Parashas
NASO
Numbers 4:21 – 7:89
Please Pray this
Prayer
First before reading.
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 Parashas
This Torah
Portion is called Naso, is the 34 th Torah Portion in the Torah cycle, it means to “lift up,” it takes its name from the
first word of the second verse of the Hebrew, which say: “lift up the heads of the sons of Gershon,” referring to the
CREATOR’S desire to have the sons of Gershon counted amoung those who would
received an inheritance.
The
importance of the Shabbat of Naso is connected to the fact that it follows,
Pentecost “Shavuot,” which itself has
such phenomenal energy that it is divided into two parts.
Some Torah
teachers teach that on the night before Pentecost “Shavuot,” we are given a larger heart, a greater ability to truly
experience a greater appreciation for the Light of the creator. This is the
night when the Creator gives us the greater ability, that was negotiated on the
day of atonement. The night before Shavuot, we are given the faculties with
which to experience the coming blessing of Pentecost, or in other words the next
day of Creation.
We need the
First day of creation, in-order to experience the second day, muck like a child
going from Kindergarten to grade one. We are given instruction and an amazingly
powerful new spiritual tool on Shavuot, but many of us do not realize what we
have until we read the Torah Portion of Naso.
The Torah reading of Passover discuss the
giving of the Torah on Mt. Sinai. We also learn from the Haftarah, a section of
the Book of Prophets, following the Torah Portion. This Haftarah for Shavuot speaks
of Ezekiel’s vision of the angels, when he is actually sensing the light of the
CREATOR.
When we
connect the Light of the Torah reading with the light of the Haftarah and the
BritChadash we are connecting them with the Tree of Life. The next step after
that is to establish this connection as a constant in our lives through our new
power of prophecy, the power of been able to give and received messages from
the Light of the CREATOR.
Now that we
have realize what was and is still been given to us on Pentecost “Shavuot,” we can see why the Sabbath of
Naso follow Pentecost, it provides us with time to absorb and to connect to these
revelations. This revelation is not further information, but an opportunity to increase our visual range of the same information. It is like the morning sun,
that become progressively brighter every hour until it reaches its apex at
noon.
The gift of
tasting of the Light of the CREATOR is given to us on Shavuot, and to manifest
it, to truly make it a part of our life, we cannot be content with who we were
last Torah Cycle. We do not want the Shabbat of Naso to simply pass us by, but
we should let the experience of this Shabbat see us going from glory to glory.
We must become a new person, one who sense, feels, taste, and see the brighter
Light of the Creator in everything we experience. This is the opportunity we
are given on the Shabbat of Naso.
This
Parashas continue the task of counting the families of Levites and assigning
them to their respective responsibilities. The last Parashas we saw the First
of the Levites family the Kohathites had been counted before, and the Torah
goes on to assign responsibility to the other families.
Num 4:21 And
יהוה spoke to Mosheh, saying, - This is the 74 time Torah describe that EL
YAHVEH spoke to Moses.
Num 4:22 “Take
a census also of the sons of Gĕreshon, by their fathers’ house, by their clans.
- The
name Gereshon means refugee. Take a census, or lift up the head of the
Gereshinites. Among those who have a heart for EL YAHVEH, those who are a
refugee at heart. Those whose home is not on this world. Number them? See who
they are?
The
Kohathites carried the most sacred parts of the Tabernacles, while the
Gershonites carried the less sacred. By saying as well, the Torah makes the
point that both tasks are necessary for the Tabernacle and both should be done
with equal joy.
This is an
implied message to believers who may not have been successful in their studies;
or who cannot afford to contribute very large amount of time even to Torah
study; or to make large contrubutions that are not enough to solve all
budgetary problems.
To this,
The Torah responds that whether one can bear the exalted Ark, or only the hooks
and curtains, every role is significant, because each person is a unique
participant in the ultimate destination.
Num 4:23 “Register
them, from thirty years old and above, even to fifty years old, all who enter
to perform the service, to do the service in the Tent of Meeting. – Set them apart from the already set apart
people. The number 30 is the number of dedication. The symbolic nature of their
age represents those who are dedication, and fifty means Pentecost or Holy
Spirit. It is those believers who are dedicated that will experience
Pentecost.
Num 4:24
“This is the service of the clans of the Gĕreshonites, in serving and in
bearing burdens: - to work and to carry. The work was the
preparations of the parts of the Tabernacle that they were to carry.
The
Kohathites, however, had to stand aside and let the Kohanim prepare the
artifacts that they, the Kohathites, would carry. Therefore, they are described as carrying, but not as working.
Num 4:25 “And
they shall bear the curtains of the Dwelling Place and the Tent of Meeting with
its covering, the covering of fine leather that is on it, the covering for the
door of the Tent of Meeting, -
The definition of a Gereshon is to be a refugee. Their responsibility was to
maintain the curtains of the Tabernacle. Curtains signify separation, and
Covering signifies protection. These are a form of believers who are separate
from the world system, what the Hebrew word call Kadosh, meaning to be
separated. They are the one who will be protected, or under the protection of
the Kingdom of Heavens.
Every
article, every responsibility, describe in the Tabernacle as a Spiritual
message behind it. The Gereshonites are no exception.
Num 4:26 and
the screens of the courtyard and the covering for the door of the gate of the
courtyard, which is around the Dwelling Place and altar, and their cords, all
the equipment for their service and all that is made for them – so shall they
serve. – The screens of the
courtyard and the door to the Tabernacle symbolize, separation. There must be a
clear distinct boundary between the believer and the world system. We do not
dress the same we do not walk the same, we do not live the same, we do not
worship on the same day.
It is only
trough the prescribe doorway that a person may enter the Tabernacle. That
Doorway is El Yahushua our Messiyah. A true Gereshonite will always maintain
this principle. That no one come to the Father but trough Him, who is the Door.
The cord
describe here is the Scarlet thread of Redemption. That we see flowing from
Genesis right trough to Revelation. That thread, or that Cord is, El Yahushua.
Num 4:27 “Aharon
and his sons are to command all the service of the sons of the Gĕreshonites,
all their burden and all their service. And you shall appoint to them all the
duty of all their burden. –
Aaron and his sons are like those in the Holy of Holies, giving instructions to
those in the Holy Place as to how they are to functions. The work of the
Gereshonites are to help them become more familiar with the Sacred Altar before
they can ever become mature enough to be a Priest.
Num 4:28
“This is the service of the clans of the sons of Gĕreshon in the Tent of
Meeting. And let their duties be under the hand of Ithamar, son of Aharon the
priest. - What we see in the physical has an heavenly root. The service that the Gereshonites preform on earth there is a spiritual counterpart in the Heavens.
Num 4:29 “As
for the sons of Merari, register them by their clans and by their fathers’
house. - The Hebrew word Marari means bitter. The word
“paw kad” register means to charge, to count, and to commit.
Num 4:30
“Register them, from thirty years old and above, even to fifty years old,
all who enter the service to do the work of the Tent of Meeting. – They were to commit to the service of the
Tabernacle those of the Clan of Gereshon who were thirty to fifty years
old. Again, the spiritual implication here is, there has to be a certain level of spiritual maturity, before on could be given the responsibility to function in the Tabernacle both here on Earth and in the Heavens.
Num 4:31
“And this is the duty of their burden, according to all their service for
the Tent of Meeting: the boards of the Dwelling Place, and its bars, and its
columns, and its sockets, -
There responsibility was to maintain, carry, install the Boards, the bars, the
columns, and the sockets of the Tabernacle.
Num 4:32 and
the columns around the courtyard with their sockets, and their pegs, and their
cords, with all their equipment and all their service. And assign to each by
name the equipment of the duty of their burden. – Each Gereshonites was to be named to his
specific task, rather than an entire family being assigned in a general manner.
This rule applies to the Kohathites and Gershonites, too, but it was important
to spell it out for the Merarites. Since they carried the heaviest parts of the
Tabernacle, it was necessary to make sure that each individual had a fair share
of the burden.
This verse
is a classic indicator of ministry. In today’s Pastor dominated ministry, the
pastor would assign his or her sons to the most prominent position in the
Church, some even go as far as to let their son replace them when they choose
to retire. Even if the son was not called by name according to Torah, the pastor
make sure he called his son by name.
Num 4:33
“This is the service of the clans of the sons of Merari, as all their
service for the Tent of Meeting, under the hand of Ithamar, son of Aharon the
priest.” – Every
person in the ministry must be under authority to one of the Mighty Hand of
Elohim.
I had a few
Karaite who came into the Assemble a few years ago. They plant the seed that
they do not want to be under the authority of no minister. Every time I make a
suggestion they would oppose. It got to a point that they begins to tell the
Assembly that they should be free to tithes any were they want, they should be
only require to give enough money to cover the rent of the meeting area.
The lesson I learnt from this is not to trust anyone who had not matured spiritually.
The lesson I learnt from this is not to trust anyone who had not matured spiritually.
Num 4:34 So
Mosheh and Aharon and the leaders of the congregation registered the sons of
the Qehathites by their clans and by their fathers’ house, - It is the leadership those who are mature
in the Assembly, that must appoint the qualified person to the various area of
ministry to the functioning of the Tabernacle.
Num 4:35 from
thirty years old and above, even to fifty years old, all who entered the
service for work in the Tent of Meeting. – We also know that a Hebrew person is consider a grownup
at age twenty. We can also called them a mature believer.
Num 4:36 And
their registered ones, by their clans, were two thousand seven hundred and
fifty. - There are identify according to their Clan,
meaning that our talents we are given here on earth will determine our
responsibility in Shamahem “Heavens.”
Num 4:37 These
were the registered ones of the clans of the Qehathites, all those serving in
the Tent of Meeting, whom Mosheh and Aharon registered according to the command
of יהוה by the hand of Mosheh. – The lessons that can be learn from these
examples given in Torah, it that we should all grow or develop within the area,
the environment, the culture we are born into.
The
environment we are born into or the circumstance we are place in, is the
perfect tool that we given to help us formulate our personality. Even though
the Hebrew word Marari means bitter.
This could imply, that if life has dealt us a bitter hand, it is still the ideal circumstance for us to reach maturity. The Gereshonites should not try to be kohathites, every one must remain in the clan, or circumstance they were born in. 1Co 7:18 Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. 19 Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of Elohim. 20 Let every man abide in the same calling wherein he was called. 21 Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. 22 For he that is called in YAHVEH, being a servant, is YAHVEH's freeman: likewise also he that is called, being free, is Yahushua's servant. 23 Ye are bought with a price; be not ye the servants of men. 24 Brethren, let every man, wherein he is called, therein abide with Elohim.
This could imply, that if life has dealt us a bitter hand, it is still the ideal circumstance for us to reach maturity. The Gereshonites should not try to be kohathites, every one must remain in the clan, or circumstance they were born in. 1Co 7:18 Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. 19 Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of Elohim. 20 Let every man abide in the same calling wherein he was called. 21 Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. 22 For he that is called in YAHVEH, being a servant, is YAHVEH's freeman: likewise also he that is called, being free, is Yahushua's servant. 23 Ye are bought with a price; be not ye the servants of men. 24 Brethren, let every man, wherein he is called, therein abide with Elohim.
Num 4:38 And
those registered ones of the sons of Gĕreshon, by their clans and by their
fathers’ house, -
Num 4:39 from
thirty years old and above, even to fifty years old, all who entered the service
for work in the Tent of Meeting, -
Num 4:40 the
registered ones, by their clans, by their fathers’ house, were two thousand six
hundred and thirty. -
Num 4:41 These
were the registered ones of the clans of the sons of Gĕreshon, of all who
serves in the Tent of Meeting, whom Mosheh and Aharon registered according to
the command of יהוה. -
Num 4:42 And
those of the clans of the sons of Merari who were registered, by their clans,
by their fathers’ house, -
The Hebrew word Mer-aaw-ree means bitter. It is sad to acknowledge that even
among the body of believer there are a few that are bitter for whatever reason
there is.
Even those
sets of believers also have the opportunity to be chosen for work in the
Temple.
Num 4:43 from
thirty years old and above, even to fifty years old, all who entered the
service for work in the Tent of Meeting - Because of the circumstance of bitterness, it require a
longer time for them to be qualify for minister within the Tabernacle, the
Body.
Num 4:44 the
registered ones, by their clans were three thousand two hundred. –
Num 4:45 These
were the registered ones of the clans of the sons of Merari, whom Mosheh and
Aharon registered according to the command of יהוה by the hand of Mosheh. – We must remember that every Tribe has a
story to convey to us today. There names when view from the Hebrew perspective,
contains a tremendous spiritual lesson. Every message in Torah is design to
elevate us spiritual.
The whole
purpose of creation is for Elohim to Create perfect sons for the Kingdom of
Heavens. The stories in this Parashas show us the different kind of peoples,
among those who have a heart of Elohim.
Num 4:46 All
the registered ones of the Lĕwites, whom Mosheh and Aharon and the leaders of
Yisra’ĕl registered, by their clans and by their fathers’ houses, - All those who have a heart for יהוה who reach maturity, some fast that
the others will be registered. This registered means that their names will be
written in the Lamb Book of Life. Rev 20:11 And I
saw a great white throne, and him that sat on it, from whose face the earth and
the Heavens fled away; and there was found no place for them. 12 And I saw the
dead, small and great, stand before יהוה; and the books were opened: and
another book was opened, which is the book of life: and the dead were judged
out of those things which were written in the books, according to their works.
13 And the sea gave up the dead which
were in it; and death and hell delivered up the dead, which were in them: and
they were judged every man according to their works. 14 And death and hell were cast into the lake of
fire. This is the second death. 15 And
whosoever was not found written in the book of life was cast into the lake of
fire.
The registration, the ordaining,
those who are chosen are those who revelation speak of as those who will be
invited to the Wedding Feast of the Lamb. This is the whole purpose of
Creation. The Sixth Days of Creation should not have taken so if we only
believe the Written Word. Hebrew 4:1 Let us therefore
fear, lest, a promise being left us of entering into his rest, any of you should seem to
come short of it. 2 For unto us was the
gospel preached, as well as unto them: but the word preached did not profit
them, not being mixed with faith in them that heard it. 3 For we which have believed do enter into
rest, as he said, As I have sworn in my wrath, if they shall enter into my
rest: although the works were finished from the foundation of the world. 4 For he spake in a certain place of the
seventh day on this wise, And YAHVEH did rest the seventh day from all his
works. 5 And in this place again, If
they shall enter into my rest.
Heb 4:6 Seeing therefore it remaineth that some must
enter therein, and they to whom it was first preached entered not in because of
unbelief: 7 Again, he limiteth a certain
day, saying in David, To day, after so long a time; as it is said, To day if ye
will hear his voice, harden not your hearts. 8
For if Yahushua had given them rest, then would he not afterward have
spoken of another day. 9 There remaineth
therefore a rest to the people of YAHVEH. 10
For he that is entered into his rest, he also hath ceased from his own
works, as YAHVEH did from his. 11 Let us
labour therefore to enter into that rest, lest any man fall after the same
example of unbelief. 12 For the Word of
YAHVEH is quick, and powerful, and sharper than any two-edged sword, piercing
even to the dividing asunder of soul and spirit, and of the joints and marrow,
and is a discerner of the thoughts and intents of the heart. 13 Neither is there any creature that is not
manifest in his sight: but all things are naked and opened unto the eyes of him
with whom we have to do. 14 Seeing then
that we have a great high priest that is passed into the Heavens, Yahushua the
Son of YAHVEH, let us hold fast our profession. 15 For we have not an high priest which cannot
be touched with the feeling of our infirmities; but was in all points tempted like
as we are, yet without sin. 16 Let us
therefore come boldly unto the throne of grace, that we may obtain mercy, and
find grace to help in time of need.
Num 4:47 from
thirty years old and above, even to fifty years old, all who came to do the work
of service and the work of bearing burdens in the Tent of Meeting - To bear the burdens at the tent of meeting,
illustrate a point that even El Yahushua “Jesus Christ” said if it is possible
take this cup, the cup of the burden that was for him alone to endure. What may
I ask, is the cup of your burden in this life. It is to endure the Cross as He
did.
Num 4:48 their
registered ones were eight thousand five hundred and eighty.
– After they were counted family by family,
the Levites were equally beloved by יהוה. It is like a King who counts his
art treasures one by one, savoring each one separately. Then he adds them up,
enjoying the large total of His Treasures.
Num 4:49 According
to the command of יהוה they were registered by the hand of
Mosheh, each according to his service and according to his burden, thus were
they registered by him, as יהוה commanded Mosheh.
– Moses in this contents represent EL Yahushua, the One who will hand the Kingdom back to His Father, totally
restored.
Chapter 5
This chapter
deals with the purification of the Camp were the Children of Yisrael, those who
are called out to a separate walk.
To make the
Camp a worthy home for the newly erected Tabernacle and the Divine Presence the
Shechinah that had began to rest among the people. The Hebrew people, those who
are separated for holiness sake, were cautioned to rid their surrounding, their
camp of ritual contamination.
Consequently,
this passage was given to the People on the first of Nissan, the day the
Tabernacle ”We” became Justified, or saved. As explained in the book of
Leviticus, through physical factors are the immediate causes of ritual
contamination, it is harmful to the spiritual standing of the person it affects
and the place where it exists. Torah and its laws are beyond human reason.
Num
5:1יהוה
spoke to Moses, saying. This
is the 75 time that this verse describe that EL YAHVEH spoke to Moses. It is my
wish that we would all come to the Spiritual Maturity, were we will hear the
Voice of יהוה for ourselves.
Num
5:2 Command the Children of Yisrael that they shall expel
from the camp everyone with tzaraas, everyone who has had a zaw-emission, and
everyone contaminated by a human corpse. The word command, is a strong word, it is
more like instruct the Children, instruct those who believe in Me. This is how
those who are true Children of Light should behave. Remove from among you, the very
thought of having any contaminated substance from among you.
- If we practice it in the natural, it will be accomplish in the Spiritual. When we keep the commandment in faith, even if it does not make sense in the natural, we accomplish the same in the spiritual. That is why Abraham was describe as a man of faith, for He trusted in the Word he heard.
- If we practice it in the natural, it will be accomplish in the Spiritual. When we keep the commandment in faith, even if it does not make sense in the natural, we accomplish the same in the spiritual. That is why Abraham was describe as a man of faith, for He trusted in the Word he heard.
Num
5:3 Male and female alike shall you expel, to the outside of
the camp shall you expel them, so they should not contaminate their camp, among
which I dwell. –
There must be no exception to the rule. If it is even your wife or husband, or
children there is no exception.
Num
5:4 The Children of Yisrael did so: They expelled them to the
outside of the Camp, as יהוה had spoken to Moses – so did the Children of Yisrael: - A
true child of Yisrael will always do, and act according to the Commandments the
Kingdom. Those who choose to act opposite to the Word spoken to Moses are NOT
true Children of Yisrael.
The double
expression “they did so” alludes to the two groups that participated in
carrying out the commandment: The Children of Yisrael who enforce the order and the contaminated people
who left the camp willingly. Those who willingly practice these commandments
will never be judge by it.
Num
5:5 יהוה spoke to Moses, saying, -
When EL YAHVEH speaks to Moses it is always for Him to convey a
particular message. EL YAHVEH never speaks a word that has no relevant. So too
must every believers should guide our words, so when we speak we must speak
words of life.
Num
5:6 Speak to the Children of Yisrael: if a man or a women
commits any of these sins, they commit a treachery toward יהוה, and that person
is guilty, -
This commands specifically stated what is a sin. If someone is not apart of the
Hebrew community it is not a sin. If they are apart of the Hebrew Community, if
they are apart of the Redeem Community then it become a sin for them.
Believers
must realize when we deal with people who are not part of the community, we
must not regard their action as sin. The Torah is not the Constitution of the
world system, it is exclusively for the Call Out people, those who have become
part of the Hebrew Community.
The world
system cannot commit a treachery against EL YAHVEH, it is only those who have
made a commitment to follow His Commandment, are the ones who greave His heart.
That why the actions of our Messiyanic Brothers are so grievous to EL YAHVEH.
Num
5:7 They shall confess their sin that they had committed; he
shall make restitutionits for his guilt in its principal amount and add
one-fifth to it, and give it to the one to whom he is indebted. – This verse speaks of a very important
spiritual principle, the confession of our sins. David was a man after EL
YAHVEH own Heart, he would repent of his sin as soon as it was brought to his
attention.
Confession
is not saying I am sorry! It is first of all making restoration for the harm
done, while admitting that you are sorry and make a commitment not to do it
again. Sin or transgression, are indicator of a weakness in our personality
towards EL YAHVEH Commandments. It is also a indicator that we do not have the
Laws of EL YAHVEH written on our hearts.
The whole
purpose of life is to have the Laws of the Kingdom written on our heart
Jeremiah 31:33 and Hebrew 8:10. The trials we go thought is to determine how
well is Torah written on our hearts, and are going to implement it in our
lives. Every time we practice the constitution of the Kingdom we enforce or
write these laws on our heart. It will become the operating system of our lives
that is why El Yahushua was able to say “if you see me you see the Father.” It
means that the same standard that our Heavenly Father lives by, it is the same
standard that He lived by also.
Some people
say that El Yahushua is the Father and the father is El Yahushua. This not so!
El Yahushua was asking when will you restore the kingdom, He said that it is
the prerogative of the Father only. If He was the father wouldn’t He have known
when this would be done?
The
principle of restoring 20% to the restoring of the sin, is a principle that was
determine to punish the violator. If the person who is paying the restoration
money, choose to pay more, he may do so of his own free will. But he cannot pay
less than the 20% specified by Torah.
Confession
is not a prerequisite for payment, for a thief must make restitution to his
victim, whether or not he is cleansed of his sin, and if witnesses establish
his guilt, he must pay even if he continues to protest his innocents.
The thrust
of the verse is that to gain atonement, one must repent, and this repentance is
expressed by confession, for one can repent only if he recognizes and regrets
his sin. Upon repenting, the thief illustrated in this verse may bring the
guilt offering prescribed in Leviticus and add one-fifth to it. This obligation
is stated here to teach that even where the Torah mandates a specific offering,
as in this case, there cannot be atonement without an oral confession.
Num
5:8 If the man has no kinsman to whom the bebt can be
returned, the returned debt is for יהוה, for the Kohen, aside from the ram of atonement with which he
shall provide him atonement. – This is not a choice we have for not paying. If the
person who the offence was committed against, died and have no sibling. It
should be paid to the Priest. This verse may also refers to a proselyte, for
every Hebrew has a Kingman, an heir; even if he has no close relatives, he may
have second and third cousins, for all
Hebrews are descendants of Abraham.
Consequently,
the verse must speak of a proselyte who died to his past life and become a new
person in Yisrael. Ordinarily, the estate of such an heirless person would be
ownerless and free to be taken by anyone. In this command, however, the Torah
gave the stolen property plus the additional fifth to the Kohanim who were
serving in the Tabernacle at the time that the thief makes his restitution.
If the
person who was the source or the victim of an offence, if he have no friends.
The money must be paid to the Priesthood, the money become theirs.
Num
5:9 And every portion from any of the holies that the
Children of Yisrael bring to the Kohen shall be his. - The
term Terumah generally refers to the portion that is separated from the crops
and given to the Kohanim. This verse teaches
that Terumah becomes the Kohen’s personal property only after the farmer
brings it to the Kohen, but that the Kohen has no right to take if from the
owner.
Num
5:10 A man’s holies shall be his, and what a man gives to the
Kohen shall be his. - When a
believer designates parts of his possessions as a gift to the Mighty Hand
of יהוה, such as Terumah or Bikkurim, the gift is his in the sense that
he retains the right to decide which Kohen should receive it. The Torah teaches that if someone keeps for
himself the sacred gifts that he is required to turn over to the Kohanim, יהוה will punish him by depriving him of
his prosperity and leaving him with nothing more than the small amount that he
should have given away to יהוה servants.
Verse 11 to
31 explains the Sotah, the wayward wife. This passage deals with a woman who
behaved in an unseemly manner, giving her husband a good reason to suspect her
of Adultery, but there is no proof of either guilt or innocence.
The Torah
provides a miraculous process that will either prove that she sinned and caused both her death and that of
her illicit lover, or show conclusively that she was faithful and thereby
restore trust and love to the marriage.
If indeed,
she had been unfaithful, her fear of imminent death might induce her to
confess. If so, the marriage would end in divorce, but without any penalty to
her, since there was no judicially acceptable evidence of her guilt.
Her own
testimony is not enough for her to receive the death penalty. There must be two
or more independent witnesses.
Num
5:11 יהוה spoke to Moses, saying, -
Verse 12 –
14 elucidate the process described here is as follows: A man and a married
woman had secluded themselves in such a way and for a sufficient time that they
could have sinned. Prior to this seclusion, a spirit of jealousy based on
earlier improper activity he had become suspicious of their activity. He had
also warned her not to continue been alone with him for any reason.
If a pair
of witnesses testified that the two was seen together and could have had the
opportunity to commit adultery, however they did not actually saw the act, the
husband of the wife may act.
If she had
not been coerced or overpowered into the seclusion or to commit adultery, he
also may act.
Num
5:12 Speak to the Children of Yisrael and say to them: Any man
whose wife shall go astray and commit treachery against him; - Here is the issue, a wife is someone who
have a personal relationship with the Bridegroom. After she have make a
commitment and have establish a blood covenant with Him, that Covenant cannot
be broken.
This man
represents the Bridegroom who is El Yahushua. We know that He will not forsake
us, however, time and time again believer have forsaken Him for another groom
who do not love her as He does.
If she
commit such an atrocity, she establishes that she have a spirit of rebellion.
Notice carefully, this commandment did not say if the Man commits such an act.
We have been told many time that this also apply to the man. This is Christian
teaching, which have nothing to do with Torah. If a man vow to be faithful to a
single woman he is obligated to do so according to Torah.
Num
5:13 And a man could have lain with her carnally, but it was
hidden from the eyes of her husband, and she became secluded and could have
been defiled – but there was no witness against her – and she had not been
forced: - The term
if there are no witness against her, the singularity of this phrase, implies
that a single witness has no credibility in such accusation, and even here no
physical punishment may be imposed on the basis of his testimony of seclusion,
and this gives it sufficient credence to require a divorce.
Num
5:14 And a spirit jealousy had passed over him and he had
warned his wife, and she had become defiled, or a spirit of jealousy had passed
over him and he had warned his wife and she had – This verse shed a very interesting light on the source
of our attitude. It says here a spirit of Jealousy. If that is true, then there
are spirit of anger, spirit of remorse, spirit of sympathy. These spirits have
been blamed for our actions over the years. These spirits seems to have the
power to create within us certain feelings.
I often
wondered, as a man when a see an attractive young woman, certain things happen,
without me giving my body permission to do so. Those this has anything to do
with a spirit of sexual desire? If this is so, then the prevalence of sexual
explicit attire worn by people today, is a part of spiritual warfare?
What this
verse seems to be implying is that when certain feelings or desire come over
us, they are spiritual in nature. It is therefore essential that we focus our
attention away from external slimily that could bend our desire towards a
certain tendencies.
I know that
we are spiritual beans having a fleshly experience, since these feeling are a
result of a spirit, similar to the fruits of the Spirits. It is imperative for
us to create an environment were these spirits do not thrive in our lives.
Num
5:15 The man shall bring his wife to the Kohen and he shall
bring her offering for her, a tenth-ephod of barley flour; he shall not pour
oil over it and shall not put frankincense upon it, for it is a meal offering
of jealousies, a meal offering of remembrance, a reminder of iniquity. – The aggrieved husband brings a meal
offering on behalf of his wife. Rather than the normal offering that is
intended to bring mercy and forgiveness, this one is a reminder of the sin she
is accused of committing.
For this
reason, the husband brings the offering, for it would not be proper to require
a woman to bring an offering that will evoke יהוה against her.
The
composition of the offering is indicative of its purpose and symbolism. It is
coarse barley flour, coarse because she acted coarsely, and barley, which is
usually used as animal feed, because she degraded herself and behaved like an animal.
It is not
beautified with oil and frankincense like other meal offering, because incense
recalls the fragrance of the Matriarchs and oil symbolizes light, but she did
not follow their example and she acted in the dark to hide her sin.
This verse
calls it an offering of jealousies, in the plural, because she had earned the
resentment of both her husband and her Creator.
Num
5:16 The Kohen shall bring her near and have her stand before יהוה. – In view of the gravity of the accusation
and the bitter end it would bring if she were guilty, attempts are made to
induce her to confess, although she would not be punished deu to a lack of
evidence.
The
following verse shows how pressure is brought to bear on her to achieve this
end. If she were indeed innocent, however, she would choose to undergo the
ordeal that would vindicate her.
Num
5:17 The Kohen shall take sacred water in an earthware
vessel, and the Kohen shall take from the earth that is on floor of the
Tabernacle and put it in water. –
Holy Water is drawn from the Laver, the utensil that, by its very essence,
recalled the cleansing process of the Word. Such water, therefore, was a
fitting vehicle with which to punish an unfaithful wife, as Pharaoh’s Army was
destroyed at the Red Sea.
The
earthenware vessel symbolized contemptuously of the flesh, the supposedly fine
goblets into which she carried wine for her lover.
The dust
from the earth from the floor, the building block of human nature, was place
into the so-called fine wine of the goblet. Showing the contamination of the
vessel. The symbolic representation of this actions, shows that as a vessels
our water have become contaminated by the lust of the flesh.
The earth,
in the wilderness, the floor of the Tabernacle was, indeed, the sand of the
desert, but the Temple in Yerushalayim had a floor of Marble. In order to make
this commandment possible, one of the marble floor stones could be lifted to
expose the earth underneath.
Num
5:18 The Kohen shall have the woman stand before יהוה and uncover the woman head, and upon her palms he shall put the
meals offering of remembrance, it is a meal offering of jealousies, and in the
hand of the Kohen shall be the bitter water that causes curse. –
The Kohen would make he move from place to place in the doorway of the
Courtyard, uncovering her hair, and placing the offering on her outstretched
arms to tire her. All in the hope that if she is guilty she will confess.
Since the
verse takes it for granted that her head was covered, she was under authority,
until the kohen uncovered the woman’s head. This seams to imply that it is the
Kohen who is to determine the end of a marriage relationship.
Since it is
disgraceful for a woman to be seen bareheaded, it is also a disgrace for a
woman to be divorce, since the only qualification for such an action, is
unfaithfulness.
When a
woman exhibits an uncovered head, she is displaying the notion that she is
unmarried, and welcome advances from other men. The bitter water is not
literally bitter; rather, its effect upon a guilty party is bitter, for it
causes her to die in the manner detailed below.
Verve 19 to
22 describes the principle of oath. The Kohen impose an oath, in which the
woman accepts upon herself the fearful consequences of her deed she is accused
of. To be valid, an oath must include the results of both compliance and
non-compliance.
The text
begins with the alternative of innocent of both compliance and non-compliance,
because, in Capital cases, a court must always begins with arguments for acquittal.
Num
5:19 The Kohen shall adjure her and say to the woman, “if a
man has not lain with you, and you have not strayed in defilement with someone
other than your husband, then be proven innocent by these bitter water that
cause curse.
– In addition to being cleared of her
husband’s accusation, she is innocent of the impropriety of having taken an
oath, something that should be avoided even if the oath is truthful. In this
case, she is responsible for having brought about the oath through the loose
behavior that occasioned her husband’s suspicions. She is now cleared of any penalty for this
sin as well.
Num
5:20 But if you have strayed with someone other than your
husband, and if you have become defiled, and a man other than your husband, has
lain with you -. –
In this part of the oath, she accepts the penalty, if she is guilty. As is
typical of Scriptural oath, the consequence of its violation is left unspoken.
Defile, seems to mean that someone other than the person who is legally qualify
to enter a woman holy place have done so. It is the man who is her high priest
alone, who is require to enter into her Holy Place.
Num
5:21 The Kohen shall adjure the woman with the oath of the
curse, and the Kohen shall say to the woman, May יהוה render you as a curse
and as an oath amid your people, when יהוה cause your thigh
to collapse and your stomach to distend. – When
the woman the church allow another man, another doctrine to enter into her holy
place. The church shall become a cursed place, she will not be able to bring
any of her children to maturity. Her thigh, her womb would collapse, she would
not be able to produce spiritual children. The swelling of the stomach is a
result of taking in a lot of food, yet it would be of no benefit to her.
Num
5:22 These waters that cause curse shall enter your innards to
cause stomach to distend and thigh to collapse! And the woman shall respond,
Amen, amen. –
The Torah that cause curse shall enter into he inward parts and causes her
stomach to be enlarge and her thigh to collapse. Torah will become a curse to
anyone who exchanges the True Husband El Yahushua for another husband.
Num
5:23 The Kohen shall inscribe these curse on a scroll and
erase it into the bitter water – In
his office as a priest one of his role is to implement or teach the principle
of the curse to the people. Obedience to Torah bring blessings, disobedience
brings curse. When a false priest teaches another Torah, it will be like bitter
water to the people that will cause their thigh to collapse and their stomach
to swell.
Num
5:24 When he shall cause the woman to drink the bitter that
cause curse, then the water that cause curse shall come into her for bitterness. – Woman in Scripture represent the church,
when a woman or church choose to pursue another Torah, or another form of
teaching other than those prescribe in the Torah given by Moses. It will become
a curse to the church.
Num
5:25 The Kohen shall take the meal offering of jealousies from
the hand of the women; he shall wave the meal offering before יהוה, and he shall
offer on the Altar. –
This meal offering is the offering of abomination. When we pursue another god
or we disobey Torah, our feast day will not be accepted by EL YAHVEH. If He
will not accept our Feast Days, He certainly will not accept our meal offering.
It will become repugnant to Him.
Num
5:26 The Kohen shall scoop up from the meal offering its
remembrance and cause it to go up in smoke on the Altar; after which he shall
cause the woman to drink the water. – The Kohen will bring the offering and
present it, he will also teach her Torah. However, because of the nature of the
offering, because it was not done in accordance to Torah, it will become
repugnant.
Num
5:27 He shall cause her to drink from the water, and it shall
be that if she had become defiled and had committed treachery against her
husband, the water that cause curse shall come into her for bitterness, and her
stomach shall be distended and her thighs shall collapse, and the woman shall
become a curse amid her people. – The relationship between a man and a woman is similar
to that of a believer and his faithfulness to Torah, which is the instruction
from our Heavenly Husband.
Torah is
the determining fact for the implementation of our blessings or curses. There
comes a time when we will be tested by and according to the Word. Obedience to
the Word brings a blessings, and disobedience to the Word brings curses.
Num
5:28 But if the woman had not become defiled, and she is pure,
then she shall be proven innocent and she shall bear seed. – This is a form of judgment. The drinking
of the bitter water, is a form of the negative Commandment, that we will be
Judge by. The negative Command is the bitter water, while the positive command
will be the sweet water. The bearing of seed is the fruits of the Spirit, or
also spiritual growth.
Num
5:29 This is the Torah of the jealousies, when a woman shall
go astray with someone other than her
husband and become defiled; – The drinking of the bitter water is a practice of the
negative commandment. It is those commands we are told not to do. It is similar
to going with another husband. If we are told by our husband not to do certain
practice and we still, participate in doing them, is tantamount to having another
husband.
Num
5:30 Or of a man over whom passes a spirit of jealousy and he
wars his wife, and he causes his wife to stand before יהוה, then the Kohen shall carry out for her this entire Torah.
– Our Heavenly Father possesses a Spirit of
Jealousy every time He sees His children go after another Torah or another god.
We will be judge by the Greatest Kohen of them all El Yahushua to see if we are
qualified to be a pure wife.
Num
5:30 The man will
be innocent of innocent of iniquity, but that woman shall bear her iniquity.
– Our Creator will not be responsible for the
death of that Church who did not practice what was told to her, for she was
given the instruction or the Constitution of the Kingdom.
Even though
we are His Children, if we fail to be obedient, like the unfaithful wife we
will be destroyed with the evil one.
Chapter 6
The first 21 verses of this chapter describe the vows of a
Nazirite. Torah permits a man or a woman to adopt voluntarily the status of a
Nazirite, which includes three restrictions:
- A
Nazirite is forbidden to eat or drink grapes or grapes related products.
- A
Nazirite’s hair may not be cut.
- A
Nazirite’s hair may not become contaminated by a human corpse.
However, Nazirism should not be understood as merely a catalogue
of prohibitions, as if the Nazirite’s vow, “I am hereby a Nazirite,” was a
shorthand pledge to abstain from wine, haircutting, and contamination.
Rather, nazirism is a
state of holiness, and the individual laws flow from this elevated status.
Therefore, the Nazirite adopts a state of holiness, and the Torah dictates that
such holiness is incompatible with those forbidden activities.
Since Torah gives the
laws of the Nazirite immediately after those of the wayward wife. This sheds
light on the underlying purpose of the status of the Nazirites, and what would
prompt her to adopt these values.
A Sotah, a wayward
wife opted to follow her sensual passions, or she continue to eat from the tree
of the knowledge of good and evil and let her heart overpower her mind, her
pursuit of pleasure to overcome her responsibility to the principles outline in
Torah.
The example given of the
Sotah, the wayward wife, the church proof that a people are easy prey to
temptation and that, when the evil inclination rages within them, even adultery
is not beyond the scope of possibility.
Today we can learn by
reading about the experience of this woman’s degradation, and her horrible
death after she drank the bitter water. The sheer ease by which she overcome
the fantasies of temptation, human imagination is easily stimulated by the Tree
of the knowledge of good and evil.
To escape this snare,
Torah hints that one should abstain from wine and stimulate one’s spiritual
impulses in order to escape the influence of the sensual nature that is
prevalent of the loose woman.
The Nazirite’s abstinence
from wine is symbolic of an external stimulation that is destructive to a Holy
life style. The Nazirite abstinence from wine signals to his or her desire to
elevate oneself spiritual, by adopting an advance level of holiness conducive
to closing the door to the enticement that doomed the wayward wife.
Num
6:1 יהוה
spoke to Moses, saying,
Num
6:2 Speak to the Children of
Yisrael and say to them: A man or woman who shall set a part himself by taking
a Nazirite vow of abstinence for the
sake of יהוה ; - A true Nazirite in the
spiritual sense is one who seek to separate himself from the world system to be
holy unto the יהוה.
The term Nazirite is a group of people within the body of redeemers who wish to
pursue advance holiness. They are the one who will make a vow to achieve the
lofty goal of Full Maturity. Nazarite was the original name of Christanity, it
is fitting to say that the wayward wife is the Christian Chruch, since she have
gone away from the Sabbath and worship a Greek jesus.
Num 6:3 From new or aged wine shall he abstain, and he shall not
drink vinegar of wine or vinegar of aged
wine; anything in which grapes have been steeped shall he not drink, and fresh
and dried grapes shall he not eat. – We know from
previous readings that wine is a silent influence. Wine or alcohol creates a
state of false well-being, a state of deception. One could be a shy person in
the natural, but when under the influence of wine, that shy person becomes very
bold. New and old wine is a sign of religion, which carry the same connotation as
the effect of wine on a simple mind.
Since grape is
the source of wine, and the tree of the knowledge of good and evil is the
source of religion. The use of the word grapes carries the same connotation as
eating of the Tree of good and evil.
We are
admonish in this verse not to eat any grape produce, as Adam and Eve were told
not to eat of the tree of good and evil. This is tantamount to making our own
decision on the things we see around us. Religion is man way of reaching יהוה,
while Torah contains the only way to reach יהוה, loft goal of perfection.
Old wine is
called intoxicant, because age cause wine to ferment and become alcoholic. The
primary prohibition is not to drink wine, but Torah added prohibitions against
any grape products, lest the Nazirite be in the proximity of foods that will
tempt them to drink the forbidden beverage.
Num 6:4 All the days of his abstinence, anything made from wine
grapes, even the pips or skin, he shall not eat. - This spiritual condition is the same as a person who is
allergic to peanut, they should never be around any peanuts products. Every
believer is prone to some spiritual deficient or another. This story is design
for us to know how to deal with a person who might have a weakness or a
allergic reaction to certain tendency,
such as alcoholic, substance abuses, or even depression. A person on one of
these spiritual ventures is called a Nazirite, for they have secluded
themselves to achieve a particular spiritual goal.
Num 6:5 All the days of his Nazirite vow, a razor shall not pass
over his head; until the completion of the days that he will be a Nazirite for
the sake of יהוה, holy shall he be, the growth of hair
on his head shall grow. – This
Nazirite vow is a time we have dedicated to overcome this spiritual problem or
challenges in our lives. There are certain stipulation that must be carried out
during this process. One of this action is no razor shall touch his head.
Hair is one of
the things our body produces that does not smell. Our hair contains a record of
all our body activity. By not cutting our hair we preserve a record of all the
dealings of the flesh over a period of time.
The
prohibition against trimming the hair helps one avoid thoughts of flaunting his
physical beauty. Hair symbolizes the body’s insulation against the outside
world, since it protects the skin from the elements. Therefore, by letting the hair
grow, the Nazareth creates a barrier against the outside world, since it
protects the skin from the elements. Therefore, by letting the hair grows, the
Nazareth every act can be devoted to יהוה.
Num 6:6 All the day of his abstinence for the sake of יהוה he shall not come near a dead person. – The days of a Nazirite vow is thirty days, but a Nazirite may chose to
adopt a longer period of seclusion. Thirty is the number of dedication,
dedication to a particular goal or purpose.
During that
time he or she must not touch any dead things. A dead thing cannot produces
life, during this period of time be very carefully to avoid any means of re-contamination This could also means we must try to avoid being contaminated
by the very things we are trying to remove from our lives.
The advent of
religion creates this scenario, they try to move away from one religious
practice like the breaking away of the Church of England from Roman
Catholic, and formed the Anglican Church, to
another similar faith, a daughter of the Harlot woman. The name may have been change yet the principles are
still the same.
Most believers
in their mad dash to remove themselves from one false religion, run headlong
into a next repressive religion or another mode of spiritual contamination,
this is describe in this teaching as the old wine and the new wine.
Num 6:7 To his father or to his mother, to his brother or to his
sister, he shall not contaminate himself to them upon their death, for the
crown of his יהוה is
upon his head. – Even if
one’s parent or sibling should be involved in a form of religious activity, we
must not contaminate ourselves by listening to their version of Torah. Our
religious live is more important to us that our family. This is why El Yahushua
admonishes us to leave our Father and mother for the Word sake.
Num 6:8 All the days of his abstinence he is holy to יהוה. The word Holy means to
set apart. This time of seclusion, if we choose to commit ourselves to it we
must make sure we are committed to the process, of achieving our goal.
Verse 9 – 12
refers to the Nazirite becomes contaminated by a corpse during the Nazirism
period, the days already counted are forfeited. The following sacrificial
ritual is performed and a new term of Nazirism begins.
Num 6:9 If a person should die near him with quick suddenness and
contaminate his Nazirite head, he shall shave his head on the day he becomes
purified; on the seventh day shall he shave it. – The double expression indicates two possible events: The
Nazirite was caught by surprise and became contaminated accidentally, or was
careless and came into contact with the corpse unintentionally. However, the
following ritual must be observed even if the contamination was intentional. On
the day he become purified, this verse refers to the seven day purification
process of a person who becomes contaminated by a human corpse, as given below.
Num 6:10 On the eighth day he shall bring two turtledove or two
young doves to the Kohen, to the entrance of the Tent of Meeting. – Eight is the number of new beginning.
Birds represent the capacity to soar upward to spiritual perfection. By using
them as offering, the Nazirite symbolizes ascent from the contamination that
aborted the earlier period of Nazirism and a readiness to begin anew. Two is
the number of separation from the world system.
Num 6:11 The Kohen shall make one as a sin offering and the other as
an elevation offering, and he shall provide him atonement for having sinned
regarding the person; and he shall sanctify his head on that day. – This sin is for the violation of the
process, that would bring the individual to a elevated state spiritually. This
is similar to the instruction that the Menorah must be built from one solid
piece of gold. The process that the Nazirite must undergo should be an unbroken process. The sin offering is
for the violation of that process, since it is a vow. By sanctifying his head,
it is to beginning a new period of Nazarism.
Num 6:12 He shall dedicate to יהוה the days of his abstinence, and he shall bring a sheep in its
first year for a guilt offering; the first days shall fall aside, for his
abstinence had been contaminated. – Since he had originally dedicated the
thirty days, those days must still be fulfilled, before a new set may commence.
Verse 13 to 21 deals with
the completion of the terms of the vow.
Num 6:13 This shall be the law of the Nazirite: on the day his
abstinence is completed, he shall bring himself to the entrance of the
Tent of Meeting. – Torah makes
it clear that he should bring himself, not that someone else should bring him.
Normally it would be expected that someone should escort the Nazirite to the
Kohen, just as a metzora who is to be cleansed of a contamination is escorted
to Kohen by someone else, Leviticus 114:2.
Presumably, he
escort would be more spiritual mature than the metzora. Here, too, as the
Nazirite is to have the sacrificial service performed by the kohen, the
Nazirite should be escorted, but who is worthy enough to escort a Hebrew who
have successfully completed a period of self impose sanctification.
When one
judged ones self before he is judged by a judge for his sin, who can scrutinize
him. There is a difference between a person who admits to his flaws, without
waiting for someone else to pointing out his weakness.
Num 6:14 He shall bring his offering to יהוה : one unblemished sheep in its first
year as an elevation offering, one unblemished ewe in its first year as a sin
offering, and one unblemished ram as a peace-offering; – Torah is now teaching us another angle to
our offering. When we bring it without been told, display another level of
spiritual maturity. When we are told to bring ten percent and we go above and
beyond what is expected of us, we are entering into a different realm of
spirituality. Ten percent is the minimum we are required to bring, however when
we bring 100% this speak of a different level or dependability. I hope to get
to that level were every thing that I posses will be turn over for the development
of the Kingdom, here on Earth.
Why does the
Nazirite bring a sin-offering after a period of sanctify and devotions? Because
it would have been fitting to continue the abstinence from worldly pleasure and
extend the vow of Nazirism indefinitely. The sin-offering atones for his
decision to return to temporal pursuits. This temporal pursuit is not a seeking
after worldly things, it is a fact that we are still in this world until we
die, therefore we must always be on guard as the safe keeper of our own soul.
Making atonement will giving thanks for the opportunity we are given to come
into EL YAHVEH Fullness.
Num 6:15 A basket of unleavened loaves: loves of fine flour mixed
with oil and unleavened wafers smeared with oil; and their meal-offering and their
libations. – Both loaves
of bread mentioned later in this verse are brought in the same basket. For a
description of how such loaves were prepared and smeared with oil, we may go
back to Leviticus 2.
These loaves
are like those brought as part of a todah, thanksgiving offering, Leviticus
7:12, by means of which one gives thanks and praises, to יהוה for His assistance in time of trials. Here,
however, the Nazirite thanks יהוה for permitting him to achieving a higher
level of maturity.
Meal offering
and wine libations always accompany all elevation and peace offering, but never
sin offering. Since the two animal offerings here are unusual in that they
include the basket of unleavened loaves, it was necessary to state explicitly
that the meal-offering and libations are not to be excluded.
While I do
agree that a person who has a problem with Alcohol, should refrain from
drinking it, there is nothing wrong with a partaking of wine at a celebration,
within the context of Torah, which is not to get drunk. This verse seems to prorogation of that sentiment.
Num 6:16 The Kohen shall approach before יהוה the service of his sin-offering and
his elevation-offering. – The
application today is that we must approach our Creator, through the Person of
El Yahushua. He is the Way to our Heavenly Father, for sin offering or for
elevation offering.
Num 6:17 He shall make the ram a feast peace-offering for יהוה with the basket of unleavened loaves,
and the Kohen shall make its meal-offering and its libation. – Again the Principe of having a Priest
present at our festival table is very essential. He must be the one responsible
to say, “Baruch Ata” over the offering.
Num 6:18 At the entrance of the Tent of Meeting the Nazirite shall
shave his head; he shall take the hair of his Nazirite head and put it on the
fire that is under the feast peace-offering. – The hair is a byproduct of the flesh. Now that the Nazirite have
elevated himself spiritually, the byproducts of the flesh have obviously
changed in the process. By removing the old fruit of the Spirit, and adopting a
new attitude towards life. The Nazirite remove the old and allow room for a new
nature to present itself.
Paul describes
this process when he said, “I left those thing behind and press forward to the
mark of the higher calling.” When we look at nature, some plant grows and
produces fruits in three months, some take a whole six-month.
Many of us, we
manifest our fruit of our spirit over a longer period of time. Never the less
what our creator is seeking are people who produce fruits. This is similar to
the talents that were given to the different servants. They were not all given
the same talents, some were given more some less, yet the result is the same.
Produce according to the talents we are given.
The hair also
symbolize the Nazirite’s separation from the community and his insulation from
everyday life and its temptations. Conversely, a peace offering symbolizes well
being and participation in the life of the community.
Now that the
Nazirite has succeeded in elevating and making himself ready to rejoined the
community, he puts the hair under the offering symbolizing that he is now
subordinating his life of separation to his duty to contribute to the wholesome
life of the Hebrew people.
Num 6:19 The Kohen shall take the cooked foreleg of the ram and one
unleavned loaf from the basket and one unleavened wafer, and place them on the
palms of the Nazirite after he has shaved his Nazirite hair. – The cooked foreleg, this part is given to
the Kohen as a gift, which they eat. This is the only offering from which they
receive this organ, and it is theirs aside from the parts mentioned in the next
verse, which are the standard gifts to the Kohanim from all peace offerings.
Num 6:20 The Kohen shall wave them as a wave-service before יהוה; it shall be holy for the Kohen, aside from the breast of the
waving and the thigh of the raising-up, afterward the Nazirite may drink wine. – The Kohen shall present this offering to יהוה as
a praise offering, a praise for the spiritual elevation of the Nazirite, this
is the whole purpose of the kohen. The Kohen shall rejoice in the fact that any
person have made such spiritual advances. After the Kohen have present this
person to יהוה
then that person may start his or her celebration, of spiritual achievement.
Num 6:21 This is the law of the Nazirite who shall pledge his
offering to יהוה for his abstinence aside from what he can
afford, according to his vow that he shall pledge, so shall he do in addition
to the law of his abstinence. – The first part
of this verse deals with the ordinary
Nazirite who takes his vow without specifying which offering he will bring.
Upon
completion of his tern, this is the law, he should bring, the offering
specified in verse 13 – 20.
When someone
takes a Nazirite vow, he may and preferably should vow to bring additional
peace and elevation offering, according to his means. However, as in the case
of all offerings in expiation for sin, one may never voluntarily bring more sin
or guilt offerings than the Torah specifies.
Verse 22 – 27
in these verses Moses was instructed the Kohen on how they should were to bless
the people, in the Temple and outside.
This does not
mean that they have the power to confer or withhold blessings, only that יהוה can
assure people of success, abundance, and happiness; but that part of their
temple service is to be the conduit through which יהוה blessings would be pronounced on His people.
They are to
emphasize that the ultimate blessings are יהוה alone, this verse concludes with יהוה
assurance that He will confer His own blessings on the Children of Yisrael.
Num 6:22 יהוה spoke to Moses, saying, –
Num 6:23 Speaks to Aaron and his sons, saying: so shall you bless
the Children of Yisrael, saying to them: – The word saying eludes to the fact that Moses must repeater all
that he was told. The repetition of the word saying in this verse means that
not only was Moses commanded to convey this commandment to the Kohanim of his
generation, but also they, in turn, were commanded to convey (saying) this
charge to their offspring in all future generation, so that the Kohanim would
always pronounce the Priestly Blessing.
The first
blessing refers to material success, the second blessing to the spiritually
prosperity, including building ones Menorah and writing Torah on our Heart. The
Last blessing is pertaining to יהוה compassion above and beyond what one
deserve, as expressed in forgiveness of sin and the giving of grace.
Num 6:24 May יהוה bless
you and safeguard you. – The term may
EL YAHVEH bless you. Means May יהוה give us the many blessings that are describe
in Deuteronomy 28:1-14, the Hebrew people be triumphant over its enemies and
superior to other nations, that its crops and business ventures succeed, its
offspring and flocks be abundant and healthy.
Though it is
clear that in the Divine scheme and in Yisrael’s aspirations such material
benefits are secondary to spiritual growth, nevertheless, if there is no flour
there is no Torah. יהוה blesses Yisrael with prosperity to enable
the people to devote themselves to Torah study and fulfillment.
Since this
verse in the blessing concludes with a prayer that יהוה will protect us, it is clear that we speak of
benefits that require protection even after they have been granted a spiritual
blessing. Spiritual blessing are
protected only by the personal worthiness of the recipients, but material
blessings are always subject to outside danger.
In this
blessing it is not clear that type of blessing. The exact form of the blessing
must depend on the needs of each individual. The student will be blessed in his
or her studies. The farmer in rain and sunshine at the appropriate time. Just
as a person gratitude must be expressed according to the degree and form of the
prosperity granted him.
The term
safeguard you, means that May יהוה help us to protect your newly gained
blessing of prosperity so that the evil one may not steel it from us, or it may
not be used in any other way but for the building of the Kingdom. Therefore, we
seek the blessing of יהוה so that once the blessing is assign, it will
be used in the proper way, for the glory of the Kingdom. The second blessing is
described in the next verse.
Num 6:24 May יהוה
illuminate His countenance for you and be gracious to you. – The illumination refers to the Light of
the Menorah. May the seven light of the Menorah be full lit in our lives. May
the Spirit of יהוה the Spirit of Wisdom and Understanding, the
Spirit of Counsel and Authority, and the Spirit of Knowledge and the Fear
of יהוה, be developed. The Menorah is the
Countenance of יהוה,
shining on us, the very Presence of Himself.
The term יהוה be
gracious to us by granting us grace as we struggle to overcome our various
issues in our lives. May he grant us wisdom to walk according to Torah,
Understanding of Torah, and the Ability to Counsel using Torah, the authority
found only in Torah, the Knowledge of Torah and last the Fear of breaking
Torah. A person can have a host of personal attributes, but unless his fellow
man benefits from it, it profits him nothing.
The third
blessing found in the next verse, may יהוה lift His Countenance to you. May He suppress
His anger, meaning that even if we are sinful, יהוה will show us Grace as we struggle to
overcome our desire to sin.
One’s face is
an indication of his attitude toward someone else. If one is angry of his neighbor,
he refuses to look at him; and if one has wronged or is indebted to his
neighbor, he is ashamed to face him. Therefore, when יהוה
turns His face to Yisrael, so to speak, He symbolizes that He is not angry with
us. As a result, we can lift our head, despite our own unworthiness.
Num 6:25 May יהוה lift His countenance to you and
establish peace for you. – Since the Menorah is the Holy Spirit, one of the nine fruits of
the Spirit is peace. Peace is not simply the absence of war. It is a harmony
between conflicting forces. Within man, it is the proper balance between the
needs of the body and the desire of the Spirit to develop.
In the
Universe it is a balance between the infinite elements as well as between the
holy and the mundane.
When the
Hebrew people sins, it disrupts the process toward perfection. This creates a
barrier that יהוה,
with compassion, removes so that we can repent and return to the process that
led to peaceful harmony with Him.
Num 6:26 Let them place My Name upon the Children of Yisrael and I
shall bless them. – The whole
purpose of the Kohanim is to place the Name of יהוה on our lives. That we may have His stamp of
approval, that any were we go we will be called
יהוה
people.
Chapter
7
It was on the
first day of the second year, that the Tabernacle was sanctified and Aaron
conferred the priestly blessings for the first time on the people. What a
fitting illustration for someone who is entering into their second spiritual
year, or anyone of their spiritual cycle, to have their spiritual leader
confer a blessing on them.
To also see
our leader take the initiative to display their maturity and trust in EL YAHVEH
by working together, in achieving this momentous task of building the
Tabernacle according to EL YAHVEH specification.
This was the
beginning of a new Torah cycle, the first year we saw the departure from Egypt,
the crossing of the Red Sea, their arrival at Mt. Sinai, the unfortunate sin
with the golden calf. Yet, despite all that, the tabernacle was completed on
time. Despite all our spiritual progress and backsliding, our EL YAHVEH still
gave us enough grace, to help us complete our first day of Creation.
Num 7:1 It was on the day Moses finished erecting the Tabernacle
that he anointed it, and sanctified it with all its utensils, and the Altars
all its utensils, and he had anointed and sanctified them. – Although it was Bezalel and Oholiab, and
the rest of the team who did the real work, it was Moses who Torah gave all the
credit. Torah is a Book on Authority, as true to form it does not violate that
principle. When we do our good deeds, it is our leader who we should give the
credit. When we desire to receive praise for our own works, we are displaying
the trait of pride, which was the reason for the downfall of Lucifer. What this
verse seems to be implying is that when someone or anyone for that matter, accomplish
their first day or first spiritual cycle, or any of their spiritual cycle, they
should be recognized as such. The utensils seen in this verse illustrate the
various tools or circumstances needed,
to help us experience each Altar at the various level of our development.
Num 7:2 The leaders of Yisrael, the heads of their father
household, brought offerings; they were the leaders of the various tribes, they were those who stand
at the counting. – The general
leadership of Yisrael, which includes all the other leaders, brought an combing
offering of thanks giving to EL YAHVEH on behalf of the spiritual progress of
the past year. The Children of Yisrael knew very well the spiritual damage they
had suffer during the past year, and as a good will gesture to make thing
right, a combine offering was made by their leaders.
Num 7:3 They brought their offering before YAHVEH: six covered
wagons and twelve oxen.. Two leaders per wagon, two oxen per wagon.. So they
brought them before the Tabernacle. – Six is the number of humanity,
while a wagon is a mode of transportation. The children of Yisrael
trough their leadership brought their human nature covered under the shadow of
the blood of our Messiyah and presents
it to EL YAHVEH. I do believe that unless they have done such an action, it
would not have been possible for them to survive the wilderness.
When we acknowledge our human nature, and not try to hide it, El Yahushua will give us enough grace to help us overcome it. Two is a symbol of separation, and one is the number of unity. As a body of believer, we must be separated for the sole purpose of displaying the unity of the Kingdom of Heavens. One cannot have a body of believer striving for two different goals within the same body.
When we acknowledge our human nature, and not try to hide it, El Yahushua will give us enough grace to help us overcome it. Two is a symbol of separation, and one is the number of unity. As a body of believer, we must be separated for the sole purpose of displaying the unity of the Kingdom of Heavens. One cannot have a body of believer striving for two different goals within the same body.
Num 7:4 YAHVEH said to Moses saying. –
Num 7:5 Take from them, and they shall be to perform the work of
the Tent of Meeting; you shall give them to the Levites, each man according to
his works. – When EL YAHVEH gives us instruction to do a job, He usually
provides us with the means to accomplish the Task of transporting the heavy
planks. When Moses gave instruction to the various sections of Levite to
perform certain action, Moses may have thought, how were they going to
accomplish the task. Our Heavenly Father would not give us a Task, without the
means to carrying it out completely. The gift of the oxen and cart was a
fulfillment of the Divine Plan. It provide the means for the Sons of Gershon,
and Merari for their task of transporting the heavy planks for the Tabernacle.
Num 7:6 So Moses took the wagons and the oxen and gave them to the
Levites.- How the offering was
disposed of, and what use was made of it: the wagons and oxen were given to the
Levites, to be used in carrying the tabernacle, both for their ease (for YAHVEH
would not have any of HIS servants overburdened with work), and for the more
safe and right conveyance of the several parts of the tabernacle, which would
be best kept together, and sheltered from the weather, in wagons.
Num 7:7 Two of the wagons and four of the oxen he gave to the sons
of Gershon, in occordance with their works. – Oxen in Scripture usually means a ministry. An ministry that its
sole purpose is to accomplish the task at hand. The Gershonites, that had
the light carriage, the curtains and hangings, had but two wagons, and two yoke
of oxen; when they had loaded these, they must carry the rest, if any remained,
upon their shoulders.
Num 7:8 And four of the wagons and eight of the oxen he gave to the
sons of Merari, in accordance with their works, under the authority of Ithamar,
son of Aaron the Kohen. – Four is the
number of the Earth, while eight is the number of new beginning. The oxen we to
perform their ministry of transporting the principle of the Tabernacle into all
the world until the fulfillment of all things, the New Beginning.
The Merarites, that had
the heavy carriage, and that which was most unwieldy, the boards, pillars,
sockets, etc., had four wagons, and four yoke of oxen allotted them. Yet, if
they had not more wagons of their own, they would be obliged to carry a great
deal upon their backs too, for the silver sockets alone weighed 100 talents,
which was above four tons, and that was enough to load four wagons that were
drawn but by one yoke of oxen a-piece. But each socket being a talent weight,
which is about a man’s burden (as appears, 2 Ki. 5:23) probably they carried
those on their backs, and put the boards and pillars into the wagons.
Num 7:9 And to the sons of Kohath he did not give; since the sacred service was upon them, they
carried on the shoulder. – The sons of
Kohath are not a globally inspired ministry, or an evangelic ministry. Their
ministry is an inside the Tabernacle, inside the assemble ministry. They were
anointed to minister within the assembly. Therefor,e the need for transportation
is not as essential to them carrying out there task to the corporate Tabernacle
as that of the Gershonites and the Merarites.
Num 7:10 Then the leaders brought forward offerings for the
dedication of the altar on the day it was anointed and the leaders brought
their offerings before the Altar. - The same
principle that apply to the corporate Tabernacle also apply to the individual
ministry. This verve seems to imply that at every stage of our spiritual
development, an offering should be made on behalf of the corporate body as well
as the individual.
Num 7:11 YAHVEH said to Moses, one leader each day, one leader each
day shall they bring their offering for the dedication of the alter. – After the wagons and oxen were accepted, the
leaders were instructed to present their offering in commemoration of this o-specious event. This Divinely ratified initiative of the leaders to
commemorate the sanctification in a new way was the precedent for Solomon and
the men of the great assembly of the future to follow, as they also celebrate
the inauguration of the other two permanent Temple to follow.
The leaders had obviously wanted to present their offerings together on the same day, but EL
YAHVEH order that each leader have his
own day, to give equal honor to each and to prolong the celebration. Moses did
not know which order they should follow, so YAHVEH instructed that they should
bring their offerings in the order the tribes followed while journeying thought
the wilderness.
Everyone who chooses to
bring a free will offering must bear sincere inner-feelings of repentance and a
desire to draw closer to Elohim. The tribal leaders brought such personal
spiritual devotion with their offering, each according to the unique mission on
behalf of his respective Tribe.
The tribal
leaders brought both their inner spiritual desires to achieve spiritual
maturity as well as the desire for their tribes to achieve the same spiritual
prominence. The Tabernacle in the Wilderness obviously represents such a
spiritual state, for the Shekinah Glory came and dwell in it after it was
completed.
In the implementation of
this action, all the tribal leaders actions were combined into a single
spiritual and physical spectrum, a combinations of a corporate and individual
spiritual potential and attainment in the combine service of the national
destiny.
Num 7:12 The one who brought his offering on the first day
was Nachshon son of Amminadad, of the tribe of Judah. – The term his offering expresses the
uniqueness of Nachshon, for it is not found in relationship to any other
leaders. When anyone brings an offering, he brings not only his animals and
other components, but he present also his spirit. The Spirit of sanctity that
his deed has earned him, that is his personal offering.
In this sense, Nachson was the most outstanding of the tribal leaders, so the Torah stresses that he brought his offering. In addition, only Nachshon is not given the title leader in the introductory verse before his offering.
In this sense, Nachson was the most outstanding of the tribal leaders, so the Torah stresses that he brought his offering. In addition, only Nachshon is not given the title leader in the introductory verse before his offering.
Although the
twelve leaders brought identical offerings, they arrive at their own conclusion
independently, and they intended different symbolism in their choice of
components. Their part of the offering symbolized that EL YAHVEH is the Father
of the Universe and Yisrael the potential children who desire spiritual
maturity.
The
numerical value of the silver bowl is 930, corresponding to the years after
Adam. It weight, 130 shekels, corresponding to the age of which Adam and Eve
had Seth, Genesis 5:3.
Num 7:13 His offering was: one silver bowl, its weight a hundred and
thirty shekels; and one silver basin of seventy shekels in the sacred shekels;
both of them filled with the fine flour mixed with oil for a meal offering; - One silver basin, has the numerical value
of 520. 500 alludes to Noah’s age when his first child was born, and 20 is an
allusion to the number of years before that child was born that YAHVEH Told Noah that there
would be a flood. 70 Shekels
corresponds to the seventy nations that descended from Noah.
Num 7:14 One gold ladle of ten shekels filled with incense. – 1 ladle,
which is similar to a hand, symbolizes the Torah that was given from the Hand
of YAHVEH, and its weight of 10 shekels corresponds to the Ten
Commandments.
Num 7:14 One young bull, one ram, one sheep in its firs year for an
elevation offering. – The one
young Bull alludes to price of the sin offer for the priest who is El Yahushua,
who used such an animal as an offering, Genesis 18:7.
Num 7:15 One he goat for a sin offering. – And for a feast peace offering; 2 cattle, five
rams, five he goats, five sheep in their firs year – this is the offering of Nacshon son of Amminadab. - The ram
alludes to Isaac, who was replace on the Altar by a ram, today El Yahushua is
our ram offering. The sheep alludes to El Yahushua, who is the Lamb slaying
from the foundation of the world. The two cattle for a peace offering allude to
El Yahushua who brought peace between Heavens and earth. The three groups of
five animals allude to the three components of the nations, Kohanim, Levites,
and Yisraelites, or the Holy of Holies, the Holy Place and the Outer Court.
Five represent the five books of Moses or the five-fold ministry of the
Apostle, Prophet, Evangelist, Pastor, and Teacher, or on a different level five
is the number of Grace.
Num 7:16 On the second day, Nethaniel son of Zuar offered, the
leader of Issachar. –. They
brought their offerings each on a separate day, in the order that they had been
lately put into, so that the solemnity lasted twelve days. So YAHVEH appointed
in verse 11: They shall bring their offering, each prince on his day,
and so they did. One Sabbath must needs fall within the twelve days, if not
two, but it should seem they did not intermittent on the Sabbath for it was holy
work, proper enough for a holy day. YAHVEH appointed that it should thus be
done on several days,
(1.) That solemnity might
be prolonged, and so might be universally taken notice of by all Israel, and
the remembrance of it more effectually preserved.
(2.) That an equal honor might
thereby be put upon each tribe respectively; in Aaron’s breast-plate each had
his precious stone, so in this offering each had his day.
(3.) Thus it would be done
more decently and in order; YAH’s work should not be done confusedly, and in a
hurry; take time, and we shall have done the sooner, or at least we shall have
done the better.
(4.) YAHVEH hereby
signified how much pleased he is, and how much pleased we should be, with the
exercises of piety and devotion. The repetition of them should be a continual
pleasure to us, and we must not be weary of well doing. If extraordinary
service be required to be done for twelve days together, we must not shrink
from it, nor call it a task and a burden.
(5.) The priests and
Levites, having this occasion to offer the same sacrifices, and those some of
every sort, every day, for so many days together, would have their hands well
set in, and would be well versed in the laws concerning them.
(6.) The peace-offerings
were all to be eaten the same day they were offered, and two oxen, five rams,
five he-goats, and five lambs, were enough for one day’s festival; had there
been more, especially if all had been brought on one day, there might have been
danger of excess. The virtue of temperance must not be left, under pretense of
the religion of feasting.
Num 7:17 He brought His offering was: one silver bowl, its weight a
hundred and thirty shekels; and one silver basin of seventy shekels in the
sacred shekels; both of them filled with the fine flour mixed with oil for a
meal offering; - All their offerings were
exactly the same, without any variation, though it is probable that neither the
princes nor the tribes were all alike rich; but thus it was intimated that all
the tribes of Israel had an equal share in the altar, and an equal interest in
the sacrifices that were offered upon it. Though one tribe was posted more
honorably in the camp than another, yet they and their services were all alike
acceptable to YAHVEH. Nor must we have faith of our Yahushua HaMashiach with
respect to persons, Jam. 2:1.
Num 7:18 One gold ladle of ten shekels filled with incense. –
Num 7:19 One young bull, one ram, one sheep in its first year for an
elevation offering. –
Num 7:20 One he goat for a sin offering. -
Num 7:21 And for a feast peace offering; 2 cattle, five rams, five
he goats, five sheep in their firs year – This is the offering of Nethaniel son
of Zuar. –
Num 7:22 On the third day, the leader of the children of, Zebulun,
Eliab son of Helon. –
Num 7:23 His offering was: one silver bowl, its weight a hundred and
thirty shekels; and one silver basin of 70 shekels in the sacred shekels; both
of them filled with the fine flour mixed with oil for a meal offering;
Num 7:24 One gold ladle of ten shekels filled with incense.
Num 7:25 One young bull, one ram, one sheep in its first year for an
elevation offering.
Num 7:26 One he goat for a sin offering.
Num 7:27 And for a feast peace offer ing; 2 cattle, five rams, five he goats,
five sheep in their firs year – This is the offering of Eliab son of Helon.
Num 7:28 On the forth day,
the leader of the children of Reuben, Elizur son of Shedeur
..
Num 7:29 His offering was: one silver bowl, its weight a hundred and
thirty shekels; and one silver basin of seventy shekels in the sacred shekels;
both of them filled with the fine flour mixed with oil for a meal offering;
Num 7:30 One gold ladle of ten shekels filled with incence.
Num 7:31 One young bull, one ram, one sheep in its first year for an
elevation offering.
Num 7:2 One he goat for a sin offering.
Num 7:32 And for a feast peace offering; 2 cattle, five rams, five
he goats, five sheep in their firs year – This is the offering of Elizur son of Shedeur.
Num 7:33 On the fifth day, the leader of the children of Simeon,
Shelumiel son of ZuriSHADDAI,
Num 7:34 His offering was:one silver bowl,its weight a hundred and
thirty shekels;and one silver basin of 70 shekels in the sacred shekels; both
of them filled with the fine flour mixed with oil for a meal offering;
Num 7:35 One gold ladle of ten shekels filled with incence.
Num 7:36 One young bull, one ram, one sheep in its first year for an
elevation offering.
Num 7:37 One he goat for a sin offering.
Num 7:38 And for a feast peace offering; 2 cattle, five rams, five
he goats, five sheep in their firs year – This is the offering of Shelumiel son
of ZuriSHADDAI.
Num 7:39 On the sixth day, the leader of the children of , Gad,
Eliasaph son of Deuel.,
Num 7:40 His offering was: one silver bowl, its weight a hundred and
thirty shekels; and one silver basin of 70 shekels in the sacred shekels; both
of them filled with the fine flour mixed with oil for a meal offering;
Num 7:41 One gold ladle of ten shekels filled with incence.
Num 7:42 One young bull, one ram, one sheep in its first year for an
elevation offering.
Num 7:43 One he goat for a sin offering.
Num 7:44 And for a feast peace offering; 2 cattle, five rams, five
he goats, five sheep in their first year – This is the offering of Eliasaph son of Deuel.
Num 7:45 On the seventh day, the leader of
the children of Ephraim, Elishama son of Ammihud.
Num 7:46 His offering was: one silver bowl,
its weight a hundred and thirty shekels; and one silver basin of 70 shekels in
the sacred shekels; both of them filled with the fine flour mixed with oil for
a meal offering; - Normally, only communal, not individual, offering may be brought
on the Sabbath, but EL YAHVEH commanded that the offerings of the Tribal
leaders be offered on the Sabbath of the inauguration celebration of the
corporate Tabernacle.
Num 7:47 One gold ladle of ten shekels filled with incence.
Num 7:48 One young bull, one ram, one sheep in its first year for an
elevation offering.
Num 7:49 One he goat for a sin offering.
Num 7:50 And for a feast peace offering; 2 cattle, five rams, five
he goats, five sheep in their firs year – This is the offering of Elishama son
of Ammihud.
Num 7:51 On the
eight day, the leader of the children
of Manasseh, Gamaliel son of Pedehzur.
Num 7:52 His offering
was: one silver bowl, its weight a hundred and thirty shekels; and one silver
basin of 70 shekels in the sacred shekels; both of them filled with the fine
flour mixed with oil for a meal offering;-
Num 7:53 One gold
ladle of ten shekels filled with incence.
Num 7:54 One young
bull, one ram, one sheep in its first year for an elevation offering.
Num 7:55 One he goat
for a sin offering.
Num 7:56 And for a
feast peace offering; 2 cattle, five rams, five he goats, five sheep in their
firs year – This is the offering of
Gamaliel son Pedahzur.-
Num 7:57 On the ninth
day, the leader of the children of Benjamin, Abidan son of Gideoni.
Num 7:58 His offering
was: one silver bowl, its weight a hundred and thirty shekels; and one silver
basin of 70 shekels in the sacred shekels; both of them filled with the fine
flour mixed with oil for a meal offering;
Num 7:59 One gold
ladle of ten shekels filled with incence.
Num 7:60 One young
bull, one ram, one sheep in its first year for an elevation offering.
Num 7:61 One he goat
for a sin offering.
Num 7:62 And for a
feast peace offering; 2 cattle, five rams, five he goats, five sheep in their
firs year – This is the offering of
Abidan so of Gideoni.
Num 7:63 On the
tenth day, the leader of the children of
Dan, Ahiezerson of AmmiSHADDAI.
Num 7:64 His offering
was: one silver bowl, its weight a hundred and thirty shekels; and one silver
basin of seventy shekels in the sacred shekels; both of them filled with the
fine flour mixed with oil for a meal offering;
Num 7:65 One gold ladle of ten shekels
filled with incence.
Num 7:66 One young
bull, one ram, one sheep in its first year for an elevation offering.
Num 7:67 One he goat
for a sin offering.
Num 7:68 And for a
feast peace offering; 2 cattle, five rams, five he goats, five sheep in their firs
year – This is the offering of Ahiezer son of AmmiSHADDAI.
Num 7:69 On the
eleventh day, the leader of the children
of Asher, Pagiel son of Ochran.
Num 7:70 His offering
was: one silver bowl, its weight a hundred and thirty shekels; and one silver basin
of seventy shekels in the sacred shekels; both of them filled with the fine
flour mixed with oil for a meal offering;
Num 7:70 One gold
ladle of ten shekels filled with incence.
Num 7:71 One young
bull, one ram, one sheep in its first year for an elevation offering
Num 7:72 One he goat
for a sin offering.
Num 7:73 And for a
feast peace offering; 2 cattle, five rams, five he goats, five sheep in their
firs year – This is the offering of
Pagiel son of Ochran.
Num 7:74 On the
twelvth day, the leader of the children of Naphtali, Ahira son of Enan.
Num 7:75 His offering
was: one silver bowl, its weight a hundred and thirty shekels; and one silver
basin of seventy shekels in the sacred shekels; both of them filled with the
fine flour mixed with oil for a meal offering;
Num 7:76 One gold
ladle of ten shekels filled with incence.
Num 7:77 One young
bull, one ram, one sheep in its first year for an elevation offering.
Num 7:78 One he goat
for a sin offering.
Num 7:79 And for a
feast peace offering; 2 cattle, five rams, five he goats, five sheep in their
firs year – This is the offering of Ahira son of Enan.
Num 7:80 This was the
dedication of the alter, on the day it was anointed, from the leaders of
Yisrael: twelve silver bowls, twelve silver basins, twelve golden ladles;
Num 7:81 Each bowl
was one hundred and thirty silver shekels and each basin was seventy; all the
silver of the vessels was two thousand four hundred in the sacred shekel.
Num 7:82 Twelve
golded ladled filled with incense, each ladle was ten of the sarcred shekel;
all the gold of the ladles was one hundred and twenty shekels.
Num 7:83 All the
livestock for the elevation offering: was twelve bull, twelve rams, twelve
sheep in their first year, and their meal offering; and twelve he goats for a
sin offering.
Num 7:84 All the
livestock for the feast peace offering: was twenty-four bulls, sixty rams,
sixty he goats, sixty sheep I their first year - This was the dedication of the
alter after it was anointed.
Num 7:85 When Moses
arrived at the tent of meeting to speak with YAHVEH he heard the voice speaking
to him from a top the covering that was upon the Ark of the Covenant, from
between the two cherubim and he spoke to him.
HaFtarah
Shophtim “Judges”13:2 –25
At this chapter begins the story of
Samson, the last of the judges of Yisrael whose story is recorded in this book,
and next before Eli. The passages related concerning him are, from first to
last, very surprising and uncommon.
The figure he makes in this history
is really great, and yet vastly different from that of his predecessors. We
never find him at the head either of a court or of an army, never upon the
throne of judgment nor in the field of battle, yet, in his own proper person, a
great patriot of his country, and a terrible scourge and check to its enemies
and oppressors; he was an eminent believer (Heb. 11:32) and a glorious type of
him who with his own arm wrought salvation.
The history of the rest of the judges
commences from their advancement to that station, but Samson’s begins with his
birth, nay, with his conception, no less than an angel from heaven ushers him
into the world, as a pattern of what should be afterwards done to John Baptist
and to Messiyah.
This is related in this chapter.
I. The occasion of raising up this
deliverer was the oppression of Yisrael by the Philistines verse 1.
II. His birth is foretold by an angel
to his mother verse 2 – 5.
III. She relates the prediction to
his father verse 6, 7.
I.
They
both together have it again from the angel verse 8–14,
II.
whom
they treat with respect verse 15–18,
III.
and
who, to their great amazement, discovers his dignity at parting verse 19–23.
IV. Samson is born verse 24,
25.
Jdg 13:1 And again the children of Yisra’ĕl did evil in
the eyes of יהוה, so יהוה gave them into the hand of the
Philistines for forty years. - The first verse gives us a
short account, such as we have too often met with already, of the great
distress that Yisrael was in, which gave occasion for the raising up of a
deliverer.
They
did evil, as they had done, in the sight of the YAHVEH then HE delivered
them, as HE had done before, into the hands of their enemies. If there had been
no sin, there would have needed no Savior; but sin was suffered to abound,
that grace might much more abound.
The
enemies YAHVEH now sold them to were the Philistines, their next neighbors,
that lay among them, the first and chief of the nations which were devoted to
destruction, but which YAHVEH left to prove them (ch. 3:1, 3), the
five lords of the Philistines, an inconsiderable people in comparison with
Yisrael (they had but five cities of any note), and yet, when YAHVEH made use
of them as the staff in HIS Hand, they were very oppressive and vexatious. And
this trouble lasted longer than any yet: it continued forty years, though
probably not always alike violent. When Yisrael was in this distress Samson was
born; and here we have his birth foretold by an angel.
Jdg 13:2 And there was a certain man from Tsorʽah, of the
clan of the Danites, whose name was Manowaḥ. And his wife was barren and had
not borne. - His
extraction. He was of the tribe of Dan. Dan signifies a judge or judgment,
Gen. 30:6. And probably it was with an eye to Samson that dying Jacob foretold,
Dan shall judge his people, that is, "he shall produce a judge for
his people, though one of the sons of the handmaids, as one, as well as any
one, of the tribes of Israel,’’ Gen. 49:16.
The
lot of the tribe of Dan lay next to the country of the Philistines, and
therefore one of that tribe was most fit to be made a bridle upon them. His
parents had been long childless. Many eminent persons were born of mothers that
had been kept a great while in the want of the blessing of children, as Isaac,
Joseph, Samuel, and John Baptist, that the mercy might be the more acceptable
when it did come.
Sing,
O barren! thou that didst not bear, Isa. 54:1. Mercies long waited for
often prove signal mercies, and it is made to appear that they were worth
waiting for, and by them others may be encouraged to continue their hope in
YAH’s mercy.
Jdg 13:3 And a Messenger of יהוה
appeared to the woman and said to her, “See now, you are barren and have not
borne, but you shall conceive, and you shall bear a son. - The glad tidings brought to his mother, that she should
have a son. The messenger was an angel of the YAHVEH, yet appearing as a
man, with the aspect and garb of a prophet, or man of YAHVEH.
This
angel came bearing the Will of the YAHVEH, who was to be the Messiyah,
for his name is called Wonderful, and Jehovah, v. 19. The great
Redeemer did in a particular manner concern himself about this typical
redeemer. It was not so much for the sake of Manoah and his wife, obscure
Danites, that this extraordinary message was sent.
But
for Yisrael’s sake, whose deliverer He was to be, and not only so (his services
to Yisrael not seeming to answer to the grandeur of his entry) but for the
Messiyah’s sake, whose type he was to be, and whose birth must be foretold by
an angel, as his was.
The
angel, in the message he delivers, 1. Takes notice of his affliction: Behold
now, thou art barren and bearest not. Hence she might gather he was a
prophet, that though a stranger to her, and one she had never seen before, yet
he knew this to be her grievance. He tells her of it, not to upbraid her with
it, but because perhaps at this time she was actually thinking of this
affliction and bemoaning herself as one written childless.
YAHVEH
often sends in comfort to his people very seasonably, when they feel most from
their troubles. "Now thou art barren, but thou shalt not be always
so,’’ as she feared, "nor long so.
Jdg 13:4 “And now, please guard, and do not drink wine or strong
drink, and do not eat any unclean food. - He appoints that the child
should be a Nazarite from his birth, and therefore that the mother should be
subject to the law of the Nazarites (though not under the vow of a Nazarite)
and should drink no wine or strong drink so long as this child was to
have its nourishment from her, either in the womb or at the breast.
Jdg 13:5 “For look,
you are conceiving and bearing a son. And let no razor come upon his head, for
the youth is a Nazirite to Elohim from the womb on. And he shall begin to save
Yisra’ĕl out of the hand of the Philistines.” - He assures her that she should conceive and bear a
son verse 3 and repeats the assurance.
To
show the power of a divine word, the strongest man that ever was,was a child of
promise, as Isaac, born by force and virtue of a promise, and faith in that
promise, Heb. 11:11; Gal. 4:23. Many a woman, after having been long barren,
has borne a son by providence, but Samson was by promise, because a figure of
the promised seed, so long expected by the faith of the Old-Covenant saints.
All
of these great men all represent a virtue that was prominent in the Messiyah,
yet none of them were able to put their lives together like Yahushua.
Jdg 13:6 And the woman came and spoke to her husband, saying, “A
Man of YAHVEH came to me, and His appearance was like the appearance of a
Messenger of Elohim, very awesome. But I did not ask Him where He was from, and
He did not declare to me His name. – The report which Manoah’s wife, in a transport of joy,
brings in all haste to her husband, of this surprising message. The glad
tidings were brought her when she was alone, perhaps religiously employed in
meditation or prayer; but she could not, she would not, conceal them from her
husband, but gives him an account,
1.
Of the messenger. It was a man of YAHVEH. His countenance she could describe;
it was very awful: he had such a majesty in his looks, such a sparkling eye,
such a shining face, so powerfully commanding reverence and respect, that
according to the idea she had of an angel he had the very countenance of one.
But
his name she can give no account of, nor to what tribe or city of Yisrael he
belonged, for he did not think fit to tell her, and, for her part, the very
sight of him struck such an awe upon her that she durst not ask him. She was
abundantly satisfied that he was a servant of YAH; his person and message she
thought carried their own evidence along with them, and she inquired no
further.
Jdg 13:7 “And He said to me, ‘See, you are conceiving and bearing
a son. And now, drink no wine or strong drink, nor eat any unclean food, for the youth is a Nazirite to
Elohim from the womb to the day of his death.’ ” - She gives him a particular account both of the promise
and of the precept, that he also might believe the promise and might on all
occasions be a monitor to her to observe the precept. Thus should yoke-fellows
communicate to each other their experiences of communion with YAHVEH, and their
improvements in acquaintance with him, that they may be helpful to each other
in the way that is called holy.
Jdg 13:8 And Manowaḥ prayed to יהוה, and
said, “O יהוה, please let the Man of Elohim whom
You sent come to us again and teach us what to do for the youth who is to be
born.” - We have here an account of
a second visit which the angel of YAHVEH made to Manoah and his wife.
Manoah
earnestly prayed for it. He was not incredulous of the story his wife told him;
he knew she was a virtuous woman, and therefore the heart of her husband did
safely trust in her; he knew she would not go about to impose upon him,
much less was he, as Josephus unworthily represents him, jealous of his wife’s
conversation with this stranger. but,
He
takes it for granted that this child of promise shall in due time be given
them, and speaks without hesitation of the child that shall be born. There
was not found so great faith, no, not in Zechariah, a priest, then in
waiting at the altar of YAHVEH, and to whom the angel himself appeared, as was
in this honest Danite.
Things
hidden from the wise and prudent, who value themselves upon the niceness of
their enquiries, are often revealed unto babes, who know how to prize YAH’s
gifts and to take YAH’s Word. Blessed are those that have not seen and yet,
as Manoah here, have believed.
All
his care is what they should do to the child that should be born. Good
men are more solicitous and desirous to know the duty that is to be done by
them than to know the events that shall occur concerning them; for duty is
ours, events are YAH’s.
Solomon enquires concerning the good men
should do, not the good they should have, Eccl. 2:3. 3. He
therefore prays to YAHVEH to send the same blessed messenger again, to give
them further instructions concerning the management of this Nazarite, fearing
lest his wife’s joy for the promise might have made her forget some part of the
precept, in which he was desirous to be fully informed.
He
lie under no mistake: "Master, let the man of YAHVEH come again unto
us, for we desire to be better acquainted with him.’’ Those that have heard from heaven cannot but
wish to hear more thence, again and again to meet with the man of YAHVEH.
He
does not go or send his servants abroad, to find out this man of YAHVEH, but
seeks him upon his knees, prays to YAHVEH to send him, and, thus seeking, finds
him. Would we have YAH’s messengers, the ministers of his gospel, to bring a
word proper for us, and for our instruction? Entreat YAHVEH to send them
to us, to teach us, Rom. 15:30, 32.
Jdg 13:9 And YAHVEH listened to the voice of Manowaḥ, and the
Messenger of YAHVEH came to the woman again as she was sitting in the field,
but Manowaḥ her husband was not with her. – YAHVEH graciously granted it:
YAHVEH hearkened to the voice of Manoah. YAHVEH will not fail, some way
or other to guide those by HIS counsel that are sincerely desirous to know
their duty, and apply themselves to him to teach them, Ps. 25:8, 9.
The
angel appears the second time also to the wife, when she is sitting alone,
probably tending the flocks, or otherwise well employed in the field where she
has retired. Solitude is often a good opportunity of communion with YAHVEH;
good people have thought themselves never less alone than when alone, if YAHVEH
be with them.
Jdg 13:10 And the woman ran hurriedly and informed her husband,
and said to him, “See, He has appeared to me, the Man who came to me the other
day!” - She goes in all haste to
call her husband, doubtless humbly beseeching the stay of this blessed
messenger till she should return and her husband with her. She did not desire
him to go with her to her husband, but would fetch her husband to him.
Those
that would meet with YAHVEH must attend where HE is pleased to manifest
himself. "Oh,’’ says she, overjoyed, "my dear love, thy prayers are
answered yonder is the man of YAHVEH.
YAHVEH,
come to make us another visit, he that came the other day,’’ or, as some read
it, this day, for other is not in the original, and it is
probable enough that both these visits were on the same day, and at the same
place, and that the second time she sat expecting him.
The
man of YAHVEH is very willing she should call her husband, Jn. 4:16. Those that
have an acquaintance with the things of YAHVEH themselves should invite others
to the same acquaintance, Jn. 1:45, 46. Manoah is not disgusted that the angel
did not this second time appear to him, but very willingly goes after his wife
to the man of YAHVEH.
Jdg 13:11 And Manowaḥ arose and went after his wife, and came to
the Man, and he said to Him, “Are You the Man who spoke to this woman?” And He
said, “I am.” – To atone (as it were) for
the first fatal miscarriage, when Eve earnestly pressed Adam to that which was
evil, and he too easily yielded to her, let yoke-fellows excite one another to
love and good works; and, if the wife will lead, let not the husband think it
any disparagement to him to follow her in that which is virtuous and
praiseworthy.
Jdg 13:12 And Manowaḥ said, “Now let Your words come true! What is
to be the rule for the youth’s life and his work?” - Manoah having come to the angel, and being satisfied by
him that he was the same that had appeared to his wife, does, with all
humility.
Welcome
the promise : Now let thy words come to pass; this was the language, not
only of his desire, but of his faith, like that of the blessed Virgin, Lu.
1:38. "Be it according to thy word. Lord, I lay hold on what thou
hast said, and depend upon it; let it come to pass.’’
Beg
that the prescriptions given might be repeated: How shall we order the
child? The directions were given to his wife, but he looks upon himself as
concerned to assist her in the careful management of this promised seed,
according to order; for the utmost care of both the parents, and their constant
joint endeavour, are little enough to be engaged for the good ordering of
children that are devoted to YAHVEH and to be brought up for him. Let not one
devolve it on the other, but both do their best. Observe from Manoah’s inquiry,
In
general, that, when YAHVEH is pleased to bestow any mercy upon us, our great
care must be how to use it well, and as we ought, because it is then only a
mercy indeed when it is rightly managed. YAHVEH has given us bodies, souls,
estates; how shall we order them, that we may answer the intent of the donor,
and give a good account of them?
In
particular, those to whom YAHVEH has given children must be very careful how
they order them, and what they do unto them, that they may drive out the
foolishness that is bound up in their hearts, form their minds and
manners well betimes, and train them in the way wherein they should go.
Herein pious parents will beg divine assistance. "Lord, teach us how we
may order our children, that they may be Nazarites, and living sacrifices to
thee.’’
Jdg 13:13 And the Messenger of יהוה said
to Manowaḥ, “Let the woman guard all that I said to her. – The Messinger instruct the man to make sure
the woman does all that she was instructed to do. It will always be the man
responsibility for the actions of the woman.
Jdg 13:14 “Let her not eat any food that comes from the vine, neither let her drink wine or
strong drink, or eat any unclean food.
Let her guard all that which I have commanded her.” –
The
angel repeats the directions he had before given: Of all that I forbad let
her beware; and all that I commanded her let her observe. There is
need of a good deal both of caution and observation, for the right ordering
both of ourselves and of our children.
Beware
and observe; take heed not only of drinking wine or strong drink,
but of eating any thing that cometh of the vine. Those that would
preserve themselves pure must keep at a distance from that which borders upon
sin or leads to it. When she was with child of a Nazarite, she must not eat any
unclean thing; so those in whom Messiyah is formed must carefully cleanse
themselves from all filthiness of flesh and spirit, and do nothing to the
prejudice of that new man.
Jdg 13:15 And Manowaḥ said to the Messenger of יהוה, “Please let us detain You, and
prepare a young goat for You.” – The
angel declined to accept his treat without some form of hospility, and appointed
him to turn it into a sacrifice. Manoah, being desirous to show some token of
respect and gratitude to this venerable stranger who had brought them these
glad tidings, begged he would take some refreshment with him.
The
angel declined to accept his treat, and appointed him to turn it into a
sacrifice. Manoah, being desirous to show some token of respect and gratitude
to this venerable stranger who had brought them these glad tidings, begged he
would take some refreshment with him: We will soon make ready a kid for thee.
Jdg 13:16 And the Messenger of יהוה said
to Manowaḥ, “Though you detain Me, I do not eat your food. But if you offer a
burnt offering, offer it to יהוה.” For Manowaḥ
did not know He was a Messenger of יהוה. - We will soon make ready a kid for thee. Those
that welcome the message will be kind to the messengers for his sake that sends
them, 1 Th. 5:13. But the angel told him he would not eat of his bread,
any more than he would of Gideon’s, but, as there, directed him to offer it to
YAHVEH, ch. 6:20, 21. Angels need not meat nor drink; but the glorifying of
YAHVEH is their meat and drink, and it was Messiyah’s, Jn. 4:34. And we in some
measure do the will of YAHVEH as they do it if, though we cannot live without
meat and drink, yet we eat and drink to the glory of YAHVEH and so turn even our
common meals into sacrifices.
Of
what further passed between Manoah and the angel at this interview. It was in
kindness to him that while the angel was with him it was concealed from him
that he was an angel; for, had he known it, it would have been such a terror to
him that he durst not have conversed with him as he did.
He
knew not that he was an angel. So Messiyah as in the world, and the world knew him
not. Verily thou art a EL that hidest thyself. We could not bear the sight
of the divine glory unveiled. YAHVEH having determined to speak to us by men
like ourselves, prophets and ministers, even when HE spoke by HIS angels, or by
HIS Son, they appeared in the likeness of men, and were taken but for men of
YAHVEH.
Those
that welcome the message will be kind to the messengers for his sake that sends
them, 1 Th. 5:13. But the angel told him he would not eat of his bread,
any more than he would of Gideon’s, but, as there, directed him to offer it to
YAHVEH, ch. 6:20, 21. Angels need not meat nor drink; but the glorifying of
YAHVEH is their meat and drink, and it was Messiyah’s, Jn. 4:34. We in some
measure do the will of YAHVEH as they do it if, though we cannot live without
meat and drink, yet we eat and drink to the glory of YAHVEH, and so turn even our
common meals into sacrifices.
Jdg 13:17 Then Manowaḥ said to the Messenger of יהוה, “What is Your name? When Your
words come true, then we shall esteem You.” -
The angel declined telling him his name, and would not so far gratify his
curiosity.
Manoah
desired to know his name, and of what tribe he was, not as if he doubted the
truth of his message, but that they might return his visit, and be better
acquainted with him (it is good to increase and improve our acquaintance with
good men and good ministers); and he has a further design.
"That when thy sayings come to pass,
we may do thee honor, celebrate thee as a true prophet, and recommend
others to thee for divine instructions, that we may call the child that shall
be born after thy name, and so do thee honor, or that we may send thee a present,
honoring one whom YAHVEH has honored.
Jdg 13:18 And the Messenger of יהוה said
to him, “Why do you ask My name, since it is wondrous?” - But the angel denies his
request with something of a check to his curiosity: Why askest thou thus
after my name? Jacob himself could not prevail for this favour, Gen. 32:29.
We
have not what we ask when we ask we know not what. Manoah’s request was
honestly meant and yet was denied. YAHVEH told Moses his name (Ex. 3:13, 14),
because there was a particular occasion for his knowing it, but here there was
no occasion. What Manoah asked for instruction in his duty he was readily told
(v. 12, 13), but what he asked to gratify his curiosity was denied.
YAHVEH
has in his word given us full directions concerning our duty, but never
designed to answer all the enquirers of a speculative head. He gives him a
reason for his refusal: It is secret. The names of angels were not as
yet revealed, to prevent the idolizing of them.
After
the captivity, when the Yisrae as cured of idolatry, angels made themselves
known to Daniel by their names, Michael and Gabriel; and to Zacharias the angel
told his name unasked (Lu. 1:19): I am Gabriel. But here it is secret,
or it is wonderful, too wonderful for us.
One
of Messiyah’s names is Wonderful, Isa. 9:6. His name was long a secret,
but by the gospel it is brought to light: Yahushua a Savior. Manoah
must not ask because he must not know.
There
are secret things which belong not to us, and which we must content ourselves
to be in the dark about while we are here in this world.
We
must therefore never indulge a vain curiosity in our inquiries concerning these
things, Col. 2:18.To be willingly ignorant of those things which our great
Master refuses to teach us is to be at once ignorant and wise.
Jdg 13:19 And Manowaḥ took the young goat with the grain offering,
and offered it upon the rock to יהוה. And
He did wondrously while Manowaḥ and his wife looked on. - The angel assisted and
owned their sacrifice, and, at parting, gave them to understand who he was. He
had directed them to offer their burnt-offering to YAHVEH, v. 16. Praises
offered up to YAHVEH the most acceptable entertainment of the angels; see Rev.
22:9, worship YAHVEH.
Manoah,
having so good a warrant, though he was no priest and had no altar, turned his
meat into a meat offering, and offered it upon a rock to the YAHVEH,
that is, he brought and laid it to be offered. "YAHVEH here it is, do what you pleases with it.’’ Thus we must bring our hearts to YAHVEH as living
sacrifices, and submit them to the operation of his Spirit. All things being
now ready. The angel did wondrously, for his name was Wonderful.
Jdg 13:20 And it came to be, as the flame went up toward the
heavens from the altar, that the Messenger of יהוה went
up in the flame of the altar. And Manowaḥ and his wife were watching, and they
fell on their faces to the ground. - Probably the wonder he did was the same with what he had
done for Gideon, he made fire to come either down from heaven or up out of the
rock to consume the sacrifice.
He
ascended up towards heaven in the flame of the sacrifice. By this it
appeared that he was not, as they thought, a mere man, but a messenger
immediately from heaven. Thence certainly he descended, for thither he
ascended, Jn. 3:13; 6:62.
This
signified YAH’s acceptance of the offering and intimates to what we owe the
acceptance of all our offerings, even to the mediation of the angel of the
covenant, that other angel, who puts much incense to the prayers of saints
and so offers them before the throne, Rev. 8:3.
Prayer
is the ascent of the soul to YAHVEH. But it is Messiyah in the heart by faith
that makes it an offering of a sweet-smelling savor: without Him our services
are offensive smoke, but, in him, acceptable flame. We may apply it to
Messiyah’s sacrifice of Himself for us; he ascended in the flame of his own
offering, for by his own blood He entered in once into the holy place,
Heb. 9:12.
Jdg 13:21 And the Messenger of יהוה did
not appear any more to Manowaḥ and his wife. Then Manowaḥ knew that He was a
Messenger of יהוה.
- They knew
that it was an angel. It was plain it was not the body of a man they saw,
since it was not chained to the earth, nor prejudiced by fire; but ascended,
and ascended in flame, and therefore with good reason they conclude it was an
angel; for he maketh his angels spirits, and his ministers a flame of fire.
But
he did not any more appear to them; it was for a particular occasion, now over,
that he was sent, not to settle a constant correspondence, as with prophets.
They must remember and observe what the angel had said and not expect to hear
more.
Jdg 13:22 And Manowaḥ said to his wife, “We shall certainly die,
because we have seen Elohim!” - We have an account of the
impressions which this vision made upon Manoah and his wife. While the angel
did wondrously, they looked on, and said nothing (so we should carefully observe
the wondrous works of YAHVEH, and to be silent before him); but when he had
gone, having finished his work, they had time to make their reflections.
In
Manoah’s reflection upon it there is great fear. He had spoken with
great assurance of the son they should shortly be the joyful parents of , and
yet is now put them into such a confusion by that very thing which should have
strengthened and encouraged his faith, became a source of great fear.
Jdg 13:23 But his wife said to him, “If יהוה had
been pleased to put us to death, He would not have accepted a burnt offering
and a grain offering from our hands, nor would He have shown us all this, nor
would He have let us hear the like of this!” - We shall surely die. It was a vulgar opinion generally
received among the ancient Jews that they would die if they see YAHVEH or an
angel; and this fear soon overcome his faith, as it did Gideon’s, ch. 6:22.
In
his wife’s reflection upon it there is great faith. Here the weaker vessel was
the stronger believer, which perhaps was the reason why the angel choose once
and again to appear to her. Manoah’s heart began to fail him, but his wife, as
a help meet for him, encouraged him.
Two
are better than one, for, if one fall into dejection and despondence the
other will help to raise him up. Soal mate should piously assist each other’s
faith and joy as the occasion present itself. None could argue better than
Manoah’s wife does here: We shall surely die, said her husband;
"Nay,’’ said she, "we need not fear that; let us never view the
blessing that is for us as a curse against us.
We
shall not die unless YAHVEH is against us: our death will come from HIS
displeasure not HIS pleasure, for HE does not take pleasure in the death of HIS
people. According to his wife, the tokens of YAHVEH favor which we have
received forbid us to think that he designs our destruction. Had he thought fit
to kill us:
He
would not have accepted our sacrifice, and signified to us his acceptance of it
by turning it to ashes, Ps. 20:3, margin. The sacrifice was the
ransom of our lives, and the fire fastening upon that was a plain indication of
the turning away of HIS wrath from us. The sacrifice of the wicked is an
abomination, but you see ours is not so.
He
would not have shown us all these things, these strange sights, now at a time
when there is little or no open vision (1 Sa. 3:1), nor would he have given
these exceedingly great and precious promises of a son that shall be a Nazarite
and a deliverer of Yisrael, HE would not have told us such things as these if
HE had been pleased to kill us. We need not fear the withering of those roots
out of which such a branch is yet to spring.’’ Therefore it appears that YAHVEH
designs not the death of sinners, that he has accepted the great sacrifice
which Messiyah offered up for their salvation, has put them in a way of
obtaining his favor, and has assured them of it upon their repentance. Had he
been pleased to kill them, he would not have done so.
Let
those good Yisraelites who have had communion with YAHVEH in the word and
prayer, to whom HE has graciously manifested Himself, and who have had reason
to think YAHVEH has accepted their works, take encouragement even in a cloudy
and dark day.
YAHVEH
would not have done what he has done for my soul if he had designed to forsake
me, and leave me to perish at last; for his work is perfect, nor will HE mock
HIS people with HIS favors.’’ We should all learn to reason as Manoah’s wife
did, "If YAHVEH had designed me to perish under HIS wrath, HE would not
have given me such distinguishing tokens of HIS favor.’’ O woman! great is
thy faith.
Jdg 13:24
So the woman bore a son and called his name
Shimshon. And the child grew, and יהוה
blessed him. - Here is, Samson’s birth.
The woman that had been long barren bore a son, according to the promise; for
no word of YAHVEH shall fall to the ground. Hath he spoken, and shall he not
make it good?
His
name, Samson, has been derived by some, from Shemesh, the sun,
turned into a diminutive, the sun in miniature, perhaps because, being
born like Moses to be a deliverer, he was like him exceedingly fair, his face
shone like a little sun. Or his parents so named him in remembrance of the
shining countenance of that man of YAHVEH who brought them the notice of him.
Though
they knew not his name, now that his sayings had come to pass, they did him
honor. A little sun, because a Nazarite born (for the Nazarites were as rubies
and sapphires, Lam. 4:7, and because of his great strength. The sun is
compared to a strong man Ps. 19:5); why should not a strong man be
compared to the sun when he goes forth in his strength? A little sun, because
the glory of, and a light to, his people Yisrael, a type of Messiyah, the Sun
of righteousness.
His
childhood. He grew more than is usual in strength and stature, far out-grew
other children of his age; and not in that only, but in other instances, it
appeared that YAHVEH blessed him, qualified him, both in body and mind, for
something great and extraordinary. Children of promise shall have the blessing.
Jdg 13:25 And the Spirit of יהוה began
to move him at Maḥanĕh Dan, between Tsorʽah and
Eshta’ol. His youth. - When he grew up a little the
Spirit of YAHVEH began to move within him. This was an evidence that יהוה blessed him.
Where יהוה
gives HIS blessing HE gives HIS Spirit to qualify for the blessing. Those are
blessed indeed in whom the Spirit of grace begins to work, in the days of their
childhood.
If
the Spirit be poured out upon our offspring, they will spring up as willows
by the water courses, Isa. 44:3, 4. The Spirit of יהוה
moved Samson in the camp of Dan, that is, in the general muster of the
trained bands of that tribe, who probably had formed a camp between Zorah and
Eshtaol, near the place where he lived, to oppose the incursions of the
Philistines; there Samson, when a child, appeared among them, and signalized
himself by some very brave actions, excelling them all in manly exercises and
trials of strength.
Probably
HE showed himself more than ordinarily zealous against the enemies of his
country, and discovered more of a public spirit than could be expected in a
child.
The Spirit moved him at times, not at
all times, but as the wind blows, when he listed, to show that what he did was
not from himself, for then he could have done it at any time.
Strong
men think themselves greatly animated by wine (Ps. 78:65), but Samson drank no
wine, and yet excelled in strength and courage, and everything that was bold
and brave, for he had the Spirit of יהוה moving him; therefore be not
drunk with wine, but be filled with the Spirit, who will come to those that
are sober and temperate.
Brit Chadasha
Acts 21:17 -32
Act 21:17 And when we had arrived in
Yerushalayim, the brothers received us gladly.
–Paul’s
welcome at Yerushalayim. Many of the brethren there received him gladly.
As soon as they had notice that he was come to town, they went to his lodgings
at Manson’s house. They congratulated him on his safe arrival, and told him
they were glad to see him, and invited him to their houses, accounting it an
honor to be known to one that was such an eminent servant of Messiyah.
They
gladly received his word. We think if we had Paul among us we should
gladly receive him; but it is a question whether we should or no it, having his
doctrine, we do not gladly receive that.
Act 21:18 And on the following day Sha’ul
went in with us to Yaʽaqoḇ, and all the elders
came. - They paid a visit to James
and the elders of Yisrael, at a Asembly-meeting: "The day following,
Paul went unto James, and took us with him, that were his companions, to
introduce us into acquaintance with the assembly at Yerushalayim.’’
It
should seem that James was now the only Apostle that was resident at
Yerushalayim; the rest had dispersed themselves to preach the gospel in other
places. But still they forecasted to have an apostle at Yerushalayim, perhaps
sometimes one and sometimes another, because there was a great desire for the
Word from all parts.
James
was now on the spot, and all the elders or presbyters that were the ordinary
Elders of the Assembly both to preach and govern, were present. Paul saluted
them all, paid his respects to them, inquired concerning their welfare, and
gave them the right hand of fellowship.
He
saluted them, that is, he wished them all health and happiness, and
prayed to YAHVEH to bless them. The proper signification of salutation is,
wishing salvation to you: salve, or salus tibi sit; like peace
be unto you. Such mutual salutations, or good wishes, was very well among
Messiyanic, in token of their love to each other and joint regard to YAHVEH.
Act 21:19 And having greeted them, he was
relating one by one what Elohim had done among the gentiles through his service. – The account they had from him of his ministry among the
Gentiles, and their satisfaction in it. Paul gave them a narrative of the
success of the gospel in those countries where he had been employed, knowing it
would be very acceptable to them to hear of the enlarging of Messiyah’s
kingdom.
He
declared particularly what things YAHVEH had wrought among the Gentiles by his
ministry.
Observe how modestly he speaks, not what things he had done (he was but the
instrument), but what YAHVEH had wrought by HIS ministry. It was not I, but
the grace of YAHVEH which was with me. He planted and watered, but YAHVEH
gave the increase.
Act 21:20 And when they heard it, they
praised the Master. And they said to him, “You see, brother, how many thousands
of Yehuḏim there are who have believed, and all are ardent for the
Torah. – He declared it particularly, that the
grace of YAHVEH might appear the more illustrious in the circumstances of his
success. As David tell others what
YAHVEH has done for his soul (Ps. 66:16), as Paul describe what YAHVEH
has done by his hand, and both that their friends may help them to be thankful.
They
took the opportunity to give praise to YAHVEH: When they heard it, they
glorified YAHVEH. Paul ascribed it all to YAHVEH, and to YAHVEH they gave
the praise of it. They did not break out into high encomiums of Paul, but left
it to his Master to say to him, Well done, good and faithful servant;
but they gave glory to the grace of YAHVEH, which was extended to the Gentiles.
The
conversion of sinners should be the matter of our joy and praise as it is of
the angels’. YAHVEH had honored Paul more than any of them, in making his
usefulness more extensive, yet they did not envy him. Nor were they jealous of
his growing reputation, but, on the contrary, glorified YAHVEH. They
could not do more to encourage Paul to go on cheerfully in his work than to
glorify YAHVEH for his success in ministry; for, if YAHVEH be praised, Paul is
pleased.
The
request of James and the elders of the assembly at Yerushalayim to Paul, that
he would gratify the believing Jews by showing some compliance with the
ceremonial law, and appearing publicly in the temple to offer sacrifice, which
was not a thing in itself sinful. For the ceremonial law, though it was by no
means to be imposed upon the Gentile converts (as the false teachers would have
it, and thereby endeavored to subvert the gospel). Yet it was not unlawful to
those that had been bred up in the observance of it, but were far from
expecting justification by it. Although it
was not sinful, they thought it was a piece of prudence in Paul to
display his allegiance to the law. Observe the counsel they give to Paul
herein, not as having authority over him, but an affection for him.
Act 21:21 “And they have been wrongly
informed about you that you teach all the Yehuḏim who are among the
gentiles to forsake Mosheh, saying not to circumcise the children nor to walk
according to the practices. – But even the believing
Jews, having got this false notion of Paul, that he was an enemy to Moses, and
perhaps giving too much regard to the unbelieving Jews too, were much
exasperated against him. Their ministers, the elders here present, loved and
honored him, and approved of what he did, and called him brother, but some of
the people could hardly be induced to entertain a favorable thought of him.
They could not distinguish upon Paul’s doctrine as they ought to have done, and
therefore condemned it, through ignorance.
They
therefore desired Paul that he would by some public act, now that he had come
to Yerushalayim, make it to appear that the charge against him was false, and
that he did not teach people to forsake Moses and to break the Law of YAHVEH,
for he himself retained the use of them.
They
conclude that something of this kind must be done: "What is it
therefore? What must be done? The multitude will hear that thou art come
to town.’’ This is an inconvenience that attends men of fame, that their coming
and going are taken notice of more than other people’s, and will be talked of,
by some for good-will and by others for ill-will. "When they hear thou art
come, they must needs come together, they will expect that we call them
together, to advise them whether we should admit thee to preach among us as a
brother or no.
Act 21:22 “What then is it? They shall
certainly hear that you have come. - They will come together of
themselves expecting to hear thee.’’ Now something must be done to satisfy them
that Paul does not teach the people to forsake The Law and they think it
necessary. For Paul’s sake, that his reputation should be cleared, and that so
good a man may not lie under any blemish, of false witnesses. Nor so useful a
man labor under any disadvantage which may obstruct his usefulness. For the people’s sake, that they may not
continue prejudiced against so good a man, nor lose the benefit of his ministry
by those prejudices.
For
their own sake, that since they knew it was their duty to own Paul their doing
it might not be turned to their reproach among those that were under their
charge.
Act 21:23 “So do this, what we say to you:
We have four men who have taken a vow.
–
They
produce a opportunity which Paul might take to clear himself: "Do this
that we say unto thee, take our advice in this case. We have four men,
believers who believe, of our own churches, and they have a vow on them,
a vow of Nazariteship for a certain time; their time has now expired, and they
are to offer their offering according to the law, when they shave the head of
their separation, a he-lamb for a burnt-offering, a ewe-lamb for a
sin-offering, and a ram for a peace-offering, with other offerings pertinent to
them, Num. 6:13–20.
Many
used to do this together, when their vow expired about the same time, either
for the greater expedition or for the greater solemnity. Now Paul having so far
of late complied with the law as to take upon him the vow of a Nazarite, and to
signify the expiration of it by cutting his head at Cenchrea (ch. 18:18),
according to the custom of those who lived at a distance from the temple, they
desire him but to go a little further, and to join with these four in offering
the sacrifices of a Nazarite.
Act 21:24 “Take them and be cleansed with
them, and pay their expenses so that they shave their heads. And all shall know
that what they have been informed about you is not so, but that you yourself
also walk orderly, keeping the Torah. - ’Purify thyself with them according to the law; and
be willing to take that trouble, but to be at charges with them, in buying
sacrifices for this solemn occasion, and to join with them in the sacrifice.’’
This, they think, will effectually stop the mouth of calumny, and every one
will be convinced that the report was false, that Paul was not the man he was
represented to be, that he did not teach the Jews to forsake Torah, but that he
himself, being originally a Pharisee, walked orderly, and kept the law; and
then all would be well.
Act 21:25 “But concerning the gentiles who
believe, we have written and decided that they should keep themselves from what
is offered to idols, and blood, and what is strangled, and whoring.”1
Footnote: 1See 15:20. – They enter an agreement
that there shall be no infringement at all of the decree made in favor of the
Gentile converts, nor do they intend by this to prevent the liberty allowed
them. But only that they keep themselves from things offered to idols, and
from blood, and from things strangled, and from fornication.’
They
knew how jealous Paul was for the preservation of the liberty of the converted
Gentiles and the law. As part of there spiritual development, the gentile
should only be required to stay away from things sacrifice to Idol. Idol can be
a very distasteful thing to YAHVEH. Circumcision can come later as Abraham was
circumcise when we was a grown man.
Act 21:26 Then Sha’ul took the men on the
next day, and having been cleansed with them, went into the Set-apart Place to
announce the completion of the days of separation – until the offering should
be presented for each one of them. – Paul had not
problem with the law of purification, for he knew the significance of it. To
those who posses a knowledge to do good, good work they must do. To them who
have no knowledge of the ritual laws, they must be given time to grow into
them. We cannot beat people over the head and force them to do what they do not
know what is right.
We must allow a new believer to walk in
the present knowledge they knew to be true, as they become faithful in those
truth, them we exposed them to more truth. The Jews were expose to these
principles from birth, they are expected to know how and when to behave.
Act 21:27 And when the seven days were
almost ended, the Yehuḏim from Asia, seeing him in the Set-apart Place,
were stirring up all the crowd, and they laid hands on him, - He
was seized in the temple, when he was there attending the days of his
purifying, and the solemn services of those days. Formerly he had been well
known in the temple, but now he had been so long in his travels abroad that he
had become a stranger there; so that it was not till the seven days were
almost ended that he was taken notice of by those that had an evil eye
towards him.
In
the temple, where he should have been protected, as in a sanctuary, he was most
violently set upon by those who did what they could to have his blood mingled
with his sacrifices-in the temple. Where he should have been welcomed as one of
the greatest ornaments of it that ever had been there since YAHVEH of the
temple left it.
The temple, which they themselves pretended
such a mighty zeal for, yet did they themselves thus profane. Thus is the
Yisrael polluted by none more than by foolish persecutors, under the color of
the church’s name and interest.
The
informers against Paul were the Jews of Asia, not those of Yerushalayim, the
Jews of the dispersion, who knew him best, and who were most angry against him.
Maybe it was over his conversion to Messiyanic Judaism.
Those
who seldom came up to worship at the temple in Yerushalayim themselves, but
contentedly lived at a distance from it, in pursuit of their private
advantages, yet appeared most zealous for the temple, as if they would atone
for their habitual neglect of it.
The
method they took was to raise the mob, and to incense them against him. They
did not go to the high priest, or the magistrates of the city, with their
charge (probably because they expected not to receive countenance from them),
but they stirred up all the people, who were at this time more than ever
disposed to any thing that was tumultuous and seditious, riotous and
outrageous. Those are fittest to be employed against Messiyah and Messiyanic
that are governed least by reason and most by passion; therefore Paul described
the Jewish persecutors to be not only wicked, but absurd unreasonable men.
Act 21:28 crying out, “Men of Yisra’ĕl,
help! This is the man who is teaching all men everywhere against the people,
and the Torah, and this place. And besides, he also brought Greeks into the
Set-apart Place and has profaned this Set-apart Place.” - The
arguments that they exasperated the people against Paul were popular, but very
false and unjust. They cried out, "Men of Yisrael, help. If you are
indeed men of Yisrael, true-born Jews, that have a concern for your Templeh and
your country, now is your time to show it, by helping to seize an enemy to
both.’’ Thus they cried after him as after a thief (Job 30:5), or after
a mad dog.
The
enemies of the Messiyanic community, since they could never prove it to be an
ill thing, have been very industrious, right or wrong, they create a public
outcry to destroy the name of others. As one person once said, “there is not
smoke without fire”, therefore one whould incline to find Paul guilty.
It
took the real men of Yisrael to help Paul, who preached to them who was to
represent the glory of his people Yisrael; yet here the popular fury
will not allow them to be men of Yisrael, unless they will help them against
him.
This
was like, Stop thief, or Athaliah’s cry, Treason, treason; what
is lacking in right is made up in noise. There are some people who lack
substance in their message so they may up in noise.
Act 21:29 Because they had previously seen
Trophimos the Ephesian with him in the city, whom they thought that Sha’ul had
brought into the Set-apart Place. - They charge against Paul
was bad politic. To confirm their charge against him, as teaching people
against this holy place, they charge him with polluting the Temple, and by an
overt act showed his contempt of it, and a design to make it common.
He
has brought Gentiles also into the temple, into the inner-court of the
temple were uncircumcised were not admitted, under any pretence. There was
written upon the wall that enclosed this inner-court, in Greek and Latin, It
is a capital crime for strangers to enter. Josephus Antiq. 15.417.
Paul
was himself a Jew, and had right to enter into the court of the Temple. They,
seeing some of the gentiles walking or talking with him, they assumption joined
them in his devotions, concluded that Trophimus an Ephesian, who was a Gentile,
was one of them.
Why?
Did they see him there? Truly no; but they had seen him with Paul in the
streets of the city, which was no crime at all. Therefore they affirm that he
was with Paul in the inner court of the temple, which was a heinous crime. They
had seen him with him in the city, and therefore they supposed that Paul had
brought him with him into the temple, which was utterly false.
Innocence is no fence against calumny and
false accusation. It is no new thing for those that mean honestly, and act regularly,
to have things laid to their charge which they know not, nor ever thought of.
Evil
men dig up mischief,
and go far to seek proofs of their false accusations, as they did here, who,
because they saw a Gentile with Paul in the city, will thence infer that he was
with him in the temple.
This
was a strained innuendo indeed, yet by such unjust and groundless accusation,
have wicked men who think of justifying themselves in the most barbarous
outrages manner, committed upon the set apart ones of the earth.
It is common for malicious people to improve
that against those that are wise and good with which they thought to have
obliged them and ingratiated themselves with them. Paul thought to recommend
himself to their good opinion by going into the temple, he had not been so
maligned by them. This is the genius of ill-nature; for my love, they are my
adversaries, Ps. 109:4; 69:10.
We
have Paul in danger of being pulled in pieces by the mob. They will not be
denied their pound of flesh by having him brought before the high priest, or
the Sanhedrim; that is a roundabout way: the execution shall be of a piece with
the prosecution, all unjust and irregular.
They
cannot prove the crime upon him, and therefore dare not bring him upon a fair
trial; so greedily do they thirst after his blood that they have not patience
to proceed against him by a due course of law, though they were ever so sure to
make their point. Therefore, as those who neither feared YAHVEH nor regarded
man, they resolved to knock him on the head immediately.
This
whole process was to keep the good-news of Messiyan preach to the gentiles. After
all, they had just crucified Him at Calvery. If I cant have it neither can you,
the cry of a childish person.
Act 21:30 And the entire city was moved, and
the people rushed together, seized Sha’ul, and dragged him out of the Set-apart
Place. And immediately the doors were shut.
- All the
city was in an uproar. The people, who though they had little holiness
themselves, yet had a mighty veneration for the holy place, when they heard a
hue-and-cry from the temple, were up in arms immediately, being resolved to
stand by that with their lives and fortunes depend on.
All the city was moved, when they were
called to from the temple, Men of Yisrael, help, with as much violence
as if the old complaint were revived (Ps. 79:1), O YAHVEH , the heathen are
come into thine inheritance, thy holy temple have they defiled.
Just
such a zeal the Jews here show for YAH’s temple as the Ephesians did for
Diana’s temple, when Paul was informed against as an enemy to that (ch. 19:29):
The whole city was full of confusion.
But
YAHVEH does not reckon himself at all honored by those whose zeal for him
transports them to such irregularities, and who, while they pretend to act for
him, act in such a brutish barbarous manner.
Act 21:31 And while
they were seeking to kill him, a report came to the commander of the company of soldiers that all Yerushalayim was
in confusion. - They drew Paul out of the temple, and
shut the doors between the outer and inner court of the temple, or perhaps the
doors of the outer court. In dragging him furiously out of the temple,
They
showed a real detestation of him as one not fit to be suffered in the temple,
nor to worship there, nor to be looked upon as a member of the Jewish nation;
as if his sacrifice had been an abomination.
They
pretended a veneration for the temple; like that of good Jehoiada, who would
not have Athaliah to be slain in the house of YAHVEH, 2 Ki. 11:15. See
how absurd these wicked men were; they condemned Paul for bringing people into
the temple, and yet, when he himself was very devoutly worshipping in the
temple, they drew him out of it. The officers of the temple shut the doors.
Lest
Paul should find means to get back and take hold of the horns of the altar, and
so protect himself by that sanctuary from their rage.
Lest
the crowd should by the running into more of them, be thrust back into the
temple, and some outrage should be committed, to the profanation of that holy
place. Those that have no conscience of doing any ill act as the murdering of a
good man for well-doing, yet would be thought to scruple doing it in a holy
place, or at a holy time: Not in the temple, as Not on the feast-day.
Act 21:32 At once he took soldiers and
captains, and ran down to them. And they, having seen the commander and the
soldiers, stopped beating Sha’ul. - They went about to kill him, for
they put a beating on him, resolving to beat him to death by blows without
number, a punishment which the Torah doctors allowed in some cases (not at all
to the credit of their nation), and called
such actthe beating of the rebels.
How
was Paul, like a lamb, thrown into a den of lions, and made an easy prey to
them, and, no doubt, he was still of the same mind as when he said, I am
ready not only to be bound, but to die at Yerushalayim, to die so great a
death. We have here Paul rescued out of the hands of his religious enemies by a
pagan Roman solders.
News
were brought of the tumult, and that the mob was up, to the chief captain of
the band, the governor of the castle. Whoever he was, the now
commander-in-chief of the Roman forces that were quartered in Yerushalayim.
Somebody that was concerned not for Paul, but for the public peace and safety,
gave this information to the colonel, who had always a jealous and watchful eye
upon these tumultuous Jews, and he is the man that must be instrumental to save
Paul’s life, when there was no friend close by to offer a hand.
The
tribune, or chief captain, got his forces together with all possible
expedition, and went to suppress the mob: He took soldiers and centurions,
and ran down to them. Now at the feast, as at other such solemn times,
the guards were up, and the militia more within call than at other times, and
so he had them near at hand, and he ran down unto the multitude; for at
such times delays are dangerous. Sedition must be crushed at first, lest it
grow to the greater population.
The
very sight of the Roman solders frightened them from beating Paul, for they
knew they were doing what they could not justify. They were in danger of being
called in question for this day’s uproar, as the town clerk told the Ephesians.
They were deterred from that by the power of the Romans from which they ought
to have been restrained by the justice of YAHVEH, and the dread of HIS wrath.
YAHVEH
often makes the earth to help the woman (Rev. 12:16), and those to be a
protection to his people who yet have no affection for HIS people; they have
only a compassion for sufferers, and are zealous for the public peace. The
shepherd makes use even of his dogs for the defense of his sheep. It is Stressed comparison here. See here how these wicked people were frightened away
at the very sight of the chief captain; for the king that sitteth on the
throne of judgment scattereth away all evil with his eyes.
