Shabbat Bible Study for August 15, 2020
©2020 Mark Pitrone and Fulfilling Torah Ministries
Exodus 38:21-31 – Jeremiah 30:18-24 – Psalm 67 – 2 Corinthians 4:1-5:9
Links:
http://tzion.org/Tree_Sefiroth.htm
http://www.yashanet.com/studies/judaism101/sidebars/ohr.htm
Shemoth 38.21- – The reason v.21 reiterates ‘the tabernacle, even the tabernacle of the testimony’ is to differentiate it from the tabernacle of the congregation (33.7-11), where the testimony, i.e.; the tables Moshe brought down the mountain – was kept during the 9-10 months that the parts for the Mishkan were being gathered and fabricated. As we’ll see in the next couple of weeks, Moshe built the Mishkan and anointed it on the 1st day of the 1st month of the 2nd year out of Egypt (40.17). I think it is certainly less than a year since the Exodus and Y’hovah is counting the years, in this instance at least, from the beginning of the year, since we have yet to celebrate the first Pesach out of Egypt. Realize, please, that if the events of Leviticus are given in consecutive order with Exodus first, then Leviticus and Numbers next, those events take less than 2 weeks to transpire. Therefore, I think Leviticus is a parenthetical in the historical narrative to keep the details of the Levite’s service in one place. The historical narrative leaves off after Shemoth 40 and picks up again in Num.1, in my [not so humble] opinion.
Bezaleel’s name means ‘in the shadow of Elohim’, which plainly tells us that the Ruach haKodesh was on and in Bezaleel every step of the way. He is Kalev ben Hezron’s great-grandson.
18 And Caleb the son of Hezron begat of Azubah wife, and of Jerioth: her sons these; Jesher, and Shobab, and Ardon. 19 And when Azubah was dead, Caleb took unto him Ephrath, which bare him Hur. 20 And Hur begat Uri, and Uri begat Bezaleel. (1Chron.2.18-20)
{I don’t think this is the Kalev of Torah because he is always called “Caleb son of Jephuneh” except here, if they are the same Kalev. It’s either that or every other time you see this Caleb, he is addressed as the son of a character trait. }
Elohim was close to everything that Bezaleel did, looking over his shoulder, as it were, and communicating with him on every thing he did with the wood and precious metals and stones used in building the Mishkan itself and its furnishings, which were his personal responsibility. Aholiav had similar oversight from Bezaleel in his work on the Mishkan’s veils, curtains and the priest’s clothing. Moshe’s part was not in the fabrication of the stuff, but in taking the finished products, assembling the Mishkan from them and placing the furnishings within it, clothing Aharon and the priests and in anointing all of them.
‘This is the sum’ tells us that Moshe is accounting for what the people have donated to the building of the Mishkan. You might see this as the annual report of the leadership of the Kahal to the members, to show that they have been wise stewards of the tithe. There were 29 talents, 730 shekels of gold; 100 talents, 1775 shekels of silver and 70 talents, 2400 shekels of brass. The accounting is quite exact. It shows what the ½ shekel of silver for each adult male went for. The original commandment for the ½ shekel offering for the Mishkan is given in 30.13. When they weighed it all, it came to 100 talents, 1775 shekels. The total number of men of war, of the 20th year and above, counted in the census was 603,550 (Num.1.45-46) (not counting Levites). [read the note] From these numbers, we can deduce that a talent = 3000 shekels, both being, like the REAL US dollar, units of weight, not monetary value. Now, IF a shekel was a troy ounce, the weight of a talent = 3000 (shekels)/14 (ounces troy/lb.) = 214.28571 pounds in our reckoning. The 1775 shekels of silver were for the silver adornments (hooks, fillets and chapiters) to the gold plated acacia wood boards for the Mishkan.
The 100 talents of silver were for the sockets (KJV) or ‘feet’ of the 48 gold plated boards (2 ‘feet’ apiece) that made up the Mishkan and the 4 pillars (1 ‘foot’ apiece) for the veil. The reason I likened the ‘sockets’ to ‘feet’ is seen in Jn.13;
3 Yeshua knowing that the Father had given all things into his hands, and that he was come from Elohim, and went to Elohim; 4 He riseth from supper, and laid aside his garments; and took a towel, and girded himself. 5 After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe with the towel wherewith he was girded. 6 Then cometh he to Simon Peter: and Peter saith unto him, Master, dost thou wash my feet? 7 Yeshua answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. 8 Peter saith unto him, Thou shalt never wash my feet. Yeshua answered him, If I wash thee not, thou hast no part with me. 9 Simon Peter saith unto him, Master, not my feet only, but also hands and head. 10 Yeshua saith to him, He that is washed needeth not save to wash feet, but is clean every whit: and ye are clean, but not all. (Jn.13.3-10)
The High Priests, who are ‘every whit clean’, but living in the Kodesh place come in contact daily with things that defile them, so they need to cleanse that part of them that makes such contact. They therefore need to have their feet washed. Now, the Mishkan is what I call ‘Spiritual Space’, in which there is no time. The boards are made from stuff of this world, but covered entirely with pure gold, representing the purity of the Throneroom in the heavens. The wooden boards wrapped in gold represents the believer in Y’hovah who is human flesh submerged in the Spirit of Mashiyach. The hangings and coverings that can be seen from within the Kodesh Kadashim are full of representations of angels ministering in the presence of the Almighty. The Kaparrah, or mercy seat, represents the throne of Y’hovah, flanked by 2 cheruvim of pure gold all hammered out of one piece of gold of 1 talent’s weight. Y’hovah’s kavod fills the ‘Spiritual Space’ with his marvelous light. In that light, the High Priest sees the representation of angels ministering to Y’hovah reflected so perfectly as to perceive himself to be completely surrounded by them as he ministers to Y’hovah’s desire that ALL become One. Since there is no time in the Kodesh Kadashim, there is no decay of any of the physical things placed therein. Hence, Hebrews 9 is not outlandish when it says that Aharon’s rod and the pot of manna were still there with the ark and the tables of testimony. The silver ‘feet’ under the boards represent, in my mind anyway, the feet of the priests that need to be washed as that which comes in direct contact with the less holy souls of men in his daily ministering at the altar of incense and the menorah. And I think that was what Yeshua was alluding to in Jn.13.
The outer veil that separated the Kodesh from the court was made of all the same stuff as the inner veil EXCEPT for the cunningly worked gold threads that represented the angels. The pillars overlaid with gold represents the mercy of Y’hovah, and the feet of brass represents the judgment of Elohim (Rom.7.22 – goodness and severity of God). Those pillars themselves represent US, who are, again, every whit clean but with our feet in contact with a sinful world. The 3 part representation in the 3 metals used in the Mishkan are 1) gold = the perfect holiness and mercy of Y’hovah in the Kodesh Kadashim – the goodness of the Almighty and the redeemed spirit of men; 2) silver = the less perfect holiness of the priests who minister in the Kodesh place, and the soul of men that connects the flesh to the spirit; and 3) brass = the perfect justice and judgment of the Almighty on the works of the flesh. The pillars of the outer veil represent the average believer, every whit clean, but needing to be washed from the defilement of the world and the flesh, as the High Priest needs to be cleaned from the mixture of holiness and sin of redeemed men.
All the stuff made with brass are the things that need to withstand the heat of judgment or need to be able to withstand the pressure of a pounding hammer, even the tent-stakes for the Mishkan were of brass because they needed to be driven into the ground to anchor the posts and the coverings. Silver and gold are too malleable, like the souls and spirit of men. But the brass could take the punishment. Y’hovah knows what we can handle, and will not allow us to be tested beyond our ability. But after we’ve weathered one storm, we are likely to be able to handle another, often of a different variety, but of greater heat or pressure on our souls and spirits. This is how he tempers us, makes us able to overcome and be strengthened through trial.
2 My brethren, count it all joy when ye fall into divers temptations; 3 Knowing that the trying of your faith worketh patience. 4 But let patience have perfect work, that ye may be perfect and entire, wanting nothing. 5 If any of you lack wisdom, let him ask of Elohim, that giveth to all liberally, and upbraideth not; and it shall be given him. (James 1.2-5)
Q&C
Read both passages first. YirmeYahu 30.18-24 and Tehellim 67 – These passages seem to parallel each other – reinforcing each other, at times by agreement and at other times by contrast. I find it very interesting that in YirmeYahu 30.18 Y’hovah promises a blessing on Ya’acov’s tents and in Tehellim 67.1 we are praising Y’hovah for the blessings he’s bestowed on us:
18 Thus saith Y’hovah; Behold, I will bring again the captivity of Jacob’ tents, and have mercy on his dwellingplaces; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof.
1 God be merciful unto us, and bless us; cause his face to shine upon us; Selah.
Then in 30.19 we are praising his Name for his multiplied blessings on ourselves and our property and in 67.2 he is made known to the nations:
19 And out of them shall proceed thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small.
2 That thy way may be known upon earth, thy saving health among all nations.
Then in 30.20 the blessing is on the children and the kahal and curses upon their enemies, and in 67.3 their praises rise in response to his blessings:
20 Their children also shall be as aforetime, and their congregation shall be established before me, and I will punish all that oppress them.
3 Let the people praise thee, O God; let all the people praise thee.
In 30.21 the governor and nobility arise from the returning exiles and their priest approaches the Almighty with confidence, while in 67.4 even the nations rejoice at the righteous government of the Priest /King.
21 And their nobles shall be of themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is this that engaged his heart to approach unto me? saith Y’hovah.
4 O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah.
In 30.22 Elohim welcomes his people and in 67.5 the people are praising him for his righteous rule (Hos.1.11).
22 And ye shall be my people, and I will be your God.
5 Let the people praise thee, O God; let all the people praise thee.
In 30.23 he curses the wicked with a destructive judgment and in 67.6 he blesses the righteous with an increased yield – shades of the Millennium.
23 Behold, the whirlwind of Y’hovah goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked.
6 Then shall the earth yield her increase; God, our own God, shall bless us.
Then in 30.24 and Tehellim 67.7 the parallel of curse for the wicked and blessing for the faithful is so stark that all will fear Y’hovah, the blessed in reverence and the cursed in abject terror at his punishment.
24 The fierce anger of Y’hovah shall not return, until he have done, and until he have performed the intents of his heart: in the latter days ye shall consider it.
7 God shall bless us; and all the ends of the earth shall fear him.
Elohim has the fear of every man, either because they love him and the resulting fear is out of our respect and awe of him, or because they hate him and the fear is out of true abject terror.
The structure of the Psalm is ABCDCBA – the 1st and last verses are parallel, as are the 2nd and 6th and the 3rd and fifth. The central truth David was pointing at is in v.4. You can picture a menorah with the 1st and 7th branches meeting at the center root/vine, reminiscent of Yeshua in Jn.15;
I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. (John 15:5);
and Paul in Rom.11,
16 For if the firstfruit be holy, the lump also: and if the root holy, so the branches. 17 And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; 18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 19 Thou wilt say then, The branches were broken off, that I might be graffed in. 20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: 21 For if God spared not the natural branches, lest he also spare not thee. 22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in goodness: otherwise thou also shalt be cut off. 23 And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. 24 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural, be graffed into their own olive tree? (Rom.11.16-24)
The ‘root’ and ‘branch’ idea was centuries old before either Yeshua or Paul spoke of them. Roots are physical and/or spiritual forbears of a people or nation, like Avraham is the ‘root’ of Israel. Mashiyach is the ultimate ‘root’ of Y’hovah’s covenant people;
For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. (Isaiah 53:2)
By the same token, Anti-Mashiyach will be the ultimate ‘root’ of the Adversary’s people. Speaking of the Assyrian, an accepted reference to the Anti-Mashiyach;
Thus was he fair in his greatness, in the length of his branches: for his root was by great waters. (Ezekiel 31:7)
That speaks of the root of bitterness, which is alluded to in:
Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from Y’hovah Elohenu, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood; (Deuteronomy 29:18)
and specifically mentioned in:
Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; (Hebrews 12:15)
For Israel, the root is represented in the center stand of the menorah, which represents the Tzadik Rebbe, Mashiyach Yeshua. On the illustration of the tree of Sefiroth (which can be seen at http://tzion.org/Tree_Sefiroth.htm), these 10 emanations of the Almighty can be seen in the 4 knops that flow up the center stand,. The knops on the center stand are the sources from which the branches ‘grow’ out from the root.
In ascending order, the world of Asiyah’s root has left and right ascending branches called Hod and Netzach, which combine their influences to create the world of Yesod. Yesod’s root has left and right ascending branches called Gevurah and Chesed, which combine their influences to create the world of Tifereth. Tifereth’s root has left and right branches ascending called Binah and Chochmah, which combine their influences to create knowledge of the Almighty, culminating in the Keter, crown.
In descending order, the Crown has right and left descending branches Wisdom and Understanding; which together generate the Knowledge of the Almighty and his Beauty. From Beauty’s root grow the right and left branches of Mercy/Grace/Goodness and Strength/Power/Severity; which together generate the world of Foundation. From Foundation’s root grow the branches Victory and Glory. Together these generate the world of Action/Malchut/Kingdom. Meanwhile, the Tzadik/Root/Mashiyach connects the Almighty, endless One directly to the world of Action. The Almighty is truly and simultaneously transcendent of and immanent to his Creation. Ain’t the idea of timelessness COOL!? One day we will actually and fully experience it. Q&C
2Cor.4.1-18 – ‘Whenever you see a therefore, look to see what it’s there for.’ – a cardinal rule of hermeneutics. Beginning in 3.13, Paul makes reference to Moshe having to veil his face so that the people could stand to be in his presence – the reflected or absorbed glory of Y’hovah was that great. The people were afraid to look into the perfect Torah of liberty (Jms.1.25) and wanted men to interpret it for them. And most still do. It is the veil which covered the face of Moshe – the reliance on men’s interpretations of Torah – that was done away, not Torah itself. With the veil removed, we are able, by the power of Ruach, to look into the perfect Torah of Liberty. When Ruach turns our hearts to Y’hovah, he gives us liberty to do as Y’hovah wills and to understand our standing in him. We have peace w/Y’hovah. We see the truth, not covered with a veil, but perfectly reflected in Mashiyach, and we are as much the image of Mashiyach as he is the image of Y’hovah. Yeshua sieved out the trash of trust in the oral tradition and taught those parts of it that upheld Torah to his talmidim.
The leaders of the religion are the ones to whom Paul is referring in vv.1-4, on whom the marvelous light of Mashiyach cannot shine – they can’t see the light of truth, just like those in the Wilderness wouldn’t look on the face of Moshe. Is the god of this world necessarily haSatan, the Adversary? Or might it be speaking of the sin of covetousness, which was the ‘thorn in Paul’s flesh’, I think [Rom.7.7ff]. I think they were blinded to who Yeshua is because they coveted their position and the adulation of men. Much like many preachers today, they hide important truth from the faithful by craft and deceit – like twisting scripture to say, in effect, that Y’hovah was only kidding when he gave the commandments of Torah; they were meant to be only temporary, regardless what scripture says to the contrary. I infer v.2 to mean that Sha’ul showed forth the truth of Torah, unlike many rabbis of his day.
The AENT has a good note on vv1-4 on pg.541, note 13. The ayin in place of the aleph signifies a drain of power, producing blindness in place of light. That is what the veil of tradition does to people who refuse the Light and Truth of Torah. Sha’ul was not preaching himself, but Yeshua, and as Yeshua spoke in Abba’s Name, so Paul spoke in Yeshua’s Name. In v.6, light shines on our hearts so that we can see the light of Y’hovah on the face of Yeshua, as the light of Y’hovah shone on the face of Moshe. This glory that we have in us is hidden in our flesh so that glory goes only to Y’hovah. Q&C
When Paul says that we are always being delivered to death that the life of Mashiyach can be manifest in us, he is making reference to the manner of our deaths in service to him. V.13 is interesting, because Paul quotes Ps.116.10
10 I believed, therefore have I spoken: I was greatly afflicted:
after he said, ‘We have the same Spirit of faith’. So Sha’ul was saying that the same Spirit that inspired the author of Ps.116 was inspiring him and that the same Spirit would raise us up on resurrection day, as it had raised up Yeshua.
Paul refers to his light affliction here in v.17, but he goes into some detail in ch.11:
17 That which I speak, I speak not after the Master, but as it were foolishly, in this confidence of boasting. 18 Seeing that many glory after the flesh, I will glory also. 19 For ye suffer fools gladly, seeing ye are wise. 20 For ye suffer, if a man bring you into bondage, if a man devour, if a man take, if a man exalt himself, if a man smite you on the face. 21 I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also. 22 Are they Hebrews? so I. Are they Israelites? so I. Are they the seed of Avraham? so I. 23 Are they ministers of Mashiyach? (I speak as a fool) I more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. 24 Of the Yehudi five times received I forty save one. 25 Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; 26 journeyings often, perils of waters, perils of robbers, perils by countrymen, perils by the heathen, perils in the city, perils in the wilderness, perils in the sea, perils among false brethren; 27 In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. 28 Beside those things that are without, that which cometh upon me daily, the care of all the assemblies. (2Cor.11.17-28)
Light afflictions. May I be able to withstand 1/100th of what he did without crying like a little girl. But he looked at it in a different light than I just did. He sees his light affliction working together in him for a far greater weight of glory. He sees the other side of reality, things that exist, but that we can’t see with our eyes. Sha’ul was a mystic; of that I have no doubt. He didn’t concentrate on what he could see, but on those which he could not, the invisible things of Elohim, as he wrote in:
Now faith is the substance of things hoped for, the evidence of things not seen. (Hebrews 11:1)
5.1-9 – V.1 has a tie to Heb.9.11
11 But Mashiyach being come an 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;
That’s not to mention Avraham
For he looked for a city which hath foundations, whose builder and maker is Elohai. (Hebrews 11:10)
V.2 note in the AENT, note 19 pg.542, shows another proof of the Pauline authorship of Hebrews. We earnestly desire the new body we will receive in the resurrection. Will we be clothed as Adam was before the fall – “clothed in light?” For an interesting study in this idea, go to http://www.yashanet.com/studies/judaism101/sidebars/ohr.htm. We will be clothed upon by Y’hovah. And what does he say about life in Mashiyach?
In him was life; and the life was the light of men. (John 1:4)
I think it likely that our bodies will be made like Adam’s was. V.4 says we will be “swallowed up of life.” That sounds like we will be surrounded by the light of life, even as the wood of the boards and furniture of the Tabernacle were surrounded by gold, does it not? And our evidence of the resurrection body is the earnest of Ruach in us. ‘Earnest’ is kind of like an engagement ring – tangible evidence of the promise to deliver. We often give a ‘down-payment’, which is also called ‘earnest money’. In legal jargon, it’s ‘bail.’ AENT has another good note (note 20, pg.542) on v.7, speaking of our walk – halacha.
Absent from the body, present with Y’hovah can mean our spirits returning to Elohim who gave it, as in
Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it. (Ecclesiastes 12:7)
In what was Paul laboring to be accepted of Y’hovah Yeshua? To quote the last sentence of that last quote from the AENT as the answer:
Man-made traditions, whether Jewish or Christian, are, more often than not, a deterrent to the indwelling of the Ruach haKodesh, and willingness to observe the Torah of Y’hovah.
Q&C End of Shabbat Bible Study
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