This week we read a “double portion” of Torah to conclude Sefer Bamidbar, or “the Book of Numbers.” Our first Torah portion, parashat Mattot (מַטּוֹת, “tribes”), begins with the LORD giving laws regarding the making of vows (nedarim). After this, the Israelites were commanded to wage war against the Midianites for seducing the people to sin at the incident of “Baal Peor.” During the ensuing battle, the wicked sorcerer Balaam was killed, as well as five tribal kings of the land of Midian. Our second Torah portion, parashat Masei (מַסְעֵי, “journeys”), provides the boundaries of the land of Canaan that were to be initially occupied by the Israelites. Note that these borders are not the same as those described earlier to Abraham (see Gen. 15:18-21), since that area will be given to Israel only after our Messiah Yeshua returns to establish Zion during the Millennial Kingdom (see Ezek. 47:15-48:35). During that coming time, Jerusalem (i.e., Zion) will be the center of the earth and renamed as “Adonai Shammah” (יְהוָה שָׁמָּה), “the LORD is there.”
The Lord is likened to a potter and we are as clay in his hand (Isa. 64:8). Life on the “potter’s wheel” can be messy, unsettling, and sometimes excruciatingly hard, but it is God’s sovereign work to form your life according to his design and purposes….
Contrary to the assumption that the life of faith should always be triumphant, we all inevitably will experience various setbacks, pratfalls, troubles and sorrows in our lives. This does not mean that God does not care for us however, because on the contrary, this is by his design; a plan supervised by God’s love and blessing, and the afflictions we therefore encounter are part of his work for our good (Rom. 8:28; Heb. 12:6). We descend in order to ascend. It make seem counterintuitive, but the heart of faith gives thanks for all things – the good as well as the evil (see Job 2:10). We affirm: “This too is for the good,” yea, even in the midst of our struggle, no, even more — precisely in the midst of our struggle — for this, too, is for our good. Faith is the resolution to trust in the reality of God’s goodness even during hard times when we feel abandoned or lost (Isa. 50:10). The Lord uses the “troubles of love” (יִסּוּרֵי אַהֲבָה) for our good – to wake us up and cling to him all the more, since this is what is most essential, after all…
The traditional Jewish expectation of the Messiah (מָשִׁיחַ) was that he would be a great king of the line of David who would overthrow Israel’s enemies and establish the Kingdom of God upon the earth. This expectation was founded upon various promises written in the Torah of Moses as well as various oracles of the Hebrew prophets. For example, in the scroll of Isaiah it is written: “For unto us a child is born, unto us a son is given; and the government will be upon His shoulder: and his name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and peace there will be no end, upon the throne of David and over his kingdom, to order it and establish it with judgment and justice from that time forward, even forever. The zeal of the LORD of hosts will perform this” (Isa. 9:6-7). On the face of it, this prophecy says that the Messiah would establish the Kingdom of David as an everlasting kingdom and that all the promises of Zion would be fulfilled: the Temple would be restored in Jerusalem; the exiles would be regathered; the world would experience peace and the knowledge of God would flow to the nations (for more on the Messianic expectation, see “As the Day draws Near“).
When Yeshua therefore proclaimed “Repent, for the Kingdom of God is at hand,” the Torah scholars and religious leaders of Israel wondered what he meant. Didn’t Moses say that God would one day raise up someone “like him” who would spectacularly lead the people? (Deut. 18:15). Didn’t the prophets say that Messiah would restore Israel to greatness beyond that known in the days of King Solomon? Would he not restore the Holy Temple? Gather in the exiles? Is it not written of the day of Messiah: “God will be King over all the world; on that day, God will be one and His Name will be one” (Zech. 14:9)?
In light of this, it’s understandable that the Pharisees and religious leaders were confused. This shouldn’t scandalize us, for a variety of reasons, not the least of which is that the prophets were regularly misunderstood and persecuted by the sages in Jewish history. Still, the sages missed the coming of Yeshua because there are two distinct pictures of Messiah given in the visions of the prophets. On the one hand, Messiah is portrayed as a great king, a deliverer, and a savior of the Jewish people who comes in triumph “in the clouds” (Dan. 7:13), but on the other he is depicted as riding a donkey, lowly and humble (Zech. 9:9), a suffering servant, born in lowliness, despised and rejected of men (Isa. 53). These two images of Messiah eventually lead to various oral traditions that there would be two Messiahs: “Messiah ben Joseph” (מָשִׁיחַ בֶּן־יוֹסֵף) and “Messiah ben David” (מָשִׁיחַ בֶּן־דָוִד).
When Yeshua said that the Kingdom of God was “at hand,” then, he clarified that this meant something more than the establishment of the kingdom of Zion on earth but further involved the sacrificial ministry of Messiah who would serve in a priestly function to atone for the sins of the people before the kingdom would be realized. This was alluded to in Torah itself with the offering of the Passover Lamb in Egypt as well as the need for blood sacrifices before the covenant was given to Israel at Sinai. In other words, just as Moses enacted the sacrifices before the establishment of the theocratic kingdom of Israel, so Yeshua would offer up himself as the LORD’s Suffering Servant to atone for the sins of his people and to establish the new covenant (Isa. 52:13-53:12; Jer. 31:31-34). “The kingdom of God does not come with observation, nor will people say ‘Here it is!” or ‘there it is!’ because the kingdom of God is to be within you” (Luke 17:20-21). The kingdom is a matter of the heart. The King was now present, at hand; and the LORD had prepared him a body to offer up so that his people would be made whole (Psalm 40:6-8; Heb. 10:5-9; Isa. 53:4-5).
Shalom friends. Our Torah reading this week honors Aaron’s grandson Pinchas (“Phinehas”), who, during the tragic rebellion at Baal Peor, zealously removed evil from Israel by driving a spear through a tribal prince who was brazenly cavorting with a Midianite princess in defiance of God’s law. On account of Pinchas’ zeal for the truth of Torah, God stopped the plague and Israel was delivered from destruction… As we will see, Pinchas reveals great truths about Yeshua the Messiah and how he became the mediator of the New Covenant of the LORD.
In addition to an overview of the Torah portion, I discuss the Three Weeks of Sorrow leading up to the somber holiday of Tishah B’Av as well as the significance of the Jewish holidays (mo’edim).
It’s tragic that many want to retaliate against those who have hurt them, clinging to their wounded pride and allowing bitterness to take root in their hearts. Holding grudges, harboring spite, and seething in anger are common and deadly sins. As psychologist Erich Fromm once astutely observed: “There is perhaps no phenomenon which contains so much destructive feeling as ‘moral indignation,’ which permits envy or hate to be acted out under the guise of virtue.”
Interestingly, the English word “resentment” literally means “feeling again,” alluding to the reliving of an offense, real or imagined, that instills an unforgiving attitude of the heart and mind that refuses to let go… “Anger and resentment are like drinking poisoned waters — and hoping the other person will die.”
Many wounded people live with “scar tissue” that surrounds their heart, making them feel numb and unwilling to open up and trust others. Their affections have become disordered and their ego rationalizes blaming others or seeking various forms of entitlement. “Turning off your heart” can mean suppressing any positive regard for others (empathy) while nurturing anger and self-righteousness, or it may mean withdrawing from others as a lifeless shell (both approaches vainly attempt to defend the heart from hurt). Although Yeshua always showed great compassion, especially to the wounded and broken in spirit (Isa. 42:3), He regularly condemned the “hardness of heart” (“sclero-cardia,” σκληροκαρδία) of those who opposed his message of healing and love.
Yeshua warned that transgressions were inevitable – and he warned of great sorrow that would come to those through whom they come (Luke 17:1) – but he did not fulminate against the deeds of the wicked as much as he focused on our need to forgive others when they sinned against us. Indeed, Yeshua considered our need to forgive to be one of the most crucial matters of life itself, a corollary of the gospel message itself.
Consider Peter’s response to Yeshua’s teaching about correcting a brother who sins against another (Matt. 18:15-20). When he asked how often he should forgive someone who had sinned against him, wondering if “seven times” was sufficient before he could justifiably “excommunicate” him (see Luke 17:3-4), Yeshua corrected him by saying, “not seven times, but seven times seventy times,” in effect saying that forgiveness was an ongoing attitude of the heart, unlimited in its scope and application…
To illustrate what he meant, Yeshua likened the kingdom of heaven to the reign of a king who took account of his servants, discovering one who owed him an enormous sum of money. The debtor was unable to pay so the king then ordered him to be sold, along with his wife, children, and all of his possessions. The servant threw himself to the ground and begged the king for mercy, saying, “O Lord, have patience with me and I will repay you everything.” The king, moved with compassion, then graciously forgave him his debt.
Some time later, however, the selfsame servant found a fellow servant who owed him some money and grabbed him by the throat, saying, “Pay me what you owe me!” In response his fellow servant threw himself to the ground and begged the man, saying, “O have patience with me and I will repay you everything.” But the man refused the appeal and had him thrown in prison until he repaid the debt.
When the king’s other servants understood what had been done, they were grieved and came before the king to tell him what had happened. The king then summoned the man and said, “O you wicked servant! I forgave you all that debt because you pleaded with me. Should you not also have had compassion on your fellow servant, just as I had pity on you?” The king then remanded him to the torturers until he should pay all that was due to him. Yeshua then concluded the parable by saying: “This is how my Heavenly Father will treat each of you unless you forgive your brother from the heart” (see Matt. 18:23-35).
Our Lord was warning us that if we do not forgive our brother “from the heart,” that is, sincerely and without dissimulation, we will hold the fires of resentment within us and consign ourselves to grave suffering. This is the “middah keneged middah” principle, “like for like,” and measure for measure: “as you do unto others, so will be done unto you.” Therefore we see that forgiveness is not “recommended” for a godly life, it is absolutely essential. Forgiving “from the heart” relieves the inner pressure and pain induced by resentment, and the anger will dissipate. Your tension will be gone and you will feel lighter and set free. As it is written: “With the merciful you will show yourself merciful, with the upright you will show yourself upright; with the pure you show yourself pure” (Psalm 18:25-26).
It is important to understand that forgiveness is not an attempt to rationally understand or “explain away” sin; nor does it try to reduce (or “deconstruct”) evil in “naturalistic” terms. No, forgiveness deals with spiritual reality, that is, behavior that violates God’s moral truth and law, and therefore the doer of moral evil is under divine judgment. God’s forgiveness is costly and never cheap. It is a “severe mercy” that cost him the sacrifice of his son to release us from the debt we owe. And it is a gift, a sacrifice freely offered to repay what the sinful person owes. Forgiveness is therefore a conscious decision – an act of the will – that releases the sinful person from their guilt and lets go of any desire for revenge.
Because “we cannot give what we do not have,” the ability to forgive comes from something outside of ourselves, namely, the miracle of God’s life-giving grace accepted within the trusting heart. As we receive forgiveness from God, so we are obligated (and enabled) to practice forgiveness toward others. This is the “divine reciprocity,” the “balance” of a heart that is in genuine communion with Him. How we respond to God is revealed by how we treat others. What we do affects God’s heart, just as what God does affects our hearts.
Your forgiveness is your forgiveness: as you forgive, so you reveal your heart. What you do comes from what you are, not the other way around… We are first transformed by God’s grace and then come works of love. We are able to judge others mercifully, with the “good eye,” because we come to believe that we are beloved by God.
On the other hand, if we refuse to forgive others, we thereby subject ourselves to God’s judgment. Our indignation inwardly appeals to God as Elohim (אלהים), the Judge, rather than as YHVH (יהוה), the merciful Savior. But appealing to God for retribution for another’s sin is to fall under judgment ourselves (see Rom. 2:1-3). Hardening our heart locks us into a torture chamber of our own choosing. “This is how my Heavenly Father will treat each of you unless you forgive your brother from the heart” (Matt. 18:35). Refusing to be merciful to others is self-destructive and deeply painful. “Hurt people hurt people,” and bitterness invariably leads to desolation and hopelessness. “Despair has been called the unforgivable sin – not presumably because God refuses to forgive it, but because it despairs of the possibility of being forgiven” (Frederick Buechner).
Just as God graciously paid the price for our forgiveness, he expects us to pay the price of forgiving others as well. “The discretion of a man defers his anger; and it is his glory to pass over a transgression” (Prov. 19:11). In the parable mentioned above, Yeshua says the refusal to forgive your brother is wickedness: “O you wicked servant! I forgave you all that debt because you pleaded with me. Should you not also have had compassion on your fellow servant, just as I had pity on you?” (Matt. 18:32-33).
The consequences of retaining an unforgiving spirit are dreadful: the prison cell of resentment tortures the heart, extinguishes hope, and ultimately destroys the soul. “See to it that no one comes short of the grace of God, that no one be like a bitter root springing up and causing trouble, and through him many become defiled” (Heb. 12:15).
Deliverance from bitterness requires the miracle of God given in the gospel. What is at stake is the very salvation of your soul. If you find yourself unable to forgive, revisit the cross of Yeshua and behold how he bore your sin and paid for your freedom through his utmost agony and suffering. When we truly receive the miracle of grace it will show up in our interpersonal relationships (as well as in our relationship with ourselves).
Forgiveness is “easy” to those who have little to be forgiven, but the message of the cross is that we are in great need of healing, that our sinful heart is a disaster for us, and that we are desperately ashamed and in need of utmost reconciliation. In your struggle, ask the gracious Lord to increase your faith: “Lord, I believe: help my unbelief.” Go to the cross, with your sin and your need before you, and pour out your heart in confession. Trust your Heavenly Father to fulfill his will in your life. The Lord is able and willing to give you a new heart and a new spirit according to his sure promise. Amen.
The Spirit of God cries out, “choose life that you may live!” (Deut. 30:19), which implies that is our responsibility to believe in the Reality of God, to trust in his providential care, to affirm that “all is well and all manner of thing shall be well,” and to understand that our present struggle is designed by heaven to help us grow in grace and the knowledge of the truth (1 Pet. 3:16).
In this Daily Dvar podcast, I discuss the challenge of faith and how we can draw closer to the Lord despite the ambiguity and challenges we regularly face.
Our Torah portion for this week (i.e., parashat Balak) is named after a fretful Moabite king (בָּלָק) who sought to curse the Jewish people by hiring the services of a wicked Midianite “prophet” named Balaam (i.e., bil’am: בִּלְעָם). King Balak’s plan was to employ Balaam’s sorcery (i.e., kashafut: כַּשָׁפוּת) against the Israelites to prevent them from entering the Promised Land. Similar to the delicious irony that befell the villain Haman in the Book of Esther, however, King Balak’s scheme was upended, and the curse he sought to put on the Jewish people was repeatedly pronounced as a blessing by Balaam instead. After several foiled attempts, Balak fretfully dismissed the prophet, but before departing from the dejected king, Balaam ironically prophesied the destruction of the Moabites and the victorious establishment of Israel. The shameful story of Balaam reveals that “there is no enchantment against Jacob, no divination against Israel” (Num. 23:23). Ein od milvado (אֵין עוֹד מִלְבַדּו) – no weapon or scheme devised against God will ever prosper (Isa. 54:15-17).
Our Torah portion this week (i.e., parashat Chukat) begins, zot chukatha-Torah (זאת חֻקַּת הַתּוֹרָה), “this is the decree of Torah” (Num. 19:2). The language here is both striking and unique, suggesting that what follows, namely, the ritual of the parah adumah (פרה אדומה) or “red heifer,” is nothing less than “the seminal decree” of the entire Torah… If we think about the meaning of the mysterious decree of the red heifer, however, we will realize that its ashes were used to create the “waters of separation” (i.e., mei niddah: מֵי נִדָּה) to cleanse people from contact with death (i.e., separation). To fulfill God’s vital decree, however, required sacrificial love, since the priest who offered this service would become defiled (separated) for the sake of the healing of others… The Hebrew word for love is ahavah (אַהֲבָה), from a root verb (יָהַב) that means “to give.” Love means giving of yourself to benefit another person (John 15:13). The central decree of Torah, then, beyond our ability to rationally understand, is that God’s love is so great that it is willing to become dust and ashes on our behalf so that we might find blessing and life.
This Shavuah Tov broadcast also provides detailed discussion about the mitzvot (commandments) of the written Torah, including the subcategories of chukkim (decrees), mishpatim (rules or judgments), eidot (testimonials, holidays) with a discussion of the oral tradition’s corresponding categories of halakhah (oral law) and its subcategories of gezeirot (“fences”), takkanot (case laws), and minhagim (customs). Throughout special attention is given to how Yeshua the Messiah is the Substance and Inner Meaning of all true Torah, and how sacrificial love is the idea of the Red Heifer itself.
In the “Shavuah Tov” audio broadcast for this week I discuss the content of the Torah portion (i.e., Chukat), and particularly consider: 1) the significance of the mysterious Red Heifer (פרה אדומה) sacrifice, 2) the gospel message of the nachash nachoshet (the “bronze serpent”), and 3) the sin of Moses… Note that this podcast continues the discussion for Parashat Chukat Podcast (1).
Last week’s Torah portion (Shelach Lekha) told the tragic story about the “sin of the spies” and the divine decree that the generation rescued from Egypt was sentenced to die in the exile of the desert. In this week’s portion (Korach), the hard truth of their condition began to sink in, and the people bemoaned their fate and rebelled further by attempting to overthrow God’s designated leadership and return to Egypt. This rebellion was instigated and organized by Moses’ cousin Korach, who – along with a band of co-conspirators – was swiftly judged and put to death, thereby vindicating the Aaronic priesthood and Moses’ leadership of Israel.
In this Shavuah Tov broadcast, I survey the grand narrative of the Torah and discuss the issue of faith and why it is essential to believe the truth as our duty before God…
This week we read a “double portion” of Torah to conclude Sefer Bamidbar, or “the Book of Numbers.” Our first Torah portion, parashat Mattot (מַטּוֹת, “tribes”), begins with the LORD giving laws regarding the making of vows (nedarim). After this, the Israelites were commanded to wage war against the Midianites for seducing the people to sin at the incident of “Baal Peor.” During the ensuing battle, the wicked sorcerer Balaam was killed, as well as five tribal kings of the land of Midian. Our second Torah portion, parashat Masei (מַסְעֵי, “journeys”), provides the boundaries of the land of Canaan that were to be initially occupied by the Israelites. Note that these borders are not the same as those described earlier to Abraham (see Gen. 15:18-21), since that area will be given to Israel only after our Messiah Yeshua returns to establish Zion during the Millennial Kingdom (see Ezek. 47:15-48:35). During that coming time, Jerusalem (i.e., Zion) will be the center of the earth and renamed as “Adonai Shammah” (יְהוָה שָׁמָּה), “the LORD is there.”
The Lord is likened to a potter and we are as clay in his hand (Isa. 64:8). Life on the “potter’s wheel” can be messy, unsettling, and sometimes excruciatingly hard, but it is God’s sovereign work to form your life according to his design and purposes….
The traditional Jewish expectation of the Messiah (מָשִׁיחַ) was that he would be a great king of the line of David who would overthrow Israel’s enemies and establish the Kingdom of God upon the earth. This expectation was founded upon various promises written in the Torah of Moses as well as various oracles of the Hebrew prophets. For example, in the scroll of Isaiah it is written: “For unto us a child is born, unto us a son is given; and the government will be upon His shoulder: and his name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and peace there will be no end, upon the throne of David and over his kingdom, to order it and establish it with judgment and justice from that time forward, even forever. The zeal of the LORD of hosts will perform this” (Isa. 9:6-7). On the face of it, this prophecy says that the Messiah would establish the Kingdom of David as an everlasting kingdom and that all the promises of Zion would be fulfilled: the Temple would be restored in Jerusalem; the exiles would be regathered; the world would experience peace and the knowledge of God would flow to the nations (for more on the Messianic expectation, see “
Shalom friends. Our Torah reading this week honors Aaron’s grandson 
It’s tragic that many want to retaliate against those who have hurt them, clinging to their wounded pride and allowing bitterness to take root in their hearts. Holding grudges, harboring spite, and seething in anger are common and deadly sins. As psychologist Erich Fromm once astutely observed: “There is perhaps no phenomenon which contains so much destructive feeling as ‘moral indignation,’ which permits envy or hate to be acted out under the guise of virtue.”
The Spirit of God cries out, “choose life that you may live!” (Deut. 30:19), which implies that is our responsibility to believe in the Reality of God, to trust in his providential care, to affirm that “all is well and all manner of thing shall be well,” and to understand that our present struggle is designed by heaven to help us grow in grace and the knowledge of the truth (1 Pet. 3:16).
Our Torah portion for this week (i.e., 
Our Torah portion this week (i.e., 
Last week’s Torah portion (