Shabbat Bible Study 11Jul2020
©2020 Mark Pitrone and Fulfilling Torah Ministries
Year 2 Shabbat 18
Shemoth 30:11-38 – 2 Melechim 12:4-8 – Tehillim 62 – Romyah 5:1-21
Shemoth 30.11-16 – The procedure for a census and reason for doing one is the 1st subject addressed this week. It was to be done so that a collection could be taken. Each male aged 20 years or more would give a ½ shekel ‘ransom’ for his soul. If there were a census without a collection or without a command from Y’hovah, there would be an accompanying plague. The census was not to be done just to do one or to satisfy the curiosity of the king, but only when Y’hovah commanded it to be done. David found out about this when he ordered a census without the command from Y’hovah in 2Sam24.1-4, 8-16:
1 And again the anger of Y’hovah was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah. 2 For the king said to Joab the captain of the host, which was with him, Go now through all the tribes of Israel, from Dan even to Beersheba, and number ye the people, that I may know the number of the people. 3 And Joab said unto the king, Now Y’hovah thy God add unto the people, how many soever they be, an hundredfold, and that the eyes of my Y’hovah the king may see it : but why doth my Y’hovah the king delight in this thing? 4 Notwithstanding the king’ word prevailed against Joab, and against the captains of the host. And Joab and the captains of the host went out from the presence of the king, to number the people of Israel … 8 So when they had gone through all the land, they came to Jerusalem at the end of nine months and twenty days. 9 And Joab gave up the sum of the number of the people unto the king: and there were in Israel eight hundred thousand valiant men that drew the sword; and the men of Judah were five hundred thousand men. 10 And David’ heart smote him after that he had numbered the people. And David said unto Y’hovah, I have sinned greatly in that I have done: and now, I beseech thee, O Y’hovah, take away the iniquity of thy servant; for I have done very foolishly. 11 For when David was up in the morning, the word of Y’hovah came unto the prophet Gad, David’ seer, saying, 12 Go and say unto David, Thus saith Y’hovah, I offer thee three; choose thee one of them, that I may do unto thee. 13 So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? or that there be three days’ pestilence in thy land? now advise, and see what answer I shall return to him that sent me. 14 And David said unto Gad, I am in a great strait: let us fall now into the hand of Y’hovah; for his mercies are great: and let me not fall into the hand of man. 15 So Y’hovah sent a pestilence upon Israel from the morning even to the time appointed: and there died of the people from Dan even to Beersheba seventy thousand men. 16 And when the angel stretched out his hand upon Jerusalem to destroy it, Y’hovah repented him of the evil, and said to the angel that destroyed the people, It is enough: stay now thine hand. And the angel of Y’hovah was by the threshingplace of Araunah the Jebusite. (2Sam.24.1-4, 8-16)
I do not think that the angel that smote Israel was Y’hovah himself, but that he used the Adversary for this plague. The angel of this pestilence was about to wipe out the entire population of Jerusalem before Y’hovah restrained him. THE Angel of Y’hovah stood at the threshingfloor of Aravna to stop the angel of the pestilence. HaSatan destroyed until he came face to face with Mashiyach, and he dared not go further.
This threshingfloor, that was the site of the future Temple’s Kodesh Kadashim, was the geographical center of the earth, indeed of the universe and, for that reason, has become the most desired and most conquered piece of real estate on earth. It was the site of Yitzchak’s Akeida, where Avraham raised the knife to kill his promised seed. HaSatan wants it for his own throne. A few weeks ago I postulated that a line drawn north and south through the cornerstone of the Temple, and extended through the poles would cross more land mass than any N/S line drawn anywhere else in the world; and that the same was true of an East/West line drawn around the earth crossing the same cornerstone. It is indeed the center of the landmass of the earth. That is because this is the place Y’hovah would place his throne, for the ark that Israel was going to build for Him was to rest there. The Holy of Holies is ‘spiritual space’ in which there is no time. Believe it or not, Sir Isaac Newton (in his treatise on Optics in 1704) derived this theory from scripture and the Zohar, which is the Book of Lights. In his quest to discover the deep things of Elohim, Newton had developed the scientific method of investigation.
As an interesting note, exactly 25.20 statute miles due east of the Temple’s cornerstone (which is exposed through the pavement on the NW corner of the Temple Mount under the ‘Dome of the Spirits’, NOT the Dome of the Rock) lies the north peak of Mt. Nebo, from whence Moshe looked on the Promised land before he died. If you had a strong enough telescope, you could look through the East Gate and into the Temple from that point on Mt. Nebo, 25.20 miles away. The royal cubit of the Temple and its furnishings is 25.20 inches. 2520 = 360 (as in degrees of a circle and days of a prophetic year) x 7, ½ of which is 1260 (as in 3½ years).
The ransom (v.12) was to be a head tax, not an income tax. Every male aged 20 years or more, regardless his wealth, gave the ½ shekel tax for the maintenance of the Mishkan. The ½ shekel was to ransom them from the ‘appearance of evil’
Abstain from all appearance of evil. (I Thessalonians 5:22)
they were NOT to trust to power in numbers, but to the Spirit and Power of Yeshua as the right arm of Y’hovah. Q&C
Vv.17-21 – The laver was to be made of brass. It was a large basin within a basin, both filled with water, in which the priests were to wash their hands and feet “that they die not”. Y’hovah repeats himself about the priests washing their hands and feet “that they die not”, so this was very important. The laver lay between the altar and the Mishkan/Temple so I assume they were to wash off the blood from their hands and the dust off their feet before entering the Kodesh place with the basin of blood for atonement. The Chumash says that the washing was not for cleanliness, but for sanctification, and I agree with that (so it MUST be true, right?). The hands symbolize our work and the feet symbolize our walk, and for the priest to enter Y’hovah’s presence in any other condition than sanctity in work and walk would put them in danger of his wrath, thus “that they die not.”
Vv.22-33 – Here is the recipe for the anointing oil to be offered on the Golden Altar. Just because we know the recipe does not give us license to mix it. THIS oil is only to be used to sanctify the Mishkan, the priests and the furnishings and utensils of the Mishkan. To use it for any other purpose is to invite Elohim’s wrath. To make another oil similar to it was to be cut off from the people – outside the camp. This oil was mentioned in ch. 25, vv.27 and 29, but this is our first glimpse at what it was talking about, other than the base of olive oil. All the weights given are in shekel’s weights. Stone’s Chumash says that the shekel = about ½ oz. troy. The pound = 14 ounces troy or 16 ounces avoirdupois. So, 28 shekels = roughly 1 pound. 500 shekels = 250 ounces or almost 18 pounds of spice. There was 1500 – 1750 shekel’s weight of spices (around 53½ – 72 pounds) that were applied to an hin of olive oil. An hin = 1-2 gallons, so this was truly an ointment. That is a LOT of spice carried by a relatively small quantity of oil. It might pour, but it will resemble honey or molasses. The anointed Mishkan, furnishings and utensils transmitted their holiness to whatever touched them (v.29). When Pinchas killed the Israelite man and the heathen woman in the tent of meeting, he kept those rascals from touching anything in the tent and thereby (I infer) becoming sanctified in their idolatry by contact with such set-apart things. Treating the anointing oil in any way other than that which Y’hovah prescribed brought excommunication.
Vv.34-38 – The incense was to be of 4 spices of equal weight; spacte (Heb. Nataph, a gum or sap from a tree or bush, perhaps acacia gum), onycha (Heb. Shecheleth, which is remarkably like the color turquoise blue techeleth, perhaps the aromatic mussel [?]), galbanum (Heb. chelbna – another odorous gum) and frankincense. These were placed in a mortar in equal weights and ground together with a pestle, the art of the apothecary. This incense was to be kept in the Holy place before the ark of the testimony on THIS side of the veil and so in close proximity to the Golden Altar of Incense. As with the oil, this incense was very holy and to make this incense for any other purpose was to be excommunicated, cut-off from the people of Israel. The 3 gums (including frankincense) and the shell of the mussel (an unclean animal to eat), when mixed in the proper proportions, must have made a sweet smelling aroma when burnt. We know that the incense represents the prayers of the saints (Rev.8, as we saw last week). Q&C
2Melechim 12.4-8 – The priests got lazy by Jehoash’s reign. When Yehoash ordered them to take the ½ shekel from the people and apply it to the repair of the breeches in the Temple, the priests pretty much ignored him – for 23 years. Why it took Yehoash 23 years to notice that the priests had ignored him I don’t know, but I do know this: from that time on, he did not trust the ½ shekel head tax to the priests. From that time on, the people put their ½ shekel into a chest specifically for the repair of the Temple, and the money was given directly to the contractors to do the repairs and the priests were taken out of the loop. The contractors, I infer, were more righteous and trustworthy than the priests. I think Yehoash was ticked, and that Yehoyada (whose name means ‘Y’hovah knows’) was a part of the problem, but got it right with the king when confronted by him. This is one instance where Yehoash, who did what was right in Y’hovah’s sight as long as Yehoyada was alive, was even more righteous than the High Priest who kept him on the strait and narrow.
Tehellim 62 – Our Elohim is the source of my salvation, not any mere man, including me. I shall not be greatly moved means that I may sin, but my Rock and my salvation is my advocate before Elohim, the Supreme judge of the Universe, and I SHALL not be greatly moved from him. When we begin to go to the right or the left, our Rock will lead us back to the path of the tzadik. V.3 should be a comfort to us, as it is addressed to the wicked men who work against us, who want to draw us away from the Way of Elohim. They shall be slain in the end that act duplicitously to bring us to ruin because they are jealous of the tzadik’s promotion before Elohim. Selah! Stop and consider that! It is ours to trust Elohim Yeshua to carry us through the tough times the enemy throws at us, and the men he uses to try and discourage us will see great judgment against them. In vv.5-8 we see that our trust is only in him – men may fail me; I may fail me; but Elohim is a sure fortress who will never fail me. I will not trust to myself or to any other man, for Elohim is my Rock and my salvation. Elohim is Yeshuati. He is not only MY refuge and strength; he is OUR refuge and strength. Selah! Stop and consider that! He has us ALL in his covert. He can protect and strengthen us ALL at once. Elohim is the Severity of the Almighty, but he is severe only to those who will not walk in his way. In vv.9-12 we see the vanity and worthlessness of those who would make us fall. They will know what Belshazzar found out in Dan.5 – they have been weighed in the balances and have been found wanting. The tzadik is not to trust to his riches, nor is he to oppress the poor or the widow or fatherless. He is to provide all the compassionate help he can provide. Don’t let a rising personal economy lead you from the truth. Watch your soul, not your wallet, and always remember that Elohim is the only real source of strength you have. Power only belongs to Elohim, and he is also merciful (though that is not his primary attribute as Elohim) in that he judges those who come against his own and rewards each man according to his obedience to his Commandments. Had Adonai Elohenu NOT tempered his righteous judgment with his mercy, we’d have all been toast before we were born, and he’d have been righteous in his judgment.
Did you notice that Y’hovah never appeared in this Psalm? But there was compassionate mercy shown to his tzadikim throughout. The idea that elohim has no mercy is not correct, nor is it true that Y’hovah is ALL mercy and compassion. Y’hovah will show his wrath before very long, assuming that we’re not experiencing it on this earth right now. Soon we will see the Day of Y’hovah’s Wrath, and believe me when I tell you, it will not be pretty to behold. Q&C
Romans 5 – Vv.1-11 are transitional between the first 4 chapters, where Paul explained how we are saved by grace through faith, and the NEXT 4 chapters, where he explains how we should react to that salvation by grace through faith, i.e.; by righteous behaviour.
Vv.1-2 – Remember the context leading up to this ‘therefore’ is 4.19-25.
19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah’s womb: 20 He staggered not at the promise of Elohim through unbelief; but was strong in faith, giving glory to Elohim; 21 And being fully persuaded that, what he had promised, he was able also to perform. 22 And therefore it was imputed to him for righteousness. 23 Now it was not written for his sake alone, that it was imputed to him; 24 But for us also, to whom it shall be imputed, if we believe on him that raised up Yeshua our Master from the dead; 25 Who was delivered for our offences, and was raised again for our justification.
Avraham, being (along with Sarah) well past the time of life and being a realist as well, believed Elohim when He said that he would have seed as the stars of the heavens and the sand of the sea. In the natural, this was impossible, but with Y’hovah all things are possible. Avi glorified Y’hovah for his promise and took steps to see it happen. Avraham had something to do in order for Y’hovah to work the miracle – he had to go in to his wife. If Avi had NOT gone in, Y’hovah COULD not have worked the miracle as he’d planned it. He COULD have done the asexual conception thing, though the virgin birth had to be performed on a woman who was actually a virgin, and I think it is safe to assume that Sarah was NOT a virgin anymore. So Avraham worked out his faith (Phil.2.13) by lying with Sarah, and probably with fear and trembling. His faith was accounted to him for righteousness; he was justified by his faith. And we are told this in Torah; not for Avraham’s sake; for he had lived it, was buried with his fathers by the time it was written down and the writing would, therefore, do him no good. It was written for OUR admonition (1Cor.10.11), to remind us that Y’hovah is a miracle working Elohim, and that He will work miracles for us, IF we’ll trust him enough to put ourselves in the way of those miracles, as Avraham did.
So what is the benefit of our justification by faith? We have Shalom with Elohim. I truly believe that that is the gospel in a nutshell – “You can have Peace with God, and that peace can permeate your life.” All the theology in the world can’t destroy that simple truth. Theologians have tried, but they have not succeeded for those who are faithful to his Word. Lots of false theology has been perpetrated on the churches and synagogues, which have acceded to the whims and traditions of men in opposition to the Word. Those who are willing to discard theology that doesn’t pass the scripture test are rewarded with this Shalom.
Hope is a confident expectation of something that has been promised, but cannot be seen, “the highest degree of well founded expectation of good”. We are in hope of the glory of Elohim. Are we then going to have Elohim’s glory in our resurrected bodies? Seems so! In 1Jn.3 we see this:
1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of Elohim: therefore the world knoweth us not, because it knew him not. 2 Beloved, now are we the sons of Elohim, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3 And every man that hath this hope in him purifieth himself, even as he is pure.
This is the hope of his glory. But that isn’t the only thing in which we glory. Q&C
Vv. 3-5 – says we also glory in tribulation, because without trouble we are nothing, our character can’t develop without struggles. A people that has all its daily needs provided at no cost becomes a slave to the provider, no matter the perception of the people. ARE YOU LISTENING DEMOCRATS AND LIBERAL REPUBLICANS?! In America we think we are free, but we are slaves to the extent that we take the largesse dished out by the government. Tribulation in our lives helps to develop each of us into the image of Mashiyach, who is the express image of Y’hovah Avinu.
It is often noted that the wicked seem to live sumptuously, while the righteous live in squalor. I am of the opinion no mere human is either entirely wicked, or entirely good. I think that the wicked who live sumptuously are receiving their rewards for their good deeds in this life, as they will suffer only destruction in the afterlife. The righteous, likewise, suffer the retributive consequences for their sins in this life, for they have all eternity to enjoy their rewards for good done in Mashiyach. Cf. Ps.73
Our promise from Y’hovah is not to be rich and live high, as prosperity preachers say. There is no promise to change our circumstances when we come to Mashiyach. Our promise is that we will have a change of heart, and a willingness to obey Y’hovah from our hearts. We change how we view and respond to our circumstances. And that is not of ourselves any more than our faith is. The Spirit that indwells us is the one who brings the change of attitude and response in his ministry of transforming us into the image of Abba’s dear son. He guides our study of and teaches us to apply Torah to our lives. He engrains his Word into our brains and hearts so that we can live it out in our daily walk with him.
The trouble we have in this life develops our patience to endure and enhances our ability to wait on His timing. When we have the patience to wait for his timing, we experience the truth that “all things work together for our good who love him and are the called according to His purpose.” And that experience feeds the hope we spoke of before – the patient endurance and expectant knowledge that what he has promised he is also willing and able to perform and that he WILL DO in us. Q&C
In vv. 6, 8, and 10 we see 3 different references to our human condition without Mashiyach, each one prefaced by a time reference; 6) when we were yet w/o strength, 8) while we were yet sinners, and 10) when we were enemies. Y’hovah provided our redemption even though we were his enemies, sinners who had not the Ruach of Y’hovah to strengthen and guide us. Y’hovah Yeshua is the strong right arm of Elohim, and he takes me by my right hand (Ps.73.23) walking with me, not allowing me to exercise my own strength (right arm), but leaving his ready for battle.
V.11 says that we have received the atonement. This was never the case until Yeshua made his offering on the tree. The blood of bulls and goats never atoned for anything.
Heb.9.11-14 – 11 But Mashiyach being come an (Melchizedek) high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; 12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption. 13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: 14 How much more shall the blood of Mashiyach, who through the eternal Ruach offered himself without spot to Elohim, purge your conscience from dead works to serve the living Elohim?
We have established from Paul’s [or his talmid’s] writing in the first 4 chapters that all are sinners and all fail to meet Elohim’s righteous requirements to have Shalom with him. We have also established that Elohim never wanted sacrifice from us, but a CCd heart, and that everyone who was ever justified was such by grace through faith. I, therefore, conclude (and I could be wrong, though I DOUBT it) that the sacrifice of the bulls and goats NEVER covered anyone’s sins or actually purified anything. Israel’s rabbis may have THOUGHT that the blood of the animals was efficacious (notice the word ‘if’ in Heb.9.13), but they were justified by the grace of Y’hovah through the faith of Yeshua, and the sacrifice was something that was a reminder of what the cost would be, is and was to Elohim (depending on your vantage point in time), and of what we deserved because of our sins against Y’hovah Elohenu. The sacrifices were ‘object lessons’ pointing to our ‘just desserts’, which Y’hovah Elohenu took on himself in the flesh of Yeshua. Q&C
V.12 begins with the word ‘wherefore’, so what is it there for? It tells us that Sha’ul is about to explain what we need to understand in light of what’s just been said. There is a parenthetical there from v.13-17. A parenthetical expounds on a concept discussed, but can be left out of the sentence and the sentence will still make sense. A Mark paraphrase of v.12 juxtaposed with v.18 (removing the parenthetical) is this: “As Adam sinned and introduced death to all his descendants thereby, so by the sinless life and atonement of Yeshua all may be justified and received unto life eternal.”
The parenthetical is addressed in vv.20-21. Paul is NOT saying that there was no sin before Moshe received Torah. There was PLENTY of sin before Sinai. He says that the Torah made us aware of the sin we’d been guilty of. It made us aware of our need for a deliverer from our bondage to death by sin. And Yeshua provided that deliverance.
In v.13 the word ‘imputed’ needs to be understood. The Greek word is ellogeo, a compound of en, which means in, and logos, which in this context means reckon. It is saying that we do not reckon ourselves to have broken a law if there is no law to break. Now, the Torah of liberty was known before it was given at Sinai, but men did not know that it applied generally to them all. It is the only objective standard for righteousness, for it is the Word of Y’hovah. The imputation in v.13 deals with OUR perception of the Torah’s application to us and is not the same as the imputation in 4.6, for that is Y’hovah’s imputation, not ours. In ch.4 Y’hovah imputes righteousness to us, but here WE are imputing guilt to ourselves based on our knowledge of Torah.
In v.14 we see the truth of what’s just been stated since, whether we imputed the guilt to ourselves or not and whether we sinned the same sin as Adam or not, the wages of our sin still reigned from Adam to Moshe.
The KJV’s wording of vv.15-16 is a little foreign to us. He’s saying that Yeshua’s atonement is not like Adam’s sin, because Yeshua obeyed Elohim and can therefore offer redemption to all men. His obedience covers his entire Torah-submissive life, and not just his wilderness temptation and his death on the tree (Phil.2.8). Vv.17-19 explain things that were already touched on above.
Vv.20-21 – ‘that the offence might abound’ is talking about our awareness and recognition of the offence we have brought against Y’hovah. But his grace is super-abundantly above our ability to offend him. Because that grace is MUCH more weighty than our sin, we have eternal life through the atonement of Yeshua.
One of the difficulties with (mainstream) Christianity is that it does not present a definition of sin. References are made to “disobeying God,” or “going against the will of God,” but what that means is very much left up to people to decide. Christianity’s various denominations pick and choose what commandments from the “Old Testament” they believer are “applicable” (to their particular doctrines), while they all maintain the teaching that believers are “not under the law.” Q&C