Shabbat Bible Study for 15May2021
©2021 Mark Pitrone & Fulfilling Torah Ministries
Year 3 Sabbath 9 – 15 May 2021
Numbers 16 – 1 Samuel 11 – [No Psalm] – Jude
My apologies for the mess up last week. I skipped last week’s projected Torah portion and did this week’s out of proper order. I am going back to the study I should have done last week and promise that, Yah willing and the creek don’t rise, we will get back on the proper schedule, beginning with the last portion of Numbers 18.
I CAN be a real YUTZ, can’t I?
B’Midbar 16.1-4 – Think about the way the tribes are encamped in the Wilderness; Reuven’s tribe is just a short putt away from the Kohathite Levi’im, and I infer from that that Korach and the Reuvenim involved in “the whole plot thing” are near neighbors. Korach MAY have instigated the rebellion, but I think that the Reuvenim at least egged him on. Korach, son of Yitzhar, was a Levi’i, a son of Kohath; a Kohen, though NOT a son of Amram and, therefore, not of the Kohen Gadol’s line. He had duties within the Mishkan and in service to it, may even have been one who carried the Ark or another piece of the Mishkan’s furnishings. Now, Korach may have been k’vetching, or maybe he was just listening to the Reuvenim; Dathan and Aviram, sons of Eliav, and On, son of Peleth k’vetch; but these 4 men led a group of 250 famous and tough mostly Reuvenim [IMnotsoHO], along with some Levi’im to raise their k’vetch to Moshe’s face. I think that was pretty gutsy; or maybe it was just STUPID. Had they not seen that even Miriam was not immune to Y’hovah’s wrath when it came to Moshe? Did they think they would get away with this attempted mutiny? Schottenstein’s Chumash has an interesting [if lengthy] prefatory note on this chapter on pg.112.
Ibn Exra disagree regarding when the rebellion took place and the underlying reason for it.
Ibn Ezra: Korach rebelled right after the inauguration of the tabernacle, when Aharon and his sons were designated as the only ones who would perform the sacrificial service. This angered Korach, who was himself a firstborn [Ex.16.21], and it was easy for him to recruit 250 leaders of the assembly, who were ALSO firstborn. Dathan, Abiram and On were from the tribe of Reuven, which had its own reason for resentment, having lost its priviledged firsborn status to the offspring of Yoseph [Gen.48.5]. Ibn Ezra assumes further that other Levites were upset at having been relegated to mere assistants of the Kohanim.
Ramban: Although the Sages teach that Torah does not always follow chronological order [Pesachim 6b], without a compelling reason to assume otherwise, one must assume that the events took place in the order they are recorded. Thereefore, we must say that Korach’s rebellion took place after the incident of the spies. His rebellion garnered support because people were resentful of the decree that everyone over 20 would die in the Wilderness.
Korach’s own resentment began earlier, when Aharon was made Kohen Gadol, or when Elizaphan ben Uzziel was placed in charge of the Korathite family, thus making him Korach’s superior, and giving him the position that Korach felt should be his. At that time, however, Korach did not dare criticize Moshe, who was so beloved by the people that they would not have tolerated a rival to him. But after the fiasco of the spies and the decree that the entire generation would die in the Wilderness without ever seeing the land, Korach took advantage at the national dissatisfaction to foment rebellion.
Rav Hersh Goldwurm submits that once Korach found an excuse to challenge Moshe’s legitimacy, it was a short step for him to deny the divine origin of the commandments and hold them up to ridicule – for if Moshe could be suspect of appointing his brother Kohan Gadol in an act of gross nepotism, why could he not be accused of fabricating commandments that had no basis in logic or God’s will?
Now, in the natural, the k’vetching is understandable. In pretty quick succession the 12 spies had been sent into the land [ch.13] to check it out and came back with a glowing report of the land and brought out some incredible souvenirs, but the 10 spies-turned-tourists had discouraged the people about the giants in the land that in the physical should eat Israel’s army for breakfast, as the 57 Muslim nations should do with present day Israel were it not for Yhwh’s favor. The whole nation turned on Moshe, Aharon and the 2 mighty men of valor and threatened to stone them all [ch.14] just before Y’hovah intervened [scaring the bejeebers out of the Israelites for a time] and told Moshe to step aside while he fried the nation’s bacon for them. It was only Moshe’s intercession that kept any of them alive for the next 39 years. A group who understood the rebellion they had committed and were seemingly repentant, then wanted to go into the land they were told they could not enter and a bunch [maybe not all] who, again would not listen to Moshe nor obey Y’hovah, died at the hands of Amalek and Cana’an. Almost immediately after that [15.32ff], perhaps the very next Shabbat, a guy goes out to pick up sticks on the Shabbat. Y’hovah’s judgment is that the people should stone him outside the camp, which Israel did, I think grudgingly, and THAT brings us to this Korach rebellion against Moshe and Aharon – NOT openly against Y’hovah, but against Israel’s human leadership, which is really the same thing, since they are Y’hovah’s anointed, His mashiyachot.
Korach and the [I think] Reuvenim instigators came to Moshe and accused him of lording it over chol Yisrael, I think, projecting their own spirits on their leaders, which people are wont to do. Moshe’s response, like with the people who wanted to stone them and follow the tourists back to Egypt, was to fall on his face before Y’hovah in the sight of the whole lot of them. Evidently, Y’hovah spoke to Moshe’s spirit and gave him the idea of the test that would convince Yisrael, if not the instigators.
In vv.5-11, Moshe gave the Word of Y’hovah to Korach and the would-be Levi’im who were with him in the rebellion. He said [in a Mp] “Each of you take a censer and fire and incense and meet me here in the morning, so that Y’hovah can show chol Yisrael who are his mashiyachot [anointed ones]. You guys don’t know the depth or odor of the Kimchee you are stepping into. Do you think it is a minor thing to have the exalted duties you have as Y’hovah’s bikkurim? Do you not know the HONOR you have already received? Do you think you have these things because you DESERVE them? And you want MORE? And I can understand your contempt for me, but why in the WORLD would you k’vetch about Aharon?!”[end of Mp]
Then Moshe called for the Eliavim instigators, Dathan and Aviram, who didn’t even go up for this meeting. They basically told Moshe to pound salt, and then we see what is probably the REAL source of the rebellion; Dathan repeats [v.13] the opening words of Moshe to Korach [v.9], “Is it a SMALL thing …”, but he then gives the witness that Y’hovah gave of haAretz, and that the 12 spies had confirmed, to EGYPT! – “Is it a SMALL thing that you have taken us from a land flowing with milk and honey.” Did he not remember the subjugation of Egypt and the back-breaking labor without rest there? I don’t think he forgot. I just think he was positioning himself to be king, and had tempted Korach with the High Priesthood. Dathan’s reply shows all of this [IMnotsoHO], the attitude of rebellion and setting himself and Korach up to replace Moshe and Aharon. Dathan’s accusations against Moshe in v.14, caused Moshe’s righteous indignance in [Mp v.15], “Y’hovah, don’t accept their offering. I haven’t profited in the least while standing in the gap between them and you. Do what you will with these ingrates.” Then he turned to the rebels and said [vv.16-17], “Bring your fire-pans and incense in the AM and we’ll see who Y’hovah will choose” … and to Korach he said, “You and your would-be Levi’im and Kohen Gadolim and Aharon will stand before Y’hovah tomorrow and Y’hovah will choose.”
So, next day there were 250 Levi’im and would-be Levi’im [probably Reuvenim], and Aharon, standing before the Mishkan with their fire-pans with incense and fire, and Y’hovah’s kavod stood above them and said to Aharon and Moshe [Mp], “Back away from the people of Yisrael just a bit. I’m going to wipe them out.” Moshe and Aharon heard that and immediately fell on their faces before Y’hovah and interceded for the people once again, to which Y’hovah replied [v.24 – Mp], “OK, but tell the congregation to back off a bit from the rebellious group’s encampment, ‘cause THEY are toast!” This gives me to infer that Dathan and Aviram’s tents were adjacent to Korach’s in the camp, Korach’s in the inner circle of the Levites and Dathan and Aviram’s just outside the inner circle in Reuven’s camp.
So Moshe went down to the rebels’ campsite and stood between the people and the rebels to protect the sheep who followed the wolves. Then Moshe told the sheeple [v.24, again in Mp], “Back away from these guys and don’t touch their stuff or you will get what Y’hovah gives them.” Then he spelled it out to them all, Dathan, Eliav, Korach and all their families standing in the tent doors [Mp vv.26-30]; “If these 3 families die normal deaths, I am not the anointed of Y’hovah. But if the ground opens underneath them and swallows them whole with all that they possess, I most certainly AM the mashiyach of Y’hovah to you.” No sooner did the last quotation mark leave Moshe’s lips [vv.31-34] than the earth opened up and swallowed Dathan, Eliav and Korach and all that pertained to them whole and then closed up again in the sight of chol Yisrael. Then, just to drive the point home [v.35], fire came down from Y’hovah and devoured the 250 would-be Levi’im and their incense, NOT by way of accepting the offering, but of punishing the presumptuous bad actors. Reminds one of Rev.20.9, does it not?
And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from Eloha out of heaven, and devoured them.
Then Y’hovah instructed Moshe to have Aharon’s son, Elazar, gather up the 250 censers to be beaten into a covering for the altar as a sign to chol Yisrael. I infer from this that it was obvious that the altar’s brazen covering was from the 250 individual censers, so one must have been able to see where 1 censer ended and another began; perhaps they overlapped and one could see the rim of one censer against the body of another. The sign was to make Yisrael remember that no non-Levi could offer at the altar on Y’hovah [vv.37-40].
Yisrael was not finished being stupid, though. In vv.41-50 they k’vetched about Moshe and Aharon AGAIN!, “You’ve killed the people of Y’hovah!” Since they didn’t seem to get that it was Y’hovah who had killed the rebels, not Moshe, the cloud covered the Mishkan once again and Y’hovah’s kavod appeared to chol Yisrael. I infer here that before Moshe could turn and fall before Y’hovah to intercede for Yisrael the plague broke out, because Moshe just told Aharon to quick, like a bunny, get a censer and some incense and get between the living and the dying in the camp in an attempt to stop the wrath of Y’hovah against the people. It worked. Only 14,700 were wiped out that day by the plague that Y’hovah sent against them. So, altogether we see about 15,000 people destroyed among the children of Yisrael in less than 24 hours; 14,700 here, 250 would be Levi’im and Korach, Dathan and Aviram and all their families the day before. And, if you remember our study from 3 weeks ago, it seemed to all start when they left the comfort of Rephidim, with the camp in one place, as well as all the water and food they could eat and drink, to go into haAretz. They were fine with having the comforts without the home. Q&C
1Sam.11.1-15 – In Sch’muel Alef 10, Sch’muel had anointed Sha’ul as king of Israel, but the sons of Beliya’al [10.27] murmured against Sha’ul’s kingship, not bringing the new king any gift at his coronation – kinda like the rebels’ rejection of Moshe and Aharon, above. Sha’ul said nothing about it. Our passage for today begins with a man of Ammon named ‘Snake’ besieging Yavesh Gilead and the elders of Yavesh offering to serve him as tributaries. Nachash comes back proposing to the inhabitants that he be their protector under the condition that he be allowed to put out the whole town’s right [dominant] eyes. Now, the men of Yavesh didn’t think that proposal was all that and a bag of chips, so they counter-proposed to send to chol Yisrael for help, and if there isn’t a reply in 7 days time, they would accede to his demand. For some reason ridiculous Nachash agreed to this and Yavesh sent to Giveah for deliverance.
King Sha’ul, meanwhile. had returned to his flocks and when he heard the news, Ruach haKodesh came upon him to gather the men of chol Israel to battle with Nachash. His method of calling was a bit unusual. He butchered a yoke of oxen and sent the pieces to the 4 corners of Yisrael with the message that such would be the fate of the cattle of any who would not come up to Yavesh in aid to their Yisraelite brethren. Chol Yisrael obviously thought he could make it happen because they came up as one man to Sha’ul and Sch’muel to defend Yavesh against ‘The Snake’. When they numbered the men of Yisrael, there were 300,000 and from Yehudah came up 30,000. Seems interesting that there was a difference between Yehudah and Yisrael here, long before their supposed ‘division’ in Rehovoam’s reign. We will, in fact, see the same division when David ascends to the throne of Yehudah in Sha’ul’s stead, when there will be a 7 year period of division between Yehudah and Yisrael.
When Yavesh’s messengers came to Sha’ul at Giveah he sent word by them that they would be there by noon the next day. Those messengers must have seen the number of Yisraelites arrayed at Giveah, because the zechanim of Yavesh were overjoyed and got kinda cocky with Nachash. They said [Mp v.10], ‘Tomorrow, we’ll come out and you can do what you will with us.’ Nachash must not have heard about the size of the army to be arrayed against him, because he stuck around to do what he would to Yavesh.
Sha’ul split his army in 3 [v.11] and sent them from at least that many directions against Nachash’s camp and throughly discomfited it so that the survivors slunk singly away and back to Ammon. In other words, there were not many survivors to slink back to Ammon.
Now, those sons of Beliya’al must not have been among the Israelites who came to Yavesh’s aid, for chol Yisrael said to Sch’muel [Mp], “Who was it that said, ‘Sha’ul will not lead us?!’ – Let’s go GET ‘em and STRING ‘em up!” Sha’ul held them off from killing their Israelite brethren and Sch’muel proposed that they re-anoint Sha’ul at Gilgal and reaffirm his kingdom, which they did with a rip-roarin’ party. Yisrael had a king, by acclamation. But he wasn’t Y’hovah. Q&C
Yehuda – was the brother of Yeshua and Ya’akov, Yoseph and Shimon; the son of Miriam and Yoseph;
And he went out from thence, and came into his own country; and his disciples follow him. And when the sabbath day was come, he began to teach in the synagogue:and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Is not this the carpenter, the son of Miriam, the brother of Ya’akov, and Yoseph, and of Yehuda, and Shimon? and are not his sisters here with us? And they were offended at him. [Mk.6.1-3]
And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? Is not this the carpenter’s [Yoseph’s] son? is not his mother called Miriam? and his brethren, Ya’akov, and Yoseph, and Shimon, and Yehudah? [Matt.12.54-55]
But other of the apostles saw I none, save Ya’akov the Master’s brother. [Gal.1.19]
Yehudah says that he is the eved of Yeshua and the brother of Ya’akov (who was the Nasi of J’lem, a respected and high-ranking official within the Temple; quite possibly the ruling elder who succeeded Gamaliel, Sha’ul’s rebbe, after his retirement or death; and who wrote the book of Ya’akov [or James] in your Brith Chadasha).
Why did Yehuda not say right out that he was Yeshua’s brother? Perhaps because he had mistreated Yeshua earlier in his life, and felt unworthy
Now the Jews ‘feast of tabernacles was at hand. His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest. For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world. For neither did his brethren believe in him. [Yochanan 7.2-3]
What Yehuda DOES say is that he is writing to the ‘sanctified’ who are called by Y’hovah. Rav Sha’ul tells us who are the ‘sanctified’ in
Unto the kahal of Eloha which is at Corinth, to them that are sanctified in Mashiyach Yeshua, called saints, with all that in every place call upon the name of MarYah Yeshua haMashiyach, both theirs and ours. [1Cor.1.2]
Who are ‘called’? Chol Yisrael are called in Rom.11.29
For the gifts and calling of Elohim are without repentance.
Believing Yisrael are called out of the world in MarYah Yeshua and who are, therefore blessed with mercy [rachamim], peace [shalom] and love [ahava], and to whom Ya’akov gives greeting in vv.1-2. Q&C
In vv.3-4, Yehudah gets down to business by telling the recipients that he meant to write to them about their, that is, the entire kahal’s commonly held faith, both Yehudim and ger. This is what I have called ‘the once delivered to the saints faith’, the same one that Avraham ‘crossed over’ to from his family’s idolatrous paganism – the belief that Y’hovah is one, and there is no other Elohim. But Y’hovah moved on him to write on ‘false prophets’ among them who would try to get them to go after a false elohim and not the Master Y’hovah who had bought them with his own blood,
Take heed therefore unto yourselves, and to all the flock, over the which Ruach haKodesh hath made you overseers, to feed the kahal of Eloha, which he hath purchased with his own blood. [Acts 20.28]
Neither by the blood of goats and calves, but by his own blood he entered in once into Kodesh Kadashim, having obtained eternal redemption. [Heb.9.12]
Wherefore Yeshua also, that he might sanctify the people with his own blood, suffered without the gate. [Heb.13.12]
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood. [Rev.1.5]
The false prophets, who had misrepresented themselves in order to gain entry into the kahal and positions of authority therein, who were teaching that there was no need to obey Y’hovah anymore, since Yeshua had ‘fulfilled Torah’ for us, so we can [to quote Mark Call] “Go make ourselves a ham sandwich and share it with a ‘lady of the evening’. Y’hovah was just kidding when he told Yisrael to obey him because “Jesus paid it all” and we can now live any way we choose because Jesus has given us a ‘get out of hell free’ card!”
So, in vv.5-7, Yehudah reminds his audience that after Y’hovah had delivered the nation from Egypt, he destroyed all those who abandoned his work and started living as they chose to live after they had 4 times agreed to his conditions for deliverance into the promised land. Did Yehudah’s audience think they were better than the Exodus generation? We saw in the last few weeks Torah portions how
“In pretty quick succession the 12 spies had been sent into the land [ch.13] to check it out and came back with a glowing report of the land and brought out some incredible souvenirs, but the 10 spies-turned-tourists had discouraged the people about the giants in the land that, in the physical, should eat their army for breakfast. The whole nation turned on Moshe, Aharon and the 2 mighty men of valor and threatened to stone them all [ch.14] just before Y’hovah intervened [scaring the bejeebers out of them for a time] and told Moshe to step aside while he fried the nation’s bacon for them. It was only Moshe’s intercession that kept any of them alive for the next 39 years. A group who understood the rebellion they had committed and were seemingly repentant, then wanted to go into the land they were told they could not enter and a bunch [maybe not all] who, again would not listen to Moshe nor obey Y’hovah, died at the hands of Amalek and Cana’an. Almost immediately after that [15.32ff], perhaps the very next Shabbat, a guy goes out to pick up sticks on the Shabbat. Y’hovah’s judgment is that the people should stone him outside the camp, which Israel did, I think grudgingly, and THAT brings us to this Korach rebellion against Moshe and Aharon – NOT openly against Y’hovah, but against Israel’s human leadership, which is really the same thing, since they are Y’hovah’s anointed mashiyachot.”
So, be careful how you speak of and treat human teachers when they prove they are human. Don’t revile them, but pray for them. They are NOT Y’hovah in human flesh. They deal with the same evil inclination and are as prone to sin as we all are. Do they faithfully teach Yah’s Word? Pray for them. Did Moshe fail at times? How about David, the only man about whom Y’hovah said “a man after mine own heart’ [1Sam.13.14, Acts 13.22]? If these worthies could fall short, do you expect that YOU can’t? Pray for them! And beware, lest YE fall [2Pe.3.17]. There were angels, spirit messengers created for service to Y’hovah and to his people, who ‘kept not their first estate’. If these, who had access to the throne of Y’hovah, could rebel and follow a creature instead of the Creator, whom they could see, do you think you are greater? If so, you are a fool.
Did Sedom and gAhmorrha actually burn forever? As far as the people there were concerned, yes; but those fires, like all fires, burned out when there was no more substance to burn. In the same way, the Lake of Fire, which is the final dissolution of this creation [2Pe.3.7ff], will only burn until there is nothing left to burn. That fire will be eternal for the physical things that burn up in it – as long as there is any substance to burn. But it will be momentary in the grand scheme, even as Sedom and gAhmorrha’s inhabitants deaths were relatively instantaneous, though their destruction was absolutely complete. Q&C
V.8-10, still speaking of those false prophets in v.4, has a parallel passage in 2Pe.2.4-12
For if Elohim spared not the angels that sinned, but cast down to hell, and delivered into chains of darkness, to be reserved unto judgment; 5 And spared not the old world, but saved Noach the eighth preacher of righteousness, bringing in the flood upon the world of the ungodly; 6 And turning the cities of Sedom and gAmorrha into ashes condemned with an overthrow, making an ensample unto those that after should live ungodly; 7 And delivered just [tzadik] Lot, vexed with the filthy conversation of the wicked: 8 (For hatzadik dwelling among them, in seeing and hearing, vexed that righteous soul from day to day with unlawful deeds;) 9 Y’hovah knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: 10 But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous, selfwilled, they are not afraid to speak evil of dignities. 11 Whereas angels, which are greater in power and might, bring not railing accusation against them before Y’hovah.
12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; [2Pe.2.4-12]
These are people who, under the influence or oppression of the Adversary, practice acts and teach doctrines that Y’hovah has termed abominable. When we detect them in our midst, we need to excommunicate, cut them off, from our fellowship. These are marked by the character traits we see in v.11; the way of Cayin, the error of Bila’am, and the ‘gainsaying’ of Korach. I think the ‘way of Cayin’ is to go ones’ own way, rather than the way Y’hovah has prescribed for us – obedience to his Word. The error of Bila’am was, I think, going with the human messengers to Balak, king of Midian, for profit, as distinguished from the WAY of Bila’am, sending Midianite women to entice Israelite men to compromise themselves with the Midianite gods and rites. We just saw the ‘gainsaying of Korach’ in our Torah portion today; he coveted a position to which he was not entitled and took steps to usurp the position.
Vv.12-13, STILL speaking of the false prophets who had crept in unawares. The word translated here as ‘spots’ is G4694, spilas, which actually refers to reefs or rocks hidden just beneath the surface of the water against which your vessel can be destroyed. The KJV translators must have thought the word should have been G4696, spilos, which actually translates as ‘spot’ or ‘moral blemish’. So, these guys are going to destroy your Feasts of Yah. They will look great and lull you into comfort until you run up against them and rip the bottom out of your boat, killing all aboard. They look great; like a big, fluffy cumulus cloud on a sunny day, or a fig tree out of season with leaves all over it but empty of fruit [Matt.21.19-20].
19 And when he [Yeshua] saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away. 20 And when the disciples saw, they marvelled, saying, How soon is the fig tree withered away.
The description as ‘raging waves of the sea’ gives credence, I think to the aforementioned KJV mistranslation of ‘spilas’ as ‘spots’ and its actual meaning as reefs or shoals.
Vv.14-15 make reference to the extra-canonical book of Enoch, which some people think ought to be canonized as well. I do not think so, though it does have some things to teach us, like Talmud and Kabbala, or even the ravings and rantings you’ve suffered through today, already. In the case of Enoch, I know that at least as much of it as Yehudah refers to here is instructive and true. Y’hovah coming with 10,000s of saints is also spoken of in Torah, in the first words of Moshe’s final blessing on Israel
Y’hovah came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand a fiery law for them. [Dt.33.2]
When he comes with 10,000s of his saints, those saints will be there to witness Y’hovah’s judgment and execution of it, not to participate. There is nothing in this passage to disabuse us of the truth that Y’hovah will perform what he has promised. Y’hovah coming with 10,000s of saints is an historical reference to the Egyptian exodus, when Y’hovah manifested himself to Paroh with judgments [his severity, Rom.11.22] and to his people in mount Sinai with his Covenant [his goodness, Rom.11.22]. He then manifested his severity against the unfaithful Israelites who, seeing his judgments 1st-hand performed on Paroh’s Egypt, thought that they would not feel his wrath if they despised his Torah.
Let this last sentence be a warning to us, whom he has delivered from the wrath to come against all who trust in the flesh, for if we despise his Torah, will he also not judge us in our own Wilderness Adventure? Keep your accounts short with him, repent quickly. You have been delivered by supernatural means; act like it.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is Elohim which worketh in you both to will and to do of his good pleasure. [Philippians 2.12-13]
For we are his workmanship, created in Mashiyach Yeshua unto good works, which Elohim hath before ordained that we should walk in them [Eph.2.10]
Don’t become like one of the ungodly, whom Y’hovah MUST judge. Remain faithful to him, as he, who gave himself for you, has been faithful to you.
The purpose of Y’hovah’s judgment is ALWAYS to bring the object to teshuvah, repentance, and tikkun,restoration. When we get into any kind of difficulty, we need to examine our lives to see if the root of it is sin and not harden ourselves to that possibility. We need to ask Y’hovah to show us, if it is inadvertent, so that we can confess and repent of it. He may also allow the Enemy to buffet us at times to try our faith and faithfulness. Will we pray for our brother or sister in need? Will we provide the need as we are able and as Y’hovah gives us the ability? Q&C
V.16 begins with the word ‘these’, which refers us back to the false prophets in the kahal who had ‘crept in unawares.’ Remember how Israel spoke against Moshe and Aharon over the last few weeks Torah portions? Dathan, Eliav and Korach are the ones THIS week, who tried to usurp the authority Y’hovah had ordained in his mashiyachot. The last word in v.16 in KJV is ‘advantage’, but it’s translated from G5622, ophelia, benefit or profit. Korach and Dathan were after their own ‘advantage’ and thought that Moshe and Aharon were profiting from their positions. They wanted a piece of that action. They obviously weren’t watching when Moshe interposed himself between Israel and her utter destruction those 3-4 times.
Vv.17-19 refer the audience to Kefa’s 2nd letter
3 Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, 4 And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. 5 For this they willingly are ignorant of, that by the word of Elohim the heavens were of old, and the earth standing out of the water and in the water: 6 Whereby the world that then was, being overflowed with water, perished: 7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. [2Pe.3.3-7]
This speaks of the general consensus in the world, but has become very conspicuous in the ‘church’ in general in recent decades. The word ‘sensual’ is from G5591 pseukikos, psychical or ‘soulish’, carnally minded, which refers us to Rav Sha’ul’s letter to the Romans.
5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 6 For to be carnally minded is death; but to be spiritually minded is life and peace. 7 Because the carnal mind is enmity against Elohim: for it is not subject to the law of Elohim, neither indeed can be. 8 So then they that are in the flesh cannot please Elohim. [Rom.8.5-8]
Vv.20-21 is an exhortation to those of us who, in contrast to the carnally-minded false professors, are building up ourselves in “the most holy faith”; the ‘once-delivered to the saints faith’ of v.3 that Yehudah HAD meant to write about. He tells us that building ourselves up in that faith will manifest itself in our praying in Ruach haKodesh and being obedient to Y’hovah, which is how we guard ourselves in the love of Elohim.
4 I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father. 5 And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another. 6 And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.
It sure looks like Yochanan’s purpose in writing his letters was to exhort the Notzrim [lady] to the same thing Yehuda wrote in his – exhortation to remain in the ‘once delivered to the saints faith’.
Vv.22-23 is an exhortation to faithfully pray for and evangelize those false professors among us who walk in the flesh and are ‘spots in our Feasts’ [v.12]. Some will be won by our compassion, showing ourselves to be different than the carnal majority. Others will be won by showing their end if they keep on as they are doing. In both ways you will be pulling them out of the fire that consumes everything that it touches; the final fire of the dissolution of all things.
5 For this they willingly are ignorant of, that by the word of Elohim the heavens were of old, and the earth standing out of the water and in the water: 6 Whereby the world that then was, being overflowed with water, perished: 7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.
8 But, beloved, be not ignorant of this one thing, that one day is with Y’hovah as a thousand years, and a thousand years as one day. 9 Y’hovah is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.
10 But the day of Y’hovah will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. 11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, 12 Looking for and hasting unto the coming of the day of Elohim, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat. [2Pe.3.5-12]
Vv24-25 bring it all back around to the One Y’hovah who is able to do all in and through even us, if we remain faithful to him who alone is worthy of glory, majesty, dominion and power in and through Mashiyach Yeshua. Q&C
End of Bible Study notes