jerusalem three times a year with their offerings, and pay homage to the Most High, Who blesses them. The people had been freed and delivered from Egypt to be His possession and keep His commandments, which were not a burden. The choice of a place of worship was not left to the people. Yahweh would select His place and Israel would be happy with His choice.
"Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction [diminished life, then destruction], and there are many who enter through it. For the gate is small and the way is narrow that leads to life [abundant, then eternal], and there are few who find it" (Mt. 7:13-14).
YHVH gives us times and seasons to respect, He also gives us gates to choose. The roads [ways] begin with two gates, one of which each person must decide to pass. The first is "strait", that is, narrow, and passage through it requires looking, finding, and then effort. Remember, we do not just wander carelessly into the Kingdom of God, neither do we grow in grace unconsciously, but with determination. This is the way of abundant life. "...and the violent take it by force [meaning: though Kingdom will not be abused, but it will be entered and partaken of by those who have made up their minds and thus will not allow any power, circumstance, or difficulty to keep them out! They will press and not be deterred.]" (Mt. 11:12). Hence, a deliberate choice is necessary, with repentance and humility. Complete surrender to Messiah is the first step. The second gate is the infamous wide gate. No effort is required to enter through this gate. If we do not choose the strait gate, we will simply be swept through the wide gate by the pervasive evil that permeates, swirls around, and animates the world system in which we live. The unrepentant couldn't miss the wide gate if they tried. It's the entry through which the great, un-numbered crowd continuously flows. [The language of the passage conjures up an image of Niagara Falls.]
But life is more that a "start" or a "gate." It is a journey, a course, and this is what we are enjoined to consider. We have before us the choice of the narrow way and the broad way. The narrow way is the right way because there is only one right way, Yeshua (John 14:6). Righteousness involves self-denial, and abiding in Him. There is a great diversity of wrong ways, however. Moment by moment there is just one thing that is needful, but many things that should not be done, or that do not need to be done. "...but only one thing is necessary, for Mary has chosen the good part..." (Lk. 10:42). The wrong road is broad because it is lawless (1 John3:4), and on it sin and self-will abound, and everyone turns to his own way (Isa.66:3). The two ways keep apart from the start to the finish and end at separate destinations. We are all moving along in the current of life. The question we must ask ourselves is--where are we headed? Look carefully at the two gates and their respective roads that Yeshua spoke of before you "Enter ye in...". One is a blessing in and of itself, and leads to eternal life. The other, wide and well trodden, is strewn with curses and serpents, and goes to perdition. Israel will always find herself having to choose.
Haftorah
1. "Whatever I command you, you shall be careful to do; you shall not add to nor take away from it" (Devarim 12:32).
Elohim spoke by the prophet Isaiah to "afflicted and storm tossed" Jerusalem (Isa. 54:11). He comforted the people, assuring the Holy City and her inhabitants that, despite their failing to keep YHVH's commandments and the subsequent hardships [prophesied by Moses in Deuteronmy], they would be restored with a fullness of His glory and that her children would enjoy prosperity and peace. The prophet goes on to invite those who are thirsty to come to YHVH and drink [partake of by faith] freely His truth and blessing. This has a double meaning. First, they were to come and drink in of the spirituality found in the words of Torah. Secondly, it was/is a prophetic invitation for people to believe on Messiah and receive the gift of the Holy Spirit (Joel 2:29; Acts 2:38). Finally, in the passage he promises an everlasting covenant and alludes to the Messiah, David's descendant, in Whom the nations shall trust (Isa. 55:3-5).
A. Isaiah prophesied peace: "O thou afflicted, tossed with tempest, and not comforted, behold, behold, I will lay thy stones with fair colors, and lay thy foundations with sapphires. And I shall make thy windows of agates...And all thy children shall be taught of the Lord; and great shall be the peace of thy children" (Isa. 54:11-13).
In the vision/word Jerusalem was seen prophetically as she was during the Captivity, vexed by YHVH's storms and troubles. Then the mournful scene abruptly changes from the present to the distant future. Jerusalem is promised adornments, sapphires, agates, and the greatest blessing of all--peace, which can be described as the absence of war and affliction, and the presence of comfort and well-being. There apparently is a double application of this prophecy. One could be an allegorical description pertaining to the restored earthly city. The other would be an actual description of the Zion of God, the New Jerusalem "coming down out of heaven from God, having the glory of God" (Rev. 21:10-11).This was how the Holy City was seen by the exiled Apostle John while on Patmos seven centuries after Isaiah lived. Good things, such as joy and peace, were forecast for both the earthly and heavenly Jerusalems.
Some would insist that the great prize of life is ease; others would say wealth. Another would declare that pleasure is the highest prize; for another, personal fame and glory. We gather from the text, however, that the Hebrew prophet confirmed peace [shalom] to be the true prize of life. He was correct. Peace is indispensable; its value is immeasurable. It is the climatic virtue of the Aaronic blessing pronounced over Israel. Jerusalem's children, her people, would be blessed with peace in the city and nation, but conditionally, as they were "taught of the Lord." A great reserve of divine peace needed in the Body of Messiah will rise up and leaven the hearts of Yeshua's people--who are now being "taught of the Lord"-- as they return to their Hebrew heritage and walk in His ways. "Thus says the Lord, 'Stand by the ways and see and ask for the ancient paths, Where the good way is, and walk in it; And you will find rest for your souls' " (Jer. 6:16).
Peace is the great blessing. It finds its place with us only when our hearts and minds find rest in divine truth. Neither comfortable circumstances, success, or vain philosophies can provide the human heart with what it craves, which is peace. The divine Savior alone can provide peace, for it is written, "My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful" (John 14:27). Yeshua’s own peace, which He Himself enjoys, is a believer’s inward security! His peace is birthed within by the Spirit and nurtured by the knowledge of divine truth. It is real, sincere, and produces prosperity of soul. Its substance and value affect temporal life and stretch into eternity. The world talks of peace but has none to offer. Only He has it. Only He can give it.
B. Isaiah prophesied protection: "No weapon that is formed against you will prosper; and every tongues that accuses you in judgment you will condemn. This is the heritage of the servants of the Lord, and their vindication is from Me, declares the Lord" (Isa. 54:17).
Isaiah sets forth the heritage of faithful service. Of course, faithfully servicing Yahweh is represented in the Torah and all Scripture as the only wise course for people to take. Paths of sin and disobedience are the ways of folly. It is godliness of heart—His truth working in the inner man--that has the promises of blessing in this life and in the one to come. Yeshua defined the heritage of the faithful this way: "Truly I say to you, there is no none who has left house or brothers or sisters or mother or father or children or farms, for my sake and for the Gospel's sake, but that he will receive a hundred times as much now in the present age...and in the age to come, eternal life..." (Mark 10:28-31).
The text in Isaiah speaks of continual, ongoing victory as the divine will for the restored people of Yahweh. The principle of Israel’s dominance over adversity applies to us today. We are not redeemed by the precious Blood of the Lamb to languish in mediocrity or defeat. The demonic weapons formed against the disciples of Yeshua do not have to succeed. What’s more, every accuser of God’s people will eventually be silenced. Yahweh will vindicate His holy ones. Whether the weapons used against Israel were swords, or, as in Sennacherib's time, by "the tongue that speaks proud things" (Isa. 36:4-20; 37:10-13), the outcome will be the same. Israel will triumph over her adversaries. Israel's security and strength are in walking in her righteousness which she derives from Yahweh, her Elohim. You and I were created, and have been equipped, for victory (Jeremiah 1:5; 1 Pet. 2:9).
Peace, which comes by victory, and protection are the blessings of the Most High for obedient Israel. But the negligent, lukewarm believer has no guarantee of such things. It is the faithful servant, the student of Messiah, the one who values divine blessings and pursues them, who finds that His Elohim will "always cause him to triumph."
C. Isaiah prophesied life: "Ho, every one that thirsteth, come, and he that hath no money; come ye, buy, and eat: yea, come, buy wine and milk without price" (Isa. 55:1). The rich and satisfying blessings, symbolized by wine and milk, have always been much better than that counterpart which the world has to offer. Yahweh's drink, the imbibing of Spirit and Torah, produces supernatural gladness of heart and nourishment for the soul. The price was/is not natural, but spiritual--repentance and faith.
Israel is called to choose, every day, between the blessing and the curse, growth or stagnation, victory or defeat, life or death, dearth or abundance. We are Redeemed Israel. We must also choose among these daily. The quality and success of our lives are directly related to our daily choices. Look carefully at your options. Behold! See!
The people of Jerusalem perceived their lamentable condition was the result of their sin and rebellion against Yahweh's commandments. They cried out and Elohim answered by His prophet, Isaiah. They were reassured with the promises of restoration and peace, future protection, and spiritual renewal. The condition: Return to their covenant and imbibe of Torah truth.
Yeshua: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
"See, I am setting before you today a blessing and a curse..." (Deut. 11:26).
Moses set before the new generation of Israel a choice. Blessing and curse were offered for their deliberation so they would see, and truly perceive, what would assuredly attend obedience on one hand and disobedience on the other.
Our lives consist of moment-by-moment decisions; choices of alternatives. We can go right or left, stop or proceed, speak or be silent, follow Yeshua or live for ourselves, and so on. Choosing is constantly required, even demanded, and the results of our choices are momentous! For our benefit, we glean lessons from ancient Israel's experience: A. Understanding the will of Elohim [see 1 John 3:23] can be a means of great blessing. It opens the door of His Kingdom to believers, as unworthy as we are, to enter and find rest and peace. Belief and obedience are the tickets for entry. Every step we take along the road of obedience to His revelation is a step closer to the Almighty. B. It is impossible to remain the same once we have come into the knowledge of His will. We will either become better or worse. A person cannot abide in the presence of Yeshua without experiencing positive transformation. But to know Yahweh's will and reject it does great and continuous harm to the soul. Unrepentant resistance to conviction hardens the heart, stops sanctification, darkens understanding, and draws the will into sin and the curse. If we are not going forward with His current revelation or leading, in time we will stagnate spiritually, and be carried backward by the flood of worldly influences and words. At best, such a believer will remain at the spiritual level of elementary doctrine and fail to advance to more mature understanding and intimacy with Messiah (Heb. 6:1-3). C. Material possessions are not always absolute blessings. Israel was told that they would enter and possess the land, but whether they dwelled under the frown of Mount Ebal (curse) or on the happy, sunny slopes of Mount Gerizim (blessing) depended on their faithful obedience. But, even to those who possessed the land, the threat of the curse always loomed. Thus, diligence (not relaxation) in faith was requisite, whether the people liked it or not. Whether we are rich or poor, ultimate success depends upon our choices.
Yeshua
1. "He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him" (John 3:36).
The blessing and the curse is put before Israel again for them to "see." By way of his declaration, the apostle lays a choice before his readers. His words merit the sincerest thoughtfulness. Entrusting one's soul completely to Messiah, he avers, in absolute surrender to the eternal Son of Elohim, is life! It is eternal life! [Commitment to Yeshua produces also abundant life!] John spoke truth based upon his experience with the tempted, sinless, humble, sacrificial, triumphant character of the Son of God and his revelation of the nature of Messiah's Kingdom. His unrestrained response was to proclaim that to believe from the heart [to trust and follow] in the Son was to have eternal life. But on the other hand he said, "...he that is disobedient to the Son shall not see life." Such a person cannot enter, or even see, the kingdom. He remains distrustful, un-persuaded, and expresses himself in every manner contrary to biblical faith. Such a person remains under the blinding power of disobedience, held back from knowing and appreciating the excellencies, glories, and spiritual riches that are in Messiah.
In chapter three of his Gospel, John emphasizes the immense love of Elohim for the world, not the system, but for lost humanity: "...He gave His only begotten Son..." to die a sacrificial death to satisfy divine justice, revealing the transcendent glory of His love. "...whosoever believeth in Him..." lives! Faith opens the door to Divine life. A. Faith accepts the Divine testimony that Yeshua is the Redeemer (1 John 5:10). B. Faith is the appointed means of our justification, for by it we apprehend the righteousness of Messiah Yeshua (Rom. 1:17; 4:3; 5:17; Ga. 3:6; etc.). C. Faith is the foundational principle of the believer's life (Gal. 2:20). Faith diverts us from an unspeakable consequence: "...should not perish." The fearful prospect of perishing entails at least three things: A. Present [here] and eternal [hereafter] separation from Elohim (2 Th. 1:9); B. Hell (Rev. 20:10, 15); C. Eternal punishment (Mt. 25:46). Thus all men have a choice once they are presented with the Gospel. It is to choose either (a) everlasting life, the unmerited blessing through the obedience of faith [blessing], or (b) its contrast--the wrath and judgment of God, eternal fire, death [curse], through the disobedience of unbelief.
In essence, John 3:1-23 says, "See!" Perceive. Understand. Consider the wrath of Elohim and the love of Elohim. Then choose.
2. "I am the door; if anyone enters through Me, he will be saved, and he will go in and out and find pasture. The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly" (John 10:9-10).
Yeshua here contrasts Himself with the thief of souls, the false door, Satan. He calls out in the verses for Israel and all mankind to really see; to discern and recognize and come through the true Door to the sheepfold, which is Himself. Messiah promises abundant life, and He stands well able to back up His words, for He gives from the over-flowing storehouses of His Father in heaven (Titus 3:6). Abundance suggests a supply that exceeds the immediate possibility of usage. His first abundance is life. He brings His life to the dead-in-trespasses who believe, and raises them from their graves to newness of life. "...out of his belly shall flow rivers of living water" (John 7:38).
We who have His life, have chosen to follow Him. We are seeing that doing His will is abundant life that leads to life everlasting.
The Holy Spirit "...but you shall receive power..." (Acts 1:8).
1. "...for the Lord shall bless you in the land which the Lord your God gives you...if only you listen obediently to the voice of the Lord your God..." (Deut. 15:5).
Moses said to the children of Israel, "...if you will hearken..." From the compound verb, the sages infer, 'If you hearken a little, you'll be permitted to hear a great deal' (Rashi). Usually, the reward for a mitvah is the opportunity to repeat the performance of a similar commandment, thus, one who is careful to perform the commandment of tzitzis would be rewarded with beautiful clothing to which he can afix tzitzis." [Chumash, P.1017] The idea here presented is that the Torah gives ample opportunity for Israel to perform commandments and by so doing benefit materially and spiritually, first by gaining deeper insights into its rich teachings and incentives to progress. This, then, will afford the righteous more opportunity for obedience, which in turn will bring forth even more abundant fruit. And so on. The psalmist wrote of the concept this way: "But the path of the righteous is like the light of dawn, that shines brighter and brighter until the full day" (Psalm 119:18). And Yeshua said, "For him who has, to him more shall be given, and he shall have an abundance..." (Mt. 13:12). We are told further on that unsuitable ground loses the seed/gift/opportunity that was sown. "They seeing not, and hearing they hear not..." (Verse 13). Good ground causes the seed/truth to prosper and become a blessing. The key is to use our God-ordained enablement to see and hear for discerning truth, and then to live by it.
2. Acts: "Then the Spirit said to Philip, Go up and join this chariot" (Acts 8:29).
Correctly perceiving the word of the Lord and acting upon it has far reaching consequences. Philip, in the episode of the Ethiopian and the book of Isaiah, is a case in point. [Note: "The diffusion of the Holy Scriptures among the Gentiles by means of the Jewish dispersion and the facility given to Gentiles for reading the Scriptures by their translation into Greek at Alexandria, and by the universal use of the Greek language through the conquests of Alexander the Great, are striking instances of the providence of God working all things to the counsel of His own will." Eerdmans, Deuteronomy.] Philip availed himself to divine direction and was led by the Spirit to an Ethiopian court official who had come to Jerusalem to worship, and was reading from the scroll of Isaiah. The result of Philip's obedience to the holy prompting was the salvation and baptism of the Ethiopian official. In all likelihood the Ethiopian nation and its monarch, Queen Candace, benefited later when the official returned to proclaim the Gospel and relate the miraculous events of his salvation. The Spirit had spoken to Philip: "Go up [near]..." When the disciple's work/witness had been completed with the Ethiopian, "...the Spirit of the Lord caught away Philip" (verse 39) to preach in the cities of Azotus. We can draw some conclusions about knowing the will of God from the biblical account of the Ethiopian and Philip, including: A. Believers must intelligently and with devotion, and questions, study His Word. B. We must unselfishly regard and respond to the leading of Elohim, and desire to go and do that only for which we are sent. C. Disciples of Yeshua must earnestly pray for the promptings of the Holy Spirit with the intent to follow them.
The baptism of the Holy Spirit facilitates a believer's entry into the supernatural, miraculous ministry of heaven as experienced by Philip. The experience is endorsed by Heaven (Acts 1 and 2), even though some evidently believe that life and ministry are satisfying without the experience. “Different strokes for different folks” is the often spoken saying/adage used to brush aside serious consideration of a matter, and suggest that personal satisfaction, even the application of Scripture, should be based upon subjective feelings. But we are not endorsing the exercise of individual preferences or feelings determining the reception of holy power from on high. Since the baptism with the Holy Spirit and speaking in tongues, with the necessary advantages that are associated with them, have been made readily available to all the saints, why not partake of these blessings? This is an integral part of the heritage of returning Israelites! The outstanding men and women of Scripture were people hungry for the bread of life [Torah/Word] and thirsty for the manifest presence of Elohim [Spirit]. "My soul thirsts for God, for the living God. When shall I come and appear before God?" (Ps. 42:2). Let us remember clearly the promise: "Blessed are those who hunger and thirst for righteousness, for they shall be filled' (Mt. 5:6).
Moses was spiritually hungry, and thirsty. "And he said, 'Please show me Your glory" (Exo. 33:18). Though Moses understood that intimacy in relationship is progressive and grows out of obedience to Torah, he wanted to know from experience YHVH's personal presence and encounter His glory. "Now therefore, I pray You, if I have found favor in Your sight, show me now your way, that I may know You [progressively become more deeply and intimately acquainted with You, perceiving and recognizing and understanding more strongly and clearly] and that I may find favor in Your sight. And [Lord, do] consider that this nation is Your people" (Exo. 33:13 AMP). These words are kept for us, and are suitable as our prayer for this hour!
It is safe to assume that nobody among us has reached full spiritual maturity yet. None of us "has arrived", so to speak, whether we are Fundamentalist, Pentecostal, or Messianic. Wherever we are spiritually, we can always press forward and draw closer to Him in order to be filled with more of His fullness. The passion of Pinchas comes to mind in this discussion. How far we progress will be commensurate with how hungry and thirsty and passionate we are to know and become like Him. Without passion, not much will be accomplished, either in secular life or spiritual pursuits. The baptism in the Spirit is absolutely integral to greater personal communion with YHVH.
Draw boldly before His throne of Grace this week and pray, like Moses: "I want to know your glory. I am hungry for more of your presence. I want to experience your love in a greater measure. Fill me to overflowing with thy Holy Spirit. I want to pray in tongues. I want your glory to shine through and rest upon me. Equip me in Spirit and truth to better strengthen all Israel," Amen [our united faith declaration of affirmation].
Glory Note # 47: "Moreover, brethren, I would not that ye should be ignorant how that all our fathers were under the cloud, and all passed through the sea" (1 Cor. 10:1). In our passage, Paul reminds the Corinthians to exercise discipline and not be like early Israel, who, having YHVH's supernatural guidance in the form of the Shechinah Glory Cloud, still tempted YHVH in the Wilderness. The word shechinah comes from a Hebrew word that means to settle, inhabit, or dwell. "Moses could not enter the tent of meeting, for the cloud [glory] rested [shakhan] upon it, and the glory of the Lord filled the Tabernacle" (Ex. 40:35). The Shekhinah refers to a dwelling or settling of the divine presence, and a manifesting of His glory, to the effect that, while in proximity to the Shekhinah, a person can experience a connection to God that is much more readily perceivable than when under His abiding presence.
Parsha Summary
1. "See, I have set before you blessing [beracha] and curse [kelalah]; the blessing, if you listen to the commandments...and a curse, if you do not listen..." (Devarim 11:26-28).
Re'eh includes Moses expounding to Israel about the blessing and the curse associated with listening or not listening to the Word of YHVH. The blessing and the curse would be proclaimed on Mount Gerizim and Mount Ebal after Israel had entered Canaan. Also, the parsha covers establishing the Tabernacle/Temple where Elohim would “…choose to make dwell His Name," false prophets, kosher animals, the tithe, charity, the Sabbatical Year, and the pilgrimage festivals--Passover, Shavuot, and Sukkot. These would be when all would go before YHVH "to see and be seen."
In the above verse, the word re'eh, "see," is singular. The Hebrew pronoun for "before you" is lifneikhem, a plural word. This suggests that the individual is called to see, discern and understand that the blessing and the curse not only affects each person, but all of Israel too, and by extension, even the planet.
"I have set before you blessing and curse..." We are called to make choices every day, some of which have far-reaching effects. The blessing and the curse pretty much define quality of life and determine the course of history. Though YHVH is all-knowing and foresees [pre-knows] the future, and lives in the past, present, and future--being eternal and hence not restricted by time--He has nevertheless granted humankind freedom of choice. Man has free will. He can choose good or evil. He can see, or turn away his eyes. He can listen or not listen. He can obey or disobey divine law. Our deeds and destinies are not predetermined by our nature or any universal law or stellar configurations, but are a product of our independent volition [choice]. This makes us true partners with Elohim in [His] creation. Our choices and actions move the arm of the Almighty to affect the course of Israel, the nations, and the world according to His divine proclamations. (Ex. 32:11; Numbers; De. 3:23; Joshua; Ezekiel 33:1-16; Acts; Revelation). "...choose you this day whom ye will serve..." (Joshua 24:15).
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. The glory of Elohim is 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 bless 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).
Deut. 11:26-16:17: Blessings and curses/ Mount Gerizim and Mount Ebal/ Destroy pagan altars/ Worship where YHVH places His Name/ Commands on food/ Shun idolatry/ Clean and unclean animals/ Sabbatical year/ Three times a year-offering.
Isaiah 45:11-55:5: Foolishness of idolatry. Judgment and restoration.
1 John 4:1-6: Testing false prophets/ Love YHVH's Kingdom truth and not the world.
Study Questions: "...be ready always to give an answer..." (1 Peter 3:15). 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? Starting with the Torah: What is its title? What is the interpretation? What truth/idea does the interpretation of the title suggest? What is the Torah section's main truth, as you see it?
1 b. What is the corresponding idea in the Haftorah? In 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.
4. In what way was the glory of YHVH [manifestations of His goodness] revealed in the parsha lesson?
5. What does the parsha teach you about your Hebrew roots, your identity, your destiny, your duty?
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.
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.
It is helpful to share your answers, insights, and revelations with your study group (table class). We recommend meeting regularly in a small group. This allows for healthy interaction and exchange, and militates against stagnation. Practice operating with your spiritual gifts under the anointing of the Holy Spirit while among your friendly, supportive peers. Allow for open participation in leading praise and worship. Give altar calls at your table for healing, refreshing, and prophetic words. These are effective ways for all present to mature in their calling and gifting. The non-threatening small group provides a favorable and encouraging environment in which to learn the ministry of the Spirit.
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).
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.
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.
Sing in the Spirit; sing intercessions. "For thus says the lord, Sing aloud with gladness for Jacob, and shout among the chief nations; proclaim, give praise..." (Jer. 31:7).
"...Daniel...entered his house (now his roof chamber had windows open toward Jerusalem); and he continued kneeling...praying and giving thanks before his God" (Daniel 10).
Section 4: Living the Parsha
Conclusion
1. " "You shall follow the Lord your God and fear Him; and you shall keep His commandments, listen to His voice, serve Him, and cling to Him" (Deut. 13:4).
To know and obey His commandments is to dwell with wisdom. It leads to 20/20 spiritual eyesight.
2. "The primary thing is wisdom: acquire wisdom; and with all your acquiring, get understanding" (Prov. 4:7).
Wisdom was needed by Israel if they would succeed in Canaan, so Moses opened his exhortation to the people with "See." The essence R'eh ("See") could be defined as "perceiving through the eyes of wisdom." The acquisition of wisdom, or heavenly vision and insight, is considered the principle thing for which no price is too high or sacrifice too great. It is a treasure hidden in a field, and a pearl of great price (Mt. 13:44; Lk.10:42). Wisdom will promote a person. "Exalt her and she shall promote thee" (verse 8). The word promote is romem, which means: (a) to raise up and make one high; (b) to exalt by bestowing honors on a person of low estate. Hannah sung, "He (YHVH) bringeth low and lifteth up [m'romem]" (see 1 Sam. 2:7); (c) to extol by praises (Ps. 30:2). Extol is salal. It means "to heap up," as a road that is prepared by embankments and the filling in of inequalities, potholes, cracks. Therefore, Israelites are told to "...embrace her" (verse 8) in an affectionate manner, as a husband would a wife. The Spirit says that believers should honor her in such a way that she embraces us. Therefore: Pray (James 1:5-6) and do (James 1:22-25).
3. "Having eyes, see ye not...when I broke the five loaves...and when the seven among four thousand...and He said to them, how is it that you do not understand?" (Mk. 8:18-21).
Moses was pushing the people to greater understanding of the purpose of the covenant and the commandments. Yeshua wanted spiritual understanding also on the part of Judah. He told His disciples that they should have understood from both His words and His actions [miraculous works] that He was not really addressing earthly issues--bread, fish, feeding physical hunger, and leaven--but was speaking spiritual truths. According to Matthew, apparently the reproof jolted his followers, and quickened their understanding and sharpened their spiritual sight: "Then they understood that He did not say to beware of the leaven of bread, but of the teaching of the Pharisees and Saduccees" (Mt. 16:12).
4. "Then it shall be in the last days...I will pour forth of My Spirit upon all mankind; and your sons and your daughters shall prophesy, and your young men shall see visions and your old men shall dream dreams" (Acts 2: 17).
In his sermon at Pentecost, Peter is quoting from the Prophet Joel. Joel prophesied the New Testament outpouring of the Holy Spirit on all believers, the effects of which the Apostle explained to the crowd. On that day, the Spirit of Elohim came and empowered the saints to live and move in divinely inspired supernatural ministry (Joel 2:28-29), like Yeshua. Because we are in the latter days, He is doing so today with increasing numbers of saints from all nations, tribes, and backgrounds.
The Body of Messiah has decisions to make daily. Believers will require wisdom and discernment increasingly in the days ahead. Further, each of us has daily choices to contend with as we walk with Messiah. Therefore, we need the fullest measure of the Spirit that is it possible to have this side of heaven, to give us spirit-opened eyes to see and spirit-tuned ears to hear all the levels of His truth.
A. Personal application: "He that believeth on the Son has everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth [remains] on him" (John 3:36). See Messiah. Choose and follow Him. He declares, "I am the door: by Me if any man enter in, he shall be saved, and shall go in and out, and find pasture. The thief cometh not, but for to steal, and to kill, and to destroy; I am come that they might have life, and that they might have it more abundantly" (John 10:9-10).
Next week: Parsha ("Judges") Devarim/Deuteronomy 16:18-21:9
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
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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. Our Lost legacy, John D. Garr, pgs. 107-108.
