Love Israel

Guest (Male): Shalom and welcome to Veahavta Yisrael, a Hebrew phrase which means "You shall love Israel." We hope you'll stay with us for the next 30 minutes as our teacher, Dr. Baruch, shares his expository teaching from the Bible. Dr. Baruch is the senior lecturer at the Zera Avraham Institute based in Israel.

Although all courses are taught in Hebrew at the Institute, Dr. Baruch is pleased to share this weekly address in English. To find out more about our work in Israel, please visit us on the web at LoveIsrael.org. That's one word: LoveIsrael.org. Now, here's Baruch with today's lesson.

Dr. Baruch Korman: Take out your Bible and look with me, if you would, to the Book of Numbers and chapter 32. In this, we're going to see a request that comes from two families or two tribes. I'm speaking about the tribe of Reuben and the tribe of Gad. What were these two tribes? Well, these two tribes, in a unique way, had much cattle. And therefore, they were seeking an inheritance. And we're going to see over and over in this scripture, God is doing something.

He is emphasizing that this land or the inheritance of the land, God is giving. And that's because he is a generous God. He is a blessed God that wants to give to his people. And we need to always remember this when we come before him: when we're lacking, when we're hurt, when we're discouraged, whatever it might be, that we come before him understanding his nature—that he is a blessed God, a generous God, that does indeed give.

With that said, take out your Bible and look with me to that chapter, chapter 32 in the Book of Numbers. We'll begin in verse one, where it says here, *Mikneh rav*. Now, I would probably translate this as the word "cattle," and the word *rav* after it means "abundant" or "many." So we see here that there's going to be these two tribes—again, the tribe of Reuben and the tribe of Gad—and these two tribes are known for having a great amount of livestock.

Now, some might translate this word *mikneh* as livestock or cattle. But what we're talking about is herds of domesticated animals like sheep and goats and cattle and the like. So let's look again at verse one where it says, "An abundant amount of cattle, or a great amount of livestock, was to the children of Reuben and the children of Gad." And then we have something where it says *atzum me’od*.

Now, the word *atzum* speaks of something which has been multiplied, and then we have the word *rav* after it, which again means many or abundance. So what is being told to us here is that these two tribes uniquely have a great number of livestock or cattle or sheep or the like. And then notice it says in this verse, "And they saw the land of Jazer and the land of Gilead, and behold, the place, a place for livestock or cattle." And therefore, they did something.

Look at verse two: "And the sons of Gad and the sons of Reuben, they came and they said to Moses and to Eleazar the priest, and to—" and we have the word for the leaders, literally, the presidents of the witness, meaning the congregation, saying. And they've noticed this land, and they desire it. So they say, "Ataroth and Dibon and Jazer and Nimrah and Heshbon and Elealeh and—" now, some Bibles will say Sebam, but it's literally *U-Sebam*, meaning Sebam.

Now, why is that important? Well, if your Bible has "sh," it makes an error because when we look at this, it is not a *shin*. If it was, it would be "sh," but this is a different letter; it is a *sin*. And therefore, that letter is an "s" sound, not an "sh" sound. So it's very important that people pay close attention to how the letter is written. And then we also have the term Nebo and Beon—these two towns.

Now, some might say Beon. Why? Well, if you look here, we find that there is a *vav*. And when we have a *vav*, which is a "v" sound, but if it takes a *dagesh*, it becomes an "u." So here we would have *U-Beon*, but probably the better or more accurate name is simply Beon because most of the time, it would stand alone as a name of a location. Let's press on to verse four: "The land which—" and I don't understand something.

It says in many translations that the Lord "defeated," but if we look at this word, it's the word *hikkah*, which is "the Lord struck." That's what the scripture is telling us. So the Lord struck before, and we have the word *Adat Yisrael*, the witness of Israel. Now, I always want to emphasize that when we look at this word that most Bibles will say "congregation," it is the word derived from the Hebrew word for bearing witness or making a testimony.

It reminds us it is only if we look at the chronological order—it was only after the children of Israel were redeemed through the blood of the lamb, then and only then were they called by this term: a group of witness. That's what we're supposed to do. Those who have received Messiah as well, we are no longer free to live and make decisions how we want to live and how we think it should be decided, but we're called to be different.

We're called to have a testimony; we're called to bear witness. This is true for Israel after they received the first redemption through a physical lamb, this blood that was shed. But for us, we need to remember something, and the scripture that I like to emphasize is Hebrews chapter 9 and verse 12, where it says that we were redeemed—very important term—we were redeemed not by the blood of goats and calves and sheep, but rather through the blood of our Messiah.

And we know that he is the Son of God, a very important term that we encounter in the scripture, especially in the New Covenant. So because our redemption is not through the blood of animals but rather through the blood of the Son of God, it purchases for us—and the term redemption is indeed a term of purchase; it talks about a financial transaction—and therefore, we were redeemed through the blood of the Son of God, which purchased for us eternal redemption.

I think that's so important that we see this term "eternal redemption." Why? Well, if our redemption is eternal, it can't be forfeited; it can't be lost; it can't be given away. Because if it could be, that would mean that what he has promised us—eternal redemption and as well eternal life—if we could lose that, then it's not eternal. And therefore, the consequence would be that Messiah or God has lied to us, and we know, as the scripture says, that God cannot lie, neither can the Son of God.

So let's press on. Look with me to the next verse, verse five, where it says, "And they said, 'If we have found favor in your eyes, let this land be given to your servants for a possession.'" Now, some might say "an inheritance," but literally, it is the word for "a possession." "And do not cause us to pass over the Jordan." So they're requesting, and by the way, when we look at this land that was mentioned, it's on the east side of the Jordan River.

Very important that we see it. And what they're saying is it is such a good land; it is so appropriate for us because we have this excessive amount of cattle and livestock. Because of that, we want to stay there and not to be made to pass over the land that is over the Jordan River into the western side of the Jordan River. This is what they're asking. Notice the response. Look now to verse six.

And Moses said to the sons of Gad and the sons of Reuben, "Your brothers, they are coming to war, and you shall dwell here?" The message that Moses has is something's not right. All the rest of the tribes are going to war against the Canaanites, those who are inhabiting the land of Canaan. And therefore, it's not right that all the children of Israel go to war, but these two tribes, Reuben and Gad, are allowed to remain on the eastern side of the Jordan River.

That is Moses' intent. Keep reading. Look if you would to verse seven. We have the phrase *lamah*, which means "why." And it always proposes a question. "So why do you discourage the heart of the children of Israel from passing to the land which the Lord has given to them?" So the "them" is the children of Israel. And again, we see it being emphasized here, and it speaks to the character of God, who he is—that he is a blessed God, and he's given the children of Israel a blessed land.

It is a land that is full and called milk and honey. Why? Because there's a sustenance from this land. Not only a sustenance that would be milk or *chalav*, but also milk and honey. *Devash* is honey. And it's something that is sweet, something that oftentimes relates to a celebration. So oftentimes when there's something that is sweet, we want to celebrate it. We want something that is sweet to the taste. And this is the land of Israel. It is a good land, a land that's related to the purposes and the will of God.

"Why do you discourage the heart of the children of Israel from passing to the land which the Lord has given to them?" Notice "to them"—to all the children of Israel. Look now to verse eight: "Thus your fathers did when I sent them from Kadesh Barnea to look at the land." Now, this is Moses speaking about the past, when the people were dwelling at Kadesh Barnea and Moses sent them to spy out the land. What happens?

The majority of those spies brought back a wrong report. Only two people—and we're going to talk about them in a moment—only two of the spies had faith. Only two of the spies really trusted in the promises of God. In other words, only two had a biblically grounded faith. And we'll talk about who they are in a moment. Look at verse nine: "And they went up unto the *Nachal*, which is a riverbed, most of the year dry, only in the wintertime there is water in it."

So they went up to *Nachal Eshcol*, and they saw the land. And what happened? Well, notice it says, "And they discouraged the heart of the children of Israel, not to come to the land which the Lord has given to them." So instead of being a source of encouragement to take possession of the land—that's what faith causes us to do—instead of that, they discouraged the people.

Again, these ten spies with a false report that they were like grasshoppers compared to the residents of the land. So they did not want to take the land, take possession of it as God had promised them. And what happens? God was angry. Look now to verse 10: "And the Lord became angry on that day, and he swore saying, 'If—'" Look at verse 11: "If they will see—" what people? The ones who have gone up from Egypt from the age of 20 years of age and beyond that.

"If they will see the land which I have sworn to their fathers, to Abraham, to Isaac, and to Jacob—" because, and this is what's important, and this should bring a sense of reflection to us, because God's upset because they have not fully followed after me, meaning they did not trust in God. If we want to be people who are pleasing to God, we need to trust him, meaning what? That we need to believe in his word. What God says, it is always wise for us to receive it and implement it into our life.

But here, the children of Israel are not doing this. Instead of trusting, what are they doing? They are sowing discouragement. They are not taking to heart the promises of God. What God has said, he is able to deliver. We need to realize that, receive it, and respond in faith according to what God has said. Now look at verse 12: "Except—" this is the word *bilti*, which means except or "not so," and then we have Caleb, the son of Jephunneh the Kenezite.

Now, he was one of the two spies with who? We'll just keep reading, and it says, "And Joshua, or Yehoshua in Hebrew, the son of Nun, why? For fully after the Lord." They were fully given over to following after the Lord, trusting in him. And what do we know? Well, they were the two from that generation that made it into the Promised Land. Very important that we see this. Move on to the next verse, verse 13: "And the Lord was angry against Israel."

What happens? Notice we have a word *va-yan'iem*. Now, this word can mean to wander or to be shaken. And what it speaks here is simply that the children of Israel, they were shaken. And what does that mean? It means that they wandered around for 40 years in that wilderness, that desert. Why? Because the 40 years was to bring about a change. We need to realize something about the scripture: numbers are important, and the number 40 usually refers to a change or a transition.

We see that many times. For example, the children of Israel were 40 years in that wilderness, that desert, and then there was a transition: they entered into the land. We see, for example, that Messiah was in that wilderness of Judea for 40 days and 40 nights, and afterwards there was a transition. What happened? He began his ministry. So we see as well, Messiah after God the Father raised him from the dead, after 40 days, he ascended into heaven, back to where he came from.

There was a transition. Why? He's no longer here among us. His spirit is—the Holy Spirit—but he is at the right hand of the Father. Why? To make intercession for us, to beseech his Father for our well-being. Now, what is our well-being? The will of God. So if you want the effectual prayers of Messiah, his intercession, be committed to the will of God. Well, let's press on. It says here, "And they wandered in the desert or wilderness 40 years until the end of all the generation."

What had that generation done? "The one who is doing evil in the eyes of the Lord." Now, let me just say, I think that's such an important expression. Here again, I want to read that in Hebrew first and then translate it, where it says *ha-oseh*. Now, this is a participle. Why is that important? Because a participle is a composite of a verb but also an adjective. Why is that important? Because through this action it describes.

That's what an adjective does: an adjective is a word of description. A verb is a word of action. And what we see here in this verse is where it says, "all the generation, the one who is doing—" and it describes something: they were doing evil in the eyes of the Lord. This is something that is not appropriate for a believer, especially a believer in Yeshua, that is in Jesus of Nazareth.

Why? Well, we don't want to do evil. What is evil? That word "evil," when we do a good study of it in the Bible, it speaks of that which is in opposition, that which rebels against the will of God. And we need to understand something: what is good? What is good? That word *tov* always points to God's will. What is good is for me to be in God's will and for me to be doing God's will. What is evil? When I'm outside of God's will and when I'm rebelling against God's plans, his purposes, and his priorities.

So we don't want to be evil; we want to be people that do good. But the children of Israel in this condition, they were not doing good; they were behaving evilly. Look at verse 14: "And behold—" that's literally what it says. Now, why do I emphasize that? Because this word *hineh*, whether we're talking about the Hebrew word or the Greek word *idou*, it means pay attention because something important is about to be said. Get ready for it.

"Behold, you have raised up under your forefathers—" and meaning in the similar way to your forefathers. And what's the problem? The people who have a sinful culture to do what? "To add more unto the anger of the Lord against Israel." So it's saying here that this generation, the one who does evil, is adding more than even their previous generation that was against the things of God, that also did evil. This is the problem.

Stay away from evil. What does that mean? Be committed to the will of God. There is nothing better to do than God's will. And when you're doing God's will, you're going to be doing his purposes, you're going to be fulfilling his priorities, and he is going to be pleased with you. And what else are you doing? You are honoring God, glorifying God. You can only do that in the midst of his will.

Well, let's go to our last verse, verse 15, where it says, "For you return from after him." This is the problem: they turned away from after him. And what happens? "And he continued all the more to place him—" meaning place the people of Israel—it's "him" because the word *am* is singular—"to place him in the wilderness or in that desert." Now, the word *midbar* for wilderness or desert, it's a place of emptiness.

It is a place where we say in Hebrew *makom reik*, which means an empty place. Why? Well, there's nothing there to sustain you. So what was God wanting to teach the people during those 40 years in the wilderness? To trust in him, to depend upon him, to rely upon him for all things. Why? Because God is trustworthy. Whatever God commands you to do, it's not for his well-being.

God is perfect. What does God lack? Nothing. God never has a bad day; God is always perfect. He's immutable, meaning he does not change. Therefore, what God commands us to do, it is for our benefit. Therefore, be quick to obey. Don't question; don't doubt what God is saying, but be quick to do it. Verse 15: "For you turn from after him," meaning after the Lord. "And he continued all the more to place you in the wilderness or that desert."

And what happens? Well, most Bibles will say *ve-shichatem*, which means "and he destroyed them." But literally, we see a different word. Now, if you deal with politics today in Israel, there's a word that we hear so frequently: *shich'tut*. What is that? Corruption. It's related to the word for decay. When we belong to this world, when we have no covenant with God, especially a new covenant, that redemption covenant—when we don't have that, we are going to be in the process of decaying.

Another way to say that: we will behave in a corrupt way. That's what the children of Israel were doing. They were behaving in a decaying, a corruptible way, and they were not pleasing God. So God brought them into this wilderness, this *midbar*, this desert—why? To teach them to trust in him, to depend upon him, to rely upon him for all things. So what happens? Even though most Bibles will say "and he destroyed them," literally, they became corrupt.

Why? Because they did not want to trust; they did not want to believe; they did not want to rely upon him for all things. And it says "for all this people." God is not a respecter of persons. Even those who came out of Egypt who this remnant that kept the Passover, they did so with faith, but not a saving faith. That faith that they displayed was only motivated in the coming out. And what did God say?

God says he's going to take them into the wilderness and that they are going to worship him. We see something so important: we see a connection between redemption and worship. That's what we see in the Book of Exodus. Over and over, God says, "Through the Passover experience, I'm going to bring you out into the wilderness for three days." That was God's desire. He was going to have worship of him for three days.

But what happens? The children of Israel were faithless, and that three days turned into 40 years. What does that show us? When we are not obedient to God, there is going to be an inefficiency in our life. When we walk in faith, our life will become efficient. We will see the fruitfulness of God through us; we will see his deeds through us; we will have the privilege of participating with God.

That's what God wants. He wants a partnership. So let me conclude by asking you this: what type of partner are you—make it very personal—what type of partner am I for God? Does God see me as a faithful one, as one who is trustworthy, one who is implementing his commands? Or does he see in me a degree of rebelliousness, a degree of faithlessness, something that he's not pleased with?

Remember what Messiah said. He says, "When the Son of Man comes, will he find faith on the earth?" If you do a good study of that in the original language, that phrase expects a negative answer. This is something that humanity struggles with: trusting God, believing in him, having faith. And faith always causes us to agree with God and go against the ways of the world.

You will never be blessed, you will never know joy, you will never have a contentment in your life if you make decisions as the world makes decisions. It is only when you exercise faith, when you demonstrate a trust in God, when you rely upon his word—only then are you going to be an individual that is inviting joy, contentment, and peace—that peace that passes all understanding. Only then are you going to know these wonderful things. I'll close with that. Until next week, when we conclude chapter 32, until then, may God bless you and shalom from Israel.

Guest (Male): Well, we hope you will benefit from today's message and share it with others. Please plan to join us each week at this time and on this channel for our broadcast of LoveIsrael.org. Again, to find out more about us, please visit our website, LoveIsrael.org. There you will find articles and numerous other lectures by Baruch. These teachings are in video form. You may download them or watch them in streaming video. Until next week, may the Lord bless you in our Messiah Yeshua, that is Jesus, as you walk with him. Shalom from Israel.