Mattos

Parashas Mattos

Numbers 30:2 – 32:42

Please pray this

Prayer before reading

Prayer

In the name of Yahushua

Our Messiyah,

I pray for the Spirit of Understanding

The Spirit of Knowledge and

The Spirit of Wisdom

As I read through this Parasha

That the Truth of Torah may

Come forth. Amen

This Torah Portion Mattos “tribes” is the 42 Portion of the Torah Cycle. With the exception of a leap year in the Torah Calendar, this portion Mattos is read on the same Shabbat with the following portion of Mesei, which is why they are discussed together  here.

Mattos is the second to last Portion in Numbers, and it began with a discussion of the Law regarding our vows. At first, this Portion does not seem to address anything important, but that in itself turns out to be the heart of a significant matter.

One clue we have is about the weight of these portion is that they contain lessons that Moses taught in the last moments of his life. What could be so important that Moses would need to wait forty years to reveal it? What is so profound about the portion of Mattos.

The lesson that Moses gives us is that if we want to bind our soul to the CREATOR, we have to make sure that nothing in our lives is mundane, that everything is holy. When nothing in our lives is mundane, including the negative thoughts that lead to negative actions, then everything we say, everything we pray for, and everything that comes out of our mouth will have the power of life.

In this Parasha we have a law concerning vows, which had been mentioned in the close of the foregoing chapter. Here is a general rule laid down; that all vows must be carefully performed. There are some particular exceptions to this rule.  That the vows of daughters should not be binding unless allowed by the father “. 3-5”. Nor; The vows of wives unless allowed by the husband “v. 6, etc”. Women liberation movement will have a field day with this chapter. Never the less this is what Torah says.

Num 30:2 “When a man vows a vow to יהוה, or swears an oath to bind himself by some agreement, he does not break his word, he does according to all that comes out of his mouth. – I am going to use a very controversial topic to highlight this point. Torah does say a man can have more that one wife, Exodus 21:¹⁰“If a man takes another wife, he shall not diminish the food, her clothing, and her marriage rights of the first wife.; II Chronicle 24:² Joash did what was right in the sight of YAHVEH all the days of Jehoiada the priest. ³And Jehoiada took two wives for him, and he had sons and daughters. In the mouth of two witnesses let everything be established.

In Christianity, during the marriage ceremony, the man and the woman usually make a vow to be faithful to each other. Even thought it is the man right to have more that one wife, and he vow to be faithful to her alone. HE CANNOT BREAK THAT VOW. He must have one wife.

Even if the man make the vow out of ignorance to the commandments, he still cannot break it. I am not going to change scripture to please anyone! Regardless of how politically sensitive the topic might be. The commandments of man does not and I repeat does not do away with the principle of Torah. However, if that man did not vow a vow to יהוה he may chose to break it at anytime, if he chose to.

Num 30:3 “Or if a woman vows a vow to יהוה, and binds herself by some agreement while in her father’s house in her youth, - If a Young lady vow to be celibate all her life, while she is in her father house, and here come a very hansom young man who may want her to be his bride, she cannot break her vow.

Num 30:4 and her father hears her vow and the agreement by which she has bound herself, and her father has kept silent towards her, then all her vows shall stand, and every agreement with which she has bound herself stands. – If the Father hears the daughter, saying that she is going to remain single all her life. He may choose to override the vows of the daughter. Some time a young woman might make a vow out of an emotional state that can have far reaching consequences; the Father who is older and wiser should overrule her.

                                                                                                

Women do you still want to make you own decision. Or do you want to be under the spiritual authority of a righteous man, who will protect you from your mouth.

Num 30:5 “But if her father forbids her on the day that he hears, then none of her vows nor her agreements by which she has bound herself stand. And יהוה pardons her, because her father has forbidden her. - His protestation against it shall perfectly dis annul it, because it is possible that such vow may by prejudicial to the affairs of the family, break the father’s measures, perplex the provision made for his table if the vow related to meats, or lessen the provision made for his children if the vow would be more expensive than his estate would bear.

However, it was certain that it was an infringement of his authority over his child, and therefore, if he disallow it, she is discharged, and YAHVEH shall forgive her, that is, she shall not be charged with the guilt of violating her vow; she showed her good-will in making the vow, and, if her intentions therein were sincere, she shall be accounted better than sacrifice.

This shows how great a deference children owe to their parents, and how much they ought to honor them and be obedient to them. It is for the interest of the public that the paternal authority be supported; for, when children are countenanced in their disobedience to their parents (as they were by the tradition of the elders, Mt. 15:5, 6), they soon become in other things children of Belial.

Num 30:6 “But if she at all belongs to a husband, while bound by her vows or by a rash utterance from her lips by which she bound herself, - If this law be not to be extended to children’s marrying without their parents’ consent so far as to put it in parents’ power to annul the marriage and dissolve the obligation (as some have thought it does), yet certainly it proves the sinfulness of it, and obliges the children that have therefore done foolishly to repent and humble themselves before YAHVEH and their parents.

Num 30:7 and her husband hears it, and he has kept silent towards her on the day that he hears, then her vows shall stand, and her agreements by which she bound herself do stand. – So much for women’s lib. A the weaker sex, women should be glad when they have someone to protect them from foolish choices, as we so often do.

Num 30:8 “But if her husband forbids her on the day that he hears it, then he has nullified her vow which she vowed, and the rash utterance of her lips by which she bound herself, and יהוה pardons her. – If Adam had done this to Eve, we would not be in this dilemma we are in today. This is a commandment, and every man, will be tested on this command. I know if you do this men, you will be told that you hate women.

Spiritual authority must be maintained, regardless of how the social environment stipulates. Today men, do not dare act the way true righteous men are supposed to act, because of the spirit of Jezebel.

Num 30:9 “But any vow of a widow or a divorced woman, by which she has bound herself, stands against her. – If a woman is not under the authority of a righteous man, and any vow she makes will stands. Ladies do you still want to make your own decision? This is what women liberation movement teaches. Ladies you love it, it give you POWER, it is the same trick the serpent used on Eve, if you eat this fruit you will be like YAHVEH. Geneses 3: ⁴Then the serpent said to the woman, “You will not surely die. ⁵“For YAHVEH knows that in the day you eat of it your eyes will be opened, and you will be like YAHVEH, knowing good and evil.” ⁶So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to her husband with her, and he ate. – According to today’s standards, Adam was right to listen to his wife instead of obeying the Word of YAHVEH?

Num 30:10 “And if she vowed in her husband’s house, or bound herself by an agreement with an oath, - If a young woman who is still living at home vow to marry a young man, without her father permission, when the father hear it, if it is a rash decision the father can over rule her decision.

Num 30:11 and her husband heard it, and has kept silent towards her and did not forbid her, then all her vows shall stand, and every agreement by which she bound herself stands.- The same apply when she is married. This is a protection for the one under authority. The one who is over them can over rule that decision.

This is similar to a work place, if one of the middle management make a decision in the absence of the boss, when the boss arrive he may over rule are allow his subordinate decision to stand.

Num 30:12 “But if her husband clearly nullified them on the day he heard them, then whatever came from her lips concerning her vows or concerning the agreement binding her, it does not stand – her husband has nullified them, and יהוה pardons her. – I wish I had some protection from some of the things I have said. But yes I do. His name is El Yahushua “Yahushua HaMashiach”, as He is the head of the Assembly so is the man the head of the woman.

Num 30:13 “Every vow and every binding oath to afflict her being, let her husband confirm it, or let her husband nullify it. – When Father YAHVEH call to Adam in the Garden. Genesis 3:⁹ Then the EL YAHVEH called to Adam and said to him, “Where are you?” ¹⁰So he said, “I heard Your voice in the garden, and I was afraid because I was naked; and I hid myself.” Our Heavenly Father is still calling out to men today. Men were are you! But the men have hid themselves behind the women because they are afraid. They have given away their right to be a righteous man of their houses. Their wives can overrule them anytime she wants to, because she is his equal.

Num 30:14 “But if her husband is altogether silent at her from day to day, then he confirms all her vows or all the agreements that bind her – he confirms them, because he kept silent towards her on the day that he heard. – Women if you husband is force to remain silent, what happen to Adam will happen to him. If you truly love him, support him to be the righteous man he is called to be. If he make mistake don’t beat him over the head, love him and respect him, and learn from it. The safety net for the woman is the man, if he hear her saying something she should not say, he must overrule it the moment he hears it.

Num 30:15 “But if he attempt to nullifies it after he has heard, then he shall bear her crookedness.” – If some time have past, the man cannot try and overrule her. It is too late, he and she must stand to her vows. Adam remains silent when he heard Eve telling him to break the only commandment they were given. Every war, every murder, every rape, every sin points back to that original sin. If Adam would have only say to Eve, that is wrong or even no. We would not be in the position we are in today.

Num 30:16 These are the laws which יהוה commanded Mosheh, between a man and his wife, and between a father and his daughter in her youth in her father’s house. This verse seems to teach us that a woman should at all time, be under the righteous authority of her father or her husband. That simply means that she will never be in any want.

Chapter 31

This chapter belongs to "the book of the wars of YAHVEH,’’ in which it is probable it was inserted. It is the history of a holy war, a war with Midian. Here is an example of:

I.             A divine command for the war verse 1, 2.

II.          The undertaking of the war verse 3 - 6.

III.       The glorious success of it verse 7 – 12.

IV.        Their triumphant return from the war.

1. The respect Moses paid to the soldiers verse 13.

2. The rebuke he gave them for sparing the women verse 14 -18.

3. The directions he gave them for the purifying of themselves and their effects verse 19 – 24.

4. The distribution of the spoil they had taken, one half to the soldiers, the other to the congregation, and a tribute to YAHVEH out of each verse 24 – 47.

5. The free-will offering of the officers verse 48.

Num 31:1  And יהוה spoke to Mosheh, saying, - YAHVEH of hosts gives orders to Moses to make war upon the Midianites, and his commission no doubt justified this war, though it will not serve to justify the like without such commission. The Midianites were the posterity of Abraham by Ketuarah, Gen. 25:2. Some of them settled south of Canaan, among whom Jethro lived, and they retained the worship of the true EL; but these were settled east of Canaan, and had fallen into idolatry, and in confederacy with, the Moabites.

Num 31:2 “Take vengeance for the children of Yisra’ĕl on the Miḏyanites. After that you are to be gathered to your people.” - Their land was not designed to be given to Yisrael, nor would Yisrael have interfere with them, if they had not made themselves obnoxious to their resentment by sending their women among the Yisrealites to draw them to whoredom and idolatry.

This was the provocation, this was the quarrel. For this (says יהוה) avenge Yisrael of the Midianites. יהוה would have the Midianites chastised, an inroad made upon that part of their country which lay next to the camp of Yisrael, and which was probably more concerned in that mischief than the Moabites, who therefore were let alone.

 יהוה will have us to reckon those our worst enemies that draw us to sin, and to avoid them; and since every man is tempted when he is drawn aside of his own lusts, and these are the Midianites which ensnare us with their wiles, on them we should avenge ourselves, not only make no league with them, but make war upon them by living a life of mortification. יהוה had taken vengeance on his own people for yielding to the Midianites’ temptations; now the Midianites, that gave the temptation, must be reckoned with, for the deceived and the deceiver are his (Job 12:16), both accountable to his tribunal; and, though judgment begin at the house of יהוה, it shall not end there, 1 Pt. 4:17.

There is a day coming when vengeance will be taken on those that have introduced errors and corruptions into the church, and the devil that deceived men will be cast into the lake of fire. Yisrael’s quarrel with Amalek, that fought against them, was not avenged till long after: but their quarrel with Midian, that debauched them, was speedily avenged, for they were looked upon as much more the dangerous and malicious enemies.

 יהוה would have it done by Moses, in his life-time, that he who had so deeply resented that injury might have the satisfaction of seeing it avenged. "See this execution done upon the enemies of יהוה and Yisrael, and afterwards thou shall be gathered to thy people.’’ This was the only piece of service of this kind that Moses must further do, and then he has accomplished, as a hireling, his day, and shall have his enter into rest: hitherto his usefulness must come, and no further; the wars of Canaan must be carried on by another hand. יהוה sometimes removes useful men when we think they can be ill spared; but this ought to satisfy us, that they are never removed till they have done the work which was appointed them.

Num 31:3 And Mosheh spoke to the people, saying, “Arm some of yourselves for the campaign, and let them go against the Miḏyanites to take vengeance for יהוה on Miḏyan. - Moses gives orders to the people to prepare for this expedition. He would not have the whole body of the camp to prepare for war, but they must arm some of themselves to the war, such as were most experience or qualified, and avenge YAHVEH of Midian. יהוה said, Avenge Yisrael; Moses says, Avenge YAHVEH; for the interests of יהוה and Yisrael are united, and the cause of both is one and the same.

And if יהוה, in what he does, shows himself jealous for the honor of Yisrael, surely Yisrael, in what they do, ought to show themselves jealous for the glory of יהוה. Then only we can justify the avenging of ourselves, when it is the vengeance of YAHVEH that we engage in. Nay, for this reason we are forbidden to avenge ourselves, because יהוה has said, Vengeance is mine, I will repay.

Num 31:4 “Send a thousand from each tribe of all the tribes of Yisra’ĕl for the campaign.”  - A detachment is drawn out accordingly for this service, 1000 out of every tribe, 12,000 in all, a small number in comparison with what they could have sent, and it is probable small in comparison with the number of the enemies they were sent against. But YAHVEH would teach them that it is all one to him to save by many or by few, 1 Sa. 14:6.

Num 31:5 So there were supplied from the tribes of Yisra’ĕl one thousand from each tribe, twelve thousand armed ones for the campaign. – Every tribe in Yisrael had to supply a contingency of men for the defense of Yisrael. So it will be in the Kingdom to come. Each solar system must contribute to the defense of the whole galaxies.

Num 31:6 And Mosheh sent them on the campaign, one thousand from each tribe, them and Pineḥas son of Elʽazar the priest on the campaign, with the set-apart utensils and the trumpets for sounding in his hand. - Pineḥas the son of Elʽazar is sent along with them. It is strange that no mention is made of Joshua in this great action. If he was general of these forces, who do we not find him leading them out? If he tarried at home, why do we not find him meeting them with Moses at their return?

It is probable, each tribe having a captain of its own thousand, there was no general, but they proceeded in the order of their march through the wilderness, Judah first, and the rest in their posts, under the command of their respective captains, spoken of in verse 48.

But, the war being a holy war, Pineḥas was their common head, not to surplant  the place of a general, but, by the oracle of YAHVEH, to determine the resolves of their counsels of war, in which the captains of thousands would all acquiesce, and according to which they would act in conjunction. He therefore took with him the holy instruments or vessels, probably the breastplate of judgment, by which YAHVEH might he consulted in any emergency.

Though he was not yet the high priest, yet he might be delegated for this particular occasion, to bear the Urim and Thummim, as 1 Sa. 23:6. and there was a particular reason for sending Pineḥas to preside in this expedition. He has already signalized himself for his zeal against the Midianites and their cursed arts to ensnare Yisrael when he slew Cozbi, a daughter of a chief house in Midian, for her impudence in the matter of Peor, ch. 25:15. He that had so well used the sword of justice against a particular criminal was best qualified to guide the sword of war against the whole nation. Thou hast been faithful over a few things, I will make thee ruler over many things.

Num 31:7 And they fought against the Miḏyanites, as יהוה commanded Mosheh, and slew all the males. -  The war which this little army of Yisraelites made, under the divine commission, conduct, and command, upon the country of Midian. They warred against the Midianites. It is very probable that they first published their manifesto, showing the reasons of the war, and requiring them to give up the ringleaders of the mischief to justice; for such afterwards was the law (Deu. 20:10), and such the practice, Jdg. 20:12, 13. But the Midianites justifying what they had done, and standing by those that had done it, the Yisraelites attacked them with fire and sword, and all the pious fury with which their zeal for YAHVEH and their people inspired them.

Num 31:8 And they slew the sovereigns of Miḏyan with the rest of those who were pierced: Ewi, and Reqem, and Tsur, and Ḥur, and Reḇa, the five sovereigns of Miḏyan. And they slew Bilʽam son of Beʽor with the sword. - The execution (the military execution) the Army of Yisrael did. They slew all the males , that is, all they met with as far as they went; they put them all to the sword, and gave no quarter. But that they did not slay all the males of the nation is certain, for we find the Midianites a powerful and formidable enemy to Yisrael in the days of Gideon; and they were the Midianites of this country, for they are reckoned with the children of the east, Jdg. 6:3.

 They slew the kings of Midian the same that are called elders of Midian (ch. 22:4), and the dukes of Sihon, Jos. 13:21. Five of these princes are named here, one is Zur, probably the same Zur whose daughter Cosbi was, ch. 25:15. They slew Balaam. Many conjectures there are as to what brought Balaam among the Midianites at this time. It is probable that the Midianites, having intelligence of the march of the army of Yisraelites against them, and hired Balaam to come and assist them with his enchantments. If he could not prevail to act offensively in their favor, by cursing the armies of Yisrael, yet he might act defensively, by blessing the country of Midian.

 Whatever the reason of his being there, YAH’S overruling providence brought him there, and there his just vengeance found him. Had he himself believed what he said of the happy state of Yisrael, he would not have herded the enemies of Yisrael; but justly did he die the death of the wicked even though he pretended to desire that of the righteous. He went down slain to the pit with the uncircumcised, who rebelled against the convictions of his own conscience. The Midianites’ wishes were Balaam’s projects, it was therefore just that he should perish with them, Hos. 4:5.

Num 31:9 And the sons of Yisra’ĕl took all the women of Miḏyan captive, with their little ones, and took as spoil all their livestock, and all their possessions. - Now the folly of Balaam had was manifest to all men, he foretold the fate of others, but could not foresaw his own. They took all the women and children captives. Since the women and children were under the authority of the men, it was not necessary to slay them. This could be retrained under the teaching of a Torah observant head of the family.

Num 31:10 And they burned with fire all the cities where they dwelt, and all their settlements. -  They burnt their cities and ungodly castles. They were no allow to inhabit it themselves, the country of Moad was not part of their inheritance. Some understand it to be the Moabites idol-temples; it was fitting that they should be destroyed.

Num 31:11 And they took all the spoil and all the booty, both of man and beast. – They plundered the country, and carried off all the cattle and valuable goods, and so returned to the camp of Yisrael laden with a very rich booty. Thus (as when they came out of Egypt) they were enriched with the spoils of their enemies, and furnished with stock for the good land into which YAHVEH was bringing them. The Kingdom of the Heavens must always be on the increase, there should never be another decrees as when Lucifer rebelled.

Num 31:12 And they brought the captives, and the booty, and the spoil to Mosheh, and to Elʽazar the priest, and to the congregation of the children of Yisra’ĕl, to the camp in the desert plains of Mo’aḇ by the Yardĕn of Yeriḥo. - They plundered the country, and carried off all the cattle and valuable goods, and so returned to the camp of Yisrael laden with a very rich booty. This was a repetition of the way they came out of Egypt, they were enriched with the spoils of their enemies, and furnished with stock for the good land into which YAHVEH was bringing them.

Num 31:13 And Mosheh, and Elʽazar the priest, and all the leaders of the congregation, went to meet them outside the camp. - We have here the triumphant return of the army of Yisrael from the war with Midian, and here.  They were met with great respect. Moses himself, notwithstanding his age and gravity, walked out of the camp to congratulate them on their victory, and to grace the solemnity of their triumphs. Public successes should be publicly acknowledged, to the glory of YAHVEH, and the encouragement of those that have jeopardized their lives in their country’s defense.

Num 31:14 But Mosheh was wroth with the officers of the army, with the commanders of thousands and commanders of hundreds, who had come from the campaign. - They were severely reproved for saving the women alive. It is very probable that Moses had commanded them to kill the women, at least this was implied in the general order to avenge Yisrael of the Midianites; the execution having reference to that crime, their drawing them in to the worship of Peor, it was easy to conclude that the women, who were the principal criminals, must not be spared.

Num 31:15 And Mosheh said to them, “Have you kept all the women alive? - What! says Moses, have you saved the women alive?  He was moved with a holy indignation at the sight of them. These were those that caused the men of Yisrael to commit this trespass; and therefore; it is just that they should die. The law in case of whoredom was, the adulterer and adulteress should surely be put to death. YAHVEH had put to death the adulterers of Yisrael by the plague, and now it was fit that the adulteresses of Midian, especially since they had been the tempters, should be put to death by the sword.

Num 31:16 “Look, they are the ones who caused the children of Yisra’ĕl, through the word of Bilʽam, to trespass against יהוה in the matter of Peʽor, and there was a plague among the congregation of יהוה. - "It is dangerous to let them live; they will be still tempting the Yisraelites to uncleanness, and so your captives will be your conquerors and a second time your destroyers.’’ Severe orders are therefore given that all the grown women should be slain, and only the female children spared.

Num 31:17 “And now, slay every male among the little ones. And every woman who has known a man by lying with a man you shall slay. – One will read this verse and say it is genocide, what we need to remember that certain religious mindset cannot be reformed, like certain men from certain culture. There male were given over to demons from birth. What Torah is teaching here is that we must destroy the people with the mindset of Balaam. These people are very conniving, and will use anything at there disposal to destroy the Messiyanic believers. They will send their women among the believers to draw then away to adultery.

Num 31:18 “But keep alive for yourselves all the female children who have not known a man by lying with a man. – We are to keep alive those who have not establish a blood covenant with anyone, or who have not given them selves over to the doctrine of Balaam.

Num 31:19 “And you, camp outside the camp seven days. Whoever has slain any being, and whoever has touched any slain, cleanse yourselves and your captives on the third day and on the seventh day. - They were obliged to purify themselves, according to the ceremony of the law, and to abide without the camp seven days, till their purification was accomplished. They had imbrued their hands in blood, by which though they had not contracted any moral guilt, the war being just and lawful, yet they were brought under a ceremonial uncleanness, which rendered them unfit to come near the tabernacle till they were purified. Therefore YAHVEH would preserve in their minds a dread and detestation of murder. David must not build the temple because he had been a man of war, and had shed blood, 1 Chr. 28:3. They could not but have touched dead bodies, by which they were polluted, and that required they should be purified with the water of separation.

Num 31:20 “And cleanse every garment, and every object of leather and all the work of goats’ hair, and every object of wood.” -  They were obliged to purify themselves, according to the ceremony of the law, and to abide without the camp seven days, till their purification was accomplished. For:

They had imbued their hands in blood, by which though they had not contracted any moral guilt, the war being just and lawful, yet they were brought under a ceremonial uncleanness, which rendered them unfit to come near the tabernacle till they were purified. Therefore YAHVEH would preserve in their minds a dread and detestation of murder. David must not build the temple because he had been a man of war, and had shed blood, 1 Chr. 28:3.

They could not but have touched dead bodies, by which they were polluted, and that required they should be purified with the water of separation, v. 19, 20, 24. Even the garments and other utensils that came in contact with a corpse require immersion in a Mikveh.

Verse 21 -24 refers to the methods by which the utensils and garments taken in the Miadanite war could be made usable by their new owners. By extension, the same laws apply to any utensils acquire from the unsaved world. If such vessels have no problem other than ritual contamination, immersion in a Mikveh is sufficient, but utensils used in cooking and eating have absorbed the taste of non-kosher food or may have non-kosher residue still on their surface. The means of purging them of any non-kosher substances or taste is the subject of this passage.

Num 31:21 And Elʽazar the priest said to the men of the campaign who went to the battle, “This is the law of the Torah which יהוה commanded Mosheh: - Therefore YAHVEH would preserve in their minds a dread and detestation of murder. David must not build the temple because he had been a man of war, and had shed blood, 1 Chr. 28:3. 2. They could not but have touched dead bodies, by which they were polluted, and that required they should be purified with the water of separation.

Num 31:22 “Only the gold, and the silver, the bronze, the iron, the tin, and the lead, - They must likewise purify the spoil they had taken, the captives and all the goods. What would bear the fire must pass through the fire, and what would not must be washed with water. These things had been use by Midianites, and, having now come into the possession of Yisraelites, it was fit that they should be sanctified to the service of that holy nation and the honor of their holy EL. To us now every thing is sanctified by the word and prayer, if we are sanctified by the Spirit, who is compared both to fire and water. To the pure all things are pure.

Num 31:23 every object that passes through fire, you put through the fire, and it shall be clean; only, let it be cleansed with the water for sprinkling. And whatever does not pass through fire you pass through water. – The general rule is that heat causes the pores of metals to expand so that it absorbs the taste of the foods that have come in contact with it. To remove what has been absorbed, a metal must be heated in the same  degree.

In the spiritual sense, what we learn from being angry in the natural, we must unlearn it by going through the same process. By taking the metal through the fire seven times, will bring that metal to purity. So it is in the spiritual sense, a particular mindset must be worked into the character or Ego of the human being. After being tested seven times, it is only then can we say that there behavior become part of our spiritual character.

The water here refers to the Blood and the Water that flow from the Side of El Yahushua. It is this water that cleans us from all unrighteousness. Every time we sin, we must wash ourselves hand and feet in this water.

Vessels that are not heated, but are used only with cold foods, do not require purging. It is sufficient to only immerse then in water. Some habits or sin can only be removed by heat, while some sin, those sins not leading to death, can be taken care of by simply repentance or washing.

Num 31:24 “And you shall wash your garments on the seventh day and be clean, and afterwards come into the camp.” – But notice that one of the prerequisite for entering the camp is full repentance. Those of us who require to live in the seventh Heavens, where the Ruling Counsel dwells, must go thought the seven days of Creation in order to reach this exalted state of Son ship. This is the position were Yahushua our Messiyah rules and reign, Revelation 3:21.

Verse 25 – 54 deals with the commands on how the spoils should be divided. The greatest share went to those who actually fought and put their lives in danger.

We have here the distribution of the spoil which was taken in this expedition against Midian. YAHVEH himself directed how it should be distributed, and Moses and Eleazar did according to the directions, and thus unhappy contests among themselves were prevented and the victory was made to turn to the common benefit. It was fit that he who gave them the prey should order the disposal of it. All we have is from EL YAHVEH, and therefore must be subject to HIS will.

Num 31:25 And יהוה spoke to Mosheh, saying, -

Num 31:26 “Count up the plunder that was taken, of man and of beast, you and Elʽazar the priest and the heads of the fathers of the congregation. - We have here the distribution of the spoil which was taken in this expedition against Midian. YAHVEH Himself directed how it should be distributed, and Moses and Eleazar did according to the directions, and thus unhappy contests among themselves were prevented and the victory was made to turn to the common benefit. It was fit that he who gave them the prey should order the disposal of it. All we have is from YAHVEH, and therefore must be subject to his will.

Num 31:27 “And you shall divide the plunder into two parts, between those who took part in the battle, who went out on the campaign, and all the congregation. The justness of the Kingdom is shown here. Even those who did not go to war, had to share in the plunder.

Num 31:28 “And set aside a levy for יהוה on the men of battle who went out on the campaign: one out of every five hundred, of man, and of the cattle, and of the donkeys, and of the sheep. – In this verse we see a illustration, that even EL YAHVEH should share in the plunder. We must remember that this principle will be practice in the world to come. What we are told to do in Torah is part of the constitution of the Kingdom of the Heavens.

Num 31:29 “Take it from their half, and give it to Elʽazar the priest as a contribution to יהוה. – YAHVEH was to have a tribute out of it, as an acknowledgment of his sovereignty over them in general, and that he was their king to whom tribute was due, and particularly of his interest in this war and the gains of it, he having given them their success; and that the priests, the YAHVEH’s receivers, might have something added to the provision made for their maintenance.

Note, Whatever we have, YAHVEH must have HIS dues out of it. And here (as before) the soldiers are favored above the rest of the congregation, for out of the people’s share YAHVEH required one in fifty, but out of the soldier’s share only one in 500, because the people got theirs easily, without any peril or fatigue. The less opportunity we have of honoring YAHVEH with our personal services the more it is expected we should honor him with our substance.

Num 31:30 “And from the children of Yisra’ĕl’s half you shall take one of every fifty, of man, of the cattle, of the donkeys, and of the sheep, of all the livestock, and give them to the Lĕwites guarding the duty of the Dwelling Place of יהוה.” - The tribute out of the soldiers’ half was given to the priests, that out of the people’s half was given to the Levites. For the priests were taken from among the Levites, as these soldiers from among the people, for special and hazardous service, and their pay was proportioned accordingly.

Num 31:31 And Mosheh and Elʽazar the priest did as יהוה commanded Mosheh. – The sign of a good leader, they did as EL YAHVEH had command.

Num 31:32 And the booty remaining from the plunder, which the people of the campaign had taken, was six hundred and seventy-five thousand sheep, -

Num 31:33 and seventy-two thousand cattle, -

Num 31:34 and sixty-one thousand donkeys, -

Num 31:35 and thirty-two thousand human beings in all, of women who had not known a man by lying with a man. –

Num 31:36 And the half, the portion for those who went out on the campaign, was in number three hundred and thirty-seven thousand five hundred sheep, -

Num 31:37 and the levy unto יהוה of the sheep was six hundred and seventy-five. –

Num 31:38 And the cattle were thirty-six thousand, of which the levy unto יהוה was seventy-two. –

Num 31:39 And the donkeys were thirty thousand five hundred, of which the levy unto יהוה was sixty-one. –

Num 31:40 And the human beings were sixteen thousand, of which the levy unto יהוה was thirty-two beings. –

Num 31:41 So Mosheh gave the levy which was the contribution unto יהוה to Elʽazar the priest, as יהוה commanded Mosheh. –

Num 31:42 And from the children of Yisra’ĕl’s half, which Mosheh divided from the men who campaigned: -

Num 31:43 now the half belonging to the congregation was three hundred and thirty-seven thousand five hundred sheep, -

Num 31:44 and thirty-six thousand cattle, -

Num 31:45 and thirty thousand five hundred donkeys, -

Num 31:46 and sixteen thousand human beings. –

Num 31:47 Then Mosheh took from the children of Yisra’ĕl’s half: one out of every fifty, drawn from man and beast, and gave them to the Lĕwites, who guarded the duty of the Dwelling Place of יהוה, as יהוה commanded Mosheh. –

Num 31:48 And the officers who were over thousands of the campaign, the commanders of thousands and commanders of hundreds, came near to Mosheh, - Every leader regardless of whatever position were required to submit to Moses.

Num 31:49 and they said to Mosheh, “Your servants have taken a count of the fighting men under our command, and not a man of us is missing. - The prey is ordered to be divided into two parts, one for the 12,000 men that undertook the war, and the other for the congregation. The prey that was divided seems to have been only the captives and the cattle; as for the plate, and jewels, and other goods, every man kept what he took, as is intimated.

Num 31:50 “So we have brought an offering for יהוה, what every man found of ornaments of gold: armlets and bracelets and signet rings and earrings and necklaces, to make atonement for ourselves before יהוה.” - The half that was distributed which would be of use for the stocking of that good land into which they were going. Now observe, That the one half of the pray was given to the whole congregation, Moses allotting to each tribe its share, and then leaving it to the heads of the tribes to divide their respective shares among themselves, according to their families.

The war was undertaken on the behalf of the whole congregation; they would all have been ready to go to the help of YAHVEH against the mighty, if they had been so ordered, and they did help, it is likely, by their prayers; and therefore יהוה appoints that those that tarried at home should divide the spoil, Ps. 68:12. David, in his time, made it a statute and an ordinance for Yisrael, that, as his part is that goes down to the battle, so shall his part be that tarrieth by the stuff, 1 Sa. 30:24, 25.

Those that are employed in public trusts must not think to benefit themselves only by their toils and hazards, but must aim at the advantage of the community. That yet the 12,000 that went to the battle had as much for their share as the whole congregation (which were fifty times as many) had for theirs; so that the particular persons of the soldiery had a much better share than any of their brethren that tarried at home: and good reason they should. The greater pains we take, and the greater hazards we run, in the service of יהוה and our generation, the greater will our recompense be at last; for YAHVEH is not unrighteous to forget the work and labor of love.

Num 31:51 And Mosheh and Elʽazar the priest received the gold from them, all the fashioned ornaments. - The sharing(tithe) they brought was out of the spoils which every man had gotten, and it was gotten honestly by a divine warrant. Thus every man should lay by according as יהוה has prospered him, 1 Co. 16:2. For where יהוה sows plentifully in the gifts of his bounty he expects to reap accordingly in the fruits of our piety and charity.

The tabernacle first, and the temple afterwards, were beautified and enriched with the spoils taken from the enemies of Yisrael; as by David (2 Sa. 8:11, 12), and his captains, 1 Chr. 26:26, 27. We should never take any thing to ourselves, in war or trade, which we cannot in faith consecrate a part of it to יהוה, who hates dishonesty for burnt offerings.

When יהוה has remarkably preserved and prospered us, he expects that we should make some particular return of gratitude to him. As to this oblation, the captains offered it to make an atonement for their souls. Instead of coming to Moses to demand a recompense for the good service they had done in avenging YAHVEH of Midian, or to set up trophies of their victory for the immortalizing of their own names, they bring an oblation to make atonement for their souls.

Being conscious about themselves, as all men must be even in their best services, that they had been defective in their duty, not only in that instance for which they were employed, but in many others; for there is not a just man upon the earth that doeth good and sinneth not.

 Moses accepted it, and laid it up in the tabernacle as a memorial for the children of Yisrael, that is, a monument of YAH’S goodness to them, that they might be encouraged to trust in him in their further wars. This was a monument of their gratitude to יהוה (sacrifices are said to be memorials), that he, being well pleased with their thankful acknowledgment of favors bestowed, that He might continue and repeat His Favor on them.

Num 31:52 And all the gold of the offering that they presented to יהוה, from the commanders of thousands and commanders of hundreds, was sixteen thousand seven hundred and fifty shekels. - Instead of coming to Moses to demand a recompense for the good service they had done in avenging YAHVEH of Midian, or to set up trophies of their victory for the immortalizing of their own names, they bring an oblation to make atonement for their souls, being conscious to themselves, as the best men must be even in their best services, that they had been defective in their duty, not only in that instance for which they were reproved versa 14, but in many others; for there is not a just man upon the earth that doeth good and sinneth not.

Num 31:53 The men of the campaign had taken spoil, every man for himself. –

Num 31:54 And Mosheh and Elʽazar the priest received the gold from the commanders of thousands and of hundreds, and brought it into the Tent of Meeting as a remembrance for the children of Yisra’ĕl beforeיהוה.  - Moses accepted it, and laid it up in the tabernacle as a memorial for the children of Yisrael, that is, a monument of YAH’s goodness to them, that they might be encouraged to trust in him in their further wars, and a monument of their gratitude to YAHVEH (sacrifices are said to be memorials), that he, being well pleased with this thankful acknowledgment of favors bestowed, might continue and repeat his mercies to them.

                                                              

Chapter 32

In this chapter we have: the foolish request of the tribes of Reuben and Gad for an inheritance on the wrong side of the Jordan, where Yisrael now lay encamped verse 1-5; Moses’ misinterpretation of their request verse 6 - 15; Their explication of it, and stating it aright verse 16–19.  The grant of their petition under the provisos and limitations which they themselves proposed verse 20.

Yisrael’s tents were now pitched in the plains of Moab, where they continued many months, looking back upon the conquests they had already made of the land of Sihon and Og, and looking forward to Canaan, which they hoped in a little while to make themselves masters of.

While they made this stand, and were at a pause, this great affair of the disposal of the conquests they had already made was here concerted and settled, not by any particular order or appointment of YAHVEH, but at the special instance and request of two of the tribes. Moses, after a long debate that arose upon it, consented. For even then, when so much was done by the extraordinary appearances of divine Providence, many things were left to the direction of human prudence. יהוה in governing both the world and the Yisrael, makes use of the reason of men, and serves his own purposes by it.

Num 32:1  And the children of Re’uḇĕn and the children of Gaḏ had much livestock, a large number. And they saw the land of Yaʽzĕr and the land of Gilʽaḏ and saw that the place was a place for livestock. – In our journey to our ultimate destination, what is that important to keep us from going all the way. This is the point of this story. In our spiritual journey, will our riches stop us from achieving the ultimate prize which the Land of Yisrael represent spiritually.

The Reubenites and the Gadites are the mentality of those believers who are willing to settle for second best. Because they saw in the natural that their present spiritual position was all that they required. They saw that they would be bless tremendously from their present position. I Corth 2:⁹ But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which YAHVEH hath prepared for them that love him. ¹⁰But YAHVEH hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of YAHVEH. ¹¹For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of YAHVEH knoweth no man, but the Spirit of YAHVEH. ¹²Now we have received, not the spirit of the world, but the spirit which is of YAHVEH; that we might know the things that are freely given to us of YAHVEH. When we look with our natural eyes we will only see in the natural, but when the Holy Spirit reveals to us, we will not settle for the opposite side of the river, we will go all the way to Canaan.

Num 32:2 So the children of Gaḏ and the children of Re’uḇĕn came and spoke to Mosheh, and to Elʽazar the priest, and to the leaders of the congregation, saying, - Two things common in the world induced these tribes to make this choice and this motion upon it, the lust of the eye and the pride of life, 1 Jn. 2:16. The lust of the eye. This land which they coveted was not only beautiful for situation, and pleasant to the eye, but it was good for food, food for cattle; and they had a great number of cattle. Gad was mention first in this verse, it seems that it was them who initiate this request. How do we tell a spiritual Gadites, it is those who claim that we cannot reach perfection in this lifetime. So they settle for second best, mediocrity. When the northern kingdom finally fell, it was these two tribe who was the first to go. 

Num 32:3 “Ataroth, and Diḇon, and Yaʽzĕr, and Nimrah, and Ḥeshbon, and Elʽalĕh, and Seḇam, and Neḇo, and Beʽon, -

Num 32:4 the land which יהוה had smitten before the congregation of Yisra’ĕl, is a land for livestock, and your servants have livestock.” - Two things common in the world induced these tribes to make this choice and this motion upon it, the lust of the eye and the pride of life, 1 Jn. 2:16. The lust of the eye. This land which they coveted was not only beautiful for situation, and pleasant to the eye, but it was good for food, food for cattle; and they had a great multitude of cattle, above the rest of the tribes, it is supposed because they brought more out of Egypt, than the rest did; but that was forty years before, and stocks of cattle increase and decrease in less time than that; therefore I rather think they had been better husbands of their cattle in the wilderness, had tended them better, had taken more care of the breed, and not been so profuse as their neighbors in eating the lambs out of the flock and the calves out of the midst of the stall.

Now they, having these large stocks, coveted land proportion able. Many scriptures speak of Bashan and Gilead as places famous for cattle; they had been so already, and therefore these tribes hoped they would be so to them, and whatever comes of it here they desire to take their lot.

There was much amiss in the principle they went upon, and that they consulted their own private convenience more than the public good, that they had not such regard to the honor and interest of Yisrael, and the promise made to Abraham of the land of Canaan (strictly so called), as they ought to have had.

And still it is too true that many seek their own things more than the things of Yahushua HaMashiach (Phil. 2:21), and that many are influenced by their secular interest and advantage to take up their inheritance short of the heavenly Canaan. Their spirits agree too well with this world, and with the things that are seen, that are temporal; and they say, "It is good to be here,’’ and so lose what is hereafter for want of seeking it.

Lot chose by the sight of the eye, and think himself smarted for his choice. If we would choose our portion right, if we must look above the things that are seen.

Perhaps there was something of the pride of life in it. Reuben was the first-born of Yisrael, but he had lost his birthright. Several of the tribes, and Judah especially, had risen above him, so that he could not expect the best lot in Canaan; and therefore, to save the shadow of a birthright, when he had forfeited the substance, he here catches at the first lot, though it was out of Canaan, and far off from the tabernacle.

Therefore Esau sold his birthright, and yet got to be served first with an inheritance in Mount Seir. The tribe of Gad descended from the first-born of Zilpah, and were like pretenders with the Reubenites; and Manasseh too was a first-born, but knew he must be eclipsed by Ephraim his younger brother, and therefore he also coveted to get precedence.

Num 32:5 And they said, “If we have found favor in your eyes, let this land be given to your servants as a possession, and do not let us pass over the Yardĕn.” - Moses who understand the spiritual implication of their decision, responded very forcefully and critically. He understand that the two tribe was asking permission to settle for less that the full promise, after a long and hard journey plague with wars over the enemies of our soul. Moses accused them of forsaking their fellow tribes in a crucial time.

Num 32:6 And Mosheh said to the children of Gaḏ and to the children of Re’uḇĕn, “Are your brothers to go into the battle while you yourselves sit here? – Must your brothers continue the struggle to perfection, while you stay here.

Num 32:7 “Now why do you discourage the heart of the children of Yisra’ĕl from passing over into the land which יהוה has given them? – we as believers must be careful not to discourage our brother, by saying that it is impossible to reach full maturity in this lifetime, therefore they do not try. Perfection is attainable in this lifetime, as we experience our sixth days of Creation or our journey from Egypt to Canaan.

Num 32:8 “Thus your fathers did when I sent them away from Qaḏĕsh Barnĕa to see the land. – It was the same lying spirit that infest the people at Qadesh Barnea, that is attempting to infest the people again, only in a different manner.

Sometime יהוה remove people from our lives who will keep us back as we journey to our spiritual Canaan, good spiritual leaders will always remind us to continue on the journey, to not stop to rest, less complacency set in, as what happen to Reuben and Gad as they stopped on the other side of the Jordan.

Num 32:9 “For when they went up to the wadi Eshkol and saw the land, it discouraged the heart of the children of Yisra’ĕl, so that they did not want to go into the land which יהוה had given them. – The tribe of Reuben and Gad taught that it was their own decision that made them made that choice, yet in so many  cases, it is the evil one working in the minds of men, very subtly to change their minds or to discourage other from advancing. That is why desertion in battle is punishable with death.

Num 32:10 “Then the displeasure of יהוה burned on that day, and He swore an oath, saying, - So near and yet so far. What a true statement. Just across the river, was the promise land. Yet after years of traveling, the ultimate destination was just around the corner, and some people refused to continue.

Num 32:11 ‘Not one of the men who came up from Mitsrayim, from twenty years old and above, is to see the land of which I swore to Aḇraham, Yitsḥaq, and Yaʽaqoḇ, because they did not follow Me completely, - He reminds them of the fatal consequences of the unbelief and faint-heartedness of their fathers, when they were just ready to enter Canaan, as they themselves now were. He recites the story very particularly. Therefore your fathers, whose punishment should be a warning to you, to take heed of sinning after the similitude of their transgression.

Mosses gives them fair warning of the mischief that they would be likely to follow upon this separation, which they were about to make from the camp of Yisrael. They would be in danger of bringing wrath upon the whole congregation, and hurrying them back again into the wilderness. You have risen up in your fathers’ stead to despise the pleasant land and reject it as they did, when we hoped you had risen up in their stead to possess it.

Num 32:12 except Kalĕḇ son of Yephunneh, the Qenizzite, and Yehoshua son of Nun, for they have followed יהוה completely.’ – The whole process of life is to follow EL YAHVEH completely. Is this not what Messiyah did, and the reason why we are called Messiyanic is because we want to restore those things what Christianity have stolen from Torah. Let us learn to follow EL YAHVEH completely. It is not too late.

Num 32:13 “So the displeasure of יהוה burned against Yisra’ĕl, and He made them wander in the wilderness forty years, until all the generation that had done evil in the eyes of יהוה was destroyed. - the whole purpose of the journey from Egypt is that we many posses the promise land. The first attempt was not successful because of the report of the 10 spies, not the actions of two tribes, was proposing to do likewise. This action triggers the angry Face of יהוה.

Num 32:14 “And see, you have risen in your father’s place, an increase of men, sinners, to add still more the burning displeasure of יהוה against Yisra’ĕl. – this incident was compare to the action of the 10 spies. The personnel might be different, the situation might even be different, yet the spirit or the purpose behind both circumstance is the same. The spirit of decrement will help a mature believer like Mosses to discern the motive behind the action.

One thing that believers must understand, the evil one will come as an angel of light to deceive the unsuspected believer.

Num 32:15 “For if you turn away from following Him, He shall once again leave them in the wilderness, and you shall destroy all these people.” – The spiritual implication being exposed here is this. If the two tribes or even the other ten tribe should become discourage, because of the loss of Reuben and Gad, He would once again require them to spend another frothy years in the wilderness, were frothy represent a time of testing.

Num 32:16 Then they came near to him and said, “Let us build sheep-enclosures here for our livestock, and cities for our little ones, - We would like to set up our camp on the east side of the Jordan.

Num 32:17 but let us ourselves be armed, hastening before the children of Yisra’ĕl until we have brought them to their place. And our little ones shall dwell in the walled cities because of the inhabitants of the land. – We will settle for the east side, but we will help the rest accomplish their spiritual goal. This also represents, a type of leadership who will not achieve full maturity, but will help other to achieve it. Notice in this verse Reuben and Gad hastening to go before the children of Yisrael, this represents leadership.

Num 32:18 “We shall not return to our homes until every one of the children of Yisra’ĕl has received his inheritance. – We will not stop until those who we are teaching Torah achieving their Ultimate Destination, even though, we will not strive for it.

The tribe of Gab and Reuben in a further attempt to prove their good faith, Gad and Reuben promised that not only would they fight with their brethren, but they would not even leave the others until the battles was over.

The battle that lasted for over seven years, was the time it took for the leadership to allocate the land. What some might even think, is that Gad and Reuben had their land before the rest of the tribes.

Num 32:19 “For we shall not inherit with them on the other side of the Yardĕn and beyond, because our inheritance has fallen to us on this eastern side of the Yardĕn.” – We know what the goal is! We know how to get there! We will however take ours on this side, but we will help other achieve theirs.

Num 32:20 And Mosheh said to them, “If you make this promise: if you arm yourselves before יהוה for battle, - Moses accepted their proposal, but made a few subtle changes in their plan of how they would fight and how to settle their families and belongings.

Num 32:21 and all your armed ones pass over the Yardĕn before יהוה until He has driven out His enemies from before Him, - Although Gad and Reuben were ready to remain in the Land until it was allocated to individual, Moses decline their offer and said that they need only remain until the wars were over.

Num 32:22 and the land has been subdeud before יהוה, then afterward you shall return, and be guiltless before יהוה and before Yisra’ĕl. And this land shall be your possession before יהוה. – This conveys a moral lesson. It is not enough for one to know that one’s actions are proper in יהוה eyes. One must also act in such a way as not to engender suspicion on the part of human beings.

Upon this condition he grants them this land for their possession, and tells them they shall be guiltless before YAHVEH and before Yisrael. They should have the land, and neither sin nor blame should cleave to it, neither sin before יהוה nor blame before Yisrael; and, whatever possessions we have, it is desirable thus to come guiltless to them.

Num 32:23 “But if you do not do so, then see, you shall sin against יהוה, and know: your sin is going to find you out. – We have just finish the Torah description on vows, now Moses is warning them that if they do not accomplish their vow, there sins would find them out.

Num 32:24 “Build cities for your little ones and enclosures for your sheep, and do what you have promised.” - The people of Gad and Reuben understood the subtle messages in Moses’ respond and they reworded their assurance accordingly. Now they put their families ahead of their livestock. See verse 16 and 26. Also they committed themselves only to fight, as Moses had stipulated.

Num 32:25 And the children of Gaḏ and the children of Re’uḇĕn spoke to Mosheh, saying, “Your servants are going to do as my master commands. - They unanimously agree to the provisos and conditions of the grant, and do, as it were, give bond for performance, by a solemn promise: Thy servants will do as YAHVEH commanded.

Their brethren had all contributed their assistance to the conquest of this country, which they desired for a possession, and therefore they owned themselves obliged in justice to help them in the conquest of that which was to be their possession.

Having received kindness, we ought to return it, though it was not so conditioned when we received it. We may suppose that this promise was understood, on both sides, so as not to oblige all that were numbered of these tribes to go over armed, but those only that were fittest for the expedition, who would be most serviceable, while it was necessary that some should be left to till the ground and guard the country; and accordingly we find that about 40,000 of the two tribes and a half went over armed (Jos. 4:13), whereas their whole number was about 100,000.

Num 32:26 “Our little ones, our wives, our flocks, and all our livestock are going to be there in the cities of Gilʽaḏ, - They may choose to leave their assembly and children in the land just short of their ultimate destination. This is always an individual choose, however we are not allow to stop or prevent others from crossing over they spiritual Jordan.

Num 32:27 but your servants are passing over, every armed one of the army, before יהוה, to battle, as my master says.” – We will still teach, preach and fight for the Kingdom, but we will chose to be on the east side of the Jordan.

Num 32:28 And Mosheh gave command concerning them to Elʽazar the priest, to Yehoshua son of Nun, and to the heads of the fathers of the tribes of the children of Yisra’ĕl. – Up to this point the dialogue was between Moses and the Leaders of Gad and Reuben had been private, but once an agreement was establish, Elʽazar, Joshua and the head of the various tribe was informed. It is never a good idea for any leader to keep an agreement to of this magnitude to themselves. In the future if there were to be any confusion there must be two or three witnesses.

Num 32:29 And Mosheh said to them, “If the children of Gaḏ and the children of Re’uḇĕn pass over the Yardĕn with you, every man armed for battle before יהוה, and the land has been subdeud before you, then you shall give them the land of Gilʽaḏ as a possession. – Moses relay the terms of the agreement to the other leaders. I am not sure if each individual leader kept an individual record, however, the life of Moses seems to indicate such and activity was very prolific.

Num 32:30 “But if they do not pass over armed with you, they shall not have possessions among you in the land of Kenaʽan.” – This is a very true statement. If we do not cross over our spiritual Jordan, ready to do battle, we will not have an inheritance in the Promise Land. Those of us who preach this lovi dovi style of Christianity need to remember that we have to drive out those who have been evicted years ago and take our rightful position.

Num 32:31 Then the children of Gaḏ and the children of Re’uḇĕn answered, saying, “As יהוה has said to your servants, so we do. - Hereupon they repeat their promise to adhere to their brethren. Moses settles them in the land they desired.

Num 32:32 “We ourselves are passing over armed before יהוה into the land of Kenaʽan, but the possession of our inheritance remains with us beyond the Yardĕn.” – There are many of us who help others to make it into the Holy of Holies, yet they themselves remain in the Holy Place. It is good to be in the Heavens, however the Throne room, Rev 3:21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. This is the highest VIP room one can achieve in the Heavens.

Num 32:33 So Mosheh gave to the children of Gaḏ, to the children of Re’uḇĕn, and to half the tribe of Menashsheh, son of Yosĕph, the reign of Siḥon sovereign of the Amorites and the reign of Oḡ sovereign of Bashan, the land with its cities within the borders, the cities of the land round about. - He gave it to them for a possession. Here is the first mention of the half tribe of Manasseh coming in with them for a share; probably they had not joined with them in the petition, but, the land when it came to be apportioned proving to be too much for them, this half tribe had a lot among them, perhaps at their request, or by divine direction, or because they had signalized themselves in the conquest of this country.

It is also a possibility that half the tribe of Manasseh were disheartened by the fact that Gad and Reuben took their share on the other side. Just maybe they too were tired of fighting and want to just remain were they are.

We also know that after the Children of Yisrael enter the land, the fighting just got more intense.

Num 32:34 And the children of Gaḏ built Diḇon and Ataroth and Aroʽĕr, - the next several verses gives the names of the cities, rather than the boundaries of the three portions that was carved out of the east bank. Only cities were allocated at that time. This suggested that, because of the vastness of the land, it was apportioned not on the basis of size, but on the number of cities.

What this is implying, is that we are told that when Lucifer took a third of the angels or stars. This speaks of a very vast part of the universe that we have for an inheritance. It is those Canaanites that dwell in those areas of space that we have to evict, before we can get our rightful inheritance. 

Num 32:35 and Atroth, Shophan and Yaʽzĕr and Yoḡbehah, -

Num 32:36 and Bĕyth Nimrah and Bĕyth Haran, walled cities, and enclosures for sheep. -

Num 32:37 And the children of Re’uḇĕn built Ḥeshbon and Elʽalĕh and Qiryathayim, -

Num 32:38 Neḇo and Baʽal Meʽon – the names being changed – and Shiḇmah. And they gave other names to the cities which they built. – The Amorites had named these two cities after their idol “Baal Meon”, but when the Reubenites rebuild those cities they change the names. The part of the universe that are under the control of Lucifer, that one-third of the stars that decided to follow him, will be taken away from them when we as believers decided to become full mature believers and take our rightful place among the Heavenly Bodies.

Num 32:39 And the sons of Maḵir son of Menashsheh went to Gilʽaḏ and took it, and dispossessed the Amorites who were in it. – Even though they did not take their inheritance on the right side, this half tribe had to disposed of the Amorites who were presently dwelling in the land.

Num 32:40 So Mosheh gave Gilʽaḏ to Maḵir, son of Menashsheh, and he dwelt in it. – The inheritance we receive is the effort we are willing to pay. That which we receive is based on the effort we make while here on planet earth.

Num 32:41 And Ya’ir son of Menashsheh went and took its small towns, and called them Ḥawoth Ya’ir. – Notice in this verse it says small town and in the next verse it says villages. Yet, in Canaan, one of the first cities was Ai and Jericho. Implying that in the Promise Land the reward will be greater.

Num 32:42 And Noḇaḥ went and took Qenath and its villages, and he called it Noḇaḥ, after his own name. - It is observable that, as these tribes were now first placed before the other tribes, so, long afterwards, they were displaced before the other tribes. We find that they were carried captive into Assyria some years before the other tribes, 2 Ki. 15:29. Such a proportion does Providence sometimes observe in balancing prosperity and adversity; he sets the one over-against the other.

Haftarah

Jeremiah 1:1 – 2:3

In this chapter we have, 

I. The general inscription or title of this book, with the time of the continuance of Jeremiah’s public ministry verse 1-3. 

II. The call of Jeremiah to the prophetic office, his modest objection against it answered, and an ample commission given him for the execution of it verse 4-10.

III. The visions of an almond-rod and a seething-pot, signifying the approaching ruin of Judah and Yerushalayim by the Chaldeans verse 11-16.

V.           Encouragement given to the prophet to go on undauntedly in his work, in an assurance of YAH’s presence with him verse 17-19. Thus is he set to work by one that will be sure to bear him out.

Jer 1:1  The words of Yirmeyahu the son of Ḥilqiyahu, of the priests who were in Anathoth in the land of Binyamin, - We have here as much as it was thought fit we should know of the genealogy of this prophet and the chronology of this prophecy.

We are told what family the prophet was of. He was the son of Hilkyah, not that Hilkiah, it is supposed, who was high priest in Josiah’s time (for then he would have been called so, and not, as here, one of the priests that were in Anathoth), but another of the same name. Jeremyah signifies one raised up by EL YAHVEH. It is said of Messiyah that He is a prophet whom YAHVEH our EL raised up unto us, Deu. 18:15, 18. He was of the priesthood family, and, as a priest, was authorized and appointed to teach the people; but to that authority and appointment YAHVEH added the extraordinary commission of a prophet. Ezekiel also was a priest. Therefore YAHVEH would support the honor of the priesthood at a time when, by their sins and YAH’s judgments upon them, it was sadly eclipsed. He was of the priests in Anathoth, a city of priests, which lay about three miles from Yerushalayim. Abiathar had his country house there, 1 Ki. 2:26.

Jer 1:2 to whom the Word of יהוה came in the days of Yoshiyahu son of Amon, sovereign of Yehuḏah, in the thirteenth year of his reign. - We have the general date of his prophecies, the knowledge of which is requisite to the understanding of them.

He began to prophesy in the thirteenth year of Josiyah’s reign. Josiyah, in the twelfth year of his reign, began a work of reformation, applied himself with all sincerity to purge Judah and Yerushalayim from the high places, and the groves, and the images, 2 Chr. 34:3. And very seasonably then was this young prophet raised up to assist and encourage the young king in that good work.

Then the Word of YAHVEH came to him, not only a charge and commission to him to prophesy, but a revelation of the things themselves which he was to deliver. As it is an encouragement to ministers to be countenanced and protected by such pious magistrates as Josiah was, so it is a great help to magistrates, in any good work of reformation, to be advised and animated, and to have a great deal of their work done for them, by such faithful zealous ministers as Jeremiah was.

Now, one would have expected when these two joined forces, such a prince, and such a prophet (as in a like case, Ezra 5:1, 2), and both young, such a complete reformation would be brought about and settled as would prevent the ruin of the church and state; but it proved quite otherwise.

In the eighteenth year of Josiah we find there were a great many of the relics of idolatry that were not purged out; for what can the best princes and prophets do to prevent the ruin of a people that hate to be reformed? And therefore, though it was a time of reformation, Jeremiah continued to foretell the destroying judgments that were coming upon them; for there is no symptom more threatening to any people than fruitless attempts of reformation. Josiah and Jeremiah would have healed them, but they would not be healed.

Yoshiyahu was the mature believer in those day, who was found loyal enough to receave the Word of YAHVEH. Yoshiyahu had become the Ark if the Covenant, and we know that EL YAHVEH speaks to us from atop the mercy seat. The Mercy Seat is the Covering for the Ark of the Covenant.

Jer 1:3 And it came in the days of Yehoyaqim, son of Yoshiyahu, sovereign of Yehuḏah, until the end of the eleventh year of Tsiḏqiyahu, son of Yoshiyahu, sovereign of Yehuḏah, until the exile of Yerushalayim in the fifth month. - He continued to prophesy through the reigns of Jehoiakim and Zedekiah, each of whom reigned eleven years. He prophesied to the carrying away of Yerushalayim captive , that great event which he had so often prophesied of. He continued to prophesy after that, ch. 40:1.

But the computation here is made to end with that because it was the accomplishment of many of his predictions; and from the thirteenth of Josiah to the captivity was just forty years.

That Moses was so long with the people, a teacher in the wilderness, till they entered into their own land, Jeremiah was so long in their own land a teacher, before they went into the wilderness of the heathen: and he thinks that therefore a special mark is set upon the last forty years of the iniquity of Judah, which Ezekiel bore forty days, a day for a year, because during all that time they had Jeremiah prophesying among them, which was a great aggravation of their impenitency.

YAHVEH, in this prophet, suffered their manners, their ill manners, forty years, and at length swore in his wrath that they should not continue in his rest. It was in the fifth month the month of Av.

Jer 1:4 Now the word of יהוה came to me, saying, - Jeremiyah’s early designation to the work and office of a prophet, which YAHVEH gives him notice of as a reason for his early application to that business: The word of YAHVEH came to him, with a satisfying assurance to himself that it was the Word of EL YAHVEH and not a delusion; and YAHVEH told him.

That he had ordained him a prophet to the nations, or against the nations, the nation of the Jews in the first place, who are now reckoned among the nations because they had learned their works and mingled with them in their idolatries, for otherwise they would not have been numbered with them, Num. 23:9.

Yet he was given to be a prophet, not to the Jews only, but to the neighboring nations, to whom he was to send yokes (ch. 27:2, 3) and whom he must make to drink of the cup of YAHVEH’s anger, ch. 25:17. He is still in his writings a prophet to the nations (to our nation among the rest), to tell them what the national judgments are which may be expected for national sins. It would be well for the nations would they take Jeremiah for their prophet and attend to the warnings he gives them.

Jer 1:5 “Before I formed you in the belly I knew you, and before you came out of the womb I did set you apart – I appointed you a prophet to nations.” – That before he was born, even in his eternal counsel, he had designed him to be so.

Let him know that he who gave him his commission is the same that gave him his being, that formed him in the belly and brought him forth out of the womb, that therefore he was his rightful owner and might employ him and make use of him as he pleased, and that this commission was given him in pursuance of the purpose God had purposed in himself concerning him, before he was born.

 "I knew thee, and I sanctified thee,’’ that is, "I determined that thou should be a prophet and set thee apart for the office.’’ Paul says of himself that EL YAHVEH had separated him from his mother’s womb to be a Messiyanic and an apostle, Gal. 1:15.

The great Creator knows what use to make of every man before he makes him. He has made all for himself, and of the same lumps of clay designs a vessel of honor or dishonor, as he pleases, Rom. 9:21.

 What EL YAHVEH has designed for men for HE will call them to; for HIS purposes cannot be frustrated. Known unto EL YAHVEH are all HIS own works beforehand, and his knowledge is infallible and his purpose unchangeable.

There is a particular purpose and providence of EL YAHVEH conversant about HIS prophets and ministers; they are by special counsel designed for their work, and what they are designed for they are fitted for: I that knew thee, sanctified thee. YAHVEH destines them to it, and forms them for it, when he first forms the spirit of man within him. Original endowment, not education, makes a prophet.

Jer 1:6 And said I, “Ah, Master יהוה! See, I do not know how to speak, for I am a youth.” – His modestly declining this honorable employment. Though EL YAHVEH had predesignated him to it, yet it was news to him, and a mighty surprise, to hear that he should be a prophet to the nations. We know not what EL YAHVEH intends us for, but he knows.

One would have thought he would catch at it as a piece of preferment, for so it was; but he objects against it, as a work for which he is unqualified: "Ah, EL YAHVEH! behold, I cannot speak to great men and multitudes, as prophets must; I cannot speak finely nor fluently, cannot word things well, as a message from EL YAHVEH should be worded; I cannot speak with any authority, nor can expect to be heeded, for I am a child and my youth will be despised.’’

It becomes us, when we have any service to do for EL YAHVEH, to be afraid lest we mismanage it, and lest it suffer through our weakness and unfitness for it; it becomes us likewise to have low thoughts of ourselves and to be diffident of our own sufficiency. Those that are young should consider that they are so, should be afraid, as Elihu was, and not venture beyond their length.

Jer 1:7 And יהוה said to me, “Do not say, ‘I am a youth,’ but go to all to whom I send you, and speak whatever I command you. – The assurance YAHVEH graciously gave him that he would stand by him and carry him on in his work.  Let him not object that he is a child; he shall be a prophet for all that: "Say no any more, I am a child. It is true thou art;

"Thou hast YAH’s precept, and let not thy being young hinder thee from obeying it. Go to all to whom I shall send thee and speak whatsoever I command thee.’’  Though a sense of our own weakness and insufficiency should make us go humbly about our work, yet it should not make us draw back from it when YAHVEH calls us to it. YAHVEH was angry with Moses even for his modest excuses, Ex. 4:14.

You have YAH’s presence, and let not the fact that you are young discourage you from depending upon it. Even though you are a child, you shall be enabled to go to all to whom I shall send thee, though they are ever so great and ever so many. And whatsoever I command thee thou shall have judgment, memory, and language, wherewith to speak it as it should be spoken.’’ Samuel delivered a message from YAHVEH to Eli, when he was a little child.  EL YAHVEH can, when HE pleases, make children prophets, and ordain strength out of the mouth of babes and suckling

Jer 1:8 “Do not fear their faces, for I am with you to deliver you,” declares יהוה. – Let us not object to who we shall meet as enemies or those in opposition to us, since EL YAHVEH will be our protector: "Be not afraid of their races; though they look big, and so think to intimidate us by their position or size, we are not to change our countenance, we must not be afraid to speak to them; we are not to speak what is unpleasing as a defense.

We as Messiyanic speaker in the name of the King of kings, and by HIS authority from HIM, we have the ability to face them down. Though they look angry, be not afraid of their displeasure nor disturbed with apprehensions of the consequences of it.

Those that have messages to deliver from EL YAHVEH must not be afraid of the face of any man, Eze. 3:9. "And thou hast cause both to be bold and easy; for I am with thee, not only to assist us in our work, but to deliver us out of the hands of the persecutors; and, if EL YAHVEH be for US, who can be against us?’’ If YAHVEH do not deliver HIS ministers from trouble, it is to the same effect if he support them under their trouble.

That earthly princes are not wont to go along with their ambassadors; but YAHVEH goes along with those whom he sends, and is, by his powerful protection, at all times and in all places present with them; and with this they ought to animate themselves, Acts 18:10.

Jer 1:9 Then יהוה put forth His hand and touched my mouth, and יהוה said to me, “See, I have put My words in your mouth. – Let him not object that he cannot speak boldly and with Authority, becomes YAHVEH will enable us to speak.

To speak intelligently, and as one that had acquaintance with. He having now a vision of the divine glory, EL YAHVEH put forth HIS hand, and by a sensible sign conferred upon him so much of the gift of the tongue as was necessary for him.

He touched his mouth, and with that touch opened his lips, that his mouth should show forth YAH’s praise, with that touch sweetly conveyed his words into his mouth, to be ready to him upon all occasions, so that he could never want words who was thus furnished by him that made man’s mouth.

YAHVEH not only put knowledge into his head, but words into his mouth; for there are words which the Holy Spirit teaches, 1 Co. 2:13. It is fit YAH’s message should be delivered in his own words, that it may be delivered accurately. Eze. 3:4, Speak with my words. And those that faithfully do so shall not want instructions as the case requires; YAHVEH will give them a mouth and wisdom, Knowledge and Understanding in that same hour, Mt. 10:19.

Jer 1:10 “See, I have this day set you over the nations and over the reigns, to root out and to pull down, to destroy and to overthrow, to build and to plant.” – To speak powerfully, and as one that had authority from EL YAHVEH. It is a strange commission that is here given him: See, I have this day set thee over the nations and over the kingdoms. This sounds very great, and yet Jeremiah is a poor despicable priest still.

He is not set over the kingdoms as a prince to rule them by the sword, but as a prophet by the power of the Word of YAHVEH. Those that would hence prove the pope’s supremacy over kings, and his authority to depose them and dispose of their kingdoms at his pleasure, must prove that he has the same extraordinary spirit of prophecy that Jeremiah had, else how can we have the power that Jeremiah had by virtue of that spirit?

Yet the power that Jeremiah had (who, notwithstanding his power, lived in meanness and contempt, and under oppression) would not content these proud men. Jeremiah was set over the nations, the Jewish nation in the first place, and other nations, some great ones besides, against whom he prophesied; he was set over them, not to demand tribute from them nor to enrich himself with their spoils, but to root out, and pull down, and destroy, and yet withal to build and plant.

He must attempt to reform the nations, to root out, and pull down, and destroy idolatry and other wickedness’s among them, to extirpate those vicious habits and customs which had long taken root, to throw down the kingdom of sin, that religion and virtue might be planted and built among them. And, to the introducing and establishing of that which is good, it is necessary that that which is evil be removed.

He must tell them that it would be well or ill with them according as they were, or were not, reformed. He must set before them life and death, good and evil, according to YAH’s declaration of the method he takes with kingdoms and nations, ch. 18:9–10.

He must assure those who persisted in their wickedness that they should be rooted out and destroyed, and those who repented that they should be built and planted.

He was authorized to read the doom of nations, and YAHVEH would ratify it and fulfill it (Isa. 44:26), would do it according to his word, and therefore is said to do it by his word. It is thus expressed partly to show how sure the word of prophecy is—it will as certainly be accomplished as if it were done already, and partly to put an honor upon the prophetic office and make it look truly great, that others may not despise the prophets nor they disparage themselves. And yet more honorable does the gospel ministry look, in that declarative power Yahushua HaMashiach gave His apostles to remit and retain sin (Jn. 20:23), to bind and loose, Mt. 18:18.

Jer 1:11 And the word of יהוה came to me, saying, “What do you see, Yirmeyahu?” And I said, “I see a branch of an almond tree.” – EL YAHVEH gives Yirmeyahu, in vision, a view of the principal errand he was to go upon, which was to foretell the destruction of Judah and Yerushalayim by the Chaldeans, for their sins, especially their idolatry. This was at first represented to him in a way proper to make an impression upon him, that he might have it upon his heart in all his dealings with this people.

He intimates to him that the people were ripening for ruin and that ruin was hastening apace towards them. YAHVEH, having answered his objection, that he was a child, goes on to initiate him in the prophetical learning and language; and, having promised to enable him to speak intelligibly to the people, HE teaches him to understand what EL YAHVEH says to him; for prophets must have spiritual eyes in their heads as well as tongues, must be seers as well as speakers.

He therefore asks him, "Jeremiyah, what seest thou? Look about thee, and observe now.’’ And he was soon aware of what was presented to him: "I see a rod, denoting affliction and chastisement, a correcting rod hanging over us; and it is a rod of an almond-tree, which is one of the forwardest trees in the spring, is in the bud and blossom quickly, when other trees are scarcely broken out;’’ it flourishes, in the month of January, and by March has develop fruits; hence it is called in the Hebrew, Shakedh, the hasty tree.

Jer 1:12 And יהוה said to me, “You have seen well, for I am watching over My word to do it.” – Whether this rod that Jeremiah saw had already budded, as some think, or whether it was stripped and dry, as others think, and yet Jeremiyah knew it to be of an almond-tree, as Aaron’s rod was, is uncertain; but YAHVEH explained it in the next words.

Thou hast well seen. YAHVEH commended him that he was so observant, and so quick of apprehension, as to be aware, though it was the first vision he ever saw, that it was a rod of an almond-tree, that his mind was so composed as to be able to distinguish.

Prophets have need of good spiritual eyes; and those that see well shall be commended, and not those only that speak well. "Thou hast seen a hasty tree, which signifies that I will hasten my word to perform it.’’ Jeremiyah shall prophesy that which he himself shall live to see accomplished.

We have the explication of this, Eze. 7:10, 11, "The rod hath blossomed, pride hath budded, violence has risen up into a rod of wickedness. The measure of Yerushalayim’s iniquity fills very fast; and, as if their destruction slumbered too long, they waken it, they hasten it, and I will hasten to perform what I have spoken against them.’’

Jer 1:13 And the word of יהוה came to me a second time, saying, “What do you see?” And I said, “I see a boiling pot, and it is facing away from the north.” – He intimates to him whence the intended ruin should arise. Jeremiah is a second time asked: What seest thou? and he sees a seething-pot upon the fire, representing Yerushalayim and Judah in great commotion, like boiling water, by reason of the descent which the Chaldean army made upon them.

Made like a fiery oven (Ps. 21:9), all in a heat, wasting away as boiling water does and sensibly evaporating and growing less and less, ready to boil over, to be thrown out of their own city and land, as out of the pan into the fire, from bad to worse.

Some think that those scoffers referred to this who said (Eze. 11:3), This city is the cauldron, and we are the flesh. Now the mouth or face of the furnace or hearth, over which this pot boiled, was towards the north, for thence the fire and the fuel were to come that must make the pot boil thus.

Jer 1:14 And יהוה said to me, “Out of the north evil is set loose on all the inhabitants of the land. – So the vision is explained: Out of the north an evil shall break forth, or shall be opened. It had been long designed by the justice of YAHVEH, and long deserved by the sin of the people, and yet hitherto the divine patience had restrained it, and held it in, as it were; the enemies had intended it, and YAHVEH had checked them; but now all restraints shall be taken off, and the evil shall break forth.

The direful scene shall open, and the enemy shall come in like a flood. It shall be a universal calamity; it shall come upon all the inhabitants of the land, from the highest to the lowest, for they have all corrupted their way.

Look for this storm to arise out of the north, whence fair weather usually comes, Job 37:22. When there was friendship between Hezekiah and the king of Babylon they promised themselves many advantages out of the north; but it proved quite otherwise: out of the north their trouble arose.

Jer 1:15 “For look, I am calling all the clans of the reigns of the north,” declares יהוה. “And they shall come and each one set his throne at the entrance of the gates of Yerushalayim, against all its walls all around, and against all the cities of Yehuḏah. – Therefore, sometimes the fiercest tempests come whence we least expect it. This is further explained by the raising of the army that shall invade Judah and lay it waste: I will call all the families of the kingdoms of the north, saith YAHVEH. All the northern crowns shall unite under Nebuchadnezzar, and join with him in this expedition. They lie dispersed, but YAHVEH, who control all men’s mind in HIS hand, will bring them together; they lie at a distance from Judah, but YAHVEH, who directs all men’s steps, will call them, and they shall come, though they be ever so far off. YAH’s summons shall be obeyed; those whom HE calls shall come.

When YAHVEH has worked to do of any kind HE will find instruments to do it, though HE sends to the utmost parts of the earth for them. And, that the armies brought into the field may be sufficiently numerous and strong, HE will call not only the kingdoms of the north, but all the families of those kingdoms, into the service; not one able-bodied man shall be left behind.

The advance of this army. The commanders of the troops of the several nations shall take their post in carrying on the siege of Yerushalayim and the other cities of Yuhudah. They shall set every one his throne, or seat. When a city is besieged we say, The enemy sits down before it. They shall encamp some at the entering of the gates, others against the walls round about, to cut off both the going out of the mouths and the coming in of the meat, and so to starve them.

Jer 1:16 “And I shall pronounce My judgments against them concerning all their evil, because they have forsaken Me, burned incense to other mighty ones, and bowed themselves to the works of their own hands. – YAHVEH tells him plainly what was the procuring cause of all these judgments; it was the sin of Yerushalayim and of the cities of Judah: I will pass sentence upon them (so it may be read) or give judgment against them (this sentence, this judgment) because of all their wickedness; it is this that plucks up the flood-gates and lets in this inundation of calamities.

They have forsaken YAHVEH and revolted from their allegiance to HIM, and have burnt incense to other gods, new gods, strange gods, and all false gods, pretenders, usurpers, the creatures of their own fancy, and they have worshipped the works of their own hands.

Jeremiah was young, but mature spiritually he had but little experience in ministry or the world, and perhaps did not know, nor could have believed, what abominable idolatries the children of his people were guilty of; but YAHVEH gave him spiritual understanding, that he might have the spirit of wisdom to used against them and what the level of his threat against them. That he might himself be satisfied in the equity of the sentence which in YAH’s name he was to pass upon them.

Jer 1:17 “Now, gird up your loins and arise, and speak to them all that I command you. Do not break down before their faces, lest I break you before them. – EL YAHVEH excites and encourages Jeremiah to apply himself with all diligence and seriousness to his business. A great trust is committed to him.

He is sent in YAH’s name as a herald at arms, to proclaim war against his rebellious subjects; for EL YAHVEH is pleased to give warning of HIS impending judgments beforehand, that sinners may be awakened to meet him by repentance, and so turn away his wrath, and that, if they do not, they may be left inexcusable. With this trust Jeremiah has a charge given him.

 "Thou, therefore, gird up thy loins; free thyself from all those things that would make you unfit for or hinder you in this service; be read and resolve, and be not entangled with doubts about it.’’

He must be quick: Arise, and lose no time. He must be busy: Arise, and speak unto them in season, out of season. He must be bold: Be not dismayed at their faces, as before, verse 8. In away we must be faithful; it is required of ambassadors that they be so.

Jer 1:18 “For look, I have made you this day a walled city and an iron column, and bronze walls against all the land, against the sovereigns of Yehuḏah, against her heads, against her priests, and against the people of the land. –  In two things he must be faithful: He must speak all that he is charged with: Speak all that I command thee. He must forget nothing as minute, or foreign, or not worth mentioning; every Word of YAHVEH is weighty. He must conceal nothing for fear of offending; he must alter nothing under pretence of making it more fashionable or more palatable, but, without addition or diminution, declare the whole counsel of YAHVEH.

He must speak to all that he is charged against; he must not whisper it in a corner to a few particular friends that will take it well, but he must appear against the kings of Judah, if they be wicked kings, and bear his testimony against the sins even of the princes thereof; for the greatest of men are not exempt from the judgments either of YAH’s hand or of his mouth.

He must not spare the priests thereof; though he himself was a priest, and was concerned to maintain the dignity of his order, yet he must not therefore flatter them in their sins. He must appear against the people of the land, though they were his own people, as far as they were against YAHVEH.

Two reasons are here given why he should do thus:

Because he had reason to fear the wrath of YAHVEH if he should be false: "Be not dismayed at their faces, so as to desert thy office, or shrink from the duty of it, lest I confound and dismay thee before them, lest I give thee up to thy faintheartedness.’’ Those that consult their own credit, ease, and safety, more than their work and duty, are justly left of YAHVEH to themselves, and to bring upon themselves the shame of their own cowardliness.

lest I reckon with thee for thy faintheartedness, and break thee to pieces; so some read it. Therefore this prophet says (ch. 17:17), YAHVEH, be not thou a terror to me. The fear of YAHVEH is the best antidote against the fear of man. Let us always be afraid of offending YAHVEH, who after he has killed has power to cast into hell, and then we shall be in little danger of fearing the faces of men that can but kill the body, Lu. 12:4, 5. Neh. 4:14. It is better to have all the men in the world our enemies than YAHVEH as our enemy.

Because he had no reason to fear the wrath of men if he were faithful; for the YAHVEH whom he served would protect him, and bear him out, so that they should neither sink his spirits nor drive him off from his work, should neither stop his mouth nor take away his life, till he had finished his testimony. This young stripling of a prophet is made by the power of YAHVEH as an impregnable city, fortified with iron pillars and surrounded with walls of brass; he sallies out upon the enemy in reproofs and threatening, and keeps them in awe.

Jer 1:19 “And they shall fight against you, but not prevail against you. For I am with you,” declares יהוה, “to deliver you.” – They set upon him on every side; the kings and princes batter him with their power, the priests thunder against him with their church-censures, and the people of the land shoot their arrows at him, even slanderous and bitter words; but he shall keep his ground and make his part good with them; he shall still be a curb upon them : They shall fight against thee, but they shall not prevail to destroy thee, for I am with thee to deliver thee out of their hands; nor shall they prevail to defeat the word that YAHVEH sends them by Jeremiah, nor to deliver themselves; it shall take hold of them, for YAHVEH is against them to destroy them.

Those who are sure that they have YAHVEH with them (as he is if they be with him) need not, ought not, to be afraid, whoever is against them.

Chapter 2

Jer 2:1  And the word of יהוה came to me, saying, - A command given to Jeremiah to go and carry a message from EL YAHVEH to the inhabitants of Yerushalayim. He was charged to go and speak to them; here he is particularly charged to go and speak this to them.

It is good for ministers by faith and prayer to take out a fresh commission when they address themselves solemnly to any part of their work. Let a minister carefully compare what he has to deliver as the Word of YAHVEH, and see that it agrees with it, that he may be able to say, not only, YAHVEH sent me, but, He sent me to speak this.

He must go from Anathoth, where he lived in a pleasant retirement, spending his time (it is likely) among a few friends and in the study of the law, and must make his appearance at Yerushalayim, that noisy tumultuous city, and cry in their ears, as a man in earnest and that would be heard: "Cry aloud, that all may hear, and none may plead ignorance. Go close to them, and cry in the ears of those that have stopped their ears.

Jer 2:2 “Go, and you shall cry in the hearing of Yerushalayim, saying, ‘Thus said יהוה, “I remember you, the kindness of your youth, the love of your bridehood, when you went after Me in the wilderness, in a land that was not sown. – The message we was commanded to deliver. We must upbraid them with their horrid ingratitude in forsaking a YAHVEH who had been of old so kind to them, that this might either make them ashamed and bring them to repentance, or might justify YAHVEH in turning his hand against them.

YAHVEH here puts them in mind of the favors he had of old bestowed upon them, when they were first formed into a people.

 "I remember for thy sake, and I would have thee to remember it, and improve the remembrance of it for thy good; I cannot forget the kindness of thy youth and the love of thy espousals.’’

Jer 2:3 “Yisra’ĕl was set-apart to יהוה, the first-fruits of His increase. All who ate of it became guilty – evil came upon them,” declares יהוה.’ ” – That they entertained divine institutions, set up the tabernacle among them, and attended the service of it. Yisrael was then holiness to EL YAHVEH; they joined themselves to him in covenant as a peculiar people.

Therefore they began in the spirit, and YAHVEH puts them in mind of it, that they might be ashamed of ending in the flesh.

Or it may be understood of YAH’s kindness to them; of that HE afterwards speaks largely. When Yisrael was a child, then I loved him, Hos. 11:1. He then espoused that people to himself with all the affection with which a young man marries a virgin (Isaiah 62:5), for the time was a time of love, Eze. 16:8.

EL YAHVEH appropriated them to himself. Though they were a sinful people, yet, by virtue of the covenant made with them and the church set up among them, they were holiness to YAHVEH, dedicated to his honor and taken under his special tuition; they were the first fruits of his increase, the first constituted church he had in the world; they were the first-fruits, but the full harvest was to be gathered from among the Gentiles.

The first-fruits of the increase were YAH’s part of it, were offered to him, and he was honored with them; so were the people of the Jews; what little tribute, rent, and homage, YAHVEH had from the world, HE had it chiefly from them; and it was their honor to be therefore set apart for YAHVEH.

This honor have all the saints; they are the first-fruits of his creatures, Jam. 1:18. Having espoused them, he espoused their cause, and became an enemy to their enemies, Ex. 23:22. Being the first-fruits of his increase, all that devoured him (so it should be read) did offend; they trespassed, they contracted guilt, and evil befel them, as those were reckoned offenders that devoured the first-fruits, or any thing else that was holy to YAHVEH, that embezzled them, or converted them to their own use, Lev. 5:15.

Brit Chadasha

Mathew 5:33 – 37

Mat 5:33 “Again, you heard that it was said to those of old, ‘You shall not swear falsely, but shall perform your oaths to יהוה.’  - We have here an exposition of the third commandment, which we are the more concerned with the right understand, because it is particularly said, that YAHVEH will not hold him guiltless, however he may hold himself, who breaks this commandment, by taking the name of YAHVEH in vain.

It is agreed on all hands that it forbids perjury, forswearing, and the violation of oaths and vows. This was said to them of old time, and is the true intent and meaning of the third commandment. Thou shalt not use, or take up, the name of YAHVEH (as we do by an oath) in vain, or unto vanity, or a lie. He hath not lift up his soul unto vanity, is expounded in the next words, nor sworn deceitfully, Ps. 24:4.

Perjury is a sin condemned by the light of nature, as a complication of impiety toward YAHVEH and injustice toward man, and as rendering a man highly obnoxious to the divine wrath, which was always judged to follow so infallibly upon that sin, that the forms of swearing were commonly turned into execrations or imprecations; as that, YAHVEH do so to me, and more also; and with us, So help me YAHVEH; wishing I may never have any help from YAHVEH, if I swear falsely.

Thus, by the consent of nations, have men cursed themselves, not doubting but that YAHVEH would curse them, if they lied against the truth then, when they solemnly called YAHVEH to witness to it.

It is added, from some other scriptures, but shalt perform unto YAHVEH thine oaths (Num. 30:2); which may be meant, either,

Of those promises to which YAHVEH is a party, vows made to YAHVEH; these must be punctually paid (Eccl. 5:4, 5):

Of those promises made to our brethren, to which YAHVEH was a Witness, he being appealed to concerning our sincerity; these must be performed to YAHVEH, with an eye to him, and for his sake: for to him, by ratifying the promises with an oath, we have made ourselves debtors; and if we break a promise so ratified, we have not lied unto men only, but unto YAHVEH.

Mat 5:34 “But I say to you, do not swear at all, neither by the heaven, because it is YAHVEH’S Throne; - It is here added, that the commandment does not only forbid false swearing, but all rash, unnecessary swearing: Swear not at all; Compare Jam. 5:12. Not that all swearing is sinful; so far from that, if rightly done, it is a part of religious worship, and we in it give unto YAHVEH the glory due to his name. See Deu. 6:13; 10:20; Isa. 45:23; Jer. 4:2. We find Paul confirming what he said by such solemnities (2 Co. 1:23), when there was a necessity for it. In swearing, we pawn the truth of something known, to confirm the truth of something doubtful or unknown; we appeal to a greater knowledge, to a higher court, and imprecate the vengeance of a righteous Judge, if we swear deceitfully. Now the mind of Messiyah in this matter is.

Mat 5:35 nor by the earth, for it is His footstool; nor by Yerushalayim, for it is the city of the great Sovereign; - Swear not by the heaven; "As sure as there is a heaven, this is true;’’ for it is YAH’s throne, where he resides, and in a particular manner manifests his glory, as a Prince upon his throne: this being the inseparable dignity of the upper world, you cannot swear by heaven, but you swear by YAHVEH Himself.

 Nor by the earth, for it is His footstool. He governs the motions of this lower world; as he rules in heaven, so he rules over the earth; and though under his feet, yet it is also under his eye and care, and stands in relation to him as his, Ps. 24:1. The earth is YAHVEH’s; so that in swearing by it, you swear by its Owner.

Mat 5:36 nor swear by your head, because you are not able to make one hair white or black. - Neither by Yerushalayim, a place for which the Jews had such a veneration, that they could not speak of any thing more sacred to swear by; but beside the common reference Yerushalayim has to God, as part of the earth, it is in special relation to him, for it is the city of the great King (Ps. 48:2), the city of YAHVEH (Ps. 46:4), he is therefore interested in it, and in every oath taken by it.

"Neither shalt thou swear by the head; though it be near thee, and an essential part of thee, yet it is more YAH’s than yours; for he made it, and formed all the springs and powers of it; whereas thou thyself canst not, from any natural intrinsic influence, change the color of one hair, so as to make it white or black; so that thou canst not swear by thy head, but thou swears by him who is the Life of thy head, and the Lifter up of it.’’ Ps. 3:3.

Mat 5:37 “But let your word ‘Yea’ be ‘Yea,’ and your ‘No’ be ‘No.’ And what goes beyond these is from the wicked one. - That therefore in all our communications we must content ourselves with, Yea, yea, and nay, nay. In ordinary discourse, if we affirm a thing, let us only say, Yea, it is so; and, if need be, to evidence our assurance of a thing, we may double it, and say, Yea, yea, indeed it is so: Verily, verily, was our Savior’s yea, yea.

So if we deny a thing, let is suffice to say, No; or if it be requisite, to repeat the denial, and say, No, no; and if our fidelity be known, that will suffice to gain us credit; and if it be questioned, to back what we say with swearing and cursing, is but to render it more suspicious.

They who can swallow a profane oath, will not strain at a lie. It is a pity that this, which Messiyah puts in the mouths of all his disciples, should be fastened, as a name of reproach, upon a sect faulty enough other ways, we are not forbidden any more than yea and nay, but are in a manner directed to the use of that.

The reason is observable; For whatsoever is more than these cometh of evil, though it do not amount to the iniquity of an oath. It comes so an ancient copy has it: it comes from the Devil, the evil one; it comes from the corruption of men’s nature, from passion and vehemence; from a reigning vanity in the mind, and a contempt of sacred things: it comes from that deceitfulness which is in men, All men are liars.

Therefore men use these protestations, because they are distrustful one of another, and think they cannot be believed without them. Messiyanic should, for the credit of their religion, avoid not only that which is in itself evil, but that which cometh of evil, and has the appearance of it. That may be suspected as a bad thing, which comes from a bad cause. An oath is physic, which supposes a disease.