V’yeilekh
And he went
“The Strong and Courageous Never Forsaken”
Deuteronomy 31:1-30
Hosea 14:2-10; Micah 7:18-20
Joel 2:15-27
excerpted from TorahScope, Volume III
As Moses, the prophet to Israel (Deuteronomy 18:15, 18; Acts 3:22; 7:37), comes to the completion of his exemplary life—he gave the people some sobering, prophetic realities to consider, along with some encouraging words to contend with their ultimate destiny, in this week’s Torah portion. After all, Moses knew that his pleadings to accompany the Israelites into the Promised Land had been denied by the Holy One, because of his presumptuous actions taken at the waters of Meribah (Numbers 20:6-13):
“I begged GOD at that time, saying, ‘Lord GOD, you have begun to show your servant your greatness, and your strong hand. For what god is there in heaven or in earth that can do works like yours, and mighty acts like yours? Please let me go over and see the good land that is beyond the Jordan, that fine mountain, and Lebanon.’ But the LORD was angry with me because of you, and didn’t listen to me. The LORD said to me, ‘That is enough! Speak no more to me of this matter’” (Deuteronomy 3:23-26, WMB).
But as a prime example of a good shepherd understanding his sheep, and the future challenges Israel would face and endure, Moses wanted to encourage them to be strong and courageous, as they conquered Canaan. Moses noted that because the Lord had sworn to give this territory to their ancestors, He would never categorically fail or forsake His chosen nation:
“Moses went and spoke these words to all Israel. He said to them, ‘I am one hundred twenty years old today. I can no more go out and come in. The LORD has said to me, “You shall not go over this Jordan.” The LORD your God himself will go over before you. He will destroy these nations from before you, and you shall dispossess them. Joshua will go over before you, as the LORD has spoken. The LORD will do to them as he did to Sihon and to Og, the kings of the Amorites, and to their land, when he destroyed them. The LORD will deliver them up before you, and you shall do to them according to all the commandment which I have commanded you. Be strong and courageous. Don’t be afraid or scared of them, for the LORD your God himself is who goes with you. He will not fail you nor forsake you.’ Moses called to Joshua, and said to him in the sight of all Israel, ‘Be strong and courageous, for you shall go with this people into the land which the LORD has sworn to their fathers to give them; and you shall cause them to inherit it. The LORD himself is who goes before you. He will be with you. He will not fail you nor forsake you. Don’t be afraid. Don’t be discouraged’” (Deuteronomy 31:1-8, WMB).
In this opening statement, Moses concluded with the admonition to not be fearful or dismayed, as the Israelites would contend with what must have appeared, to them, to be overwhelming odds—given the whole host of people groups which had to be conquered and displaced. Instead of fearing these mortal enemies and what they could possibly do to them, there is the constant reminder that the Lord desired a consistent fear or reverence of Him, and His ability and desire to accomplish His will for the ages. But even with a genuine fear of the Holy One (Leviticus 25:17-18, et. al.), perhaps leading to “self-righteous” behavior, it was ultimately not Israel’s status which was to result in the expulsion of the wicked inhabitants of Canaan. Rather, as stated earlier in Deuteronomy 9, God simply confirmed the oath He swore to Abraham, Isaac, and Jacob—noting how these descendants of theirs were inherently a stubborn people:
“Hear, Israel! You are to pass over the Jordan today, to go in to dispossess nations greater and mightier than yourself, cities great and fortified up to the sky, a people great and tall, the sons of the Anakim, whom you know, and of whom you have heard say, ‘Who can stand before the sons of Anak?’ Know therefore today that the LORD your God is he who goes over before you as a devouring fire. He will destroy them and he will bring them down before you. So you shall drive them out and make them perish quickly, as the LORD has spoken to you. Don’t say in your heart, after the LORD your God has thrust them out from before you, ‘For my righteousness the LORD has brought me in to possess this land;’ because the LORD drives them out before you because of the wickedness of these nations. Not for your righteousness or for the uprightness of your heart do you go in to possess their land; but for the wickedness of these nations the LORD your God does drive them out from before you, and that he may establish the word which the LORD swore to your fathers, to Abraham, to Isaac, and to Jacob. Know therefore that the LORD your God doesn’t give you this good land to possess for your righteousness, for you are a stiff-necked people’” (Deuteronomy 9:1-6, WMB).
Spiritual pride, which can originate from the thought of a man or woman being a part of God’s own, is something which is spoken against by Him in V’yeilekh—and with which all those who claim to follow Him since, is something which needs to be reckoned with.
In the narrative, Moses returned to some of the basic instructions given to Israel, in order to prevent “self-righteous” pride welling up in the hearts of Israel. Emphasis on the fact that Moses specifically wrote down this part of the Torah, entrusted its application to the Levites with the portage of the Ark of the Covenant, and the admonition that the Sabbath rest for the Promised Land and remission of debts be remembered during the Feast of Booths at the place He would choose—has great meaning today, as Sukkot or the Feast of Tabernacles is about to commence for us in a little over a week:
“Moses wrote this law and delivered it to the priests the sons of Levi, who bore the ark of the LORD’s covenant, and to all the elders of Israel. Moses commanded them, saying, ‘At the end of every seven years, in the set time of the year of release, in the feast of booths, when all Israel has come to appear before the LORD your God in the place which he will choose, you shall read this law before all Israel in their hearing. Assemble the people, the men and the women and the little ones, and the foreigners who are within your gates, that they may hear, learn, fear the LORD your God, and observe to do all the words of this law, and that their children, who have not known, may hear and learn to fear the LORD your God, as long as you live in the land where you go over the Jordan to possess it’” (Deuteronomy 31:9-13, WMB).
Notable, in these final instructions, is the direction that not only were the Israelite men required to hear the Torah read—but also the women, children, and the sojourners in the community. The fear of the Lord and observance of the words of His Law, were intended for all of His people. That these broad sectors of society would have more in common than not, was likely as controversial an assertion in ancient times—as it is in noticeable sectors of today’s Messianic movement. There is a definite impetus for all in the broad community of Ancient Israel to be instructed from the Torah, that they might understand the will and purposes of the Heavenly Father.
At this point, Moses reluctantly acknowledged the reality of his impending death, and prepared to commission Joshua as his successor. However, there was the lamentable prophecy that Israel would play the harlot with strange gods, forsaking the Lord and breaking their covenant with Him. This would ultimately result in a period of time when the Lord would hide His face from Israel, and allow them to be consumed with many evils and difficulties (cf. Deuteronomy chs. 28-29):
“The LORD said to Moses, ‘Behold, your days approach that you must die. Call Joshua, and present yourselves in the Tent of Meeting, that I may commission him.’ Moses and Joshua went, and presented themselves in the Tent of Meeting. The LORD appeared in the Tent in a pillar of cloud, and the pillar of cloud stood over the Tent’s door. The LORD said to Moses, ‘Behold, you shall sleep with your fathers. This people will rise up and play the prostitute after the strange gods of the land where they go to be among them, and will forsake me and break my covenant which I have made with them. Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall come on them; so that they will say in that day, “Haven’t these evils come on us because our God is not among us?” I will surely hide my face in that day for all the evil which they have done, in that they have turned to other gods’” (Deuteronomy 31:14-18, WMB).
For those seeking the face of the Maker today, these words should have significant meaning, because He is consistently watching over His Word to perform it (Jeremiah 1:12). Modern-day followers of Yeshua the Messiah, who have been purchased by His blood sacrifice, must be reminded that He will never forsake His beloved ones. Yet, there are a number of additional possible entrapments which each one of us needs to be mindful of, as detailed by the author of Hebrews:
“Be free from the love of money, content with such things as you have, for he has said, ‘I will in no way leave you, neither will I in any way forsake you’ [Deuteronomy 31:6]. So that with good courage we say, ‘The Lord is my helper. I will not fear. What can man do to me? [Psalm 118:6]’ Remember your leaders, men who spoke to you the word of God, and considering the results of their conduct, imitate their faith. Yeshua the Messiah is the same yesterday, today, and forever. Don’t be carried away by various and strange teachings, for it is good that the heart be established by grace, not by foods, through which those who were so occupied were not benefited” (Hebrews 13:5-9, WMB).
In this contextually parallel passage, all should prayerfully consider not only the temptation to serve the perceived security of accumulated wealth, since no one can serve two masters (Matthew 6:24)—but the additional warning not to be carried away by varied and strange teachings. Today, with the proliferation of access to a plethora of teachings readily available on the Internet—and the fact that the Apostolic Writings are replete with cautions about false prophets, false teachers, and deceiving spirits (i.e., Matthew 7:15; Galatians 2:4; 2 Corinthians 11:13; 1 Timothy 4:1; 2 Timothy 2:16, 3:13; 2 Peter 2:1-3; Jude 1:4)—all Believers, both ancient and modern, have been admonished to test the spirits (1 John 4:11). We are to surely examine the spiritual fruit of teachers and their teachings (Matthew 12:30-33).
Moses left the people of Israel, with a tried and true prescription for overcoming evils and temptations. Moses composed a song, which was to be taught, memorized, and recited by God’s people for all future generations. By recalling this—and by extension immersing one’s mind in the infallible Word of God—Messiah followers today are to have these precious words of life buried in their hearts, so that they may ring forth from their lips, and be faithful and true witnesses, to the efficacy of His Word. It is primarily due to the power of God’s Word, that when evils and troubles arrive—and they will for every generation—it is the recollection of His Word, which restores confidence in God and His promises:
“‘Now therefore write this song for yourselves, and teach it to the children of Israel. Put it in their mouths, that this song may be a witness for me against the children of Israel. For when I have brought them into the land which I swore to their fathers, flowing with milk and honey, and they have eaten and filled themselves, and grown fat, then they will turn to other gods, and serve them, and despise me, and break my covenant. It will happen, when many evils and troubles have come on them, that this song will testify before them as a witness; for it will not be forgotten out of the mouths of their descendants; for I know their ways and what they are doing today, before I have brought them into the land which I promised them.’ So Moses wrote this song the same day, and taught it to the children of Israel” (Deuteronomy 31:19-22, WMB).
The commissioning of Joshua, shortly took place before the assembling of all of the Israelites and the high priest Eleazar—so that they would all know beyond a shadow of doubt, that the Holy One through Moses was ordaining his successor (cf. Numbers 27:15-23):
“Moses spoke to the LORD, saying, ‘Let the LORD, the God of the spirits of all flesh, appoint a man over the congregation, who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in, that the congregation of the LORD may not be as sheep which have no shepherd.’ The LORD said to Moses, ‘Take Joshua the son of Nun, a man in whom is the Spirit, and lay your hand on him. Set him before Eleazar the priest, and before all the congregation; and commission him in their sight. You shall give authority to him, that all the congregation of the children of Israel may obey. He shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD. At his word they shall go out, and at his word they shall come in, both he and all the children of Israel with him, even all the congregation.’ Moses did as the LORD commanded him. He took Joshua, and set him before Eleazar the priest and before all the congregation. He laid his hands on him and commissioned him, as the LORD spoke by Moses” (Numbers 27:15-23, WMB).
Note that in this description of Moses extending his leadership authority to Joshua, the presence of an advisory judgment capacity via the priesthood. There is an arrangement of governmental/military/authority leadership, along with the related counsel of those dedicated to serving God in a full-time capacity. As recorded down through the history of Israel—and perhaps evident even today, when a country or people group disregards the Biblically balanced counsel, delivered from various spiritual leaders to governmental authorities—problems ensue.
During the commissioning of Joshua, Moses exhorted Joshua to be strong and courageous, in his new responsibilities to lead Israel. The Torah was to be placed beside the Ark of Covenant, as a written witness against the people, for their offenses committed. Due to Moses’ experience of leading the Israelites through forty years of sojourning in the desert, he detailed how they were a rebellious, stubborn, stiff-necked people, expected to rebel even more after his death. Our Torah portion ends with a sure reminder that there is a song to come, which would be helpful in eventually overcoming the judgment of the Last Days, due to the evil actions which would provoke the anger of the Lord:
“He commissioned Joshua the son of Nun, and said, ‘Be strong and courageous; for you shall bring the children of Israel into the land which I swore to them. I will be with you.’ When Moses had finished writing the words of this law in a book, until they were finished, Moses commanded the Levites, who bore the ark of the LORD’s covenant, saying, ‘Take this scroll of the Torah, and put it by the side of the ark of the LORD your God’s covenant, that it may be there for a witness against you. For I know your rebellion and your stiff neck. Behold, while I am yet alive with you today, you have been rebellious against the LORD. How much more after my death? Assemble to me all the elders of your tribes and your officers, that I may speak these words in their ears, and call heaven and earth to witness against them. For I know that after my death you will utterly corrupt yourselves, and turn away from the way which I have commanded you; and evil will happen to you in the latter days, because you will do that which is evil in the LORD’s sight, to provoke him to anger through the work of your hands.’ Moses spoke in the ears of all the assembly of Israel the words of this song, until they were finished” (Deuteronomy 31:23-30, WMB).
Because one has to wait until next week’s reading to hear the words of Moses’ song, we will simply have to anticipate God’s revelation until then. But, it is perhaps providential this week (2012), that V’yeilekh falls between Yom Teruah/Rosh HaShanah and Yom Kippur—as people are preparing to afflict their souls, in order to reassess where they stand individually and corporately before the Lord. There is an ancient Jewish tradition, that after taking the thirty days of the month of Elul to examine one’s relationship with the Almighty, that during the ten days from the first to the tenth of Tishri—people seriously take the time to ask forgiveness and seek any reconciliation and/or restitution which is required, with those who might have been offended in the previous year by inappropriate actions or words. It is highly recommended that every one truly seeking to please the Lord consider this approach, especially because it very much mirrors an admonition of Yeshua’s, as He directed His followers to seek restoration with others at all times:
“You have heard that it was said to the ancient ones, ‘You shall not murder [Exodus 20:13; Deuteronomy 5:17];’ and ‘Whoever murders will be in danger of the judgment.’ But I tell you that everyone who is angry with his brother without a cause will be in danger of the judgment. Whoever says to his brother, ‘You good-for-nothing!’ will be in danger of the council. Whoever says, ‘You fool!’ will be in danger of the fire of Gehinnom. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. Agree with your adversary quickly while you are with him on the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. Most certainly I tell you, you shall by no means get out of there until you have paid the last penny” (Matthew 5:21-26, WMB).
As many have experienced when dealing with different offenses, which can erupt in various ways during human interactions, one must be humble and contrite, coupled with strength and courage—to muster what it takes to obey Yeshua’s critical command to seek reconciliation with those offended. After all, the fleshly thoughts of people have a propensity to justify offensive behavior, by being convinced that whatever was done (right or wrong), can be rationalized by an indignation to protect one’s presumed self-interest. This attitude contradicts the thought of the Apostle Paul, who indicated how it was the Messiah who lived in him:
“I have been crucified with Messiah, and it is no longer I who live, but Messiah lives in me. That life which I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself up for me” (Galatians 2:20, WMB).
Faithful followers of the Messiah should be dead to sin and instead slaves to righteousness (Romans 6:11-23)—and with this the willingness to seek restitution with others should prevail. Hence, we may find that the often-repeated expression, “two wrongs do not make a right,” is a clever reminder that people empowered by the Holy Spirit should, without hesitation, follow the commands of Yeshua to love one another. And we are also certainly told, “If possible, and to the extent that it depends on you, live in peace with all people” (Romans 12:18, CJSB). After all, like the words of Moses given to Israel as important direction and instruction—so the words of Yeshua and His Apostles have also been preserved, so that every born again Believer seeking His good pleasure, can receive His approval as good and faithful servants.
Just like the promises of the Almighty One to Moses to never forsake Israel—Yeshua will never leave or forsake the redeemed in Him. But, He will be disappointed and limit Himself from us, if we persist to ignore His basic instructions, because we convince ourselves that we know better. Guess what? Our struggling flesh does not know better, despite its justifications. The sooner we confess this reality and obey His basic instructions, the sooner those called by His Name will achieve all He has destined them to accomplish!
In this week of reflection leading to restitution, humble yourself while being strengthened and encouraged by the Living Word. Strive to be more useful in advancing His Kingdom, until the restoration of all things…
