The Separation of the Levites
8: 5-26

The separation of the Levites DIG: What does it mean to be “set apart?” What were the responsibilities for the Levites? How were they set apart? How do people today get chosen and ready for spiritual service? What role has God given you in His Kingdom? Have you been faithful in what He has called you to do? How does this setting apart of the Levites compare with how the Nazirites were set apart in Chapter 6.

REFLECT: What are the dangers of becoming isolated from the real world? When we feel competitive, prideful, or shameful in our spiritual service, what can we learn from God’s choice of the priests and Levites? What role has God given you in His Kingdom? Ask the Lord to show you what role He has for you, and how to be faithful in that role. How can we keep a balance between separation and involvement?

The entire tribe of Levi was to assist the priests in their ministry.

Throughout these early chapters of Numbers there is a topical presentation rather than a chronological arrangement of the material. They have been telling us the story of the Israelite’s preparations to leave Mount Sinai. In the first four chapters of Numbers, they took a census (to see link click An – The Levitical Census) and assigned the Levites to their various tasks (see Ar – The Four Camps of Levites). Numbers 7-10 is a flashback and relates how Isra’el was ready to depart from Mount Sinai. The setting aside of the Levites (8:26) presumably followed immediately after the twelve days of gifts by the twelve tribes (see Be – Gifts of the Twelve Tribes), perhaps on the thirteenth day of the month.

The Levites had redeemed the Israelite firstborn (see Ap – Redeeming the Firstborn) and had been assigned other duties of guarding (3:14-39) and removing (4:1-33) the Tabernacle. But before the Levite workforce is permitted to dismantle and handle the holy things, they must be ritually qualified, which requires that it be purified of impurities such as contact with the dead. This purification, however, should not be compared with the ordination ceremony of the priests (Lev 8:1-36), who were consecrated with anointing oil (see the commentary on Exodus Ge – The Dedication of Aaron and His Family), in order to gain a holy status so that they could have access to the sacred objects, that is to officiate at the bronze altar and enter the Sanctuary. The Levites, on the other hand, were forbidden to enter the Sanctuary or officiate at the bronze altar (18:3-4). Their ministry was only to assist the priests in their duties, to guard the Tabernacle, and transport it and its sacred objects after they were covered by the priests.¹²⁸

These verses are displayed in a chiastic fashion (see Ac – Numbers from a Messianic Jewish Perspective: Chiasm and introversion). This section of Scripture is symmetrically balanced (AB-BA), with the singular rationale (C) placed in the center. Though the rationale is traceable to a previous source (3:9-13), a new element is added – the Levites as a ransom for the Israelites (3:19), a factor that will play a crucial role in defining the Levitical responsibilities in the Sanctuary (18:23).

A. Introduction (8:5-7a): ADONAI said to Moshe, “Now set the Levites apart from the rest of the people of Isra’el and make them ceremonially clean.” During the dedication of the bronze altar, the Levites did not bring any gifts. But here, we realize that they themselves were to be the gift. The entire tribe of Levi was to assist the priests in their ministry of the temporary covering of sin at the bronze altar.

B. Set procedure (7b-15): Their purification service began when they were sprinkled with purification water and ashes from the red heifer (see De – The Red Heifer). Then, like the leper at the outset of his purification, all their hair was shaved off of their entire body (14:8). The shaving was a purification ritual, apparently intending to insure that every inch of his flesh would be washed in the mikvah. But it may also have added significance of symbolizing the start of their term of dedication to ADONAI. We learned in the mitzvot of the Nazarite (see Ba – The Nazarite Vow) that the length of one’s hair while under a vow was indicative of the length of service one had devoted to YHVH. Most likely, Nazarites began their vows with a clean head. Perhaps a similar reason is behind the Levitical shave. It was a sign of the start of their new life of service and dedication. Finally, clean-shaven and rather newborn like, they were to wash their clothes and immerse in the mikvah.¹²⁹

The sacrifices for the appointment of the Levites consisted of two bulls. Then they are to take a young bull for a burnt offering (see the commentary on Leviticus Ao – The ‘Olah Offering: Providing Access to God), with its accompanying grain offering (see Leviticus Ap – The Minhah: Assuring People of God’s Acceptance), which is to be fine flour mixed with olive oil; while you take another bull for a purification offering (see Leviticus Aq – The Chatta’th Offering: Communicating God’s Forgiveness) (8:8). 

A bull was ordinarily brought only for the purification offering made on behalf of the priesthood or the whole community of Isra’el (Leviticus 4:3-20). Purification offerings made on behalf of the community, but not including the priesthood, were typically goats (the bull and goat combination of Yom Kippur represented the priesthood and the community, respectively). Why, then, were the Levites required to bring a bull for a purification offering? Wouldn’t a goat have sufficed?

To understand why the Levites required a bull for a purification offering, we must first understand the two roles that the Levites played on behalf of the community. We have already learned that the Levites were offered to God as a substitute for the firstborn of the sons of the twelve tribes. But in addition to that, the Levites were to represent all Isra’el in matters pertaining to the holy things of the Sanctuary (see 8:18-19 below). You are to present the Levites in front of the Tabernacle, and assemble the entire community of the people of Isra’el (8:9). 

Because the Levites were to represent all Isra’el in their service in the Tabernacle, all Isra’el needed to lay their hands on them to transfer that corporate identity to them. You will present the Levites before ADONAI, the people of Isra’el will lay their hands on the Levites (8:10). How this actually happened is hard to imagine, it was probably done by individual leaders of the twelve tribes. But the meaning is clear. In the sacrificial system, a man or a woman laid their hands on the head of the animal they meant to sacrifice in order to transfer their identity to the animal, that it may be accepted for [the offeror] to make atonement on [the offeror’s] behalf (Leviticus 1:4). The animal sacrifice was meant to go to the bronze altar instead of the person offering it. The same principle applied to the Levites. The representatives of all the people laid their hands on the Levites, thereby transferring the identity of all Isra’el to them. Thus, the Levites could minister in the Tabernacle on behalf of the entire nation.

Since the Levites were invested with the identity of all Isra’el (including the priesthood which is, technically, a part of the Levites), a bull was required for their purification offering, for it was not only on their behalf, but on behalf of the whole nation. As a result, the representatives of the people laid their hands on the Levites, and the Levites laid their hands upon the bull.

As the Levites were presented as a gift to ADONAI on behalf of all Isra’el (see below), Aaron and Moshe were instructed to offer the Levites before ADONAI as a wave offering from the people of Isra’el, so that they qualify to do ADONAI’s service. The Levites will lay their hands on the heads of the bulls; the one you will offer as a purification offering and the other as a burnt offering to ADONAI to make atonement for the Levites. You are to place the Levites before the priesthood, Aaron and his sons, and offer them as a wave offering to ADONAI (8:11-13). A wave offering was traditionally understood to entail lifting an object before YHVH and waving it in six directions: East, South, West, North, up, and down. It is difficult to understand how Moshe and Aaron accomplished such a service with the whole tribe of Levi. Rather tongue in cheek, the Midrash Rabbah comments on the amazing strength required to wave all those Levites. “When Aaron waved the Levites, he lifted 22,000 of them in one day? How did he wave them? Forward, backwards, upwards, and downward? This proves that he was a man of great strength (Leviticus Rabbah 1:26).

We don’t know the method by which Aaron actually waved the Levites. One suspects it was a token waving on behalf of the whole tribe. We do, however, know what waving represents. As we compare the sacrificial instructions, we see a variety of items that receive waving. The gold and bronze contributed for the Tabernacle were waved (Exodus 38:24 and 29); the barley sheaf of the omer and two loaves of Shavu’ot bread were waved (Leviticus 23:11-17); the memorial portion of grain offering was waved in the ritual of the suspected adulteress (Numbers 5:25); and in every instance the priestly portions (breast and right thigh) of the peace offerings (see the commentary on Leviticus Ak – The Peace Offerings: At Peace with God) were waved. So, the items waved before ADONAI seem to be those things which were withheld from the bronze altar. In other words, the wave offering was a substitute for offering something up on the altar of sacrifice. Sacrificial elements were ordinarily withheld from the bronze altar because they were the priest’s portion of the sacrifices (see Cy – The Portion for the Levites).

This interpretation makes sense in Numbers 8. First, the Israelites laid hands upon the Levites as they would upon a sacrifice. As stated above, the Levites were designated as the sacrificial substitutes of the people. Then Aaron and Moshe waved at the Levites. They were not to be sacrificed. Instead they were to be the property of the priesthood. The Levites were withheld from the bronze altar just as the breast and right thigh of the peace offering was withheld from the altar of sacrifice. Immediately after their waving, the head of the clans of Levites (Kohath, Gershon, an Merari) would lay their hands on the two bulls which were to go to the bronze altar of sacrifice instead of the Levites. By means of that symbolic waving, the Levites were separated. In this way you will separate the Levites from the people of Isra’el, and the Levites will belong to me. After that, the Levites will enter and do the service of the tent of meeting. You will cleanse them and offer them as a wave offering (8:14-15).¹³⁰

C. Rationale (8:16-19): Because they are entirely given to me from among the people of Isra’el; I have taken them for Myself in place of all those who come first out of the womb, that is, the firstborn males of the people of Isra’el. For all the firstborn among the people of Isra’el are mine, both humans and animals; on the day I struck all the firstborn in the land of Egypt, I set them apart for myself (8:16-17). But I have taken the Levites in place of all the firstborn among the people of Isra’el, and I have given the Levites as a gift to Aaron (just as believers are a gift from Yeshua to the Father as seen in John 10:29) and his sons from among the people of Isra’el to do the service of the people of Isra’el in the Tabernacle and to make atonement [as a substitute] for the people of Isra’el, so that no plague will fall on them in consequence of their coming too close to the Sanctuary” (8:18-19). As the Levites laid their hands on the sacrifices, so Isra’el laid their hands on the Levites, as if they were a living sacrifice (Romans Dc – Responding to the Mercies of ADONAI). Like the Levites, we cannot save other people, but we can lead them to our High Priest, Yeshua Messiah. In this anticipatory passage the need for the Levites to make atonement for the people (8:19) is resolved in 18:23.¹³¹

B. Set Procedure (8:20-22a): This is what Moshe, Aaron and all the community of the people of Isra’el did to the Levites. The people of Isra’el acted in accordance with everything that ADONAI had ordered Moshe in regard to the Levites. The Levites purified themselves and washed their clothes (see De – The Red Heifer). Then Aaron offered them as a holy gift before ADONAI and made atonement for them in order to cleanse them. After that, the Levites came to do their service in the Tabernacle in front of Aaron and his sons. These verses are presented in the standard structural pattern. Moses (the leader-prophet), Aaron and the Levites (the priests and their assistants), and all Isra’el (the people) are pictured in harmony as they fulfill God’s commands concerning the dedication and separation of the Levites.

A. conclusion (8:22b): They acted in accordance with ADONAI’s orders to Moshe in regard to the Levites. This verse serves two purposes: it reports the completion of the act of separation as a literary device; it also reports the obedience of the people as a mark of their initial compliance to the will and work of YHVH.¹³²

The age of their service (8:23-36): The final section of mitzvah regarding the Levites in the book of Numbers gives the age limits for the Levitical labors. These figures have already been stated in the Levitical census of Chapter 4. However, the present passage is essential not only because it informs us that the Levite must cease from the arduous task of breaking down and setting up the Tabernacle when he reached the age of fifty, but also because it stipulates that he does not withdraw into retirement but continues to perform guard duty and teach the people, other duties of the Levites.¹³³

ADONAI said to Moshe, “Here are instructions concerning the Levites: The rabbi’s understood that when they reach the age of twenty-five they would start their apprenticeship. Then, when they were thirty (4:3), they began performing their duties serving in the Tabernacle. Yeshua also began His ministry about thirty years old (Luke 3:23). David began to reign as king over Judah at the age of thirty (Second Samuel 5:4). And Joseph was thirty when he entered the service of Pharaoh (Genesis 41:46). And when they reach the age of fifty, they are to stop performing this work and not serve any longer. The Hebrew literally reads, “Return from the warfare of the work.” In 4:3 we learn that the Levites were to serve from thirty to age fifty. For believers today, we never stop using our spiritual gifts to build up the Church. They will assist their brothers in guarding the Tabernacle, but they themselves will not do any of the physical work. This is what you are to do with the Levites in regard to their duties.”¹³⁴

Basically, the Levites worked under the supervision of the priesthood (Aaron’s sons Eleazar and Ithamar), and that the work of the priests and Levites was different. The priests functioned primarily inside the Sanctuary with the holy things and the Bronze Altar; while the Levites assisted the priests by guarding the outside of the Tabernacle from any encroachment by any Israelite in the camp, carrying the holy things on the march, teaching the people the Torah, being gatekeepers, singers, and also serving as judges in the cities of refuge. ADONAI knew that the priests would need reliable helpers who could assist them in their duties.

What we have seen from Genesis to Numbers is a narrowing selection from many to one. This took place in four stages. First, out of all nations, the nation of Isra’el, was chosen; secondly, out of the nation of Isra’el, the Levites were chosen; thirdly, out of all the Levites, the descendants of Aaron were chosen, who are to be the priests; and fourthly, out of all the priests, only one is chosen to be the high priest.¹³⁵

Dear Heavenly Father, Praise You for being such an extraordinarily wonderful, loving and just Heavenly Father! Thank You also that after Messiah died and rose, You make those who love you to be Your priests. You also, as living stones, are being built up as a spiritual house – a holy priesthood to offer up spiritual sacrifices acceptable to God through Messiah Yeshua (First Peter 1:5). It is such a deep joy and pleasure to bring a sacrifice to You. Thank You for making a way that all those who love You, though they are not of the Levitical line nor have taken the Nazarite vow, can offer sacrifices up to You.

The answer to life’s trials and problems is in the focus of our heart. When we choose to praise You for how wonderful You are, it brings great joy and peace to our whole bodies! We praise You that for all eternity, those who love You will have great joy in living with You in Your eternal home of peace and joy. He shall wipe away every tear from their eyes, and death shall be no more. Nor shall there be mourning or crying or pain any longer, for the former things have passed away (Revelation 21:4).  What a comfort to know that Messiah Yeshua is preparing a place in heaven to bring those who love Him.  In My Father’s house there are many dwelling places. If it were not so, would I have told you that I am going to prepare a place for you?  If I go and prepare a place for you, I will come again and take you to Myself, so that where I am you may also be (John 14:2-3).

It is a delight to offer You daily a sacrifice of praise. Beginning the day with thoughts of praise to you and ending our day remembering Your Almighty power and love, is a great way to fill us up with Your peace. We choose to focus on You and not on our problems. BIG PROBLEM – small God, but BIG GOD small problem – Yes! You are our Big God who is also our loving Father to whom we love to offer up many sacrifices of praise! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Menorah
8: 1-4

The Menorah DIG: What is the difference between a Hannukah and a Menorah? Why are these verses placed here? Where was the Menorah located? What was its practical significance? Of what did the Menorah remind the priests? What does the oil for the Menorah represent? Where is the Menorah seen in the B’rit Chadashah?

REFLECT: How can we be like a Menorah in a dark world today? What are the challenges of doing this, and how can the Ruach help us overcome them? What are the dangers of becoming isolated from the real world in which we live? How can we keep a balance between separation and involvement in the world? How are we lamps of the Menorah?

Parashah 36: B’Ha’alot’kha (When you set up) 8:1 to 12:16
(See my commentary on Deuteronomy, to see link click Af – Parashah)

The Key People are Moshe, Aaron and sons, Levites, tribes and leaders, Jethro, the rabble, 70 elders, Eldad, Medad, Joshua, Miriam, and Moshe’s Cushite/Ethiopian wife.

The Scenes include the wilderness of Sinai and Paran, Taberah, Kibroth Hattaavah “graves of craving” and Hazerot.

The Main Events include guide for lighting lamps and observing Passover, the cloud/pillar to guide their journey, trumpet signals, the first move after two plus years, Arise, ADONAI, complaints about manna, 70 elders to help Moshe; quail and plague; Miryam and Aaron speaking against Moses, ADONAI confirming Moshe’s authority, Miryan being cast out of the camp for 7 days, and the camp moving along.

The Menorah also represents the nation of Isra’el, for she was called to be a light to the nations.

Throughout these early chapters of Numbers there is a topical presentation rather than a chronological arrangement of the material. They have been telling us the story of the Israelite’s preparations to leave Mount Sinai. In the first four chapters of Numbers, they took a census (to see link click An – The Levitical Census) and assigned the Levites to their various tasks (see Ar – The Four Camps of Levites). Numbers 7-10 is a flashback and relates how Isra’el was ready to depart from Mount Sinai.

When you entered the courtyard of the Tabernacle, the first thing you encountered was the bronze altar (see the commentary on Exodus Fa – Build Altar of Acacia Wood Overlaid with Bronze), which represents our salvation. There I see Yeshua. Without His sacrifice, no one can approach the presence of God in the Most Holy Place. Next, we come to the bronze basin, which represents our sanctification. There, we are cleansed with the washing of water by the Word (Ephesians 5:26). There, things in our minds, things that deal with conduct, things that have to do with character and attitude, are all cleansed by the Word. Then, we can enter the Holy Place, where the light of the Menorah lightens the rest of our path.123

Like the bronze altar, the Menorah had to be tended by priests twice daily (Exodus 29:38-42 and 30:7-8); and on both sacred objects, fire had to be kept burning continually (Leviticus 6:2 and 24:2-4). In the passages dealing with the construction of the holy things of the Tabernacle, the Menorah is mentioned most often: instructions for its construction (Exodus 25:31-40); instructions for its lighting (Exodus 27:20-21, 30:7-8, 40:4: Leviticus 24:1-3); the execution of the construction (Exodus 37:17-24); and here, instructions on how to mount the lamps and the execution of these instructions (Numbers 8:1-3). It must be remembered that the lamps were detachable pieces (4:9) that were cleaned in the morning (Exodus 30:7) and lit in the evening (Exodus 30:8). This passage now adds that the lamps must be affixed so that they will cast their light forward. Since the Menorah is located against the southern wall of the Sanctuary (Exodus 26:35), the lamps should cast their light northward for the maximum illumination of the Altar of Incense and the bread of the Presence, which stand in the center and along the northern wall, respectively.

The question as to why these verses are placed here, at the head of Chapter 8, may be resolved by the previous verse (see Bf – The Voice of God). Only when ADONAI began to speak to Moses from the Most Holy Place, after the construction of the Tabernacle, did Moshe receive the final instructions concerning the operation of the Menorah.¹²⁴

Lighting the Menorah: The golden Menorah was shaped after the pattern of an almond tree shown to Moses on the mountain. It took the form of a seven-branched flowering tree. It was lit with oil, which is a symbol of the Spirit of God (Leviticus 2:1-2; Luke 4:18). God said to Moshe, “Tell Aaron, ‘When you set up the lamps, the seven lamps are to cast their light forward, in front of the Menorah’ (8:1-2).” Aaron did this: he lit its lamps so as to give light in front of the Menorah, as ADONAI had ordered Moshe (8:3). Without the light of the Menorah, the priests could not minister at all, for it was the only source of light in the Holy Place. Here is how the Menorah was made: it was hammered, or shaped, from one single piece of gold, from its shaft to its flowers (Exodus 25:33), hammered work, following the pattern ADONAI had shown Moshe. This is how he made the Menorah (8:4).

That tree of light recalls the tree of life of Genesis 2:10 and 3:22-24, crafted with seven tiers, symbolic of God’s perfect presence and life illuminating His Sanctuary and, through Moses, His people. The Menorah also represents the nation of Isra’el for she was called to be a light to the nations (Isaiah 42:6). The writer to the Hebrews reminds us that the earthly Tabernacle was but a shadowy imitation of the heavenly Sanctuary, an illustration for the present time (Hebrews 9:9). But the fullness of light dawned when Messiah appeared as High Priest of the good things that are happening already, then, through the greater and more perfect Tent which is not man-made (that is, it is not of this created world), He entered the Most Holy Place once and for all. And he entered not by means of the blood of goats and calves, but by means of his own blood, thus setting people free forever (Hebrews 9:11-12).¹²⁵

Reflection of the seven lamps: The Tabernacle below (on Earth) is a reflection of the Tabernacle above (in Heaven) (Revelation 4:5). The seven lamps of the Menorah correspond to the divine number seven, but why is the number seven a universal divine number (see the commentary on Genesis Ae – The Number Seven)? In the book of Revelation, the correspondence between the seven lights of the Menorah and the seven stars is made clear. Yeshua is seen standing among the seven lamps, holding His right hand seven stars (see the commentary on Revelation Al – I Turned Around and Saw Someone like a Son of Man). He is titled: The One who holds the seven stars in his right hand and walks among the seven golden lampstands (Revelation 2:1c). The imagery of the Menorah and the stars is explained in mysterious language: The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches (see the commentary on Revelation Am – I Hold the Keys of Death and Hades).

Later in the vision, John again sees a blazing Menorah before the throne of God which he identifies as the seven Spirits of God (Revelation 4:5). Again, Messiah is titled: The One who holds the seven stars in his right hand and walks among the seven golden Menorahs (Revelation 3:1). And when Messiah is seen as the atoning Lamb which was slain, John describes Him with seven horns and seven eyes, which are the seven Spirits of God (see the commentary on Revelation Cf – You Are Worthy to Take the Scroll).¹²⁶

Hannukah: The Menorah became an important symbol in the celebration of Hannukah, alternately called the Festival of Dedication or the Festival of Lights, and typically celebrated in early or mid-December. This festival recalls the purification and dedication of the Jewish Temple after being desecrated by pagans and then recaptured by the Jewish Maccabees, as recounted in the apocryphal book of Second Maccabees. The book of Revelation, with its vision of the heavenly Temple and the cosmic struggles between believers and the enemies of God (see Revelation Dx – The Seventh Trumpet: God’s Temple in Heaven was Opened), continues the tradition of the Menorah and the tree branches in the B’rit Chadashah.¹²⁷

Dear Heavenly Father, Praise You for Your costly love and great sacrifice to be the Light of the World! During the days of the Tabernacle, ADONAI spoke to Moses. Thank You so much for giving Your Living Holy Word for me to read and grow by. It is so wonderful to read each story and see your awesome characteristics moving behind the scenes. It is so important to make time in this busy world to read and meditate on Your Word. Thank You so much for the joy that we don’t have to wait for you to speak to the High Priest from the Holy of Holies, but You now speak daily to each of me as I read Your Holy Word. We love to obey and honor You! In Yeshua’s holy name and power of His resurrection. Amen

The Voice of God
7: 89

The voice of God DIG: What had changed in the dynamic between Moses and ADONAI? What was significant about the change as far as the people were concerned? Ask the Lord to show you what He wants you to contribute toward the work of His Kingdom.

REFLECT: This chapter ends with a statement about how God revealed His presence in the Tabernacle. What does the conclusion of this chapter teach us about what is really important? Thank the Lord that He is willing to provide all you need for the ministry and life that He has called you to live.

Yeshua Messiah is our mediator today (First Timothy 2:5).

Throughout these early chapters of Numbers there is a topical presentation rather than a chronological arrangement of the material. They have been telling us the story of the Israelite’s preparations to leave Mount Sinai. In the first four chapters of Numbers, they took a census (to see link click An – The Levitical Census) and assigned the Levites to their various tasks (see Ar – The Four Camps of Levites). Numbers 7-10 is a flashback and relates how Isra’el was ready to depart from Mount Sinai. This is made certain when we are told that Moses had free access to the Tabernacle where he heard the Voice of God speaking to him from the mercy seat between the Cherubim (see the commentary on Exodus Fs – The Mercy Seat in the Most Holy Place: Christ at the Throne of Grace). This was a breakthrough because prior to this, YHVH would call Moshe to come and speak to Him at the tent of meeting (see Exodus Gy – Moses and the Tent of Meeting). So, it started out with God speaking to Moshe, but now Moses was speaking to God (7:89). It was only after the people agreed, recognizing that God was their Provider and Master of the universe, that the Most High was willing to hear their requests through Moshe, their mediator. As a result, it was no longer necessary to stay at Mount Sinai to communicate with YHVH. God was ready to go with Isra’el.¹²¹

Haftarah Naso: Judges 13:24-25
(see the commentary on Deuteronomy Af – Parashah)

Strength often impresses mankind. Samson’s very name, derived from shemesh (sun), recalls the power of the preincarnate appearance of Messiah as the Angel of ADONAI, who announced his birth (Judges 13:3) and then disappeared in an ascending flame (Judges 13:20). Samson’s mother followed the Angel’s instructions. Once barren, she carried the burden of her child’s life-long Nazarite vow (see Ba – The Nazirite Vow). She avoided grapes, grape products, and food that wasn’t kosher (Judges 13:4-5 and 13-14). Her obedience was rewarded, when she gave birth to Isra’el’s most powerful man ever! Samson grew to become a mighty judge (see the commentary on Judges Bt – The Twelfth Cycle: Samson), who brought Isra’el a measure of rest from the Philistines. Final rest from the Philistine foe would come later when David would slay their greatest warrior, Goliath. Samson, however, fell short. His lust for women ultimately led to his downfall. He allowed a Philistine woman to shave his hair, thus breaking the Nazirite vow and cutting his power to save the nation.

B’rit Chadashah Naso: John 12:36a

Yeshua told the crowd: . . . as for Me, when I am lifted up from the earth, I will draw everyone to myself (John 12:32). The claim extended beyond accepting the shame and humiliation of death on the cross to save sinful mankind. In fact, God the Father elevated Yeshua to the very throne of heaven itself (Psalm 89:37 and Matthew 26:64). In this way, Messiah’s lifting up conjoins his death and exaltation in a single word. The crowd that listened that day was keenly aware that Yeshua had raised Lazarus from the dead (John 12:17-18). Then, the Master said: If someone is serving Me, let him follow Me; wherever I am, My servant will be there also. My Father will honor anyone who serves Me (John 12:26). Yeshua closed His message by urging those listening to act on the light that they had (John 12:35). He urged those in the crowd to believe so that they might become sons and daughters of light (see Bg – The Menorah)!¹²²

Dear Heavenly Father, Praise You for being the light of the world (John 8:12)! How wonderful to walk according to Your light, and the light of Your Word. We can know how to walk when we read Your Word and follow its light. Your Word is a lamp to my feet and a light to my path (Psalms 119:105). What a comfort that Your light shines thru all the centuries and spreads its light to all countries. The true light, coming into the world, gives light to every man (John 1:9). Your light lights up the future and provides us with wisdom. You are totally omniscient, knowing all the future kingdoms of the world (Daniel 2, 7) which means that no deeds of darkness can hide from Your light, even in the future. You plan ahead to protect and deliver Your people, as you did with Moses, Joseph, Esther and Dani’el. Thank You, God, for sending Messiah Yeshua to be the Light of the World, its Redeemer. For your Maker is your husband- ADONAI-Tzva’ot is His Name – the Holy One of Isra’el is your Redeemer. He will be called God of all the earth. (Isaiah 54:5). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Gifts of the Twelve Tribes
7: 10-88

Gifts of the twelve tribes DIG: How do these gifts relate to the Aaronic blessing (6:22-27)? Why do you think that we are given such detail about the offerings that the heads of the tribes brought at the inauguration of the Tabernacle? Why do you think each tribe gave them an identical gift? How would this help in the unity between the tribes? How would this act help the people to identify with the Tabernacle?

REFLECT: What encouragement and what challenge can we draw from the long account of the offerings of the tribal leaders? What special offering could you bring to the Lord? What kind of gifts do you give to God in tithes and offerings, or the use of your spiritual gifts(s)? What motivates you to give these gifts? How do these gifts make you feel about God? How does God use these gifts to aid you in your spiritual journey?

ADONAI is a God of relationship. He is seeking your friendship. True love wants to share.

Throughout these early chapters of Numbers there is a topical presentation rather than a chronological arrangement of the material. They have been telling us the story of the Israelite’s preparations to leave Mount Sinai. In the first four chapters of Numbers, they took a census (to see link click An – The Levitical Census) and assigned the Levites to their various tasks (see Ar – The Four Camps of Levites). Numbers 7-10 is a flashback and now returns to the theme of preparation, telling us how the Levites came to be in possession of six fine carts and twelve head of oxen to pull them. In order to relate this story, we are returned to the first day of the first month, the day the Tabernacle was set up (see the commentary on Exodus Hg – The Tabernacle was Set Up on the First Day of the Month), that the Sh’khinah glory of God filled the Most Holy Place (see the commentary on Exodus Hh – The Glory of the LORD Filled the Tabernacle), and that YHVH called Moses from within the Tabernacle, and that Aaron and his sons began their seven-day orientation (see the commentary on Leviticus Ba – The Meal and Seven Days of Training).

Starting on the day that the Tabernacle was set up, the leader of each tribe brought an offering for the dedication of the bronze altar (see the commentary on Exodus Fa – Build Altar of Acacia Wood Overlaid with Bronze). And ADONAI said to Moshe, “They are to present their offerings, each leader on his own day” (7:10-11). In a gesture of brotherhood, each tribe gave exactly the same amount. One at a time, one per day, the tribal leaders brought their offering to ADONAI for the dedication of the Tabernacle. This passage is a traditional reading for the festival of Hanukkah, which means dedication. Hanukkah is so named because it is the annual festival commemorating the dedication (chanukah) of the bronze altar during the days of Judah Maccabee. Leviticus 7 lends itself well to the festival of Hanukkah because it is the story of “the dedication of the bronze altar when it was anointed . . . (Numbers 7:10).¹¹⁸

Nachshon the son of ‘Amminadab, from the tribe of Judah, presented his offering on the first day. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Nachshon the son of ‘Amminadab (7:12-17).

On the second day Nethanel, the son of Tzu‘ar, leader of Issakhar, presented his offering. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Nethanel the son of Tzu‘ar (7:18-23).

On the third day Eli’ab the son of Helon, leader of Zebulun, presented his offering. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Eli’ab the son of Helon (7:24-29).

On the fourth day was Elitzur the son of Sh’de’ur, leader of the descendants of Reuben. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elitzur the son of Sh’de’ur (7:30-35).

On the fifth day was Shlumi’el the son of Tzurishaddai, leader of the descendants of Shimeon. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; ³⁸ one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Shlumi’el the son of Tzurishaddai (7:36-41).

On the sixth day was Elyasaf the son of De‘u’el, leader of the descendants of Gad. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elyasaf the son of De‘u’el (7:42-47).

On the seventh day was Elishama the son of ‘Ammihud, leader of the descendants of Ephraim. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elishama the son of ‘Ammihud (7:48-53).

On the eighth day was Gamli’el the son of P’dahtzur, leader of the descendants of Manasseh. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Gamli’el the son of P’dahtzur (7:54-59).

On the ninth day was Avidan the son of Gid‘oni, leader of the descendants of Benjamin. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Avidan the son of Gid‘oni (7:60-65).

On the tenth day was Achi‘ezer the son of ‘Ammishaddai, leader of the descendants of Dan. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Achi‘ezer the son of ‘Ammishaddai (7:66-71).

On the eleventh day was Pag‘i’el the son of ‘Okhran, leader of the descendants of Asher. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Pag‘i’el the son of ‘Okhran (7:72-77).

On the twelfth day was Achira the son of ‘Enan, leader of the descendants of Naftali. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Achira the son of ‘Enan (7:78-83).

A passage like this is perplexing to us. If we were to write the Torah by our standards, we would simply say, “And the same was offered by all the other tribes,” and we would leave it at that. We would not be compelled to repeat the same exact list twelve times, varying only the names of the tribes and their leader. But the list also was used for public reading. Originally, the Torah was read aloud to the public assemblies of Isra’el. Members of all the tribes were present, gathered at the Temple. As each tribe’s name was mentioned, there was probably a cheer that rose from those belonging to that particular tribe.

Here is the list of the offerings brought by each tribe:

Grain Offering: Flour and oil, in a silver dish
Grain Offering: Four and oil, in a silver bowl
Incense: Incense on a golden plate
Burnt Offering (‘Olah): Ram
Burnt Offering (‘Olah): Lamb
Burnt Offering (‘Olah): Lamb
Burnt Offering (‘Olah): Lamb
Peace Offering: Two oxen
Peace Offering: Five rams
Peace Offering: Five rams
Peace Offering: Five male goats
Peace Offering: Five lambs
Grain Offering: Flour, oil and frankincense

The summary: This was the offering for dedicating the altar which was given by the leaders of Isra’el on the day of its anointing: twelve silver dishes, twelve silver basins and twelve gold pans. Each silver dish weighed 130 shekels [three-and-a-quarter pounds] and each basin seventy shekels [one-and-three-quarters pounds]; all the silver of the vessels weighed 2,400 shekels (using the sanctuary shekel) [just over sixty pounds]. The twelve gold pans, full of incense, weighed ten shekels apiece (using the sanctuary shekel) [one-quarter pound]; all the gold of the pans weighed 120 shekels [three pounds]. The livestock for the burnt offering consisted of twelve bulls, twelve rams and twelve male lambs in their first year, with their grain offering. There were twelve male goats for a sin offering. The livestock for the sacrifice of peace offerings consisted of twenty-four bulls, sixty rams, sixty male goats and sixty male lambs in their first year. This was the offering for dedicating the altar after it had been anointed (7:84-88). Why so many verses here? This was a moment of fellowship and encouragement between the Creator and His creation. Throughout the Scriptures, we know this is something He desires to have. Therefore, our LORD decreed that this beautiful moment would last for twelve days. Numbered like the days of creation. One day for each tribe.¹¹⁹

The reading of the tribal names is important. The tribal names were etched into the stone of the breastpiece of the high priest (see the commentary on Exodus Ga – Fashion a Breastpiece for Making Decisions), and carved onto the gates of the New Jerusalem (see the commentary on Revelation Fu – A Great High Wall with Twelve Gates). The names of the twelve tribes represent the totality of Isra’el, and they are prophetic types of all the tribes and nations of the Earth that will one day surround the throne in Heaven (see the commentary on Revelation Cs – God Will Wipe Away Every Tear From Their Eyes).

The Torah picture of the tribal heads bringing their offerings and treasures for the dedication of the bronze altar is a foreshadowing of the Messianic Age when all the tribes of the earth will carry their wealth to Jerusalem to worship ADONAI. And let all kings bow down before him, all nations serve Him (Psalm 72:11). And your gate will be open continually; they will not be closed day or night, so that men may bring to you the wealth of the nations, with their kings led in procession (Isaiah 60:11). “And I will shake all the nations; and they will come with the wealth of all nations; and I will fill this house with glory,” says ADONAI-Tzva’ot. “The silver is Mine, and the gold is Mine,” declares ADONAI-Tzva’ot (Haggai 2:7-8).¹²⁰

Dear Heavenly Father, Praise You for being such a wonderful Heavenly Father, a father who desires a relationship! We love receiving Your gifts and we love giving gifts back to You. How we live our life is a way for Your children to give back to You. Your gift of salvation cost You so much (Hebrews 12:2), we desire to say thank You and to bless You for all You have done. Your children desire to abide in you and to produce much fruit. In this My Father is glorified, that you bear much fruit and so prove to be My disciples.  “Just as the Father has loved Me, I also have loved you. Abide in My love!  If you keep My commandments, you will abide in My love, just as I have kept My Father’s commandments and abide in His love (John 15:7-10). How wonderful that by abiding in You, we receive the gift of Joy! When we seek to give a gift to you of our joyful obedience, like Abraham who rose early in the morning to go to sacrifice his son Isaac (Genesis 22:3), then You give us back joy. Giving to You is actually a wonderful way to receive joy! These things I have spoken to you so that My joy may be in you, and your joy may be full (John 15:11). We love to bless You by our gift of praise, worship and joyful obedience. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Carts and Oxen for the Levites
7: 1-9

Throughout these early chapters of Numbers there is a topical presentation rather than a chronological arrangement of the material. They have been telling us the story of the Israelite’s preparations to leave Mount Sinai. In the first four chapters of Numbers, they took a census (to see link click An – The Levitical Census) and assigned the Levites to their various tasks (see Ar – The Four Camps of Levites). Numbers 7-10 is a flashback and now returns to the theme of preparation, telling us how the Levites came to be in possession of six fine carts and twelve head of oxen to pull them. In order to relate this story, we are returned to the first day of the first month, the day the Tabernacle was set up (see the commentary on Exodus Hg – The Tabernacle was Set Up on the First Day of the Month), that the Sh’khinah glory of God filled the Most Holy Place (see the commentary on Exodus Hh – The Glory of the LORD Filled the Tabernacle), and that YHVH called Moses from within the Tabernacle, and that Aaron and his sons began their seven-day orientation (see the commentary on Leviticus Ba – The Meal and Seven Days of Training).

On the day Moshe finished putting up the Tabernacle, he anointed and consecrated it, all its furnishings, and the altar with its utensils. On that day, the leaders of Isra’el, who were heads of their father’s clans, began to bring a series of offerings (see Be – Gifts of the Twelve Tribes). These were the tribal leaders in charge of those counted in the census. They brought their offering before ADONAI, six covered carts and twelve oxen for transporting the Tabernacle through the wilderness – a cart for every two leaders and for each an ox (7:3-5a). The carts were given to the Levitical house of Gershon (see Au – The Clan of Gershon) and Merari (see Av – The Clan of Merari).

ADONAI told Moses to give them to the Levites, to each as needed for his duties. Therefore, Moshe took the wagons and oxen and gave them to the Levites. He gave two wagons and four oxen to the descendants of Gershon, in keeping with the needs of their duties.  Four wagons and eight oxen he gave to the descendants of Merari, in keeping with the needs of their duties, directed by Itamar the son of Aaron the high priest. But to the descendants of Kohath he gave none (see At – The Clan of Kohath), because their duties involved the holy objects, which they carried on their own shoulders. The Kohathites did not get any carts because they were responsible for carrying the furniture of the Tabernacle. Those furnishings were equipped with poles and meant to be carried upon the shoulders. Riding a cart was deemed a far less noble means of transportation than being borne on the shoulders of one’s servants.¹¹⁷

Dear Heavenly Father, Praise You for your Awesome Holiness and purity! Isaiah heard the Seraphim calling out, “Holy, holy, holy, is ADONAI-Tzva’ot! He saw an awesome vision of your holiness:  I saw ADONAI sitting on a throne, high and lifted up, and the train of His robe filled the Temple. Seraphim were standing above Him. Each had six wings: with two he covered his face and with two he covered his feet, and with two he flew.  One called out to another, and said: “Holy, holy, holy, is ADONAI-Tzva’ot! The whole earth is full of His glory” (Isaiah 6:2-3). Father, we want to love You with all our heart and to keep in mind that You are a holy and Sovereign God. It is such a wonderful privilege to be given the right to be Your child (John 1:12) because of our faith in You (Romans 4:3-5, Ephesians 2:8-9); but it is a right that we must hold in high regard and remember to always approach You very respectfully. Great as it is to be a child of the King, we need to remember to worship You with awe and come into Your presence in a loving and respectful way. You are both our Heavenly Father whom we love to please You by our attitudes; however, You are also the holy and Sovereign King of the World whom we worship in reverence and awe. In Yeshua’s holy name and power of His resurrection. Amen

The Offerings at the Dedication of the Tabernacle
7: 1-89

Throughout these early chapters of Numbers there is a topical presentation rather than a chronological arrangement of the material. They have been telling us the story of the Israelite’s preparations to leave Mount Sinai. In the first four chapters of Numbers, they took a census (to see link click An – The Levitical Census) and assigned the Levites to their various tasks (see Ar – The Four Camps of Levites). Numbers 7-10 is a flashback and relates how Isra’el was ready to depart from Mount Sinai. The longest chapter in the Bible is Psalm 119, the chapter on the Word of God. It is fully devoted to the power of the Scriptures. The next longest chapter is Deuteronomy 28, the chapter of the choice between blessings and cursings. There, Moshe gave the people a choice. If they followed God they would be blessed; otherwise, they would be cursed. But for those who would obey Him, Numbers 7 is the third longest chapter in the Scriptures. It is a chapter of blessing, communion, and dedication. In fact, the word Hanukkah, which means dedication, is mentioned four times in this chapter, and only three times in the rest of the Scriptures. So, from the message of the Word of God in Psalm 119, to the one who chooses blessing in Deuteronomy 28, to the one who communes with God in Numbers 7, the rest of the blessings of the Bible are yours to be enjoyed.¹¹⁶

The Aaronic Blessing
6: 22-27

The Aaronic blessing DIG: What does it mean to bless someone? How do we bless God? What are some of the promises in the B’rit Chadashah that Messiah will keep us? What is the full meaning of the word “shalom” and how does Messiah give it to His people? When you read or hear Aaron’s blessing, which images are especially touching to you?

REFLECT: Why do you think that the priests were to say the Aaronic Blessing to the people? What purpose did it serve? What does the blessing ADONAI gave to Aaron teach us about the desire of God for us? Thank the Lord that He delights to draw close to us. Ask the Lord to continue to “keep you” as you face difficulties that this life will bring.

The main objective of this passage is for God, through the Levites,
to extend a blessing on the people of Isra’el.

Among the chief duties of the priest was to bless Isra’el in the name of ADONAI (Deuteronomy 19:8 and 21:5). However, the blessing issues solely from ADONAI; the priest’s function was to channel it. This point is made emphatically clear by the threefold use of the divine Name in the blessing formula itself. And if this were not enough, the authorization for the priests to pronounce the blessing concludes with the warning that even though the priests utter the divine Name, it is not they but ADONAI who alone can activate the blessing. This repeated emphasis on the divine source of the blessing is projected into even bolder relief when it is contrasted with the formula of welcome pronounced upon the worshiper as he entered the Temple, “We bless you from the House of ADONAI (Psalm 118:26). Clearly our text has taken great pains to underscore that, although the priest is holy (Leviticus 8:30 and 22:9), indeed, one of God’s set apart one’s (Leviticus 10:3), he possesses no divine powers of his own. He is the representative of Isra’el, but whether his purpose is blessing or forgiveness (Leviticus 4:20), consent and implementation reside solely with God.¹⁰⁶

This blessing was bestowed on Isra’el every day during Temple times. Each day, following the daily, continual burnt offering (see the commentary on Leviticus, to see link click Ai – The Burnt Offering: Accepted by God), the priests would recite this blessing over the Israelites. In modern observance, this passage is prayed by anyone, but on the festival days, the cantor in the synagogue actually calls the rabbi to step forward at that point in the liturgy. Those who are descended from Aaron approach the front of the congregation, turn to the assembly, lift their hands in the prescribed manner shown here, and chant the priestly blessing.¹⁰⁷

The blessing is couched in poetic Hebrew style, an elevated form of speech characterized by parallelism, terseness, and the use of metaphor. In Hebrew, the first line of the blessing in verse 24 consists of three Hebrew words; the second line has five Hebrew words, and the third line has seven Hebrew words. The progression in the number of words mirrors the outward movement and flow of God’s blessing through the single priest to the broader community. Each of the three lines consists of two clauses. The first clause invokes God’s movement toward the people (bless, make His face shine on you, lift His face toward), and the second clause names the results of these three divine movements toward the people (keep you, be gracious to you, and give you shalom).¹⁰⁸

ADONAI said to Moshe, “Speak to Aaron and his sons, and tell them that this is how you are to bless the people of Isra’el: you are to say to them . . . (6:22-23). Furthermore, there are three lines, each line building upon the other as they add an additional thought to the previous one. Each line begins by invoking the sacred name of ADONAI. This is the Name that stresses God’s covenant keeping attributes. This blessing is an absolute and unconditional imparting of benefits from Ha’Shem to His people. There is no “if” clause in the blessing. By repeating it three times, the text puts the proper emphasis where it belongs – on ADONAI Himself, Who is the only source for any blessing.¹⁰⁹

The God who keeps: May ADONAI bless you and keep you (6:24) The first request for blessing is to ask the Holy One to keep Isra’el. This word “keep” (Hebrew: shomer) is the usual word for “guard” or “protect.” This is quite relevant for as I write these words, Isra’el is at war with Hamas and Hezbollah. The Scriptures teach that God is the Keeper of Isra’el. Only He has the ability to preserve the nation from war, sin and famine. While He planned difficult times of distress and trial, ultimately, in the end, this blessing will come true. Isra’el, despite all of her sin and enemies, will be kept secure by ADONAI. This is what God says: He who appoints the sun to shine by day, who decrees the moon and stars to shine by night, who stirs up the sea so that its waves roar – ADONAI-Tzva’ot is His Name. “Only if these decrees vanish from My sight,” declares ADONAI, “will the descendants of Isra’el ever cease to be a nation before Me” (Jeremiah 31:35-36).

This is also the same on a spiritual level for all who rely on the Holy One. If we are part of the holy community, the redeemed community by faith in the atonement and resurrection of Yeshua Messiah, ADONAI will also keep us, for we are eternally secure in Him (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer). Even if our halo slips, if we are truly His, He will keep us, just as He promised to keep Isra’el.¹¹⁰

The God who is gracious: May ADONAI make His face shine on you and be gracious to you (6:25). How is it that God can keep and guard such a people who knowingly sin against Him? The answer lies in the second request, the second blessing: ADONAI be gracious to you. The Hebrew word translated gracious is from the root chanan. It can be translated to show favor or to be gracious. This word, in conjunction with its Greek counterpart in the B’rit Chadashah just oozes with unconditional forgiveness. The best illustration of this word is in the story of Hosea and Gomer. Just as Hosea was instructed to relate to his estranged and unfaithful wife Gomer, so does God relate to His sometimes estranged and unfaithful people, Isra’el. Despite their sorry spiritual state, God always grants forgiveness freely.

This is also the same way He acts towards us. Ephesians 1:7 teaches that God “lavished” His grace on us who believe in Yeshua Messiah, despite knowing how rebellious our flesh can be. Specifically, we are told that we have . . . forgiveness of our sins in accordance with the riches of God’s grace (Ephesians 1:7-8).¹¹¹

One expression of God’s grace is that He makes His face, or countenance, to shine upon us. This metaphor of light reminds us that light connotes clarity, revelation, the warmth of sunshine, rescue from cold darkness, renewal of life, and the brightness of joy. The bright shining of God’s face upon Isra’el is the theme in Psalm 67 of His blessing and deliverance in times of trouble. The psalm begins: May God be gracious to us and bless us, and make His face shine upon us; may Your ways be known on earth, your salvation among the nations (Psalm 67:1-2). The psalm’s focus on all the nations and all creation suggests a wider picture of God as Creator of all. As the life-giving rays of the warm sun extend over all the world, so the blessing of God’s shining face radiates to the end of the earth. Psalm 67 concludes: The Land will yield its harvest, and God, our God, will bless us. God will bless us, and all the ends of the earth will fear Him (Psalm 67:6-7).

The shining of the divine face leads to God’s being gracious, dealing with people not according to their sins, but with freely given love and compassion. And ADONAI said: I will cause all My goodness to pass in front of you, and I will proclaim My Name, YHVH, in your presence. I will have mercy on whom I have mercy, and I will have compassion on whom I will have compassion (Exodus 33:19).¹¹²

The God who grants peace: The third line of blessing brings the passage to a climax. May ADONAI lift up His face toward you and give you shalom (6:26). Since God keeps and freely lavishes us with His grace, then one thing is certain . . . we will have His shalom. The midrash says this about shalom: Great is shalom, for no vessel can retain blessing so effectively as shalom. The blessings are of no avail unless shalom goes with them (Bemidbar Rabbah 11.7). Shalom is certainly one of the “pillars of the world,” according to the Talmud. In seeking to bless the Israelites with shalom, the Holy One undoubtedly meant wholeness of life, and freedom from war with their enemies. But I think it goes way beyond that, as great as those blessings are. Shalom, according to the ArtScroll . . . is not simply the absence of war. It is a harmony between two conflicting forces. It is the proper balance between the needs of the body and his higher duty to the soul (ArtScroll Chumash, page 765).

Yeshua Messiah, the Prince of Peace (see the commentary on Isaiah Ck – He Will Be Called the Prince of Peace), said that He came to give us such peace (see the commentary on The Life of Christ Kq – No One Comes to the Father Except Through Me). ADONAI also promises to those who believe in Him . . . the peace that passes all understanding, guarding our hearts and our minds (Philippians 4:7).¹¹³

The ultimate goal of God’s blessing is summed up by the final word of shalom, or peace, which is the outcome of Ha’Shem’s lifting up His face and is the ultimate word of the blessing as a whole. Shalom denotes a rich array of benefits (but no guaranties): prosperity (Psalm 37:11 and Proverbs 3:2); longevity, happiness in a family (Psalm 128:6), safety, security (Psalm 4:9 and 122:6-8), good health (Psalm 38:4), friendship (Jeremiah 38:22), and general well-being. In the Psalms, shalom and righteousness go together: Steadfast love and faithfulness will meet, righteousness and shalom will kiss each other (Psalm 85:10).

In this way they (the priests) are to place my Name on the people of Isra’el, so that I will bless them (6:27). The book of Genesis ends with Jacob’s last words to his twelve sons couched in the form of a blessing (Genesis 49:3-27). Moshe’s last words to Isra’el the day before he died at the end of Deuteronomy were extended words of blessing for the twelve tribes (see the commentary on Deuteronomy Fy – This is the Blessing). Most of the major prophetic books of the TaNaKh end with words of promise and blessing in spite of earlier words of judgment. Whether in the congregational practice of worship or in ADONAI’s ultimate will for God’s people throughout biblical history, the word of blessing and hope is the LORD’s final word. The provisions for the priestly blessing of the community round out this section of Numbers with its obedient concern for the holiness of the camp and the enjoyment of God’s blessing in Isra’el’s midst. The Israelites bear the Name of God as a community, with His presence in her midst, a Name and presence whose ultimate will is peace, mercy and blessing.¹¹⁴

The pronouns in this blessing are singular, meaning God’s blessings come to us personally, but there is a plural pronoun in Numbers 6:27, “I will bless them.” ADONAI blesses the nation by blessing individuals, and by blessing the nation, He blesses the world. YHVH promised Abraham, “I will bless you . . . and you will be a blessing (Genesis 12:2). We bless the world by sharing God’s truth, often one person at a time.

We need the blessings that God lists here: to be cared for by the Lord, who watches over us; to have His face shine on us and be gracious to us; to have the riches of His grace given to us; to have Him pay attention to us when we call; and, as the result of these things, to enjoy His presence in our hearts. Shalom is one of the greatest words in the Hebrew vocabulary, and it means much more than the absence of storms and trouble around us. It involves quietness of heart within us, spiritual health and spiritual prosperity, adequacy for the demands of life, and the kind of spiritual well-being that rises above circumstances. Paul said it this way: Don’t worry about anything; on the contrary, make your requests known to God by prayer and petition, with thanksgiving. Then God’s shalom, passing all understanding, will keep your hearts and minds safe in union with the Messiah Yeshua. In conclusion, brothers, focus your thoughts on what is true, noble, righteous, pure, lovable or admirable, on some virtue or on something praiseworthy. Keep doing what you have learned and received from me, what you have heard and seen me doing; then the God who gives shalom will be with you (Philippians 5:6-9).¹¹⁵

Dear Heavenly Father, Praise You for sending Your one and only Son to be the sacrificial Lamb who paid the penalty for our sin (John 1:29), and so graciously give Messiah Yeshua’s righteousness (Second Corinthians 5:21) to all those who love and follow Him as Lord and Savior (Romans 10:9-10). Thank You for guiding the priests to bestow this blessing on Isra’el every day during Temple times. What a wonderful blessing it must have been!

Make Your face to shine on Your people today. When the sun is shining brightly and the wind is blowing ever so softly – come what may, our hearts are at peace and our face is smiling. However, when Your face shines on us, it is much better than even the brightest sunshine. When you bless Your children, You fill them with a warm peace that passes all understanding (Philippians 4:7). Your Almighty power and strength cause any fear or worry to evaporate into thin air! How comforting it is to know, that Your face is the face of not only the most powerful ruling Monarch of the world, but You are also the kindest and best loving Heavenly Father! How much we love You and want to bless you back by living our lives as a continual offering of praise of You, and in humble and quick obedience of all You say. In Messiah Yeshua’s holy name and power of His resurrection. Amen

The Nazarite Vow
6: 1-21

The Nazarite vow DIG: Why was one of the main characteristics of a Nazirite the growth of his or her hair? What did it symbolize? Why do you think that the LORD required a Nazirite to abstain from specific things? What similarities are there between the Nazirites and the priesthood? In what ways were Nazarites like priests? In what way did Yeshua Messiah become a Nazirite?

REFLECT: Why do you think a person would become a Nazirite? Why do you think a Nazirite was required to bring a sin offering at the conclusion of his or her vow? Can a Nazirite Vow be taken in today’s world? What aspect of it cannot be fulfilled today? Have you ever felt the need to take time apart to be with the Lord in a special way? What was it that brought you to that place in your life?

The Nazirites were lay people within the community,
who had been set apart as especially holy and dedicated to ADONAI.

The Hebrew word for Nazirite is nazir. It is from the verb nazar, meaning to separate. From its usage in the Torah, it would seem that nazir means a separated one. The Nazirites were under an unusual vow of separation, who were lay people within the community who had been set apart as especially holy and dedicated to ADONAI. Such dedications to special service to YHVH were made either by their parents or by the Nazirites themselves. The three most famous Nazirites of the Bible were Samson, Samuel, and John the Baptist. Yet these three were exceptional because they were all set apart as Nazirites prior to birth. The normal Nazirite vow was for a short term, from only one month to several years. Samson, Samuel, and John the Baptist were all conceived in otherwise barren wombs, and were therefore dedicated by their grateful mothers into lives of separation under the Nazarite vow. But according to Torah, the life of the Nazir was open to any and all who desired it.

According to the Oral Law (see the commentary on The Life of Christ, to see link click Ei – The Oral Law), there were two components to undertaking the Nazarite vow. There was an oral declaration and a statement of duration. The oral declaration was regarded as binding even if it was stated in less than explicit language. Thus, one who said, “I will abstain from haircuts,” or “I will abstain from grape seeds,” or “I will be like Samson” are all regarded as having formally taken a Nazirite vow (M.Nazir 1:1-2). It is also said, “If they filled a cup [of wine] for him and he said, ‘I will be an abstainer (Nazir) from it’ then he becomes a Naziri (M.Nazir 2:2). The Master’s words: I tell you the truth, I will not drink of the fruit of the vine, are formulated as a statement of vow. In addition to the oral declaration, a statement of duration was necessary. Thirty days was the minimum duration of the vow. One who did not state the length of his or her vow was bound to at least thirty days (M.Nazir 1:3-7). The Master stated the duration of His vow at the outset. He would not drink of the fruit of the vine again: until that day when I drink it again with you in My Father’s Kingdom.

During the days of the Second Temple, the Nazirite vow could only be completed by the specified sacrifices there. However, Nazirite vows were regularly practiced long after the destruction of the Temple in 70 AD. Even in the days while the Temple still stood, Jews living outside the land of Isra’el practiced Nazirite vows. Distance from the Temple prevented them from completing the vow according to prescribed Temple ritual. But it did not prevent them from otherwise observing the vow. Because a Nazirite vow can only be truly fulfilled at the Temple, the Sages say that one who takes and completes a Nazirite vow outside of the Land must repeat the vow within the land of Isra’el.⁹⁹

These verses are displayed in a chiastic fashion (see Ac – Numbers from a Messianic Jewish Perspective: Chiasm and introversion). The Nazir who successfully observed these prohibitions underwent the prearranged ritual (AB-BA). However, if his vow was cut short by contamination, another ritual was also set (C), which is the main point. It explains the placement of this portion of Scripture. After the census of the Israelites (see Ai – The First Census: The Old Generation of Rebellion), the positioning of the people and the Levites, and the detailing of the responsibilities of the priesthood in the wilderness march (Chapters 1-4), concern is expressed regarding the defilement of the camp both ritually (5:1-8) and ethically (5:11-31). Thus, the possibility of the defilement of the holy Nazarite occupies center stage here.¹⁰⁰

An Introduction (6:1-2): ADONAI said to Moshe, “Tell the people of Isra’el, ‘When either a man or a woman makes a special kind of vow, the vow of a Nazir, consecrating himself to ADONAI . . .” When one thinks of the term Nazirite, the name Samson may come to mind (see the commentary on Judges Bt – The Twelfth Cycle: Sampson). But it turns out that his situation did not reflect the normal meaning of the Nazirite vow (and, as is well known, he didn’t keep the vows well at all!). Neither is it generally known that these vows of special devotion to YHVH could be made by a woman as well as a man. Most simply assume that the religious vows of the Nazir were intended for men only. However, this text expressly begins: when either a man or a woman. Thus, women were not precluded from this vow.

The Hebrew text uses an extremely strong verb in describing the vow of the Nazir in the phrase makes a special (Hebrew: pala) kind of vow. The verb pala in the Hiphil means to make a hard, extraordinary vow. This verb in the Niphal is used extensively throughout the TaNaKh with ADONAI as the subject and is often rendered by words of amazement. Moshe declares in Exodus 3:20: . . . the wonders that I will perform, and Psalm 118:23 . . . it is marvelous in our eyes. In our passage here in Numbers, as in Leviticus 27:2, the Hiphil is used as an extraordinary vow of a believer of YHVH. This vow, then, does not describe a routine matter or even an expected act of devotion one might make from time to time. This vow was an act of unusual devotion to God, based on an intense desire to demonstrate to the LORD one’s utter separation to Him alone.¹⁰¹

B Prohibitions (6:3-8): While under the term of the vow, the Nazir was prohibited from consuming any fruit of the vine. He is to abstain from wine and other intoxicating liquor, he is not to drink vinegar from either source, he is not to drink grape juice, and he is not to eat grapes or raisins. As long as he remains a Nazir he is to eat nothing derived from the grapevine, not even the grape-skins or the seeds (6:3-4). The significance of abstaining from the fruit of the vine and intoxication seems to be a direct connection to the priesthood. Just as the priests were forbidden from drinking alcohol while on duty in the Temple, the nazarite was forbidden from drinking alcohol while under his vow. Yet, the nazarite’s prohibitions far exceeded those of the priesthood. One who undertook a Nazirite vow would need to be scrupulously careful to avoid any food made with grape products, even if the amounts were small.¹⁰²

Throughout the period of his vow as a Nazir, he is not to shave his head. Until the end of the time for which he has consecrated himself to ADONAI he is to be holy: he is to let the hair on his head grow long (6:5). The significance of the hair is that it indicated the duration of the vow. At a minimum, a Nazirite vow was thirty days, but there was no upper limit. A Nazir could take the vow for years. When the vow was finally completed, the Nazir shaved his hair and offered it up in the Temple as part of the sacrificial service in the Chamber of the Nazirites in the Court of the Women (see the commentary on Acts Co – Paul’s Arrest in Jerusalem). In Acts, where we are told that Paul had his hair cut off, for he was keeping a vow. Perhaps he was completing (or beginning) a personal Nazirite vow in the diaspora with the intention of repeating it in Jerusalem under the authority of the priesthood. At any rate, he was seen fulfilling a Nazirite vow in Acts 21:20-26.

Throughout the period for which he has consecrated himself to ADONAI, he is not to approach a corpse. He is not to make himself unclean for his father, mother, brother or sister when they die, since his consecration to God is on his head. Throughout the time of his being a Nazir he is holy to the LORD (6:6-8). In respect to the prohibition of coming into contact with the dead, the Nazir resembles the High Priest, who was also forbidden to contaminate himself attending the burial rites of the members of his immediate family (Leviticus 21:11).

C Defilement (6:9-12): If someone next to him died very suddenly, so that he defiles his consecrated head, then he is to shave his head on the day of his purification; he is to shave it on the seventh day. On the eighth day he is to bring two doves or two young pigeons to the priest at the entrance to the Tabernacle. The priest is to prepare one as a sin offering and the other as a burnt offering and thus make atonement for him, inasmuch as he sinned because of the dead body. That same day he is to re-dedicate his head; he is to consecrate to ADONAI the full period of his being a nazir by bringing a male lamb in its first year as a guilt offering. The previous days will not be counted, because his dedication became defiled.

When the Nazirite period ended because of corpse contamination it needed to start all over again. During Temple times, a Nazir that came into contact with a dead body was required to go through a seven-day purification via the waters of the red heifer (see De – The Red Heifer). In this respect, the demands on the Nazir were more stringent than the corpse-contaminated priest, who, as in the case of a layman, underwent a seven-day purification, but did not have to bring any sacrifices. While the Nazir had to bring the sacrifices as seen below.¹⁰³

B Completion (6:13-20): This is the mitzvah for the Nazir when his period of dedication to ADONAI is over: he is to be brought to the entrance of the Tabernacle, where he will present his offering to ADONAI – one male lamb in its first year without defect as a burnt offering, one female lamb in its first year without defect as a sin offering, one ram without defect as peace offerings, a basket of matzah, loaves made of fine flour mixed with olive oil, unleavened wafers spread with olive oil, their grain offering and their drink offerings. The priest is to bring them before ADONAI, offer his purification offering (see the commentary on Leviticus  Al – The Purification Offering: Purified by Blood), his burnt offering (see Ai – The Burnt Offering: Accepted by God), and his ram as a sacrifice of peace offerings to ADONAI, with the basket of matzah. The priest will also offer the grain offering and drink offering that go with the peace offering. The Nazir will shave his dedicated head at the entrance to the Tabernacle, take the hair removed from his dedicated head and put it on the fire under the sacrifice of peace offerings (see Leviticus Ak – The Peace Offerings: At Peace with God). These sacrifices resemble the sacrifices offered by the priesthood on their day of ordination. When the ram has been boiled, the priest is to take its shoulder, one loaf of matzah from the basket and one unleavened wafer, and place them in the hands of the Nazir, after he has shaved his dedicated head. The priest is to wave them as a wave offering before ADONAI; this is set aside for the priest, along with the breast for waving and the raised-up thigh. Following that, the Nazir may drink wine.

This is the primary aspect of the Nazirite vow that cannot be kept today. Without a Temple, the Nazirite vow can never be properly completed. Therefore, one who understands the Nazirite prohibitions is never able to fully resolve his or her vow.

Summary (6:21): The Torah goes on to suggest that a Nazir completing his vow may well want to bring more than these minimum sacrifices. This is the mitzvah for the Nazir who makes a vow and for his offering to ADONAI for his being a Nazir. He should at least bring these in addition to anything more for which he has sufficient means. In keeping with whatever vow he makes, he must do it according to the mitzvah for the Nazir. It seems that most Nazirites could not even afford the minimum though. In Acts 21, Jacob (James) had four Nazirite believers in the community who could not pay their own expenses to complete their vow. So it was suggested that Paul pay for their expenses, and go with them to Jerusalem and complete his own vow (see the commentary on Acts Cn – Paul’s Advice from Jacob and the Elders at Tziyon).

Priests and Nazirites: But why would anyone want to be a Nazir? What was the allure of Nazirite life? What did it mean to be under a Nazarite vow? One cannot help but notice that the mitzvot of the Nazir bear a striking resemblance to several of the mitzvot of the priesthood. Just as the priesthood was forbidden to drink wine or any fermented drink when serving in the Tabernacle or Temple, so too the Nazir was forbidden any wine or fermented drink. Just as the priesthood was commanded to avoid ritual contamination through a human corpse, so the Nazir was forbidden. In fact, the Nazirite prohibition from corpse contact extended further that of the average priest. The average priest was allowed to become unclean for close relatives. Only the high priest was under purity restrictions as severe as the Nazirites (Leviticus 21:11; Numbers 6:7).

The parallels go even further. The priests were not allowed to uncover their heads or use a razor on their hair, but they were to trim it (Leviticus 10:6; Ezeki’el 44:20). The Nazirites were not allowed to use a razor or even trim their hair while under the vow. Obviously the priesthood and Nazirites share a similar status. The Torah even explicitly states that the high priest has been separated (nezer) by virtue of the anointing oil poured on his head (Leviticus 21:10-12). The Torah uses almost identical language to explain the Nazirite’s high level of purity (Numbers 6:6-7). Notice the identical construction of the Nazirite passage and the high priest passage. By virtue of their construction and content, the two passages clearly point to each other. Therefore, the Ruach Ha’Kodeah means for us to make a comparison between a priest and Nazir. Both high priest and the Nazir enjoy a status of separation called nezer which is theirs by virtue of a ritual marking on their heads. For the high priest, it is the anointing oil poured out on his head that grants him the nezer status. For the Nazir, it is the hair on his head that grants him the nezer status.

The Torah gives us another connection between the Nazirite and the priesthood and things on their heads. The engraved plate which the high priest wore was part of the priestly clothing. The words: Holy to the LORD were inscribed on it (see the commentary on Exodus Gc – Make an Engraved Plate: Holy to the LORD). During the period of his vow, the Nazirite is holy to the LORD (6:8). This is the same status attributed to the priesthood, especially the high priest.

A further parallel between priests and Nazirites is obvious in the list of sacrifices both are to present to ADONAI. The sacrifices the priests were to bring for their ordination are listed in Exodus 29 and Leviticus 8. They include a purification offering, a burnt offering, and a peace offering for ordination along with a basket of unleavened bread, cakes mixed with oil and wafers spread with oil. The sacrifices the Nazirite needed to bring at the termination of his vow included the same combinations.

Three would-be priests: What was the connection the Torah is emphasizing between the priest and the Nazir. Perhaps the Nazirite vow was the laymen’s response to the priesthood. To the average Israelite, the priesthood was inaccessible, because according to the Torah, only the descendants of Aaron qualified for the priesthood. Therefore, a Reubenite or a Simeonite found himself excluded from position among the priests of ADONAI. Perhaps the Nazarite vow was the next best thing, a sort of quasi-priestly status which could be attained by anyone who was willing to make the vow.

This may help to explain how Samuel the prophet rose to the office of high priest. He was not from the House of Aaron. It is likely that his formal adoption into the family of Eli granted him a position in Aaron’s house to take on the role of priest. But it is also possible that his status of being a Nazirite since birth allowed him priestly privileges which would have otherwise not have been available to him. At any rate, the connection between the priesthood and the Nazir is again emphasized in the story of Samuel.

John the Baptist was another Nazir from birth. Unlike Samuel, John was already from a priestly family and was kosher to serve in the priesthood by any standard. However, like the Essene sect of his day, he opted out of participating in the Temple services with a politically compromised and morally corrupt priesthood. When he reached the age of priesthood (that is 30), rather than going to serve as a priest, he went to the Jordan River and baptized the multitudes in a “back to God” movement. Perhaps his lifelong status as a Nazir, was priesthood enough for him.

A third and particularly tantalizing Nazirite account is that of James the Righteous, the brother of the Master. Eusebius quotes Hegesippus in his ecclesiastical History regarding the martyrdom of James. He writes, “James drank no wine or intoxicating liquor; no razor came near his head. He alone was permitted to enter the Holy Place, for his garments were not of wool but of linen. He used to enter the Sanctuary alone, and was often found on his knees beseeching forgiveness for the people . . .” This text raises an intriguing problem. We find here a very strong and early tradition about James that places him inside the Temple Sanctuary, which was forbidden to all except for the priesthood. How is it that James, a man descended from the House of David and the tribe of Judah was allowed access to the Sanctuary where only the priests were allowed? How is it that we find James clothed in linen garments, that is priestly garments, praying inside the Temple proper? Is it because James was a Nazir, and as a Nazir, he obtained some kind of quasi-priestly status? We must either accept it as so, or reject the tradition of Hegesippus altogether. Regardless of which one we choose, we cannot ignore that once again a connection between priest and Nazirite has been drawn.

The Torah itself goes on to tie the priesthood and the Nazirite more tightly together by following the passage about the Nazarites with the priestly benediction (see Bb – The Aaronic Blessing). It seems to be an awkward association unless there is some connection between the Nazarite vow and the priesthood.¹⁰⁴

Nobody is saved by making and keeping a vow. Salvation is the gift of ADONAI to those who believe (Ephesians 2:8-9), not a reward to those who behave. However, there are some people who are led by the Lord to make special vows to God; not to get something from Him but to give something to Him. And as long as those vows don’t contradict Scripture, they can be blessed by YHVH (Psalm 22:25; 50:14; 61:5 and 8, 76:11 and 116:14). People will make vows to God just so He’ll get them out of trouble (Psalm 66:13-14); Jonah 2:9), and some of these people will forget their promises when they’re safe and comfortable again. But it’s a dangerous thing to make promises to God and not keep them (Ecclesiastes 5:1-7).¹⁰⁵

Dear Heavenly Father, Praise You for being such a wonderful Heavenly Father. Thank You for the joy of being able to offer back to You the spiritual sacrifice of praise.  You also, as living stones, are being built up as a spiritual house- a holy priesthood to offer up spiritual sacrifices acceptable to God through Messiah Yeshua (First Peter 2:5). You, God, are so worthy of our praise! Through Yeshua then, let us continually offer up to God a sacrifice of praise – the fruit of lips giving thanks to His name (Hebrews 13:15).  What a privilege it is to have a loving relationship with You as our Heavenly Father and a joy to follow and obey all You say in Your Holy Word. Thank You for being willing to live within those who love You.  Yeshua answered and said to him: If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our dwelling with him (John 14:23). You are awesome and I thank You for letting me, though I may not be a Levite, to offer sacrifices of praise to You! In Yeshua’s holy name and power of His resurrection. Amen