從古時起，在全世界的猶太會堂會一週一次在安息日讀經，從摩西五經（妥拉）到先知的書（先知書）。本週的內容被給予一個希伯來名，出自於經文內容起頭的字。每週慣例讀經的實例剛好記載在路加福音四章16節，耶穌來到拿撒勒的會堂，讀了一段先知書（以賽亞書61章）。我們發現每週一次閱讀這些內容，不僅提供我們機會，與世界成千上萬的猶太人來確認神話語的內容，在我們為以色列與猶太人的代禱上，聖靈更時常貼切的啟發具體的內容禱告。
七月十七日到七月廿三日的閱讀稱為『支派』（Matot），讀經內容包括：
妥 拉 : 民數記30:1-32:42
先知書: 耶利米書1:1-2:3
*民數記 30. 許願與起誓在神的眼中是非常嚴肅的事；這些話語既出於按著神形象所造之人的口，就要約束自己，不可食言（2,6節）。所有人都要約束自己的許願或起誓，不可食言（30:2）。然而，在神所建立的權柄結構中，在某些特殊情況下，丈夫或父親可以允許釋放一個特別的恩典來遮蓋妻子，或是住在家中年輕女兒的過失，予以保護並照管他們，這是神給丈夫或父親的終極責任。因此，倘若一位父親聽見他女兒所許的願，認為不妥，他可以拒絕，主也會赦免她（30:5）。同樣地，當一位丈夫發現她妻子所許的願不妥，他可以選擇不答應（希伯來文：lehani），其願就不得為定（lehaphir），『耶和華也必赦免她』。有趣的是，這兩個希伯來文都被用在詩篇33:10：『耶和華使列國的籌算歸於無有（lehani），使眾民的思念無有功效（lehaphir）。在這裡也是如此，錯誤的籌算在神終極的憐憫中歸於無有。
『但她丈夫聽見以後，若使這兩樣全廢了，就要擔當婦人的罪孽。』（30:15）墮落的人建造並管理聖所，利未家的人被呼召『擔當干犯聖所的罪孽』（民數記18:1,23），亞倫與他的子孫在祭司職分上是『擔當罪孽』。在他們的位置上神會賜下特別的恩典─倘若其他以色列人靠近會幕，他們會『擔當罪孽死去』。同樣地，在這裡顯出此恩典也賜給『祭司』或『利未人』。最後，正如在贖罪日一隻山羊會被殺來贖罪，但另一隻則需要被帶到曠野來『擔當他們一切的罪孽』（利未記16:22），所以會有一位來到，將自己當作贖罪祭獻上─神的羔羊除去世人的罪孽。
*民數記31:1-2. 『耶和華吩咐摩西說：你要在米甸人身上報以色列人的仇，後來要歸到你列祖那裡。』
在這章上半段讀到如此駭人聽聞的事件，很重要的是要瞭解到是誰吩咐這件事。在詩篇94:1，兩次稱主為伸冤的神。以賽亞書61:2說到聖靈的膏抹宣告『神報仇的日子』，並『安慰一切悲哀的人』。帖撒羅尼迦後書1:8預言主耶穌同祂有能力的天使從天上『在火焰中顯現，要報應那不認識神和那不聽從我主耶穌福音的人』。羅馬書12:17-20告誡信徒被冒犯時不要報仇，並引述申命記32:35『主說：伸冤在我；我必報應。』
希伯來書10:30也引用了相同的經文，作為今日『認識祂』之人的相關信息。那是祂的報仇，不是我們的，但在詩篇149:7清楚說到『聖民』在一個時刻會被神使用來『報復列邦，刑罰萬民』。顯然在這裡（民數記31章）神公義的報仇是透過祂的子民釋放出來。『按著定命，人人都有一死』（希伯來書9:27），這些米甸人的時候到了，包括當他們預備要進入應許之地時，『叫以色列人在毘珥的事上得罪耶和華』的這些婦女。
*耶利米書2:2-3. 『你去向耶路撒冷人的耳中喊叫說，耶和華如此說：你幼年的恩愛，婚姻的愛情，你怎樣在曠野，在未曾耕種之地跟隨我，我都記得。那時以色列歸耶和華為聖，作為土產初熟的果子；凡吞吃他的必算為有罪，災禍必臨到他們。這是耶和華說的。』
在這週的妥拉閱讀中，提到新的世代打敗巨人，從咒詛中得釋放，切斷並潔淨米甸人所帶來的污穢。恩膏的外袍已從摩西傳到約書亞身上，摩西最後一次重述所發生的事（申命記），他們將預備好跨越進入應許之地。他們受約書亞和迦勒『不一樣的心志』所培育，緊緊跟隨他們在曠野的神；神的喜悅在他們裡面，此時他們正回到那樣的愛中。當他們在神愛的旌旗下前進，得勝在他們前後環繞。
下週的閱讀進度（7/17-7/23）稱為『路程』（Massei），讀經內容包括：妥拉─民數記33:1-36:13；先知書─耶利米書2:4-28; 3:4; 4:1-2。
馬汀和娜瑪‧賽維士（Martin & Norma Sarvis）
於耶路撒冷
THIS WEEK'S TORAH PORTION:
From ancient times there has been a weekly portion (Parashah) from the first five books of Moses (The Torah) and an ending (Haftarah) from the Prophets read on the Sabbath in synagogues around the world. This portion is given a Hebrew name drawn from the opening words of the Torah passage. An illustration of this practice appears to have been recorded in Luke 4:16 where Yeshua (Jesus) arrived in the synagogue in Nazareth and was asked to read the portion (Isaiah 61) from the Prophets. We have found that in perusing these weekly readings, not only are we provided opportunity to identify in the context of God's Word with millions of Jewish people around the world, but very often the Holy Spirit will illumine specific passages pertinent that week in our intercession for the Land and people of Israel. All texts are those of English translations of the Scriptures.
The reading for this week 17-23 July is called Matot ("Tribes"):
TORAH: Numbers 30:1-32:42
HAFTARAH: Jeremiah 1:1-2:3
*Numbers 30. Vows to the LORD and Oaths were extremely serious transactions in God's eyes; these words, coming out of the mouth of a person and binding his or her very soul must be honored by all humankind, who were made in His image (vss. 2, 6). They were binding absolutely on all males (30:2).
Yet within the authority structure God had set up, there were certain circumstances in which the positioning of a human father or husband could (as with the divine Father/Husband of which they are a reflection) allow release of a special grace to cover the guilt of a young daughter living at home or of a wife, the protection and oversight of both for which God held the father or husband ultimately responsible.
Thus, if a father, on the day he heard of a vow his daughter had made, deemed it unwise, he could overrule her and the LORD would forgive her (30:5). Similarly, on the day a husband became aware of his wife's vow, if he believed it unwise, he might choose to overrule ( NKJV: Hebrew verb: lehani) and make void (NKJV: Hebrew verb: lehaphir) the vow which she took "and what she uttered with her lips, by which she bound her soul, and the LORD will forgive her." It is interesting that both of these Hebrew verbs are used in Psalm 33:10, "The LORD brings the counsel of the nations to nothing (Hebrew: lehaphir); He makes the plans of the peoples of no effect" (Hebrew: lehani). Here also, faulty counsel is cancelled out in an ultimate mercy.
"But if he does make them void after he has hear them, then he shall bear her iniquity" (30:15). In a holy sanctuary built and maintained by fallen man, the House of Levi were called to "bear the iniquity" of that sanctuary. (Numbers 18:1,23), and Aaron and his descendants would "bear the iniquity" of his priesthood.
There was a special grace given to those in these positioning-if the rest of the Israelites came near to the tabernacle of meeting, they would "bear their sin and die." Likewise, it appears here that a measure of this grace was given to a man in his role of "priest" or "Levite" over his home.
Ultimately, just as there was goat slain for sin on the Day of Atonement, but another was necessary to be taken to the wilderness to "bear on itself all their iniquities." (Leviticus 16:22), so would come One who would offer Himself a sacrifice for sin-the Lamb of God who bears away the sin of the world.
*Numbers 31:1-2. "And the LORD spoke to Moses, saying: 'Take vengeance on the Midianites for the children of Israel. Afterward you shall be gathered to your people."
It is important in reading the grim even shocking events of the first half of this chapter, to realize Who had issued the order. In Psalm 94:1 the LORD (YHVH) is twice called El-Nekamot-literally, "Vengeances-God." Isaiah 61:2 speaks of the Spirit's anointing to proclaim "the day of the vengeance of our God" as well as to "comfort all who mourn". II Thessalonians 1:8 prophecies a Day when Yeshua will be revealed from Heaven with mighty angels "in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord, Yeshua the Messiah." Rom 12:17-20 cautions against believers taking their own revenge for perceived offenses, quoting Deuteronomy 32:35, " 'Vengeance is Mine, I will repay,' says the YHVH". Hebrews 10:30 quotes this same verse from the Torah as relevant to those who "know Him" today. It is his and not ours, yet Psalm 149:7 makes clear that "Saints" will on occasion be used to "execute [His] vengeance on the nations." It is obviously this, the righteous vengeance of God which is being released through His people in Numbers 31. "It is appointed for men to die once." (Hebrews 9:27). The time was at hand for these Midianites, including the women who had "caused the children of Israel.to trespass against the LORD" (Numbers 31:16)-even as they were preparing to cross into the Promised Land.
*Jeremiah 2:2-3. " 'I remember you, the kindness of your youth, the love of your betrothal, when you went after Me in the wilderness, in a land not sown. Israel was holiness to the LORD, the firstfruits of His increase. All that devour him will offend; Disaster will come upon them,' says the LORD."
In this week's Torah Portion, the young generation mentioned above has defeated the giants, been delivered from cursings, and the uncleanness manifest by the Midianites has been cut off and purged away. The mantle has been passed from Moses to Joshua, and after a last recounting by Moses of all which has happened (Deuteronomy), they will be ready to cross over into that which was promised. They have been nurtured by the example of Joshua and Caleb who were of a 'different Spirit' and have "gone after their God the wilderness"; the delight of their God is in them, and at this time, they are returning that love. Victory is behind and before them as they march forward under His banner of Love.
Martin and Norma Sarvis
Jerusalem
[The Torah and Haftarah portions for next week 24-30 July 2011 will be Massei ("Journeys"): TORAH: Numbers 33:1-36:13; HAFTARAH: Jeremiah 2:4-28; 3:4; 4:1-2.]