Shabbat Bible Study for October 28, 2017

©2017 Mark Pitrone and Fulfilling Torah Ministries

Vayikra (Lev.) 9-11; Melechim Aleph (1Ki.) 8.56 – 58; Sh’muel Bet (2Sam) 6.1; Tehellim (Psalm) 76; Mk 7.1 – 23

Links: 

www.messianic.ws 

http://www.jewfaq.org/sages.htm 

Vayikra 9.1-4 – Remember that last week we talked about the 7 day ‘training’ of Aharon and his sons under the tutelage and supervision of Moshe. The 7 days were symbolic of the 7 spirits of Y’hovah, the 7 sayings of Mashiach on the tree, the 7 days of creation and the 7 millennia of earth history (both past, present and future), as well as the myriad other references to 7’s in scripture. During our discussion last week, I slipped into ‘church-speak’ when referring to the offerings in that I confused the sin offering with the trespass offering. They are different. Sin offerings are for inadvertent sins or those against brethren, while trespass offerings are for sins committed when we know better and specifically against Y’hovah. The golden calf was a trespass. We knew better, but did it anyway. Y’hovah would have been perfectly righteous in wiping out the whole people, and threatened to do so. It was only the importunity of Moshe that held off Y’hovah’s wrath against us and resulted in an offering for our knowing trespasses. I think it was the law of this offering (and the Levitical priesthood who offered it) that were added for transgressions in 

Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. Galatians 3:19 (KJV)  

We begin now on the 8^th day, which symbolizes new beginnings, and the eternal ages after the judgment, destruction and new creation of ‘shamayim v’eretz’, the heavens and earth. There is no trespass offering in chapters 8-11. There are only the offerings of the covenant – sin (for atonement), burnt (for a sweet savour, 8.21), peace (for hodu, 7.12) and grain offerings. These offerings will be made in the Millennial Kingdom, as well. Will there really be offerings made in the eternal ages? 

The possibility exists that these offerings were to be a onetime deal. It seems that Moshe ordered this offering just this once, since there is no commandment to do this ‘l’olam va’ed’. Perhaps these offerings will be made once – as was the offering of Yeshua on the tree, at the beginning of the eternal ages, to set apart the people for all eternity. That last was pure speculation, and I would not be the least surprised if I were wr… wro-o… mistaken.

First comes the sin offering to cover the high priest’s unintentional, inadvertent sins and reconcile him to Y’hovah. There is no trespass offering for the high priest. He is a picture of Yeshua as our Melech-Tzadik high priest. I must assume, therefore, that if the High Priest sinned willfully he was disqualified for the job before Yah. This strictness is due to the fact that he represented Y’hovah to the people, as well as the people to Y’hovah. Yeshua would be absolutely sinless. The High Priest had to be, as nearly as humanly possible, as well. The sin offering was Yah’s gracious provision for his human frailties.

Next came the burnt offering of the priest, a sweet savour to Y’hovah. Did this represent the priest’s prayers before Yah, as the incense represented the prayers of the tzadikim? That’s it for the priest. I guess he was assumed to be at peace with Yah and in a constant state of thanksgiving (hodu). The people had all 4 offerings to offer. Q&C

Vayikra 9.5-24 – In chapter 8, the priests and the people (through their elders) had been set-apart and consecrated to Y’hovah’s service. There is nothing to indicate that during the week of the priest’s consecration …. the priests were set apart from the rest of the congregation for a week – was that not the exact time that the bride and groom were set apart from the rest of the society after the Ketubah was completed? The week of consecration could well have been the time of consummation of the ketubah between the priests (bride) and Y’hovah Yeshua (groom). If so, the new beginning of this eighth day is the beginning of life as the new completed entity, which had been 2 incomplete entities only a week ago. Why didn’t I see the marriage parallel before I wrote this in 2014? Churchianity, I guess.

There was nothing that happened during the marriage week to indicate that anyone had sinned. The offerings that we see in 9.5-21 are all for the inadvertent sins of the people and the priests and for a sweet savour – ‘divine deodorant’ if you will – and hodu, or thanksgiving. The entire nation of Yisrael had kept itself set apart, and when they obeyed in their offerings they were accepted before Y’hovah. Aharon gave the Aharonic benediction (Num.6.24-27) to the people for the very first time and came down off the altar of burnt offering. 

Moshe and Aharon went into the tabernacle of the congregation – the set apart place – and came out again. I think that Moshe took Aharon in to Y’hovah’s presence as a sort of introduction. Aharon had caused Yisrael to sin with the golden calf. Now, he had been consecrated to Yah’s service and was taken into his presence as ‘resurrected’ in spirit; born-again. When Moshe and Aharon cleared the door of the tabernacle and together gave the same blessing, Y’hovah appeared in his shekinah before the entire congregation and answered by fire, accepting both the Aharonic priesthood and the offerings. He was very well pleased in all that had been done up to now. Q&C

3 types of fires, acceptance 9.24, strange10.1, judgement10.2

Vayikra 10.1-11 – Nadav and Avihu (N&A henceforth) picked up censers and put fire in them and then applied incense to it in the same manner as they had been trained. They did what they thought was right, and exactly as they had done in the past, but did it without awaiting instructions from Y’hovah concerning the proper method. This may have been the accepted way to burn incense in Egypt. Up to this point, when they burnt incense, they applied a new fire to it. In this instance, they applied the true incense, but Yah wanted HIS fire to be used, not ours. On re-reading the text, I don’t really think it was the fire that was the issue. N&A had acted presumptuously, in anticipation adding to what Yah had commanded thus far. They may also have been usurping the role of priests before Aharon, and attempting to gain attention and favour before chol Yisrael. They should have waited for instructions, which would have come shortly enough (ch.16). This would have glorified Yah and set HIM apart before Yisrael. Ain’t hindsight grand? 

The fire of Y’hovah’s acceptance [9.24] now became the fire of his judgment. This destruction came from Y’hovah, not Elohim. It was therefore gracious and merciful. We’ll discuss that in the next paragraph. Don’t walk ahead of Y’hovah; wait on his time. We are to follow him as closely as we can, endeavoring to put our feet right into the prints he left us, letting the dust he kicks up settle on the tops of our our feet. We are not to go before him in our strength, but to follow him and act in his strength.

I think that this was not Elohim’s judgment and punishment for sin, but Y’hovah’s gracious provision for N&A. As of a moment before, the boys had been in perfect fellowship with Y’hovah, who had accepted their offerings and answered by fire. N&A sinned due to presumption and possibly in despite of Yah’s word. I think Yah took them before they did anything else wrong, because the wages of sin, EACH sin, is death. Each had one sin on his account and could not have met the price if he’d sinned again. I also think that Aharon’s speech to Moshe in v.19 bears this out.

This is also a warning to us. N&A had been accepted as the bride. What happened when the bride sinned against Y’hovah? They were immediately cut-off from the people so that sin could not infect the whole body. Could this be a picture of the Northern Kingdom that quickly slipped into idolatry and were given a ‘get’ of divorce by their husband, Y’hovah Elohenu? I WANT to and actually DO think that N&A were born again, and that they will be in the Kingdom. We’ll see.

The text seems to indicate that the boys were burnt, but not their coats, which their uncles used to carry their remains out of the camp. Y’hovah is a consuming fire (Dev.4.15, 24), but he is selective about what or whom he consumes. In Rev.20.7-10 he consumes the entire population of the earth, save the camp of the saints, and in Rev.11.5, only those who would hurt the witnesses are consumed. In Vay.9, he consumed only what was offered on the altar. Here, only the brothers are consumed, their clothing left intact. This was another gracious provision of Y’hovah, so that the uncles could do what they needed to do without touching the carcasses of N&A, and being defiled thereby. (More in ch.11.) I also think that N&A died instantly, without suffering at all, again by the gracious provision of Y’hovah.

Aharon, Elezar and Ithamar were told NOT to mourn. Y’hovah’s judgment was just, though a shock to all the people. Aharon and the boys were Y’hovah’s representatives to the people, as well as the people’s representatives to Y’hovah. They needed to reflect Y’hovah’s justice and righteousness. As we’ll see later, this was difficult to do, and understandably affected them physically and emotionally, but they needed to stay fixed on Yah before the nation, not their personal circumstances. 

Aharon hears personally from the last person he wants to hear from right now. Y’hovah tells him to not come before him under any influence of alcohol. OUI (Offering Under the Influence) is not acceptable. It could be that N&A had been drunk and that was a factor in their sin. The addition of this requirement at this time indicates that such may be the case, just as the addition of the tzitzit came immediately after the incident of the sabbath breaker in Num.15. Also, he is told to make a difference between the profane and the set apart, clean and unclean – another indication of N&A’s offense. 

We are set apart. We live by a different standard than the rest of the world. This doesn’t make us intrinsically better than the world, just different, and the difference is supposed to be obvious. N&A were not as different from the world as they should have been.  Q&C

Vayikra 10.12-20 – Moshe told Aharon and his remaining sons to take the meat (grain) offering without leaven and to eat it beside the altar, because “it was their due.” Aharon and the boys who remained were not especially hungry right now, what with the memory, and scent, of their son and brothers still hanging in the air. No matter what Moshe had commanded them about mourning outwardly, they had to have been affected inwardly. I think Moshe was, also, though he was putting a bold face on. Moshe reacted emotionally by putting on a ‘tough guy’ air, demanding that every ‘I’ be dotted and every ‘T’ crossed, as if nothing had occurred – or rather to ensure it didn’t happen again. But how could a father and his remaining sons do those things that showed joy and thanksgiving for their standing before Y’hovah at a time like this? They did what had to be done in public, eating of the meat offering beside the altar, but to eat the flesh of the peace offering in the Kadosh place would have been an absolute sham. That was why Aharon and the boys burnt the flesh on the altar. He in effect told Moshe that he could not go on as if his elder sons were NOT killed that very day, and that Y’hovah knew that his heart would not be in it. When Aharon explained it to Moshe, he understood and relented. He may also have been more of a comfort to his brother and nephews, at least in private.

I think that in v.19, Aharon says that N&A had offered their sin and burnt offerings. The wages of sin, EACH sin, is death (Rom.6.23a). So, theoretically and technically, we have it in our power to pay for ONE sin. The moment there is a second sin we can’t pay our own debt. Unlike the FED and the US Treasury (and their presses), there just isn’t enough currency to make the transaction. In that case, we need to have someone else make the payment for us. HalleluYah! Y’hovah Yeshua haMoshiach has done that for us. In ch.9, each person in the whole nation was made clean and righteous and accepted before Y’hovah. When N&A sinned, Y’hovah had to act decisively to stop it in its tracks. Before they could sin a second time, he removed them from the Yisraelite gene pool. This had at least 2 effects as I see it (and I truly COULD be wrong on this); 1) N&A paid their debt in full – if I’m correct, this is the only time that ever occurred, 2) the people got a graphic warning about the wages of sin. Q&C

Vayikra.11.1-29 – is all about clean and unclean flesh foods. There is no time frame given, but Yisrael was in a clean and reconciled condition, so I think it must have been relatively soon after ch.10, though I doubt that it was the same day. It seems that Yisrael would be allowed to eat only cloven-hoofed ruminants, like deer, cows, goats and sheep. These animals were clean and good for offering to Y’hovah. This is an example of how we are set-apart unto Y’hovah as he is set apart. Animals that chew the cud are invariably vegetarians and grazers. You will notice that there are no predators or carrion eaters among the lists of clean animals. Buffalo, giraffes and other cloven-hoofed ruminants are also clean to eat, though not in plentiful supply in Yisrael. 

Clean fish are those with scales AND fins. Not one or the other, but both. Shellfish of any kind, eels, sharks, and catfish are not clean. In vv.10-12, Y’hovah makes it clear that these are abominable in his sight. He uses the term ‘abomination’ 4 times to make it clear to us that we are not to eat any fish without BOTH scales and fins. It must be very important to him. Sea mammals are off limits, since they neither chew the cud, have cloven feet, nor do they have scales. I saw something called ‘kosher shrimp’ the other day. Shrimp are shellfish – no scales. How can there be anything that remotely resembles ‘kosher shrimp’? I Googled it and found it’s like imitation crabmeat that’s made with Pollack and has no crab in it. As with any analogue of this sort, if you eat it, be sure it’s truly clean before buying it. We bought ‘turkey bacon’ that was flavoured with bacon fat – decidedly NOT clean. Yah had reasons to not allow these things in our diet besides obedience. All shellfish are bottom feeders; they clean up the bottom of fecal matter and dead stuff. Most fish with skin, like sharks and catfish will eat anything available. Like pigs, they may taste good, but they are unhealthy to consume and full of abominable stuff.

As for birds, unless they are predators or carrion eaters, they are clean. Most, if not all clean birds, like chicken, partridge, duck and goose eat vegetables or insects that eat vegetables. Hawks, eagles and owls are all predators. Ravens and vultures eat carrion, as do certain species of stork. A lapwing, according to W1828 is a ‘sea crow’, which hints at its relation to the raven, a carrion eater. Of course a bat is a mammal, and neither chews the cud nor has cloven hooves. For those of you who are looking forward to US Thanksgiving, you may rest assured that turkey is clean to eat. Just be careful of the stuffing and other trimmings. Sausage stuffing baked in the bird, a traditional favorite, would contaminate the whole bird. 

The only insects that are declared clean are locusts, beetles and grasshoppers. Many think that the locusts and wild honey that were the staples of Yochanan the Immerser’s diet actually referred to the bean pods of the locust tree, whence comes carob. But it’s listing among flying creeping things shows that there is no need to try to vegetarianize ol’ Yochanan. Locusts are clean to eat. Yochanan caught them and impaled them on a spit of some type and let them dry. Then he would grind them fine with a mortar and pestle and use them like flour in a cake [thank you, Zerubabel Emunah]. Seems a little more appetizing than grabbing one up and crunching through its exoskeleton, doesn’t it? I think this is a gracious provision of Y’hovah for the time of Ya’acov trouble when locusts will have eaten all the grasses on earth (Joel 1). Locusts and grasshoppers will be plentiful, while bread and grains will be VERY hard to get, and VERY expensive when you can get it (Rev.6.6). All these insects are vegetarians.

All animals with paws are unclean to eat. Dogs, cats, rodents, etc. are unclean. Most of them are predators or carrion eaters. Are you seeing a pattern here? We are to eat only those animals that do not eat other animals, their droppings or their remains. For that matter, our basic food is supposed to be fruits, grains, nuts and vegetables. We were only supposed to eat flesh on special occasions or as a part of an offering to Y’hovah. When Yisrael was on the move, there wasn’t time for cleaning and cooking animals. Yah had our souls AND bodies in mind when he prescribed these dietary commandments. So be of good courage, bite the bullet and be doers of the Word, and not hearers only. Q&C

Vay.11.24-47 – Starting in v.24 we see lots of rules about handling ‘carcasses’. W1828 has this:

“CARCASS, n.1.  The body of an animal; usually the body when dead.  It is not applied to the living body of the human species, except in low or ludicrous language.”

So generally speaking, a carcase is a dead thing. To touch a dead thing makes one unclean. To touch an animal that is unclean to eat does not make one unclean, i.e., to pet your dog or cat does not make you unclean. One who is unclean by touching a carcase must wash himself with water and be unclean/common until evening. So N&A’s uncles were not rendered unclean, IF they didn’t touch the boy’s bodies, hence my assertion that Y’hovah selectively burned their bodies and NOT their coats. The vessel that touches the dead body is made unclean (v.32), but the person who touches the vessel is NOT declared unclean. The unclean vessel must be washed quickly (before evening) to be made clean for use again (a metal or living thing) or it must be destroyed (earthen vessels). 

It is interesting that if an animal that may be eaten dies, there is no difference between just touching it, bearing it or eating it, the person who does so is unclean until evening. The word ‘die’ in v.39 is Strong’s H4191 muwth, and means die quickly or suddenly, not of a disease. In ch.7.24 we see that that which ‘dieth of itself’ or is killed by beasts is not to be eaten at all. The word found there is H5038 n’belah and means carrion. The one was healthy and died suddenly; the other’s circumstances of death are unknown. 

In v.36 we can see that a pool of water could not be made unclean by the presence of a dead animal in it. Only the water that actually touched the carcase is made unclean. I assume that if one drew water from upstream of the carcase, he was safe. Standing water or a cask of water would be another thing entirely. Running water = mayim chayim. Plenty of water = mikvah, a pool of water fed by a stream of mayim chayim. 

Vv.41-43 declare all serpents and small mammals and insects (other than those discussed previously) abominations to Y’hovah. To not do as Y’hovah commands concerning them (IOW, to sin) will make you unclean, defiled or abominable to him. After telling us this, he gives the ‘enabling clause’ (vv.44-47). An enabling clause is that which declares the authority to make the demand or commandment valid. In this case it is this:

Leviticus 11:44-45, (KJV) “For I am Y’hovah Elohechem: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth. [45] For I am Y’hovah that bringeth you up out of the land of Egypt, to be Elohim unto you: ye shall therefore be holy, for I am holy.”

We had been consecrated (set apart together – made echad in our set-apartness, both with each other AND with Y’hovah) in ch.9. Now we were to be set apart from the rest of the world and unto Y’hovah by our lifestyle of obedience to him. Look at how many times in 4 verses Y’hovah uses the idea of sanctification or set-apartness. V.44, ‘sanctify yourselves’, ‘be holy’, ‘I am holy’, ‘neither defile yourselves’; v.45, ‘be holy’, ‘I am holy’; v.47, ‘make a difference’ (actually Strong’s H914 badal, the root of havdallah). There are 7 references to holiness in the enabling clause. I think it’s important to him. It ought to be important to us, as well. Q&C

Melechim Aleph (1Ki.) 8.56 – 58, Sh’muel Bet (2Sam) 6.1 – This is an admonition to keep on doing the Word of Y’hovah by the enabling power of his Ruach haKodesh. It is Y’hovah who inclines our hearts to do his Word. In the natural, we have more inclination to evil (yetzer hara, what the church mistakenly calls the ‘sin nature’) than inclination to righteousness (yetzer hatov); an imbalance of inclination we inherited from Adam. He was created, according to the Ramchal, with both inclinations in perfect balance, no weight to one side or the other. When Adam chose to disobey, he gave himself and his progeny (that’s us) a stronger inclination toward evil. Only through Y’hovah’s power can we overcome our yetzer hara by starving it through not doing the negative mitzvoth, and strengthen our yetzer tov by feeding it through doing the positive mitzvoth. Among the mitzvoth we are to keep are those we discussed earlier today, dealing with kosher or kashrut – proper. The rabbi’s have taken kashrut to extremes that Yah never intended. We’ll discuss this in our B’rit portion today. 

The only thing I see in the Sh’muel Bet passage that ties it in is the reference to the ‘chosen men of Yisrael’. Chosen is from Strong’s H970 bachuwr, selected, tried. This is how we ought all to be, chosen, selected, tried and found worthy. Q&C

Psalm 76 – This is one of the places where Judah and Yisrael refer to the same nation, as the parallelism in v.2 shows. In this psalm, Judah : Yisrael as Salem : Zion. The whole psalm refers to Y’hovah Elohenu as the object of both worship and praise. The difference is subtle; Worship is thanking Elohim for who he is, i.e., the creator; praise is thanking him for what he’s done, i.e., his creation. It is in Zion that he breaks the arrows, bows, etc. of his enemies. This is prophecy of the day of Y’hovah. Stop and consider that for a minute. No matter how bleak it may get for Torah keepers, and it will get bleak, remember that HE will break their weapons in Zion, his dwelling place. No weapon formed against us can prosper, as Y’hovah is in control. 

Isaiah 54:11, O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colors, and lay thy foundations with sapphires… 17, No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord. [Isaiah 54.11,17]

In vv.4-9, the psalmist starts by worshipping Elohim. The mountains of prey are where the enemies of Yah are torn asunder in the same manner they plan to tear up his people. The most valourous of the enemy’s men are confounded, unable to fight effectively against Y’hovah. It actually looks as if Yah puts a deep sleep on them all. Have you ever been in a deep sleep, perhaps in a dream, from which you awoke to find yourself temporarily unable to determine if you were still asleep or awake, if what you were experiencing was physically real or just a dream? I think that’s the stupor Yah will put our enemies in. I think that’s what he did in,  

2 Chron. 20:22-23, “And when they began to sing and to praise, Adonai set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Yehudah; and they were smitten. [23] For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped to destroy another.”

Y’hovah turned each nation’s jealousies against them, so they gave up the alliance and fought each other. He’ll do it again for us, as he did for Yehoshaphat and Yehudah. There is a caveat to this promise, though. The promise is made to the meek of the earth. I think of meekness as quiet, trusting strength of purpose, as exhibited by Yehoshaphat. The meek are often thought weak by those who don’t know Y’hovah or his Torah. To be meek is not the same as being weak. W1828 says this:

MEEK, a. [L. mucus; Eng. mucilage; Heb. to melt.]

1.   Mild of temper; soft; gentle; not easily provoked or irritated; yielding; given to forbearance under injuries.

 Now the man Moses was very meek, above all men. Num.12.

2. Appropriately humble, in an evangelical sense; submissive to the divine will; not proud, self-sufficient or refractory; not peevish and apt to complain of divine dispensations.

Moshe did not just roll over and play dead when he was challenged. He let Y’hovah Eloha do his battles. Y’hovah Elohenu promises the same kind of victory to us. We just need to wait on his timing, and he’ll show us how the battle is his and we may not have to raise a finger to win it (though we must be prepared to raise our weapons at his call, as was Yehoshaphat’s army). Meekness is not weakness. It is strength of character.

Vv.10-12 show man venting his wrath against Yah’s people, but also Yah restraining man’s wrath. While he’ll let us experience some of man’s wrath to help temper us and train us, he will not allow man’s wrath to overtake us. The offerings we saw in vv.8&9 are emblematic of the offerings we ought to make to Y’hovah, who is worthy to be feared. If we keep our vows to him, he will cut off the spirits of princes that come against us. Princes in v.12 is Strong’s H5057, nagiyd, a military commander. He will terrorize the kings of the earth who come against us. No, no weapon that they devise against us will prosper. Q&C

Mk.7.1-5 – The Pharisees and their scribes from Jerusalem ‘came together’ against Yeshua to question him about whatever they could find against him. They were searching for stuff with which to accuse him. When they saw the talmidim eating without washing their hands and arms up to the elbows, they pounced on it, like a cat on a mouse. They didn’t recognize the ‘Lion of Judah’, who could easily take care of himself and his own. Of course, he didn’t recognize all their traditions, so I guess they were even. 

Not all traditions are bad. It is holding tradition as equal to revealed scripture that is wicked. Our Torah passage today shows when we are to wash in water. There isn’t anything there about washing up to the elbows every time we eat or because we were in the market. The tradition was instituted because one could inadvertently touch something defiling. However, if they did, they’d still be unclean until evening, not just until they washed. They’d set up a fence to protect them that, in this case, was of no use.

They asked about ‘hand washing.’ Remember when Yeshua washed his disciples’ feet? Peter said ‘Give me a bath’, but Yeshua said that they were altogether clean. They only needed to wash their feet – the part of their bodies that necessarily came in contact with “the world system”. By having to wash the hands, the Pharisees were saying that their ‘works’ were “of the world’s system.” The Pharisaic system of traditions that placed a fence around the Torah and then demanded stricter obedience to them than to written Torah had only recently been started. Hillel and Shammai, the founders of two sects of the Pharisees, had only lived in the near past, only a generation or 2 before the common era, or 10-20 BCE. So their influence was not all pervasive among the Hebrews, yet. I think that when the Iouaidoi talked of ‘the elders’, they meant Hillel and Shammai.  

Please notice the verbiage of v.3 (all the Jews) and juxtapose it with v.14 (all the people). The ‘christian church’ would have us believe that ‘Iouaidoi’ = the entire nation of Yehudah, and by extension anything or one who holds to Torah. Peter shows us differently right here. The Jews, “Brit Chadasha”ically, were those who had been trained in ‘the traditions of the elders’ at a Pharisaic or Sadducaic ‘shul’, i.e., the Iouaidoi, leaders of the religion, NOT the people in general. Try to keep that in mind as you read the B’rit Chadashah. By this time ‘the Iouaidoi’ had become as much (or more) a political association as a religious one. The Hebrew people going to synagogues and the Temple were being taught by the Rabbis, who were dominated by ‘the Iouaido’. Where do you think the Socialist/Communist organizations got the idea to take over the  schools training teachers in America – Columbia, Harvard, etc.? If you control the educational training system today (shuls), and thereby the people’s school system (synagogues) in the next generation, you control society in the next century. Once that is achieved, all you need to do is vilify and demonize the ‘loyal opposition’, i.e., religious or nationalist patriots (Torah keepers), to the ‘rabble’ through the media (like Herman Cain or Clarence Thomas) and you have total control. The Iouaidoi did not have total control, yet, in Yeshua’s day, and never did have it until the destruction of the Temple and the ‘Jewish’ uprising of c.130-135CE. Once the Netzarim were totally excluded from Judaism, the coup was complete. Where do you think Sol Alinsky learned it? Q&C

Vv.6-13 – Yeshua’s answer is quite pointed. He goes directly to scripture to counter tradition and show them their own error. He quotes:

Isaiah 29:13, “ Wherefore the Master said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:”

And then he condemns their adherence to traditions above Torah. Our Torah portion does mention washing vessels that have come in contact with defiled things, but the tradition has gone 4 or 5 ‘better’, by making sure everything got washed before it was used, whether or not it had been defiled. This is not a bad thing, in itself, but enforcing adherence to it goes beyond Torah, as Nadav and Avihu had done. The Iouaidoi were, in effect, making their whole group sin as had N&A, and they wanted to make the entire nation do so. I don’t for a minute believe that they INTENDED to make everyone sin after the similitude of N&A, but that would be the effect. Yeshua would have saved them that condemnation. I truly think they were ignorant of this great sin they were bringing on the nation, that they were every bit as ignorant of their sin as we were in the church.

Jeremiah 16:19 (KJV) Adonai, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit.

Y’hovah winks at ignorance, looking on the heart, but willful ignorance is another matter, and therefore, the fathers who knowingly started the whole thing bear their guilt. Most of the leadership knew that they were going beyond Torah, but their ‘fathers’ had told them it was OK. By the same token, we knew that the 7^th day was the Shabbat, but our ‘fathers’ had told us it was OK to keep the day of Baal, as had their ‘fathers’ told them, etc. 

Vv.14-23 – The church would have us believe that Yeshua is teaching us that the ‘kosher’ laws are no longer applicable. So, in the previous verses, he is telling the S&P not to add to Torah, but here he is telling the people to diminish from Torah? ‘Oh, what a tangled web …’ Here are a couple of scriptures that should prove that assertion WRONG:

Deut. 4:2, “Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of Y’hovah Elohecha which I command you.”

Deut. 12:32, “What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.”

So the church would have us believe that he broke these commandments in one instance, while insisting on adherence to them in another? So NOW who’s holding the traditions of men as equal or superior to the Torah of Y’hovah?

Vv.18-19 – 

“And He said to them, “Are you so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him; because it does not go into his heart, but into his stomach, and is eliminated, thus purging all foods.” 

The last clause is often mistranslated “Thus He declared all foods clean” [NASB – a translation of the Westcott/Hort ‘New’ Greek text of the age of denial – 1850-80), when it actually means that our bodies purge themselves of the waste left after digesting the foods. Foods are defined in our Torah portion today and all foods had already been declared clean in Lev.11. That translation is inconsistent with the subject of the passage. It would also be contradictory to Torah; Yeshua did not come to contradict Torah – Matthew 5:17, and Peter did not know about this ‘change’ after spending years with Yeshua – Acts 10:14. The problem here was not that some Pharisees were insisting on kashrut laws that Yeshua had abolished. The problem was that some Pharisees sought to publicly find fault with Yeshua, by putting minor stricter-than-Biblical standards ahead of major Biblical judgments. While hand washing is good, making it a requirement above providing necessary food was simply looking for an excuse to condemn Yeshua – which falls under the category of murder – character assassination. 

Peter’s vision (Acts 10) . . . . Peter ate nothing, because he was still under the false idea – or had recently come to believe another fence the Pharisees taught – that a gentile was unclean because he was a gentile. That was what the vision of Acts 10 was given to disprove. Peter, having spent years with Yeshua, still knew of no change in kashrut laws. The Iuaidoi generally saw gentiles as unclean like pigs and believed that a gentile coming in contact with a kosher Jew made that Jew ‘common’. God presented a vision of all types of beasts in contact with one another and ordered him to kill and eat. When Peter refused, saying that he’d never eaten anything “common or unclean”, we see the problem. There is NOTHING in Torah that says that a clean animal is made common by contact with an unclean animal. And man who was defiled by sin or contact with a corpse was cleansed by washing himself in water and waiting for the evening offering. The purpose of the vision, as Peter says himself, was to disabuse him of his “stinkin’ thinkin’”, to tell Peter not to avoid gentiles whom Y’hovah had cleansed. Something that is unclean to offer or eat can NOT be made clean, or Y’hovah changes – and that can NOT be, for he says, 

“For I am Y’hovah, I change not; therefore ye sons of Jacob are not consumed.” (Malachi 3:6)

In Acts 10:28-29, Peter said to Cornelius and friends,  

28 Ye know how that it is an unlawful thing [Mark edit: according to tradition] for a man that is Iuaidoi to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean. 29 Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?

Paul’s instruction (1 Corinthians 10:25-31) is also instructive in this regard;

25 Whatsoever is sold in the shambles, eat, asking no question for conscience sake: 26 For the earth is Y’hovah’s, and the fulness thereof. 27 If any of them that believe not bid you, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. 28 But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is Y’hovah’s, and the fulness thereof: 29 Conscience, I say, not thine own, but of the other: for why is my liberty judged of another’s conscience? 30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? 31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. 

Paul is not requiring gentile Corinthians to eat only rabbinic certified kosher food: he says to eat what is sold in the markets, but he is referring to that which God defined as food (Lev.11). Even having been offered to idols does not change the permissibility of the food to be eaten [food offered to idols was commonly sold later in the markets], but we must not partake of food in such a way that we would appear to be worshipping idols. The bottom line is this: do we speak and eat according to our own feelings, or grow in learning and practicing what God says? Do we perform worship services according to our feelings, or learn what God designed?” Q&C

End of Shabbat Bible Study

Shabbat Bible Study for October 21, 2017

©2017 Mark Pitrone and Fulfilling Torah Ministries

Year 2 – Shabbat 31

Vayikra 8:1-36 – Yechezkel 43:27 – Tehellim 75 – Gilyahna 20:1-15

Links for this week:

https://secure.wikimedia.org/wikipedia/en/wiki/Dastar#Helmet_exemption 

http://tzion.org/Tree_Sefiroth.htm

Leviticus 8.1-12 – To paraphrase Marvel Comics’ “Thing” of the  Fantastic 4, “It’s Anointin’ Time!” It is Moshe’s privilege to perform the first offering of each kind under the “Law Y’hovah Added” to the Covenant (Gal.3.19), and to anoint the priesthood. Moshe showed Aharon how to offer each type of offering after having TOLD him how. If Moshe was a good supervisor, he watched Aharon the first time or 2 that he performed each type and was available to answer questions or give direction when needed. You know that Ruach was there guiding Moshe through the original offerings and as Aharon learned, as well, making sure that he would instruct Aharon properly. Moshe did what Yeshua did;

He that saith he abideth in him ought himself also so to walk, even as he walked.(I John 2:6)

Moshe brought Aharon and his sons, the animals for offering and the set-apart garments to the door of the tabernacle of the congregation. This is the Mishkan, I think, not Moshe’s tent. I think it unlikely that the whole congregation of 2+ million people in the camp were able to fit in the space between the altar of burnt offering and the tabernacle, but the elders of the tribes and families could, so that is likely.  After explaining that Y’hovah had commanded him to do what he was about to do, he mikvah’d Aharon and his sons, who must have been clothed in their holy underwear for the mikvah. Then he put the coat, the girdle, the robe and the ephod on Aharon and then tied it all together with the ephod’s hooks and laces. Then he attached the breastplate with the inset stones and placed the Urim and Thummim in the breastplate. Then he placed the mitre on his head and the crown on it.

The Urim and the Thummim were ‘oracular’ stones, according to Christian theology – they would give indication of how to proceed in any situation that arose that was not covered by revealed Torah. Rashi says the Urim and Thummim was a piece of parchment that contained the ineffable Name of Y’hovah (Zohar says it was of 42 letters), and was placed in the fold of the breastplate. As we said when we saw Bezal^eel making the thing, it was a solid plate of gold, about 18”x9” with 12 holes cut in one side of it to anchor the stones representing the tribes and the other side with the parchment Urim and Thummim behind the stones. When a question not covered by revealed Torah arose, they would ask Y’hovah for the judgment and the stones would ‘light up’ (Urim – from the root עור – ohr, light) specific letters in the tribal names. When read properly, the answer was complete and perfect (Thummim – from the root תממ – tamiym, perfect or complete). So the Urim and Thummim gave perfect light. I think this was the source of the mishpatim or ‘judgments’ that are referred to throughout scripture (or at least until the Ark, the oil for anointing, the Breastplate and the other furnishings of Schlomo’s Temple were hidden during YechonYahu’s reign, perhaps by the hand of YiremYahu (?). 

The golden plate, or crown, with the words “Kadosh l’Y’hovah” engraved in it was placed on the front of the turban/mitre and attached over top and around the sides with a techeleth ribbon. There must have been some loop or something on the back of the turban to anchor the ribbon and the crown to the turban. This was NOT a mitre, like you see the pope or bishops of the liturgical churches wear. If the turban was tied like a Sikh’s dastar it might have held the crown in place. (see one at https://secure.wikimedia.org/wikipedia/en/wiki/Dastar#Helmet_exemption) The turban is a symbol of spirituality and holiness in Sikhism. If that is similar to what Aharon and his sons wore, it definitely sets the High Priest apart here.

Then Moshe took the anointing oil and anointed the entire Mishkan and all its furnishings and then the altar and all its utensils for service to Y’hovah. He sprinkled the oil on the altar 7 times. The oil itself symbolizes the Ruach haKodesh, and the 7 times symbolizes the 7 spirits of Y’hovah [YeshaYahu 11.1-2] as manifested in Mashiach [YeshauYahu 11.3-4; see the representation of the Menorrah at http://tzion.org/Tree_Sefiroth.htm];

1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: 2 And (1) the spirit of Y’hovah [Eyn Sof] shall rest upon him, the spirit of (2) wisdom [chochmah] and (3) understanding [binah], the spirit of (4) counsel [chesed] and (5) might [gevurah], the spirit of (6) knowledge [netzakh] and of (7) the fear of Y’hovah [hod]; 3 And shall make him of quick understanding in the fear of Y’hovah: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: 4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. (YeshaYahu 11.1-4)

Next he anointed Aharon. That he anointed the Mishkan and Aharon first, before he dressed and anointed Aharon’s sons set the High Priest and the Mishkan on a separate level of holiness than the rest of the priesthood. That he anointed the Mishkan and the furnishings and utensils, even those outside the Sanctuary – the Laver and the altar, set all of them on a similar level, as well. The anointing oil ran down Aharon from the top of his head to his feet, symbolizing the mikvah in Ruach haKodesh [baptism of/in the Spirit] Q&C

Vv.13-39 – Next, Moshe put the priestly garments on his nephews; the coats, girdles and headdresses. Then he brought the bull for the sin offering and had Aharon and his sons lay hands on it for a sin offering. Then he took the bull and slew it in the holy place set apart for that purpose, between the altar and the Mishkan, and took the blood of the bull and smeared some on the horns of the altar to purify it. Then he poured the remaining blood on the ground in the place where he had killed the bull. Then he pretty much field dressed it, removing the innards, the kidneys, the diaphragm and the fat associated with them and burnt them on the altar, but the rest of the bull was burnt without the camp. That which was set apart unto Y’hovah went up as a sweet savour to him, but the rest bore the sins of the priests and had to be burnt outside the camp, for they had to be free of sin to be the mediators between Elohim and Yisrael. They had to offer this sin offering every day to be certain of their standing, for they may have sinned accidentally or unknowingly. I think that had they missed doing this offering, they might have been struck dead on the spot. Our Melchizedek Priest has no such need to offer for sins, at all;

For One Elohim, and one Mediator between Elohim and men, the man Mashiach Yeshua, who gave himself a ransom for all, to be testified in due time. [1Tim.2.5-6]

For he hath made HIM sin for us, who knew no sin, that we might be made the righteousness of Elohim in him. [2 Cor.5.21]

Next came the ram for burnt offering, which Aharon and his sons laid hands on and then Moshe slew it. He took the blood and threw it on the altar in the Northeast and Southwest corners, ensuring that all 4 sides got blood on them (so the blood could be seen from all directions). Then he butchered the ram, burnt the head and the pieces parts and fat, washed the legs in the laver and then burnt them. The whole ram was burnt on the altar. 

Next came the ram for consecration, which Aharon and his sons laid hands on as Moshe slew it, catching the blood. Moshe then took some of the blood on his thumb and rubbed some on Aharon’s right ear (always listen to the voice of Y’hovah), right thumb (do all for the kavod of Y’hovah) and right big toe (serve Y’hovah everywhere you go) before throwing the rest of the blood on the altar in the same manner as the other’s blood. Then Moshe took the fat, the rump, the kidneys, the diaphragm and the fat associated with them, along with the right shoulder and one unleavened bread, one unleavened cake and one wafer and placed it all on Aharon’s hands and then one by one on all his son’s hands and then waved it as a wave offering to Y’hovah. Then he burnt it all on the altar, a consecration offering for a sweet savour to Y’hovah. Then he waved the breast as a wave offering for his own part and burnt it, all of this as Y’hovah had commanded him.

Then Moshe took of the anointing oil and of some of the blood from off the altar (I think that which had been thrown on it before) and sprinkled it on Aharon and his sons and all their garments to sanctify them. Next Moshe told Aharon to boil the remainder of the consecration ram’s flesh and then eat it with the remainder of the bread at the door of the tabernacle, as much as they could eat. The remainder was burnt on the altar. Aharon and his sons were to remain in the Tabernacle for 7 days of their consecration, “that they die not”. And so they did as Y’hovah had told Moshe they needed to do.

I think the 7 days may have been a training session for the priests and Aharon. They got training in obedience, and possibly they all got to do some of the daily offerings under Moshe’s supervision and guidance. I merely apply what I would do if I had 5 guys who needed to learn and had their undivided attention for a week. At least some of the rabbis agree with me. Q&C

Yechezkel 43.8 – For context we have to go back to v.5 (actually ch.40), where the antecedent to the pronouns in the following verses occurs. The antecedent is Y’hovah, whose kavod fills the house, which is the house of Y’hovah. The man spoken of in v.6 is also Y’hovah, as can be seen in the previous chapters, where the man with the measuring reed (40.3-4) can only be Y’hovah in the flesh, and also in the juxtaposition of Y’hovah and the man in 43.5-6, which makes the case that they are one;

3 And he brought me thither, and, behold, a man, whose appearance like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate. 4 And the man said unto me, Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee; for to the intent that I might shew unto thee art thou brought hither: declare all that thou seest to the house of Israel. (Ezek.40.3-4)

This is either the same man as in 43.6-8 or he hasn’t been introduced to us yet. This man says ‘the place of MY THRONE’ and ‘MY HOLY NAME” in v.7. It is Y’hovah, no doubt in my mind. The man, Y’hovah in the flesh (Yeshua), said that Israel had defiled his Temple and his land ‘where I will dwell in the midst of the children of Israel forever’, affirming the promise to Israel through Ezekiel. He said that they were exiled due to their whoredom with other elohims and that they had defiled his Temple with the bones of kings because Schlomo had built his palace abutting the Temple. I think it was the king’s bedchamber that abutted the Temple. The Gate of the Guards was in another part of the same wall in the palace. Y’hovah sets a zoning regulation here – his Temple will stand apart alone. In that way, no king will defile his Temple again by dying in his own bed.

2 there shall be for the sanctuary five hundred in length, with five hundred in breadth , square round about; and fifty cubits round about for the suburbs thereof. 3 And of this measure shalt thou measure the length of five and twenty thousand, and the breadth of ten thousand: and in it shall be the sanctuary, the most holy. (Ezek.45.2-3)

Of course, when this Temple is built, there will be no more kings dying in the palace, for that king will be King Yeshua haMashiach. 

Yechezkel 43.27 – From about v.18, Yhwh gives Yechezkel instructions on dedicating the Temple that are pretty much identical to those Moshe was given in our Torah portion, right down to the sons of Zadok, like Aharon and his sons, being sequestered from the people for 7 days to learn their jobs and to become intimately familiar with the presence of Yhwh. And then, on the 8^th day, they take up their ministries in the Beit haMikdash. Q&C

Tehellim 75 – This is a Messianic Psalm, for the speaker, addressing Elohim, says he will receive the congregation, H4150 moayd, the people coming up for Shabbat and the Feasts. It also speaks of the New Earth, for in v.3 the earth and all that inhabit it are dissolved, like in Rev.20 and 2Pe.3.10-12,

10 But the day of Y’hovah will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. 11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, 12 Looking for and hasting unto the coming of the day of Elohim, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?

He also bears up the pillars of the earth – no merely human king could claim this. Selah.

We get some biblical definitions in vv.4-5. Wicked people speak with a stiff neck, which is likened to lifting up the horn to go into battle against Y’hovah. This is the same behaviour he tells the foolish not to pursue. The horn seems to be used by the wicked to call allies from every direction except heaven’s (north) to themselves against the King. But Elohim, from whom comes promotion, judges righteously (v.2), putting down a wicked ruler and raising up a godly one. 

V.8 speaks of the cup of judgment, wine mixed with dregs (the bitter sediment that settles to the bottom of the wine in the bottle). In the wedding proposal, the prospective groom asks his intended to marry him, promises to provide a home and the necessities of life and then, to seal the agreement for himself, takes a sip of wine from a cup. Then he offers the cup to his intended. If she takes it and takes a sip, the marriage is both agreed to and accomplished and the two are now one – betrothed and legally married, though they do not live together until the groom’s father TELLS his son to go and get his bride. Whatever wine is left in the cup is also called the dregs. So the groom and his intended each drink of the wine and leave the dregs. In v.8, the wicked try to look like the bride, but all they get is the leftover wine and the bitter scum at the bottom of the cup. This puts me in mind of “the wine of her fornication”, Rev.17.1-8:

1 And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: 2 With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. 3 So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. 4 And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication [the dregs?]: 5 And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. 6 And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Yeshua: and when I saw her, I wondered with great admiration. 7 And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. 8 The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.

The wicked woman and her followers whose names are not in the book of life, drink of the dregs left by the groom and his bride, and receive the bitter Wrath of Y’hovah. But the Bride both sings Y’hovah’s praises and has Yeshua, the horn of their strength, exalted forever, while the horns of the wicked imposters are cut off. Q&C

Gilyahna 20.1-3 – By this time in a trip through Revelation we have seen all types of angels. There have been angelic spirits (7.1), there have been angels who have revealed that they are just men and that John should NOT worship them (19.10), there have been angels who worship before Y’hovah’s throne (7.11), there have been angels who delivered all kinds of messages to the earth from Y’hovah (many), and we have seen an angel who is strikingly similar to Messiah (8.3-5). THIS angel in vv.1-3 is a very powerful angel, in that he can lay hold of, bind and muzzle haSatan. This angel could be any one of these types. HaSatan is not necessarily any less powerful than he’s always been, but this angel has total control of him. I think it could well be Michael, but it could be just a guy like you or me, as well. This revelation is ‘in the spirit’ – outside of time and space. It could be anywhen. And the angel could be any one of the above or something entirely different. But we know that at LEAST this angel has power over haSatan, who was once the most beautiful, talented and powerful of all the angels of Y’hovah – so much so as to pretend for his throne. And he will again after his release from his bondage in the Abyss at the end of the Millennium. 

This angel “shuts up” haSatan. This could mean that he closes him away in solitary or he literally muzzles him, thereby removing his ability to lead others astray. I lean toward the latter, at least, that this angel muzzles haSatan somehow. Or perhaps “Yes!” There will be a millennium on earth in which men will be left without destructive outside spiritual guidance, and they will still rebel against Y’hovah’s commands.

16 And it shall come to pass, every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, Y’hovah Tsavaoth, and to keep the feast of tabernacles. 17 And it shall be, whoso will not come up of the families of the earth unto Jerusalem to worship the King, Y’hovah Tsavaoth, even upon them shall be no rain. 18 And if the family of Egypt go not up, and come not, that none; there shall be the plague, wherewith Y’hovah will smite the heathen that come not up to keep the feast of tabernacles. 19 This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles. (Zech.14.16-19)

There is no Satanic influence to help them rebel, but rebellion occurs nonetheless. The Millennium truly is a time when man cannot make the excuse, “The devil made me do it.” It is just the evil inclination, what the church calls the Old Sin Nature (OSN), that leads men to rebel. Men choose to rebel of their own free will. It is for this reason that I think haSatan gets a lot more credit than he is due. He doesn’t need to do a lot of tempting to sin because if he just leaves us to ourselves, we will likely sin by ourselves. Man will be left without excuse before Y’hovah himself, who sits on the throne in J’lem. 

Vv.4 – Who are ‘they’ who sit on the thrones as judges? I think the verse goes on to explain who they are. The 2^nd instance of the simple sentence “I saw” is italicized in the KJV – it was added by the translators. I think that sets up a false dichotomy, that they who sit on the thrones in judgment are those who overcame by staying faithful unto death in the time of Yacov’s trouble. Let’s read that verse without the added words, and then from the Aramaic/English New Testament:

4 And I saw thrones, and they sat upon them, and judgment was given unto them: and the souls of them that were beheaded for the witness of Yeshua, and for the word of Elohim, and which had not worshipped the beast, neither his image, neither had received mark upon their foreheads, or in their hands; and they lived and reigned with Mashiach a thousand years.

And I saw thrones, and (persons) sat upon them, and judgment was given unto them, and to the souls that were beheaded for the testimony of Y’shua and for the Word of Elohim: and these are they who had not worshipped the beast of prey nor his image; neither had they received the mark upon their forehead or on their hand; and they lived and reigned with their Mashiyach those thousand years. (AENT)

This could also be the ‘hosts’ that follow Mashiach Yeshua on white horses in 19.14, the resurrected saints in his train and/or angelic spirits, and this may not be an either/or, but a ‘yes’. “They” who sit on these thrones could well be none other than those who were beheaded for their faithfulness and for their witness to the Truth of Yeshua haMashiach, possibly including the saints seen under the altar when the 5^th seal is opened, and who were resurrected for the purpose of being witnesses to Yeshua’s claiming the throne he earned by his death on the tree and being the firstfruits of the dead. They were faithful witnesses to Truth in their mortal life and the first thing they get to witness in their resurrection (besides Yeshua himself on his white horse) is Yeshua claiming his reward. HalleluYAH! Q&C

Vv.5-6 – The ‘rest’ of the dead and the first resurrection refers to Dan.12.1-2;

1 And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. 2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame, everlasting contempt. 

This is not a slam dunk for 2 resurrections, but juxtaposed with our verse, the case can be made. But add to this equation Lk.14.14 and Jn.11.24-25, the picture sharpens a bit:

12 Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor rich neighbours; lest they also bid thee again, and a recompence be made thee. 13 But when thou makest a feast, call the poor, the maimed, the lame, the blind: 14 And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the tzadikim. (Lk.14.12-14)

23 Yeshua saith unto her, Thy brother shall rise again. 24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day. 25 Yeshua said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: (Jn.11.23-25)

All these passages taken together make the 2-resurrection idea plausible – one for the righteous and the other for the wicked. I don’t think that any righteous individuals will die during the Millennium, and only those who absolutely refuse to obey the King will die during those 1000 years. I think that death may be reserved to only those who will not submit to King Yeshua’s authority, and that’s why someone 100 years old dying will be a sure sign of his reprobate condition, even if he is torn by animals or crushed by a tree.

There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed. (Isaiah 65:20)

The resurrected dead are immortal, incorruptible and righteous. They CANNOT die again for 

And as it is appointed unto men once to die, but after this the judgment: (Hebrews 9:27)

These have been judged, never to be judged again. Q&C

Vv.7-10 – As we’ve seen in Zech.14, there will be a requirement for all to come up to J’lem for the Feast of Tabernacles (Sukkoth) in the Millennium. This will be one of the ways in which the reprobate will be marked as such by their deaths. If they fail to come up one year, they will receive no rain. If they fail to come up a second time, they will receive the plagues of Egypt on themselves;

there shall be the plague, wherewith Y’hovah will smite the heathen that come not up to keep the feast of tabernacles. (Zech.14.18b)

I think this will be the usual mechanism for a death to occur in the Messianic Kingdom, though perhaps not the only one.

So after a few people die as a result of NOT going up for Sukkoth, EVERYONE will go up every year – but MOST will not like it. They’ll say (in private), “Who is this ‘King’ to demand our appearance every year for Tabernacles? Who does he think HE is to make me do this against my will? I have RIGHTS!” 

In a Kingdom, you have the right to obey the King and do as he allows or commands. In a Kingdom, the King is sovereign, not the individual, as was intended in the American Republic, where the citizen is sovereign UNDER ELOHIM. Even the sovereign American citizen is subject to a higher authority – his Creator, who endowed him with unalienable rights – unalienable, that is, by any but the Creator who gave them to us in the first place. 

When haSatan is loosed from his bonds and the muzzle is removed, he moves at the speed of thought (which only immortals can do unless acted upon by Y’hovah himself) to get together every person who hates the bother of going up to J’lem for Sukkoth or who doesn’t like all the restrictions of Torah on their lives. That means everyone who is not of the remnant, who go up gladly to their appointment with their King. The VAST majority of humanity will follow this powerful, spiritual being to go up to J’lem to overthrow that tyrant King and kill all those holier-than-thou types in their camp. They think to themselves how EASY this is going to be, since they outnumber the saints by a margin of at least 19:1, perhaps 49:1. What they fail to consider, and what haSatan has conveniently NOT told them, is that the King happens to be the Creator of the Universe and Y’hovah Tzavaoth. So, the nations of the earth follow haSatan as the ultimate Gog uMagog invasion of haAretz and King Yeshua calls fire down out of heaven to devour them, starting the Lake of Fire burning with a fervent heat – thermonuclear dissolution of all matter, as we see in 2Pe.3.10-12;

10 But the day of Y’hovah will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. 11 Then all these things shall be dissolved, what manner ought ye to be in holy conversation and godliness, 12 Looking for and hasting unto the coming of the day of Elohim, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?

The word translated ‘element’ is G4747/48, stoicheion, set in order, orderly. The elements will lose all their order. In physics, that is the 2^nd Law of Thermodynamics, or entropy, in action. Things left to themselves, with no intelligent influence or input, go from greater order to greater disorder. This is a LAW of physics. Nothing has ever been discovered that negates it. But somehow, the elements hold together, even against physical LAWS, like the Laws of electro-magnetism. Science has no experimental explanation of this, so they assume an as yet undiscovered sub-atomic particle and call it a ‘gluon’. We have an explanation called Yeshua haMashiach, the Word of Y’hovah. 

HaSatan, who deceived the nations, is thrown into the Lake of Fire that burns with fire and brimstone wherein were thrown the Beast and False Prophet, and haSatan will be there l’olam va’ed. I don’t necessarily believe that the Beast and False profit are still there (the ‘are’ in the KJV is added and completely changes the understanding of the passage), or will be l’olam va’ed, but they WERE thrown in there 1000 years before. Perhaps this Lake of Fire and Brimstone is outside of the physical Universe of the New Creation and is prepared specifically for rebellious spirits.

Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: (Matthew 25:41)

Spirits do not die – they are eternal. Flesh is temporal. Spirits cannot burn in a physical fire; flesh does and is destroyed. Is there a ‘spiritual fire’ that can affect temporal creatures, as well? Only Y’hovah knows. If so, that may be what is being referred to here in v.10. Q&C

VV.11-15 – Everything in the physical Universe flees from Y’hovah’s face, sounds like a cloud rolling away or in on itself to me. I think it’s describing in other terms the dissolution Peter told us about. Meanwhile, here is the resurrection of the wicked dead, alluded to in Dan.12.2 and spoken of here in v.12. I don’t see any indication of any righteous dead here. I think they were all resurrected to their reward in the 1^st resurrection. I can see where the righteous, who were in the camp of the saints, could be judged here on the same basis as the resurrected were – the blood of Mashiach and trust in his finished work for their justification. That they never died physically, [IMnotsoHO] makes them the progenitors of the New Creation’s population. Now, they were born with the same evil inclination (OSN) that you and I were and they are going to populate a Creation in which there is no sin or death. So what happens to their OSN/evil inclination? 

I believe it will be miraculously expunged from their beings, by what mechanism other than the Word of Yeshua’s mouth I have no clue. What I do know is this:

4 And Elohim shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. (Rev.21.4)

That these have tears wiped away from their eyes assumes there were tears to wipe away. In order to do this the memory of all that can cause sorrow must be expunged as well as the OSN/evil inclination. There will be no memory of death or disease, no memory of those we loved who would not turn from their own ways to Y’hovah’s, no memory of even a headache or toothache. The former things are ‘passed away’, removed from our memories, even as our sins are removed from Y’hovah’s – as far as the east is from the west. 

34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know Y’hovah: for they shall all know me, from the least of them unto the greatest of them, saith Y’hovah: for I will forgive their iniquity, and I will remember their sin no more. [YirmeYahu 31.34]

19 He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea. [Mic.7.19]

12 As far as the east is from the west, so far hath he removed our transgressions from us. [Ps.103.12]

But that all follows the Judgment of the wicked and the execution of that judgment.

The book was opened that holds the record of each life, which is judged according to the objective standard of Torah – the 2^nd book that is opened. Also the book of life is opened. The sinner is shown that the Creator of the Universe, who sits in righteous judgment, using his Torah as his standard, is judging everything, even every idle thought and every unthinking action of his life. And he knows he is in deep KimChee. He also may have memory of the threat of punishment in hell for all eternity, and he is scared to death of living forever in torment. When judgment is pronounced and he is shown the manner of execution, I believe that THAT is when he voluntarily falls on his knees before Y’hovah Yeshua and praises him for his mercy, even in his final, righteous judgment.

I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear. (Isaiah 45:23)

10 That at the name of Yeshua every knee should bow, in heaven, and in earth, and under the earth; 11 And every tongue should confess [swear] that Yeshua haMashiach is Y’hovah, to the glory of Elohim the Father. (Phil.2.10-11)

The wicked, I think, will be dissolved in the same manner as the old creation, in a moment at the sub-atomic level. There will be no torment for the wicked men, they will be annihilated in an instant. And their relief will show in their submission to and praise of Y’hovah Yeshua.

Even death and hell will see annihilation in the Lake of Fire. And since death is dissolved last (1Cor.15.26), this must be the time the OSN/evil inclination and all memories of the saints who were encamped for Sukkoth are wiped clean, as well.

26 The last enemy that shall be destroyed is death. 

55 O death, where thy sting? O grave, where thy victory? (I Corinthians 15:26, 55)

Death and the grave (hell) have been thrown into the Lake of Fire to be utterly dissolved, along with all whose names are not found written in the Book of Life. 

He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. (Revelation 3:5)

Q&C

End of Shabbat Bible Study

October 14, 2017 Shabbat Bible Study

©2017 Mark Pitrone and Fulfilling Torah Ministries

Vayikra (Lev.) 6:19-7:38 – Malachi 3:7-12 – Tehellim (Ps.) 74 – MattitYahu (Matt.) 23:1-39

Vayikra 6.19-23 – On the day Aharon was anointed (H4886 – mashach, the root word for Moshiach) Kohen haGadol (High Priest), and every day thereafter, he would make an offering to Yehovah of 1/10^th ephah of fine flour, ½ at the morning and ½ at the evening offering times – it was one offering made in 2 installments. 1/20^th ephah of flour mixed with oil was to be baked in a pan (pancakes?) in the morning and another in the evening. It was to be offered whole on the altar of burnt offering as a sweet smelling savor unto Yehovah, as was EVERY meat (food, meal, grain – not flesh) offering made for the Kohen haGadol. It was NOT to be eaten by the Kohan haGadol, but completely burnt on the altar. This service is in addition to his service at the incense altar and at the menorah at the times of the morning and evening offerings. I think that this bread was offered before he did the other 2.

(Speculation Warning!) It occurs to me that this may have been a shadow-picture of the Moshiach’s everlasting service as the Kohen haGadol of the MelchiZedek line. The flour and oil being baked in a pan and broken would represent his once for all substitutionary offering of his body on the tree. If this offering were eaten by the Kohen haGadol, it would picture Moshiach eating his own flesh. Moshiach’s flesh was not broken for any sin he committed, but for the sins WE committed. 

3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were faces from him; he was despised, and we esteemed him not. 4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5 But he, wounded for our transgressions, bruised for our iniquities: the chastisement of our peace upon him; and with his stripes we are healed. (YeshaYahu 53.3-5)

And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. (I Corinthians 11:24)

If the Kohen haGadol had eaten any of the bread of HIS meat offering, it would signify his receiving back into himself the sin he had made the offering to be loosed from. The priest was to eat a portion of the bread offerings offered by everyman, but not his own. I think that shows Moshiach ‘eating’, as it were, our punishment for the sins of the flesh, which the bread/meal/grain represents. But his flesh was offered completely unto Yehovah, having never committed a sin. 

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, yet without sin. (Hebrews 4:15)

The Kohen eating the meal offering of the man presenting it metaphorically pictures Moshiach’s taking ownership of the presenter’s sins and taking the punishment for them on himself, like Daniel took ownership of chol Yehudah’s sins to repent of them and confess them for the nation, thereby breaking the curse. In Orthodox Jewish tradition, a tzadik can atone for another’s sins. Yeshua is the ultimate tzadik. Paul’s is the only reference to Moshiach’s body being broken for us, and I think he was referring to this Kohen haGadol’s bread offering for himself every morning and evening. This is an offering Yeshua will never have to make for himself. (End of speculation)

Vv.24-30 – The priest could not eat of the sin offering he brought for himself, as we said before, but he must eat of the sin offerings others brought for their own sins, from those parts of the animal that were set apart unto Yehovah (slightly different for each different animal offered). This sin offering and the portion the priests ate was kodesh kadashim, most holy. Now, the priest offering the animal could not possibly eat ALL of Yehovah’s portion for every animal offered, so all the males of the Kohanim were allowed to partake of it. But the priest actually offering the animal MUST eat some of it, or the offering was not properly offered and presumably might not be accepted. I think the elder Kohen would have had his fill of flesh by the end of his course’s week. 

The Kohen would kill the animal between the altar and the tent of meeting. When it says ‘holy place’ here [v.26] it isn’t speaking of the Sanctuary where the incense altar, the menorah and the table of showbread were, but in the place set-apart [holy] for the purpose of killing the burnt and sin offerings. This is where ZacharYah ben BarachYah was killed according to Yeshua in Mat.23.35 and Luke11.51, I think during Herod’s search for Yochanan the Immerser (ZacharYah’s son by Elisheva Lk.1), Herod mistakenly thinking Yochanan was Moshiach. In that way, ZacharYah was a foreshadowing (in microcosm) of Moshiach’s substitutionary death. 

When the priest’s garment was sprinkled with blood as the animal was offered, he needed to have it washed. The priests must have been lined up to make these offerings, because I find it hard to imagine that the priest would not get blood on his garments every time an animal was killed. He could not present the offering of a second animal until he had been thoroughly cleansed of the 1^st animal’s blood, a change of clothes and a mikvah, at least. This is all about individuals bringing sin offerings for themselves. But if the blood was to be taken within the Sanctuary or the Mishkan, the animal was to be offered completely; all the blood, all the flesh and all the fat and skin were to be burnt on the altar. No animal whose blood was to be taken within the Sanctuary was to be eaten by the Kohanim. But a part of every animal that individuals offered was to be eaten by the priest officiating and Yehovah’s portion eaten by the whole house of Aharon. Q&C

7.1-7 – The blood of the sin offering, which is kodesh kadashim, was not thrown on the altar, as the trespass offering’s was. The priest would take the blood of the trespass offering and throw it on the northeast and the southwest corners of the altar, ensuring the blood got on both sides of the corner so the witness of the offering could be seen from every direction. The portion for the priests was the rump. All the rest of the trespass offering are considered the ‘bowels’, which represent the emotions of the man offering the animal and this, IM[not so]HO. is what is in mind in the phrase ‘bowels of mercy’. 

Vv.8-10 – The meat offerings are of 2 types, ‘mingled w/oil’ and ‘dry’. The dry are those that are pan fried and unleavened, while those ‘mingled w/oil’ are leavened and baked in an oven. The leavened bread would not be burnt on the altar as the unleavened would. The unleavened bread represented the rededication of the presenter to Yehovah after his trespass, while the leavened bread would represent the fullness of the life to follow his acceptance. 

V.11 – Peace offerings are a general category of free will offerings, which is then more closely defined as specific types of peace offerings. These are not offered to MAKE peace with Yehovah, but to thank him for the peace that exists between him and us. 

Vv.12-14 speak of thanksgiving (todah) offerings. Notice the 4 types of bread, 3 unleavened and 1 leavened. The rabbis say that there were 10 loaves of each type offered by the presenter and that 1 of each type was given to the priest actually offering it and the rest went to the whole course on duty. They also say that ALL priests had to partake of EVERY offering, as they were Yehovah’s representatives and the offering was incomplete until all the priests partook of it in Yehovah’s stead. I don’t think that was necessarily true, but that meant that there could be no trading of portions going on amongst the priests. None of this went on: One rabbi says to another,  “Moishe, you like Abe’s unleavened bread and I don’t; and I like Benny’s leavened bread and you don’t; so let’s trade.” Hey, maybe Yehovah preferred Benny’s leavened bread, too, but he accepted both on the equal basis of their heart attitude so the priests had to eat the bread in the same Spirit of equal acceptance based on the heart of the presenter, not his skill in the kitchen. 

V.15 says that the flesh of the thank offering was to be eaten before the morning sacrifice following the offering. I think any flesh left over would be added to the fire of the morning offering or burnt at the presenter’s home. The rabbis say this is because we have numerous things to be thankful for every day – even what seems bad, because Yehovah makes all things for our good. Sounds like Rom.8.28, doesn’t it?

And we know that all things work together for good to them that love Elohim, to them who are the called according to his purpose. (Romans 8:28)

Wow, I thought that Paul guy said Torah was abolished and that the traditions of the elders were useless – NOT! Vv.16-17 say that if the peace offering is for a vow or some other free will offering, the flesh could be eaten over 2 days and a night, which I think means it would be burnt at the time of the 2^nd day’s evening offering. To allow the flesh to be eaten on the third day would make the offering unacceptable. V.18 says the soul that eats of the flesh of that offering on the 3^rd day would bear his iniquity. This is not speaking of the priest eating the flesh of the offering, but the presenter and his family. Usually, when a freewill offering of whatever type was made, the presenter would plan a party for his family and friends and they would all partake of the flesh of the animal – a kind of ‘block party’. It was the presenter’s duty to ensure the burning of any leftover to the evening of the 2^nd or 3^rd day, depending on the type of offering. This is ‘like’ the Pesach offering that was to be totally consumed by the morning, either by ingestion or by burning at the morning offering.

V.19 says that any flesh touching any unclean thing was not to be eaten, but a clean individual could eat the uncontaminated flesh. Therefore, it must have been OK to excise the common flesh and burn it in fire, but leave that which was yet clean to be eaten. This is reminiscent of discipline in the assembly, which is clean. But when sin is found in it, it must be either cleansed (repented of and confessed) or excised (cutting off the sinner from fellowship). Shades of Acts.10 and 1Cor.5, eh? 

Vv.20-21 say that any man in an unclean (common) situation who partakes of the freewill offering unto Yehovah shall be excised from fellowship – excommunicated. He KNOWS his condition and partook anyway – despising the Word of Yehovah; from such turn away 

THIS know also, that in the last days perilous times shall come. 2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4 Traitors, heady, highminded, lovers of pleasures more than lovers of Elohim; 5 Having a form of godliness, but denying the power thereof: from such turn away. (2Tim3.1-5).

Vv.22-26 speak of the fat of the offering set apart unto Yehovah. No fat of any kind of animal that is clean to offer to Yehovah may be eaten; regardless any attempt to make it OK. The fat and the blood are reserved to Yehovah. So, you CAN eat your steaks rare (bloody) and the fat with them, but you are commanded NOT to. You MAY not. You may as well be eating pork and lobster. If you do, the congregation is commanded to excise you from fellowship until you repent and confess. The fat of clean beasts that just die or are killed can be used as lubricants or preservative, but they may not be eaten.  

And if you didn’t hear it before, just to be sure Yehovah tells us once again not to eat the blood of any animal, whatsoever. I don’t know about you, but I have a natural aversion to consuming blood of any kind. The appearance of anything made of blood is offensive to me. I went to a luau once where the pig’s blood had been made into ‘blood pudding’, and I have to tell you that just the look of it made me want to vomit. It was truly disgusting to me, though I ate freely of the pig, not knowing the prohibition of either eating pig or blood applied to me. I think the natural aversion we have to consumption of blood is one we ought to heed. How do you know you have a natural aversion? Usually, if your belly feels like it’s twisting itself in knots just thinking about or looking at something, that’s a good indicator that you ought not go there. Some other things I have a natural aversion to are beheading and abortion. I don’t often subscribe to my feelings, but that gut-twisting is one I heed. 

Vv.29-38 – The sons of Aharon were to receive the breast that was offered as a wave offering and the right shoulder that was given for a heave offering as their due from every peace offering, whether a todah or a vow or a guilt offering. The Aharonic priest had no personal inheritance in Israel among the 12 tribes. They were given precincts within 48 cities, 6 of which were cities of refuge, but the cities were still a part of the inheritance of the tribe in which they were located. So, there were little privileges that Yehovah gave them, like these parts of every sacrificial animal. It was theirs as a portion of their anointing from Yehovah. 

I think that vv.37-38 mark the end of all the new commandments and offerings that were given as a result of the transgression in the golden calf incident – the end of “the law that was added” according to Paul in Gal.3.19.

Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. (Galatians 3:19)

In the millennial kingdom, these offerings will still be performed by and for those who have not trusted Yeshua’s finished work of atonement and reconciliation to Avinu. It is these people who will be taught Torah by those who rule and reign with Messiah. Q&C

Malachi 3.7-12 – I’ll start in v.6 to give the context. Yehovah told Yehudah that the only reason that they still exist is because he is Yehovah and he does not change. He’d made a promise to Avraham that he will never forsake. He may drive them into exile among the Edomite nations of the world, but he will never utterly forsake Israel. He sent Yeshua to gather 10-Yisrael back to him out of the nations into which he’d driven them. He will send Yeshua a second time to gather Yehudah (2-Israel) back to him out of the nations into which he’s driven them. They are both, for the most part, STILL wandering out of his Way, Ephraim and Yehudah. 2-Israel/Yehudim hold to some of Torah, as long as it goes along with the traditions of Talmud, Mishnah, Zohar and etc. 10-Israel/Ephraim holds to some of Torah, as long as it goes along with the traditions of their Xian denominations. Neither truly recognizes that the other is his brother for various reasons we won’t go into. Each is the betrothed bride of Yehovah, the one (Ephraim/10-Israel) was divorced for her infidelity in Jer.3.8 (but reconciliation provided under the conditions of Deut.24.1-4 as Rav Sha’ul explains in Rom.7.1-4), while the other (Yehudah/2-Israel) also went after another lover (but was never divorced, or Yeshua would have been a mamzer, a bastard, and not eligible to be our redeemer) and is wandering to this day. But the reconciliation is awaiting them both. The time that is upon us, or will be soon, will make them both forsake their own ways and call for Yehovah’s Salvation – “Hoshienu!” Yehovah will answer as Yeshua haMoshiach coming with clouds of witnesses:

I saw in the night visions, and, behold, one like the Son of man [i.e.; Moshiach] came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. (Daniel 7:13)

And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. (Matthew 24:30)

Are those ‘tribes’ the 12 tribes?

And then shall they see the Son of man coming in the clouds with great power and glory.(Mark 13:26)

Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. (Revelation 1:7)

11 And I saw heaven opened, and behold a white horse; and he that sat upon him called Faithful and True, and in righteousness he doth judge and make war. 12 His eyes as a flame of fire, and on his head many crowns; and he had a name written, that no man knew, but he himself. 13 And he clothed with a vesture dipped in blood: and his name is called The Word of Elohim. 14 And the armies in heaven followed him upon white horses, clothed in fine linen, white and clean. 15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of El Shaddai. 16 And he hath on vesture and on his thigh a name written, KING OF KINGS, AND MASTER OF MASTERS. (Rev.19.11-16)

Those armies/clouds do not fight. I think they are an army of angels and an army of resurrected men (1Thes.4.17) who come as witnesses to the ‘battle’. 1 army + 1 army = armies. These truly are Tzavaoth haGanah L’Yisrael, the Hosts of the Defense of Yisrael. The true Defense of Yisrael IS Moshiach ben David. The Hosts shall be extraneous in the Day of Battle, except as faithful and true witnesses to the action.

V.7 has Yehovah pleading with the priests to make teshuvah – to return to his ways and to forsake their own. But the priests do not see that they NEED to return, don’t recognize their own idolatry. They sincerely ask, “Wherein shall I return?” Yehovah says in v.8 that they have robbed him, about which they ask, “How have we robbed you?” Yehovah says in tithes and offerings. Reminds me of Matt.25.41-46: the ‘goat’ nations.

The peddlers of the Word of Yehovah, both Xian and Jew, have made this one of their catch-phrases. But they misapply it, failing to see that it is THEY who are robbing Yehovah. They use it as a jumping off point for ‘guilting’ their followers out of their property so that they (the peddlers) can live sumptuously (splendidly and lavishly). The great prophets of scripture seldom lived in the style of the modern Word-peddlers, like Ernest Angely or Kenneth Copeland, and never at the required expense of the people to whom they ministered. In v.9, Yehovah says the priests are cursed with a curse because they are not bringing the people’s tithes to the storehouse. The storehouse was where the Levites brought the widow and orphan tithe to be distributed by the Levites. The Levites took more than their due from these tithes and left many of the widows and orphans starving in the cold. THIS was how they robbed Yehovah. ALL the tithe was not going where it was supposed to go. The Levite portion of these tithes was to provide the Levites enough food to eat, not enough wealth so they could ride to the meeting house in the back of a stretch chariot or fly in a personal B-757 to ‘minister’ to the poor. Here is what FAITHFUL priests and Levites did in ChizkiYahu’s days;

8 And when ChizkiYahu and the princes came and saw the heaps, they blessed Yehovah, and his people Israel. 9 Then ChizkiYahu [Hezekiah] questioned with the priests and the Levites concerning the heaps. 10 And AzarYahu the chief priest of the house of Zadok answered him, and said, Since began to bring the offerings into the house of Yehovah, we have had enough to eat, and have left plenty: for Yehovah hath blessed his people; and that which is left this great store. 11 Then ChizkiYahu commanded to prepare chambers in the house of Yehovah; and they prepared, 12 And brought in the offerings and the tithes and the dedicated faithfully: over which ChananYahu the Levite was ruler, and Shimei his brother was the next. (2Chron.31.8-12)

Yehovah told the Levites of Malachi’s time that if they would do what ChizkiYahu’s priests had done, the same outcome would apply – they wouldn’t be able to find room to store all that Israel would bring, if they would be humble servants rather than proud rulers. Not only would he provide abundantly for the people, but Israel would receive all the blessings of Deut.28.1-14. May teachers today apply this to ourselves. Q&C

Tehellim 74 – Asaph appears to have been the leader of David’s choir and very skilled in music. He wrote Psalms 50 and 73-83. This MAY have been written by a scribe in ChizkiYahu’s reign by this name. When Asaph wrote this psalm, Israel had fallen so deeply into idolatry that it was as if Elohim had forsaken them, which may have been the general feeling in Hezekiah’s Jerusalem.

Asaph understands why Yehovah is chastening Israel, but reminds him of his past mercies and deliverances in hope that Yehovah will relent in his judgment against them. It certainly seems, in the early verses anyway, that Yehovah had left the building. When Asaph tells Elohim to ‘Lift up thy feet’, he is saying “Come swiftly to our aid”. ‘Perpetual desolations’ speaks of the destruction that Assyria had already inflicted on Yehudah both as he passed through to Egypt and now on his way back home to Nineveh. The sanctuary of v.4 could be the actual sanctuary of the Temple or the set apart land of Israel. In v.4, the word translated as ‘congregations’ in the KJV is from H4150, mo-ayd, which properly means appointment or set time. Edom has always looked for the best day to come up against Israel before he attacked her. Egypt and Syria, with a coalition of lesser Arab/Moslem forces, came against Israel in 1973 and after initial surprise brought some Moslemist gains, Israel soundly defeated the Moslem coalition and sent them running home to mama, licking their wounds. The Moslems attacked on Yom Kippur, when the cowards knew Israel’s Defense Force would be in a condition more or less of stand-down. The IDF no longer goes into a stand-down like condition, and all leaves are subject to immediate cancellation. Yom Kippur is the holiest of all the Moedim in Israel’s thinking. Had the Egyptians pressed their advantage early, had Syria been able to continue out of the Golan, things might be very different now. In v.4, Asaph told Yehovah what he already knew, that Yehovah’s enemies were oppressing Israel. Of course, it was Yehovah who had brought his enemies against Israel in the 1st place with the expectation that the nation would do what Asaph was doing in this Psalm, taking ownership of their sins, repenting of and confessing them. If this was the ‘ChizkiYahu Asaph’, the king himself did this and, as can be seen in the 2 Chron. quote above, the people also generally revived for a time. This is the purpose of Yehovah’s chastisement. When we are being chastised, we need to see where our idolatry lay, repent of it and trust Yehovah. 

Vv.5-8 is talking about phallic pagan images being made by a Hebrew artisan and Israelites making offerings to Yehovah before them. The Assyrians are coming in and knocking the Yisraelite idols down and burning them. The Assyrians were getting rid of what they considered pagan gods [which they were], while actually doing Yehovah’s work for him. Had the priests kept the people honest or the prophets been able to get through to the Yehudim, there would have been no need for Edomite Assyria to conquer 2-Israel and Yerushalayim. In v.8, the word translated ‘synagogues’ is again H4150 – moayd. It seems that Yehudah was worshipping Yehovah through these images and in the groves at the appointed times for Yehovah’s Feasts. Syncretism had reared its ugly head, as Yehovah had warned chol Yisrael about in Dt.12.2-4

2 Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree: 3 And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place. 4 Ye shall not do so unto the Y’hovah Elohechem.

I don’t remember where he changed his mind. We just saw that he held the later Israelites accountable for their idolatry, but he didn’t utterly destroy them for Avraham’s sake. He had Assyria do what Yehudah would not. If this is Chizky’s Asaph, the revival came shortly after this was written.

Vv.9-11– It would seem that Issachar has no representatives in Israel, for they were wise in discerning the times

And of the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred; and all their brethren were at their commandment. (I Chronicles 12:32)

Asaph was among those who had forgotten the Torah of Yehovah. Remember that the book of Torah was not found until ChizkiYahu’s grandson YoshiYahu’s day. Asaph wants to know why all these calamities are happening to the nation. “The Assyrians are tearing down our high places, our images and groves that are dedicated to Yehovah, and we can’t understand why” seems to be what he’s saying. Why had Torah been lost in the 1^st place? I think because they stopped referring to it, no king except possibly David had made his own copy of it, as Yehovah had commanded, and it had fallen into such disuse that it ended up on a high shelf in some storeroom in the Temple basement, gathering dust. But he does call on Yehovah’s Right Hand to come to their aid. He’s calling on Yehovah’s Salvation – Yeshua. 

Vv.12-22 – In v.12 he started to rehearse a brief history of Yehovah’s deliverance from Egypt; dividing the sea for Israel, taking down leviathan and the dragon that attacked Israel. Notice that leviathan has ‘heads’ – a multi-headed sea monster. This reminds me of Rev.12 and 17. In v.16 he rehearsed what he knew of Creation, how Yehovah had made all there is from nothing. Then he called on Yehovah’s power to deliver Israel once again for his name’s sake (v.18). Turtledove is a reference to the offerings of the poor, who could not afford to offer a lamb or a goat to reclaim their cleanness from defilement. The dark places of the earth are those nations into which 10-Israel had been exiled from her own land. Asaph calls on Yehovah to remember Israel’s poor and oppressed. When Yehovah remembers Israel, he does something good for them.

And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before Y’hovah Elohechem, and ye shall be saved from your enemies. (Numbers 10:9)

When a believer tells Elohim to not forget an enemy, he is asking Yehovah to bring judgment against him. Q&C

Mattityahu 23.1-12 – Yeshua tells his disciples that when the S&P expound on Moshe’s Words to do what they say, but that they should not walk in the S&P’s ways, because they were hypocrites – giving proper counsel from Torah, but not doing according to those words themselves. They walked contrary to what they professed to be Yehovah’s way. Yochanan had somewhat to say about this in his 1^st epistle:

1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Yeshua haMoshiach haTzadik: 2 And he is the propitiation for our sins: and not for ours only, but also for the whole world. 3 And hereby we do know that we know him, if we keep his commandments. 4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 6 He that saith he abideth in him ought himself also so to walk, even as he walked. (1John 2.1-6)

In v.4 he tells them that they set up impossible requirements from their traditions on others but only do them to be seen of other men – men-pleasers. They love the adulation and the respect they get due to their positions – approbation lust was their downfall, as it is for modern day peddlers of the Word, like EA and KC. They love their titles, but have less care for their charges, the people they were anointed to serve. Yeshua warns US to not be called “My Great One” or ‘My Master’ – rabbi. We are called to serve, not to be served or made rich financially. It is Yehovah who will provide our needs who teach. And he will do it in his way and not ours. What we need to do is wait for his provision and not try to help him provide it. We need to trust him to provide as he has promised to do. He will probably take us to the very brink before providing, but he SHALL provide. And I am preaching to myself, for I have been guilty of NOT trusting him, of walking according to MY sight and not according to my faith and trust in HIS faithfulness to HIS promises. 

Vv.13-22 – Yeshua starts pronouncing a series of ‘Woes’ on the S&P. The first woe is more or less general, shutting up the kingdom of heaven against men who are seeking it (gentiles discouraged from Torah observance) neither going in themselves. The Woes that follow get very specific. One enters the kingdom by trusting Yehovah, which is shown in keeping his commandments – by living Torah. V.14 ties this passage to our Haftarah and our Psalm. Oppressing widows and orphans is something Yehovah truly hates, or he wouldn’t bring it up so often. In v.15, when the S&P DO make a proselyte, the convert is made even more zealous for the traditions than their teachers, as can be seen in those Messianics who have ridden the pendulum from the replacement theology extreme of Xianity to complete distrust of anything after Malachi [2Chron, in TNK]. Man, do we see this in the Hebrew Roots believers today! If I don’t call the Saviour YaHuShuWaH or Avinu YaHuWaH, or some other made up name that someone has convinced you is THE correct way to pronounce the Name of Yehovah, I am lost and going to burn. And haSatan sits back and laughs us to scorn. Meanwhile, Yeshua will come back and show us we were ALL wrong and rebuke us for our pride and arrogance. You want to say YaHuShuWah, go for it. I am not justified by saying his Name properly, but by trusting what he did for me. I am not progressively sanctified by pronouncing his Name properly, but by obeying his Commandments. I will not be any more glorified in the resurrection than you because I pronounce his Name properly. And neither will you. If you are THAT sold out to your tradition, please just leave this room. I would rather that we love each other THROUGH our differences [as long as we both trust the same Yehovah who Created the Universe], and you will sooner or later create division over a very minor theological point. It isn’t worth it. If you want to hang around here, learn that not everyone can be as perfect as you or me, but we are all children of our King Yeshua haMoshiach, who is Yehovah in the flesh. DON’T BE PHARISEES, PLEASE! Q&C

We have 4 verses/4 Woes, so far. Vv.16-22 has the S&P as the blind trying to lead other blind men to the truth. If you swear by the Temple, so what; but if you swear by the GOLD in the Temple, well THAT’S something else again. This is another tie to our haftarah, isn’t it? In the offerings, the altar makes the offering holy, not the other way round. In the same way, it isn’t the gold that imparts holiness, but the presence of Yehovah in the Temple. This is what the Freeflow Dollars, the Kenny CaintCopes, the Ernie Angles and the Henny Binns need to learn. All that treasure is nothing compared to our service to Yehovah. 

In vv.23-24 Yeshua makes the point that the tithe is important, but not as important as righteous weights, measures and judgment. The S&P were making their personal tithes more important than how they treated Yehovah’s people. Yeshua said they were blind to the truth of Yehovah’s Word. 

Vv.25-26 Yeshua condemns their men-pleasing at the expense of their personal holiness. They keyed on what they LOOKED like to the hoi polloi, and less on what Yehovah alone could see in them. If they concentrated on their personal holiness, the outward expression would take care of itself. In vv.27-28 he pressed the point with the beautiful exterior of the casket that is full of dead men’s bones (sin) and uncleanness (that which makes the clean common). 

Vv.28-33 Yeshua addresses the Pharisee’s attitude of self-righteousness at the excesses of the fathers by pointing out their fathers’ flaws, but not applying the lessons to themselves. The S&P don’t recognize the generational curses that are on them from the fathers to whom they say they are superior. We are often guilty of exactly the same thing – well, I am anyway. I often read of the patriarchs in scripture and wonder how they could be so obtuse, without realizing THAT I HAVE KNOWINGLY DONE THE SAME THING. And I think that this is a common human condition, because it’s always easier to see the speck in our brother’s eye than the log in our own. Let us determine NOW that we will break this cycle in our own lives, that we will take ownership of our generational curses and repent, confess and renounce them for ourselves and our families. 

Yeshua then issues the warning and the possible curse in vv.34-39. He is WARNING the S&P that he will be doing this. He says “I” am going to send you prophets, scribes and wise men to teach you where you are missing the boat, and you are going to imprison, persecute and kill them. I think he had Rav Sha’ul specifically in mind here, because this describes what they did to him almost to a ‘T’. He says that they are going to do these things so that he can require all the righteous blood shed from Abel all the way to ZacharYah ben BarachYah, the father of Yochanan the Immerser, as we spoke of earlier and as we come full circle. Vv.37-38 is a curse put on Yerushalayim and her ‘house’ – Yehudah. It’s not for Yehovah’s not calling and drawing them, but for their attitude of superiority and refusal to accept correction; OR to receive gentiles who want to follow Yehovah and his Torah. Q&C

End of Shabbat Bible Study