Category: Torah Study

Selected verses from the Torah for Hebrew study

Curses turned to Blessings…

John J Parsons

Among other things, our Torah reading this week (i.e., Balak) teaches that God can (and does) turn curses into blessings (see Neh. 13:2). There are many instances given in Scripture. For example, Joseph was blessed despite the ill-will of his brothers: “You devised evil against me, but God devised it for good” (Gen. 50:20). Note that the same verb for “devised” (i.e., chashav: חשׁב) is used to describe both the evil intent of the brothers and the good intent of the Lord. This teaches us that God overrules the malice of men to effect his own good purposes, and therefore we can rightfully affirm gam zu l’tovah (גם זו לטובה), “this too is for good” (Rom. 8:28). Underlying the surface appearance of life (chayei sha’ah) is a deeper reality (chayei olam) that is ultimately real, abiding, and designed for God’s redemptive love to be fully expressed. Resist the temptation, therefore, to judge by mere appearances. Forbid your troubles (or the troubles of this world) to darken the eye of faith. Do not unjustly judge God’s purposes or try to understand His ways. As the story of Balaam shows, God makes even the wrath of man praise Him (see Psalm 76:10). “Then God opened Balaam’s eyes, and he saw the Angel of the LORD (מלאך יהוה) standing in the way, with his drawn sword in his hand. And he bowed down…” (Num. 22:31). Indeed, every knee will bow to the LORD our God and Savior (Isa. 45:22-23; Phil. 2:10-11).

 

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We find comfort that the schemes of the wicked are ultimately subject to the sovereign purposes of the LORD our God. Ein od milvado (אין עוד מלבדו) – there is no power that can be exercised apart from God’s consent and overarching will… Indeed all authority on heaven and earth belongs to Yeshua, the “the Ruler of the Kings of the earth” (עֶלְיוֹן לְמַלְכֵי־אָרֶץ). As it is written, “All the nations you have made shall come and worship before you, O Lord, and shall glorify your name” (Psalm 86:9). Amen. Hashevenu, Adonai…

He is Faithful and True…

John J Parsons

In our Torah portion this week (Balak), we read how Balaam intended to curse the Israelites, but God “took hold of his tongue” and made him bless the people instead… It is encouraging to realize that despite the repeated failures of the Israelites in the desert, the LORD never let go of his people… Indeed, as the story of Balaam reveals, if a spiritual enemy should secretly arise to curse Israel, God would take the sorcerer “by the tongue” to evoke God’s blessing instead (Deut. 23:4-5). As Balaam himself later confessed: “there is no sorcery (i.e., nachash: נחש) against Jacob; there is no divination (i.e, kesem: קסם) against Israel” (Num. 23:23). Unlike scheming Balaam, who was willing to say whatever people wanted to gain temporal reward, God is “not a man that he should lie, nor a son of man, that he should change his mind” (Num. 23:19, 1 Sam. 15:29).  Whatever the LORD has promised he will invincibly perform: His word is full of integrity and truth: “The grass withers, the flower fades, but the word of our God will stand forever” (Isa. 40:8). Amen. The God of Israel is forever faithful in his love, and no one can overrule his desire (Num. 23:20; Rom. 11:29; Isa. 40:13).  You can trust in your promised future, friend. As it is written: “No weapon fashioned against you shall succeed, and you shall refute every tongue that rises against you in judgment. This is the heritage of the servants of the LORD (זאת נחלת עבדי יהוה) and their vindication from me, declares the LORD” (Isa. 54:17).

 

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Through the Shadows…

John J Parsons

“Whom have I in heaven but you? And there is nothing on earth that I desire besides you” (Psalm 73:25).  Such is the “exile of hope” we suffer in this world…  Torah begins: “In the beginning God created the heavens and the earth, and the earth was “tohu va’vohu v’choshekh” (תהוּ וָבהוּ וְחשֶׁךְ) – confusion and emptiness and darkness – which the sages interpret to mean that when we truly understand that God created the heavens and the earth, we will realize our earthy desires to be barren, empty and unreal.

In their despair, Plato and the early Greek philosophers sought “timeless universals” which they believed disclosed the reality of an “upper world,” a heavenly realm of unchanging goodness, beauty, and truth. The world we experience with our senses is a shadowy place of change and decay; but the real world, discerned by clear thinking, is a place of permanence, goodness and illumination. Likewise the righteous soul trusts that despite this fleeting world (העולם הנעלם) that turns to dust, there is an eternal realm (התחום הנצחי), a place of abiding love, and a heavenly home.

The land of promise is a “foreign land” to this world, but the heart of faith beholds “the city that has foundations, whose designer and builder is God” (Heb. 11:10). “For here we have no lasting city, but we seek the city that is to come” (Heb. 13:14). Therefore “we look not to the things that are seen but to the things that are unseen; for the things that are seen are transient (πρόσκαιρος), but the things that are unseen are eternal. For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens” (2 Cor. 4:18-5:1).  In this world we suffer exile, groaning to be with our Savior, the Source of all blessing: “I say to the LORD, “You are my Lord; I have no good apart from you” (Psalm 16:2).

 

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The Enigma of Balaam…

John J Parsons

In Torah reading parashat Balak we are introduced to a strange character named “Balaam” (בִּלְעָם), who was famously rebuked by a talking donkey, though in light of his supposed ability as a seer with the ability to prophesy in the Name of the LORD (יהוה), we may wonder what to make of this man. Was Balaam, who was a Midianite, a true prophet or a mere puppet in the hands of God?

Jewish scholar Nehama Leibowitz (1906-1997) notes two essential differences between Balaam (who was a Gentile) and the Hebrew prophets of Israel.  First, Balaam sought “special visitations and visions,” building altars and performing rituals to “force” the prophetic spirit.  The Hebrew prophets, on the other hand, never engaged in these sorts of activities to hear from the LORD, and many were reluctant messengers, convinced of their own unworthiness and nothingness.  Second, the Hebrew prophets cautiously spoke in the name of the LORD (“thus saith the LORD…”) to authenticate their message, but Balaam took credit for his visions, flamboyantly describing himself as a great “seer” with special powers.  Based on Joshua 13:22 (which describes him as a sorcerer), it is likely that Balaam was given a temporary gift of prophecy, perhaps like the “witch of Endor” was allowed to temporarily communicate with the dead (1 Sam. 28:7-20). In other words, God raised up Balaam to demonstrate his authority over the powers of darkness and to reassure Israel of God’s ongoing protection of his people…. Ein od milvado.

Read more “The Enigma of Balaam…”

Healing and Affliction…

John J Parsons

How do we suffer gracefully, without becoming hardhearted and bitter?  How do we cope with the disappointment of unanswered prayer? How do we bear with the inevitable grief and loss of those whom we love? How do we understand some of the promises of God such as “ask whatever you will and I will do it” in relation to life in this world? Does God really listen to our prayers? Does he really care what happens to us?

Our options are somewhat limited regarding the existential question of why we suffer. We can either ignore the question altogether or face it directly. If we seek to earnestly answer the question, however, we again only have a couple of “live” theological options. First, if we affirm that God is both all-powerful and all loving but will not remove our personal suffering on the basis of some sort of “principle” (for example, because he will not overrule the consequences of our free will), then he may seem indifferent to our pathos, since this would seem to imply that God values the ideals of justice more than those of mercy and compassion. It should be clear that this option is not viable for believers in our Lord Yeshua, who clearly taught us that God desires “mercy and not sacrifice” and taught us to show compassion to all people (Matt. 9:13; 12:7; Matt. 6:15, etc.). Another approach is to affirm that God is indeed all-loving but not all-powerful. God simply can’t intervene to end our suffering because he is unable to do so. God wants to bless us and take away our pain, but he’s limited in his means to do so. In other words, evil exists independently of God’s control as a powerful force that contends with and undermines creation. It should also be clear that this option is also not viable for believers in our Lord, since God is repeatedly affirmed to be “omnipotent” or all-powerful throughout the Scriptures (e.g., Job 42:1-2; Isa. 14:27, 43:13; Jer. 32:27; Dan. 4:35; Matt. 19:26; Psalm 147:5, etc.). This leaves us with the option that indeed God is all-loving, all-powerful, and therefore pain and suffering are “tools” in his hands, intended or permitted to work for his glory and for our ultimate good (Rom. 8:28). In other words, God uses suffering as a means of transformation of the soul (soul-building theodicy). In short, if we have trouble accepting God as our “Heavenly Father” who may use trouble in our lives to transform us in love, then we run the tragic risk of becoming bitter and resentful people. More can be said on this subject, of course, but this must suffice for now.

Read more “Healing and Affliction…”

The Message of Jude…

John J Parsons

Recall that our Torah portion last week centered on the rebellion of Korah, a man who questioned God’s authority and arrogantly sought to “intrude” into the office of the priesthood. It is noteworthy that his rebellion is explicitly mentioned only once in the New Testament – in the Book of Jude – as an example of the fate that awaits those false teachers who likewise despise God’s moral law. Unfortunately, Jude’s warning is often neglected today, probably because people feel uncomfortable over the prospect of God’s judgment. After all, in our “politically correct” age, people have been indoctrinated to regard “tolerance” as the greatest of virtues and “intolerance” (especially of moral evil) as the greatest of vices…. Most unbelievers don’t mind hearing the “good news” of God’s love, but they take exception when they are confronted with their personal duty to live according to the moral truth revealed in the Torah. Everyone wants to go to heaven though they don’t want to find a Holy LORD when they get there… False teachers within the church are dangerous because they feed on this sense of discomfort and attempt to rationalize or compromise it away. Jude identifies them as spiritual impostors who “work from the inside” to confound or obscure the truth of God. Such a charlatan may appear to be a genuine believer, but their hidden agenda is to sow confusion and sin among God’s children. They are proverbial “wolves in sheep’s clothing” (Matt. 7:15). Jude’s warning is especially important for us to heed today, because in the time immediately preceding the coming of the Messiah, spiritual deception and unbridled godlessness will greatly increase (2 Tim. 3:1-5).

It is important to see that the primary characteristic of a false teacher is that they “deny our only Master and LORD, Yeshua the Messiah” — that is, they deny His moral authority and identity as the LORD God (Jude 1:4). Since Jude is writing to those who are “beloved by God,” that is, to sincere Jewish believers, he is careful to remind us that it was Yeshua Himself who saved the people from Egypt — but afterward destroyed those who did not believe (Jude 1:5). In other words, Jude wanted to ensure that we fully understand that it was Yeshua who was the thunderous “Voice of the Living God speaking from the midst of the fire” at Sinai (Deut. 5:26), and therefore to regard Him as none other than the great Lawgiver Himself (Matt. 5:17-7:29). That is why he is called “our only Master and LORD,” and to esteem him as anything less is to deny the reality and truth of God.

Read more “The Message of Jude…”

Beware of False Prophets…

John J Parsons

A common characteristic of false teachers (like Balaam) is that they are inwardly covetous, though they carefully cloak themselves as godly and pious… Of such the Apostle Peter says, “in their greed they will exploit you with ‘plastic words’ (πλαστοῖς λόγοις) to make merchandise out of you” (2 Pet. 2:3). This suggests they “mold” their speech to exploit (or to suit) their listeners, plastering over what they really believe, and using words with elastic meaning to deceive others… Such teachers therefore appeal to the flesh, to human pride, by scratching the “itch” people have to feel superior toward others, and therefore they often find their audience among the insecure, the weak, and the vulnerable… Because they are covetous – always wanting more – they invariably seek positions of power, authority, fame, and of course they crave wealth to fund their “entitled” lifestyle. Peter says such false teachers make “merchandise” out of you, that is, they regard you as a commodity, an article of exchange, a coin in their pocket… They are not really there for you, though they appeal to you to be there for them, or for the sake of the “little children” or some other cause they will exploit for their advantage.

“Beware of false prophets,” Yeshua warned, “who come to you in sheep’s clothing (literally, “the skins of sheep,” ἐν ἐνδύμασι προβάτων), but who inwardly are ravenous wolves. You will recognize them by their fruits” (Matt. 7:15; cp. 2 Pet. 2:1). However, because they come in disguise, pretending to be “children of light,” we must be all the more vigilant.  On the one hand, we must beware of those who “wrap themselves in a tallit” (legalists) and teach that we should come under the yoke of the law (Matt. 23:15), and on the other, we must beware those who minimize words of the holy Torah, who falsely claim that the way to heaven is “broad,” and that we therefore are “free” to walk after the desires of our own hearts (antinomianists).  We must use godly discernment, friends. Note this well: The LORD allows false teachers in our midst to test our hearts: “For there must be (δεῖ) factions among you so that those who are genuine among you may be recognized” (1 Cor. 11:19).  Therefore “test the spirits” to see if they are “of God,” that is, whether they focus on the righteousness of God given exclusively through Yeshua, the “narrow way that leads to life” – or whether they focus on something else.  The Holy Spirit always centers the heart on the glory of God revealed in Yeshua (John 16:14; 1 Cor. 2:2, etc.).

It is written in our Scriptures, “Watch out, friends, lest there be in any of you an evil, unbelieving heart (לֵב מְרֻשָּׁע וַחֲסַר אֱמוּנָה), leading you to fall away from the living God, but exhort one another every day, as long as it is called “today,” that none of you may be hardened by sin’s deception” (Heb. 3:12-13).  Note that the Greek word translated “exhort” here (i.e., parakaleo: παρακαλέω) comes from the same root used to describe the work of the Holy Spirit to strengthen God’s people: As Yeshua said: “But the Parakletos (῾ο παράκλητος), the Holy Spirit, whom the Father will send in my Name, will teach you all things and bring to your remembrance all that I have said to you” (John 14:26). Each and every day, then, we need exhortation from one another to remind us of what is real to encourage us to turn toward the Living God (אֱלהִים חַיִּים). As we do this we serve as vessels of God’s Spirit, empowering us to remain steadfast and constant in our devotion, and guarding our hearts from the temptation to despair….

 

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The Torah of Balaam…

John J Parsons

In our Torah portion this week (i.e., Balak), we read how Balaam intended to curse the Israelites, but God “took hold of his tongue” and made him bless the people instead… It is encouraging to realize that despite the repeated failures of the Israelites in the desert, the LORD never let go of his people… Indeed, as the story of Balaam reveals, if a spiritual enemy should secretly arise to curse Israel, God would take the sorcerer “by the tongue” to evoke God’s blessing instead (Deut. 23:4-5). As Balaam himself later confessed: “there is no sorcery (i.e., nachash: נחש) against Jacob; there is no divination (i.e, kesem: קסם) against Israel” (Num. 23:23). Unlike scheming Balaam, who was willing to say whatever people wanted to gain temporal reward, God is “not a man that he should lie, nor a son of man, that he should change his mind” (Num. 23:19, 1 Sam. 15:29). Whatever the LORD has promised he will invincibly perform: His word is full of integrity and truth: “The grass withers, the flower fades, but the word of our God will stand forever” (Isa. 40:8). Amen. The God of Israel is forever faithful in his love, and no one can overrule his desire (Num. 23:20; Rom. 11:29; Isa. 40:13). You can trust in your promised future, friend. As it is written: “No weapon fashioned against you shall succeed, and you shall refute every tongue that rises against you in judgment. This is the heritage of the servants of the LORD (זאת נחלת עבדי יהוה) and their vindication from me, declares the LORD” (Isa. 54:17).

 

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Relying on God Alone…

John J Parsons

“We we were so utterly burdened beyond our strength that we despaired of life itself, yes, we felt that we had received the sentence of death; but that was to make us rely not on ourselves, but on God who raises the dead” (2 Cor 1:8-9). This marks the end of carnal hope, when we realize we are but “dead men walking,” and from this extremity of inner desperation and clarity we learn to rely solely on God for what we need. Here we abandon ourselves to God’s care, despite the despair, darkness, and fear. We rely on “God who raises the dead,” because all other remedies have been vanquished. It is a great gift to be so tested, for these “troubles of love” teach us to trust God alone for all we need. The only way out is through. We don’t seek an easy way of life, but only that the LORD our God be with us throughout our troubles. May God do the miracle within us. Amen.

 

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Beauty for Ashes…

John J Parsons

The ashes of the Red Heifer represented the death and sacrifice of something extremely rare, valuable, and precious. The ashes were mixed with “living water” (מַיִם חַיִּים) to reveal the truth that though the end of all flesh is but dust and ashes, the Spirit gives cleansing and life. Indeed the word ashes (אֵפֶר) may be rearranged to spell both cure (רַפֵא) and beauty (פְאֵר). The author of the book of Hebrews argues from the lesser to the greater: If the sprinkling of water mixed with the ashes of a red heifer purify the flesh from contamination with physical death, how much more does the blood of Messiah purify the soul from the deeds that cause spiritual death? (Heb. 9:13-14). Indeed, because of Yeshua’s sacrifice we are given “beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness,” that we may be called oaks of righteousness, the planting of the LORD, that He may be glorified (Isa. 61:3). Shabbat shalom friends...

 

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