Jealousy vs. contentment. Covetousness vs. peace. Humility vs. pride. This continual battle against short-sighted self-will and trust in the LORD’s over-the-horizon view underlies the rebellion against Aharon (Aaron), God’s anointed, led by Korakh (Korah) in this week’s reading — קֹרַח Korakh, Numbers 16-18.
This foreshadows the rebellion against the ultimate of God’s Anointed, Yeshua the Mashiakh (Jesus the Christ).
This study of the Torah reading שְׁלַח Shelach/Shelakh (“send,” Numbers 13–15) reports of the 12 spies in Numbers 13–14 foreshadow the sending by Messiah Yeshua (Christ Jesus) of the 12 and 70 apostles in the Gospels. Just as the spies were sent to scout the Promised Land, the apostles were sent to proclaim the coming Kingdom.
However, the Israelites’ lack of faith prevented them from entering God’s “rest,” a spiritual reality that believers in Yeshua the Messiah can now access. This “rest” is not a replacement of Israel’s role, but a fulfillment of God’s promises to Abraham. The Promised Land was a physical type and shadow of the eternal “sabbath rest” that believers can enter through faith in Messiah. This rest represents the ultimate fulfillment of God’s plan for His people to dwell with Him in peace and righteousness.
Rebelliousness, laziness and fear lead us to fight against, avoid and run from what we know — or should know — we should do. This week’s reading, שְׁלַח Shelakh (“send,” Numbers 13–15), takes a deep dive into a pivotal moment where all three killers of Israel’s faith in the LORD and His messengers.
The common parallel passage for Shelach is Joshua 2. It covers the infiltration of Caleb and Yoshua (Joshua) into Yericho (Jericho). God favored the trust — faith — of Rakhab (Rahab) in the LORD over faith in the gods of Canaan, putting her in the genealogy of Mashiakh Yeshua (Christ Jesus) and making her a high symbol of faith (Matt. 1:5; Heb. 11:31; James 2:25).
This study of the Torah reading בְּהַעֲלֹתְךָ Beha’alotcha (“when you raise up” [the lamps], Numbers 8–12) explores how the Menorah and Bread of the Presence in Israel’s Tabernacle foreshadowed Messiah Yeshua (Christ Jesus), the Light and Bread come down from Heaven (John 6:35, 48-51).
As the lampstand light shining on the bread illustrated Heaven’s watching Israel’s feeding words of life (Deut. 8:3) to the nations, Yeshua spreads the light and words of Heaven to the nations through His students (Matt. 4:4). Through the miracles of feeding the 5,000 and 4,000, Yeshua calls His disciples to sustain both Israel and the nations with his message (Matt. 14:13-21; 15:29-39). Yeshua builds upon the Torah lessons, the key of which is the promise that Israel would welcome Gentiles as one new community in Messiah (Eph. 2:11-22).
As the Torah reading בְּהַעֲלֹתְךָ Beha’alotcha (“when you raise up” [the lamps]) begins, the menorah and the Levites are dedicated to God’s service, and the Tabernacle is ready for business.
However, this reading is permeated with all sorts of ingratitude and complaining, from the people complaining about the manna to Miriam and Aaron complaining about Moses. God doesn’t put up with any of it. Whether it’s sending down a consuming fire or a plague, God doesn’t put up with people grumbling about His provision.
This study on the Torah reading נָשֹׂא Nasso (“take up” or “carry,” Num. 4:21–7:89) focuses on the Nazarite/Nazirite vow (Numbers 6:2-21), which calls one to dedicate body and soul to God’s service. Samson (Judges 13-16) and Samuel (1Samuel 1:11) exemplified this, though imperfectly. Symbolically avoiding grapes (Revelation 14:19-20), corpses, and cutting hair (Numbers 6:5), Nazarites shunned death from sin (1Corinthians 15:56). Their supernatural strength came through God’s spirit (Judges 14:6), not fleshly power. Ultimately, Yeshua (Jesus) could be seen as the perfect Nazarite (Matthew 2:23), filling up the vow’s purpose perfectly through His death and resurrection (1Corinthians 15:3-4), calling us to die to sin and live for God.
The Torah reading נָשֹׂא Nasso (“take up” or “carry,” Num. 4:21–7:89) continues the census of the priesthood of Israel, caretakers of the earthly embassy of the Creator.
Yes, there’s a Messiah-centered connection between determining who could enter the מִשְׁכָּן Mishkan (“Tabernacle”), testing the faithfulness of a wife, commissioning and decommissioning someone under a Nazirite vow and the 12 days of gifts from each of the tribes of Israel at the dedication of the Mishkan.