BEHAR
Leviticus 25:1 -26:1
Please Pray this
Prayer
First before reading.
In the name of Yahushua
Our
Messiyah, (Jesus Christ)
I pray for
the Spirit of Understanding
The Spirit
of Knowledge and
The Spirit
of Wisdom
As I read through this Parsha
Behar, is the thirty-second reading of the Torah Port Mt.
Sinai Torah Port
In this Torah
Port Land of Yisrael
One of the gift of Shabbat Behar is certainty, that
even when circumstances does not make sense, we can acquire the gift of
centainty. On this day we consider the certainty require of people to sit and
do no farming for a whole year, while the farm is overrun with weed. Shmittah
and Torah Port
The
Shemittah/Sabbatical year has a very special relationship to Mount
Sinai . It was at Mount Sinai , יהוה Shechinah was manifested. It was clear to
all that the whole purpose of our existence was to be transformed by the
Shechinah into a Holy People.
The
concept of the Land rested, is a prophetic indicator of the purpose of יהוה for His people. The Children of Yisrael
was suppose to become a nation of Mopses, a royal priesthood, and Holy Nation,
a people who were fully into יהוה rest.
In this
chapter יהוה
is again trying to drive home the message of Creation, this time using the
yearly cycle. As one day also represent one year, one Torah Cycle; so does a
tree in the natural goes through four seasons, so does the believer when he
goes trough a Torah Cycle.
The Land
rested in the seventh year, too, teaches that the primary reason for the
Creation of the universe is to bring us into יהוה rest. By leaving our field untended and
undeveloped for one year, the Hebrew people demonstrate that this world is but
a corridor leading to the ultimate world, that true life comes when we come
into our Shimittah or Sabbatical year. When believers will stop struggling
against the flesh, strive striving for material gain, for the spiritual gain of
the sixth year will be a blessing for the Shimittah year.
The
Shimittah year is only one in seven years; that is why the Torah states clearly
that man must sow and harvest for six year, just as it took EL YAHVEH six days
to Create a perfect Adam, He is still trying to Create more perfect sons today.
Lev 25:1 And יהוה spoke to Mosheh on Mount Sinai,
saying, - 39 times in this book it says that EL YAHVEH
spoke to Moses, this is the 38 time in this chapter that Torah describe the
occasion, when He, יהוה spoke to Moses.
On Mount Sinai, what is the spiritual connection between
Shemittah and Mount Sinai ? This reference
teaches that not only was the Foundation, the Summary of Torah was given at Mount Sinai , so was the principle of Shemittah, as the
forth commandment alluded to.
This command teaches us that not only EL YAHVEH is the
Author of Torah, but also everything is design according to Torah. The year
before the Shemittah year, the field will produce a crop large enough to last
for three years, until the next crop become available.
From a spiritual point of view, what is יהוה purpose for
us? Is it obvious that He want to bring us to a form of holiness where He can
talk to us?
Lev 25:2 “Speak to the children of Yisra’ĕl, and say to them, ‘When you come
into the land which I give you, then the land shall observe a Sabbath to יהוה. - This is the instruction for those who
come to maturity, those who posses the promise land, you will be require to
keep the Sabbath.
As there is a seventh day, there is a seventh year and
there is also a seventh millennium. It is those who keep the seventh day that
will fulfilled the seven year, that will be able to rule and reign with El
Yahushua.
Lev 25:3 ‘Six years you sow your field, and six years you prune your vineyard,
and gather in its fruit, - These people who come to maturity, you may
sow the Torah into the hearts of the people for six years, the six days or the
six years of Creation. During that time you can prune the vineyard, those who
are under your spiritual care, and help them to produce the fruits of the
Spirit as you help them to build their personal Menorah.
Lev 25:4 but in the seventh year the land is to have a Sabbath of rest, a
Sabbath to יהוה. Do not sow your field and do not prune your vineyard. יהוה - Whatever happens in the natural has a
spiritual counterpart. Just as we are required to rest our land every seventh
year, so it is in the spiritual realm. The seventh year is a sign of the
Believers coming into their spiritual rest, or spiritual perfection. Heb 4:1
Therefore, since a promise remains of entering into His rest, let us fear
lest any of you seem to have come short of it. 2 For indeed the Good News was
brought to us as well as to them, but the word which they heard did not profit
them, not having been mixed with belief in those who heard it. 3 For we who have
believed do enter into that rest, as He has said, “As I swore in My wrath, if
they shall enter into My rest...” And yet His works have come into being from
the foundation of the world. 4 For somewhere He has said thus about the seventh
day, “And Elohim rested on the seventh day from all His works, We cannot find a more compelling scripture
that elucidate the very essence of Sabbath than this one. This is the verse
that the Holy Spirit uses to change my mind from Sunday to Sabbath worship.
This Scripture is riveted in my mind forever. That is what the spirit of
understanding does to believers.
Lev 25:5 ‘Do not reap what grows of its own of your harvest, and do not gather
the grapes of your unpruned vine, for it is a year of rest for the land. – Do not reap the
produce of the seeds that were not planted intentionally, but that fell onto
the soil during the harvest of the sixth year crop.
The fruit of the spirit of those who came to
justification, initial salvation, should not be included in the harvest of
those who have completed their sixth year. That is why we are told not to
harvest the fruit of a tree for the first three years, and even on the forth
year it is to be Holy unto EL YAHVEH.
Lev 25:6 ‘And the Sabbath of the land shall be to you for food, for you and your
servant, and for your female servant and your hired servant, and for the
stranger who sojourns with you, - Those of us who reach our sixth day of
Creation, will become a Pot of Manna, spiritual food for others. They can now
be used to teach your servants both male and female and any new comers among
the community.
This speaks volume to those who have called themselves
Pastors. Have you completed your sixth day of Creation, have you become the Pot
of Manna, have your made it into the Holy of Holies. Then you have no right to
be called a minister, or a Kohanim.
The obvious questions to be considered in the Shmittah
year is how the believers are going to fee themselves if they cannot grow food
on their land for one year. The Torah goes on to address this predicament, “Then I will command My blessing upon you in
the sixth year, and it shall bring forth produce for three years. And you shall
sow on the eight year, and still eat the produce of the sixth year, until the
ninth year.”
Lev 25:7 and for your livestock and the beasts that are in your land. All its crops
are for food. - This Shemitteh
does not seem to apply to livestock and beast. From a spiritual point of view,
livestock are those who are in the flesh, and the beasts are those who are not
save.
Verse 8 – 22 describes the Yovel/Jubilee Year. The
Jubilee laws drives home the to the believers that the purpose of Creation is a
Divine gift and that those who take hold of it, are those who believe in El
Yahushua and keep His Commandments. By counting the years as we count the Omer,
we are living in expectation of the fulfillment of the Shekinah Glory, which
came upon Mount Sinai forty-nine days after they leave Egypt
The Light of the Creator flows continuously for eternity,
and if we nev
The gift we received on the Shabbat of Behar is an
opening to receive thekind of faith, that even when everything around us seems
illogical, we will have the certainty Abraham.
Lev 25:8 ‘And you shall count seven Sabbaths of years for yourself, seven times
seven years. And the time of the seven Sabbaths of years shall be to you
forty-nine years. – The command to count for the jubilee is for everyone,
as it is for the counting of the Omer. I see the counting of the days, the
counting of the years, how about the counting of the thousands? Maybe the
counting of the Thousand will be in the Kingdom to Come. Fifty Thousand years
is a little above the life span of humans, but not for gods.
Lev 25:9 ‘You shall then sound a broken blast on the shofar on the tenth day of
the seventh month, on the Day of Atonement cause a ram’s horn to pass through
all your land. – This broken blast must be followed be preceded and
followed by a long, clear shofar blast Tekiah, so that the shofar
ceremony of the Jubilee is identical to that of Rosh Hashanah. This must be
done in all the land, in every believer’s house.
Lev 25:10 ‘And you shall set the fiftieth year apart, and proclaim release
throughout all the land to all its inhabitants, it is a Jubilee for you. And
each of you shall return to his possession, and each of you return to his clan.
– The
fiftieth year is a year of release; all slaves must be set free to return to
their tribes, their homes.
All Hebrew slaves must be freed even if they have not
worked the usual minimum of six years, or if they have elected to remain with
their master after the six years are up.
We must remember that when Torah speaks of slave, it is
not slavery in the natural sense. Slavery in the Hebrew context means that that
person is under authority of a Hebrew master who must treat him or her as if
they were his own sons, and teach them Torah also.
After the individual who was under authority, reaches
Maturity, he may choose to remain with his master or it is still his choice to
go free. In the Hebrew community, been a slave is a blessed position, you will
have both physical and spiritual food, and you will not be taken advantage.
During this time a servant have the right to move to
another master if they wish. This could also mean that in the kingdom to come,
we might have the opportunity, to move between masters after every fifty years.
For example, if you were under authority to Moses, you could have the
opportunity to move under the authority of David, or who ever you choose.
Lev 25:11 ‘The fiftieth year is a Jubilee to you. Do not sow, nor reap what grows
of its own, nor gather from its unpruned vine. - The term Jubilee,
comes from the root word yovel means ram. Thus the name of the year alludes to
the blowing of the ram’s horn. 2007 was Shemittah 5768.
Lev 25:12 ‘It is a Jubilee, it is set-apart to you. Eat from the field its crops.
– The
produce of the year of jubilee may be eaten, but it cannot be harvested or
sold. As long as there are food available in the field for the ownerless beasts
may we keep food at home for our own animals. But if there is no food left in
the field, you must remove food from our homes and make it available to
everyone.
From the spiritual point of view, on the year of Jubilee
we must make sure that we send people who have reach spiritual maturity “Crop
of the field” out into the world, that they may be food for the unsaved. These
people are what we would call today Evangelist, to Evangelize the world. El
Yahushua said in Matthew 28:19 “Yahushua name and talked with them. He said, "All
authority in Heavens and on earth has been given to me. 19 Therefore, go and
make people from all nations into talmidim, immersing them into the reality of
the Father, the Son and the Ruach HaKodesh, 20
and teaching them to obey everything that I have commanded you. And
remember! I will be with you always, yes, even until the end of the age." This was most certain a
year of Jubilee that El Yahushua gave this Great Commission to His Disciples,
for Yahushua had to fulfilled all Commandments.
Lev 25:13 ‘In the Year of this Jubilee let each one of you return to his
ancestral heritage. – This ancient position is the whole purpose of creation,
to produce or create perfect sons for the Kingdom. The Restoration of all
things. The Kingdom of Heavens need to be restore to the original Gory it had
before the rebellion of Lucifer.
Verse 14 – 55 describes a sequence of random command. But
the progression of these commandments, the Torah is implying that if anyone
allows greed to keep him from observing the Shemittah and Jubilee prohibitions,
he will be force to forfeit his inheritance. This was the cause of Lucifer down
fall. If after six years of spiritual development, or the six years of trying
to create a perfect man, and these tendencies are still with us, then we have a
problem.
Lev 25:14 ‘And when you sell whatever to your neighbour or buy from the hand of
your neighbour, do not exploit one another. – At this stage of our spiritual
development, we should not have the tendencies to cheat anyone of your neighbor
in business.
This command is an extension of the general principle
that one should seek to help his brethren in any way possible. The highest form
of Charity is to enable someone to make a living in a honorable way, without
being require to seek charity, so that the best way to help a needy Hebrew is
to do business with him.
Lev 25:15 ‘According to the number of years after the Jubilee you buy from your
neighbour, and according to the number of years of crops he sells to you. – This verse speaks
of two different things here. The price we pay our neighbor for his service to
us. And the other is the price one pay for the use of the time they will have
access to the land.
El Yahushua gave a very remarkable illustration of this
command in Matthew chapter 20 when He paid the workers the same wages
regardless of when they start working.
However according to the number of years the field will
revert to their original owners in the jubilee year, the buyer of the field has
actually purchased the number of crops it will produce until the jubilee.
Consequently, if the buyer will remain in possession
permanently, he is in violation of the previous verse’s admonition not to
defraud.
Lev 25:16 ‘According to the greater number of years you increase its price, and
according to the fewer number of years you diminish its price, because he sells
to you according to the number of the years of the crops. – This verse
stipulates the righteous method used to justify, the calculation of the rental
agreement.
Lev 25:17 ‘And do not oppress one another, but you shall fear your Elohim. For I
am יהוה
your Elohim. – In verse 4 we see
a similar expression refers to business conduct with each other. In this verse
however, we see it means not to hurt each other with words.
It is forbidden to remind other believers of their
earlier sins of an embarrassing aspects of their past, or to give advice that
one knows to be bad. Lest one think that he can easily do so and no one will
know that his intentions were malicious, the verse conclude, that we must fear יהוה for יהוה knows what is
truly in a man’s heart.
It is worst to hurt someone personally than financially,
because money can be replace but shame and a person reputation cannot be
replace, who ever does these things will not emerge from Gehinnom.
Lev 25:18 ‘And you shall do My laws and guard My right-rulings, and shall do them.
And you shall dwell in the land in safety, - This verse teaches the importance of
keeping יהוה decrees, My
Ordinances. The Torah exhorts those who make it into the land, who reach
maturity, to remember to keep, to observe the above laws of Shemittah and
Yovel.
By observing the agricultural laws are referred to as
decrees that is not predicated upon human logic, and the laws of fraud and
return of slaves and ancestral land are ordinances that can be understood
easily.
The right to dwell securely on the land is link to the
obedience of this command. Failure to observe the laws of Shemitteh and Yovel
was a cause for the exile of the Children of Yisrael from the land years later.
If we do not learn to practice here on earth, we will not know how to practice
it when we get to Heavens. This will determine how long we will dwell safely in
Heavens.
Lev 25:19 ‘and the land shall yield its fruit, and you shall eat to satisfaction,
and shall dwell there in safety. – This is a repetition of the identical
phrase in the preceding verse. Above, the phrase assured Yisrael that in return
for observing the Shemittah, they would not be exiled. Now, יהוה offers
assurance that those who let their land rest will not suffer famine and be
force to travel abroad to purchase food.
Lev 25:20 ‘And since you might say, “What do we eat in the seventh year, since we
do not sow nor gather in our crops?” – The previous verse promises that whatever
food you have will suffice, thanks to יהוה blessings; but
if you lack the faith to rely on this, and ask how, only one crop can be enough
for such a long time, יהוה promise to ordain His Blessings for us to such an extent that
the prosperity will be plain enough to set your mind at ease.
Lev 25:21 ‘Therefore I have commanded My
blessing on you in the sixth year, and it shall bring forth the crop for three
years. – The crop of the sixth year will provide enough for three years. This
would be that the crop that was harvested on the sixth year, would last all the
way trough the seventh year, and into the end of the eight year when the new
crop will be ready to be harvest.
Lev 25:22 ‘And you shall sow in the eighth year, and eat of the old crop until
the ninth year. Eat of the old until its crop comes in. – The crop from the
sixth year will also last into the ninth year.
Verse 23 – 34 describes the redemption for the land. As
we have seen in the verses above a land can only be rented for the number of
years to the jubilee year, when it must be revert back to the original owner.
This verses place the responsibility upon the relatives
of an impoverish person who rented out the land in the first place, to redeem
the land even before the seven years and return the to its original owner.
As long as the family member can raise the money to pay a
fair value for the field, the purchase is required to accept the monetary
compensation for the years to Jubilee.
Lev 25:23 ‘And the land is not to be sold beyond reclaim, for the land is Mine,
for you are sojourners and settlers with Me. – The Land of Yisrael that was given
to the various Tribe, must never change ownership, as it will be in the world
to come. Our inheritance must never change hands. Today when a family gets
divorce, half to the wife, this must not be so in the Kingdom. The Land must
never leave the family it was allotted to in the first place.
Lev 25:24 ‘And provide for a redemption for the land, in all the land of your possession.
–
There must always be a redeemer for the land, a person who will be the
spokesman so to speak, even if the land is rented out to someone else, up until
the seven years.
Lev 25:25 ‘When your brother becomes poor, and has sold some of his possession,
and his redeemer, a close relative comes to redeem it, then he shall redeem
what his brother sold. – For whatever reason, the owner of the land has to rent
out his land, a close relative, a member of his own family or clan, may redeem
the land for him.
Lev 25:26 ‘And when the man has no one to redeem it, but he himself becomes able
to redeem it, - If the man has no one to redeem it, when he does have
enough money to do so he may do it.
Lev 25:27 then let him count the years since its sale, and return the remainder
to the man to whom he sold it, that he shall return to his possession. - He must then count the years since the rental
agreement and subtract the difference. If he rented the land before with ten
crops remaining before the jubilee, then each crop is worth one-tenth of the
purchase price.
Lev 25:28 ‘And if his hand has not found
enough to give back to him, then what was sold shall remain in the hand of him
who bought it until the Year of Jubilee. And it shall be released in the
Jubilee, and he shall return to his possession. – If however he
cannot afford to raise the cash to redeem the land, he must wait until the ends
of the sixth year, when the land will be automatically revert to him.
It is the same way in the Kingdom of Heavens, El Yahushua
do not have the required personnel to redeem His kingdom from Lucifer, for the
people who are supposed to be coming to maturity, have not being doing so.
Therefore, Lucifer can remain on the land for a long time. Adam sold the land
to Lucifer when he sinned. El Yahushua is our Kinsman Redeemer, however He
needs faithful servants to rule and reign in that Kingdom.
The job of Lucifer is to keep the believers from coming
to maturity, by getting them to follow a path that does not led to maturity.
Thus the invention of Christianity.
Lev 25:29 ‘And when a man sells a house in a walled city, then his right of
redemption shall be at the end of the year after it is sold. His right of
redemption lasts a year. – The law for the redemption of a house in a walled city is
to be within one year of the sale of the property. This house can be redeem at
anytime, but not after one year.
The essence behind this law is that the house is vital
for the safety of the city, when a new occupancy moves in and become a part of
the defense of that city; it is never wise to continuously replacing him.
Therefore for the good of the defense of the city, the integrity of the defense
must be maintained.
Lev 25:30 ‘But if it is not redeemed within a complete year, then the house in
the walled city shall be established beyond reclaim to the buyer of it,
throughout his generations. It is not released in the Jubilee. – Not even the Year
of Jubilee can over turn this judgment.
Lev 25:31 ‘The houses of villages, however, which have no wall around them are
reckoned as the field of the country. The right of redemption belongs to it,
and they are released in the Jubilee. - Any
house in an undefended part of the land must be release in the year of Jubilee.
Verses 32 – 34 speak of the cities of the Levites. Since
the Levites did not receive provinces, as the other tribes. Instead, they were
given forth-eight towns scattered around the country, each of which was
surrounded by a ring of open land, two thousand cubits around the city.
The following laws apply to rental of both house and land
in the cities of the Levites, whether the particular property was owned by a
Levites or another Levite had inherited it.
Lev 25:32 ‘As for the cities of the Lĕwites, and the houses in the cities of their
possession, the Lĕwites have a right of redemption forever. – The Levites and
the Priesthood has the eternal right to redeem their land anytime. Whether in a
field or a walled city.
Lev 25:33 ‘And that which is redeemed from the Lĕwites, both the sale of a house
and the city of his possession shall be released in the Year of Jubilee,
because the houses in the cities of the Lĕwites are their possession in the
midst of the children of Yisra’ĕl. – Since the Levites only heritage in the Land
is their cities and the surrounding areas, they cannot be deprive permanently
of any part of their property.
Lev 25:34 ‘But the field of the open land of their cities is not sold, for it is
their everlasting possession. – The lands surrounding their cities cannot
be sold or even rented out to anyone else.
Verse 35 – 38 discusses what should happen when a brother
become impoverished. The highest form of charity is to lend a helping hand to
prevent a person from becoming poor. This includes offering him a job, or a
loan, investing in his business, or any other form of assistance that will
avoid poverty. The basis for this principle is the commandment that we should
strengthen each other.
Lev 25:35 ‘And when your brother becomes poor, and his hand has failed with you,
then you shall build him up, that he may live with you, if he is a proselyte or
a citizen. - This verse teaches that if your
brother becomes impoverished and you know about it, the verse stresses twice
that you must regard his plight as if it was you. This verse expressions brings
home the importance of everyone should feel a responsibility to help him.
We should not wait until he becomes poor. When a beast of
burden load begins to slip it take only one man to help, but when the animal
falls under the burden not even five men cannot lift it back to its feet. The
term proselyte or citizen, means any one in the Kingdom, this does not include
the unsaved person.
Lev 25:36 ‘Take no interest from him, or profit, but you shall fear your Elohim,
and your brother shall live with you. – The terms interest or profit, these two
terms are synonymous. In effect, therefore, the prohibition against interest is
mentioned twice, so that those who charge it are in violation of this command.
Lev 25:37 ‘Do not lend him your silver on interest, and do not lend him your food
for profit. – It is not permitted for us to lend money to our brother for gain. It must
be done in love.
Lev 25:38 ‘I am יהוה your Elohim, who brought you out of the land of Mitsrayim, to
give you the land of Kenaʽan, to be your Elohim. – Just as in Egypt EL YAHVEH
differentiated between the first born and those of were not firstborn, so, too,
He will know if someone has illegally accepted interest, no matter how he tries
to launder the transaction. Alternatively, EL YAHVEH liberated us from Egypt so
that we would accept all of His commandment, even the difficult ones, such as
the prohibition against charging interest.
Verse 39 – 43 describes a Hebrew slave, even though there
is no such thing. Slaver in this sense means that a Hebrew person comes under
the influence of another. In the Spiritual sense, we should never be a slave to
none other than El Yahushua. But through sin, believer sometime come under the
influence of another temporary. They do not lose their status in the religious
or civil community.
In this status, their movement is limited for a specific
period of time; they are not free to resign their position. Their mast must
treat them with such delicacy and consideration. Anyone who sell himself as a
slave to a Hebrew person, purchase himself a righteous Master.
Lev 25:39 ‘And when your brother who dwells by you becomes poor, and sells
himself to you, do not make him serve as a slave. – From a spiritual
point of view if one of our brother become a slave to substance abuse, we
should not look upon him with distain. This Hebrew person should not be worked
as a slave labor. He should not be assign to do the sort of degrading tasks
that would be given only to a slave, such as having him bring his master food,
but rather he should be invited to sit at your table with your family for
dinner.
Lev 25:40 ‘But as a hired servant, as a settler he is with you, and serves you
until the Year of Jubilee. – We should treat him as a friend; he may
even dwell with you until the time when he is release from his substance abuse.
Notice in the previous chapter when a person was found with any contamination,
they were secluded for seven days, then examine. Here we see the year of
release is every seven years.
Lev 25:41 ‘And then he shall leave you, he and his children with him, and shall
return to his own clan, even return to the possession of his fathers. – Under no
circumstances do the Hebrew children of a Hebrew slave to a Hebrew master ever
belong to the Master; even those who were born to the slave when he was in
servitude. This verse teaches us that during one’s years of slavery, his master
is responsible for the up keep of the slave’s family. It is this reliance upon
the master that he and his children leave when the slave years end.
Lev 25:42 ‘For they are My servants, whom I brought out of the land of Mitsrayim,
they are not sold as slaves. – The Hebrew people are already servant of EL
YAHVEH they cannot be sold and treated as common slave. They cannot play the
harlot to other masters. They must be treated with dignity, another Hebrew
person cannot pray for the destruction of another brother.
Lev 25:43 ‘Do not rule over him with harshness, but you shall fear your Elohim.
– It
is incumbent on every Hebrew person to remember not to rule over another person
with harshness. The Spirit of gentleness should be with us, and to be shown
even to those who are less fortunate than us.
Verse 44 – 46 speak of the Non Hebrew slaves. Having said
that an owner’s right over his Hebrew slave are limited, the Torah states that
one may purchase slaves from among the surrounding nations. Such slaves become
the property of their owners, indefinitely.
Lev 25:44 ‘And your male and female slaves whom you have from the nations that
are around you, from them you buy male and female slaves, - When Torah says to buy a slave, it is not
like slavery in the southern USA in the 17 century. Torah style slaver is that
the person has the same right as a famely member.
Lev 25:45 and also from the sons of the strangers sojourning among you, from them
you buy, and from their clans who are with you, which they shall bring forth in
your land, and they shall be your property. - There
is also another kind of slave. This type does not accept the doctrine of Torah.
We should pay them a fair waves, yet they are not treated the same as a family
member.
Lev 25:46 ‘And you shall take them as an inheritance for your children after you,
to inherit them as a possession, they are your slaves for all time. But over
your brothers, the children of Yisra’ĕl, you do not rule with harshness, one
over another. - They are not release in tha Sabbatical year, they are
slaves forever.
Verse 47 – 55 describe how a Hebrew person is own by a
non-Hebrew. The ultimate degradation is for a Hebrew to be sold as a slave to a
non-Jewish resident. In that rather unpleasant scenario, the Torah place a
responsibility upon his kinsman to redeem him, but they must do so without
depriving the owner of his legitimate property rite.
Lev 25:47 ‘Now when a sojourner or a settler with you becomes rich, and your
brother with him becomes poor, and sells himself to the settler or sojourner
with you, or to a member of the sojourner’s clan, - A sojourner is
stranger from another land who have come into the Land of Yisrael to embrace
the Elohim of Yisrael. He has a right to be redeemed by another Hebrew brother.
This is not so for a person who does not accept the Elohim of Yisrael.
Lev 25:48 after he has been sold, there is a right of redemption to him – one of
his brothers may redeem him, - It is wrong for a Hebrew to ever sell
himself to an unbeliever. It is also wrong for a believer to see his brother
been sold and does nothing. It is incumbent on his brother to free his brother
at the earliest possible moment.
Lev 25:49 or his uncle or his uncle’s son does redeem him, or anyone who is a
close relative to him in his clan does redeem him, or if he is able, then he
shall redeem himself. – His family should be the first to redeem him, however
if the family is not available, then any Hebrew brother may do so.
What does this mean from a physical sense? If for example
if I knew that a brother was in debt to a creditor, it is incumbent on me to
pay off his debt, and allow him to pay me back interest free.
Lev 25:50 ‘And he shall reckon with him who bought him: The price of his release
shall be according to the number of years, from the year that he was sold to
him until the Year of Jubilee; as the days of a hired servant it is with him. – The same
principle to reach maturity is the same principle to get out of debt.
Lev 25:51 ‘If there are yet many years, according to them he repays the price of
his redemption, from the silver of his purchase. – The one who is
been redeemed must pay the fair market value for the person who is been
redeemed.
Lev 25:52 ‘And if few years are left until the Year of Jubilee, then he shall
reckon with him, and according to his years he repays him the price of his redemption.
– If
there are a few years left in the contract, ten percent per year must be paid
for his redemption.
Lev 25:53 ‘He is with him as a yearly hired servant, and he does not rule with
harshness over him before your eyes. – If the servant was hired as a yearly
worker, and he was not treated with any cruelty and he is not redeem by anyone,
he shall only be redeem in the Jubilee year. A Hebrew person is forbidden to
stand by and tolerate the sight of their fellow Hebrew being subjugated
harshly.
Lev 25:54 ‘And if he is not redeemed in these years, then he shall be released in
the Year of Jubilee, he and his children with him. –
Lev 25:55 ‘Because the children of Yisra’ĕl are servants to Me, they are My
servants whom I brought out of the land of Mitsrayim. I am יהוה your Elohim. – The whole purpose of Creation is for
EL YAHVEH to create a perfect Bride for His Son. These brides to be are those
who are part of the redeem community, therefore we are set apart from been
subjugated to any other husband, except for El Yahushua.
A Hebrew person, who falls under the servitude of another
master, is tantamount to adultery. We are not required as a set apart bride to
participate in such activity, or bondage.
Lev 26:1 Ye shall not make for you elilim or pesel or set up
matzevah, neither shall ye set up even maskit (carved stone) in your land,
lehishtachavot (to bow down) unto it: for I am Hashem Eloheichem. - In this verse and the next, Torah list three
primarily symbols of our faith through which a person can remain strong
spiritually: The avoidance of idolatry; the observance of the Sabbath, which is
our testimony that we are His People and that Elohim is the Creator of all
things.
Adherence to these commandments, a Hebrew will find the
spiritual strength to observe all the other, thereby preserving his faith in
the most adverse circumstances.
The single greatest test of idol worship is the Sabbath.
It was created by man, as was the golden calf. The golden calf like Sunday
worship was created with the best of intention. Like a very popular statement,
which says that, the road to hell is pave with good intention.
Lev 26:2 "'Keep my Shabbats, and revere my sanctuary; I am יהוה. – This one of
many illustration of the goal of Creation. The Sanctuary out line the steps to
achieving that most illustrious of all goals. The outline of the two Altar in
the Outer court and the three altars in the Holy Place, led us to another one of
the objects that illustrate our Ultimate Destination, the Ark of the Covenant.
The contents of the Ark: the Ten Commandments, Aaron Rod
and the Pot of Manna, is symbolic of the inner dealings of their character.
The Ten Commandments, fulfilled Jeremiah 31:33 and Hebrew
8:10 “"For this is the covenant I will make with the house of
Isra'el after those days," says יהוה: "I will put my Torah within them and
write it on their hearts; I will be their Elohim, and they will be my people.”
Aaron’s Almond rod, that buds, is a representation of the
Menorah, the Holy Spirit. Isaiah 11:2 describe it as The Spirit of יהוה will rest on him, the Spirit of wisdom and understanding, the
Spirit of counsel and power, the Spirit of knowledge and fearing of יהוה.
The Pot of Manna, represent the capability of the mature believer to
teach from what have been accomplish within them. The fruit of the spirit,
which Galatians wonderfully describe. 5:22 But the fruit of the
Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23
humility, self control. Nothing in the Torah stands against such things.
Haftarah
Jeremiah 32:6 - 27
Jer 32:6 And Yirmeyahu
said, “The word of יהוה
came to me, saying, -
Jer 32:7 ‘See, Ḥaname’ĕl son of Shallum your
uncle is coming to you, saying, “Buy my field which is in Anathoth, for the
right of redemption is yours to buy it.” ’ – One would not have expected,
(A.) That a prophet
should concern himself so far in the business of this world; but why not?
Though ministers must not entangle themselves, yet they may concern themselves
in the affairs of this life.
(B.) That one who
had neither wife nor children should buy land. We find (ch. 16:2) that he had
no family of his own; yet he may purchase for his own use while he lives, and
leave it to the children of his relations when he dies.
(C.) One would little have thought that a
prisoner should be a purchaser; how should he get money beforehand to buy land
with? It is probably that he lived frugally, and saved something out of what
belonged to him as a priest, which is no blemish at all to his character; but
we have no reason to think that the people were kind, or that his being
beforehand was owing to their generosity.
(D.) It was most
strange of all that he should buy a piece of land when he himself knew
that the whole land was now to be laid waste and fall into the hands of the
Chaldeans, and then what good would this do him? But it was the will of YAHVEH
that he should buy it, and he submitted, though the money seemed to be thrown
away.
Jer 32:8 “So Ḥaname’ĕl my uncle’s son came to me in the court of the guard
according to the word of יהוה, and said to
me, ‘Please buy my field that is in Anathoth, which is in the land of Binyamin,
for the right of inheritance is yours, and the redemption. Buy it for
yourself.’ And I knew that this was the word of יהוה. – His kinsman came to offer it to him; it was not of
his own seeking; he coveted not to lay house to house and field to field, but
Providence brought it to him, and it was probably a good bargain; besides, the right
of redemption belonged to him, and if he refused he would not do the
kinsmanship justic.
It is true that he
might lawfully refuse, but, being a prophet, in a situation of this nature he
must do that which would be for the honor of his profession. It became him
to fulfil all righteousness. It was land that lay within the suburbs of a
priests’ city, and, if he should refuse it, there was danger lest, in these
times of disorder, it might be sold to one of another tribe, which was contrary
to the law, to prevent which it was convenient for him to buy it.
It would likewise be
a kindness to his kinsman, who probably was at this time in great want of
money. Jeremiah had but a little, but what he had he was willing to lay out in
such a manner as might serve most to the honor of YAHVEH and the good of his
friends and country, which he preferred before his own private interests.
Jer 32:9 “And I bought the field which was at Anathoth from Ḥaname’ĕl, my uncle’s
son, and weighed out to him the silver, seventeen sheqels of silver. - How fairly the bargain was
made. When Jeremiah knew by Hanameel’s coming to him, as YAHVEH had foretold he
would, that it was the word of EL YAHVEH, that it was his mind that he
should make this purchase, he made no more difficulty of it, but bought the
field.
He was very honest
and exact in paying the money. He weighted him the money, did not press
him to take it upon his report, though he was his near kinsman, but weighed it
to him, current money.
It was seventeen
shekels of silver, amounting to about forty shillings of our money. The
land was probably but a little field and of small yearly value, when the
purchase was so low; besides, the right of inheritance was in Jeremiah,
so that he had only to buy out his kinsman’s life, the reversion being his
already.
Some think this was
only the earnest of a greater sum; but we shall not wonder at the smallness of
the price if we consider what scarcity there was of money at this time and how
little lands were counted upon.
Jer 32:10 “And I signed the deed and sealed it, took witnesses, and weighed the
silver in the scales. - He was very prudent and discreet in preserving the
writings. They were subscribed before witnesses. One copy was sealed
up, the other was open. One was the original, the other the
counterpart; or perhaps that which was sealed up was for his own private
use, the other that was open was to be laid up in the public register of
conveyances, for any person concerned to consult.
Due care and caution
in things of this nature might prevent a great deal of injustice and
contention.
Jer 32:11 “Then I took the deed of purchase – that which was sealed according to the
command and law, and that which was open – The deeds of purchase were lodged in the hands of
Baruch, before witnesses, and he was ordered to lay them up in an earthen
vessel (an emblem of the nature of all the securities this world can
pretend to give us, brittle things and soon broken), that they might continue
many days, for the use of Jeremiah’s heirs, after the return out of
captivity; for they might then have the benefit of this purchase. Purchasing
reversions may be a kindness to those that come after us, and a good man thus lays
up an inheritance for his children’s children.
Jer 32:12 and I gave the deed of purchase to Baruḵ son of Nĕriyah, son of Maḥsĕyah, in the presence of Ḥaname’ĕl my uncle’s
son, and in the presence of the witnesses who signed the deed of purchase,
before all the Yehuḏim who sat in the court
of the guard. -
Jer 32:13 “And I commanded Baruḵ before their eyes,
saying,
Jer 32:14 ‘Thus said יהוה of hosts, the
Elohim of Yisra’ĕl, “Take these deeds, both this deed of purchase which is
sealed and this deed which is open, and put them in an earthen vessel, so that
they remain many days.” –
Jer 32:15 ‘For thus said יהוה
of hosts, the Elohim of Yisra’ĕl, “Houses and fields and vineyards shall again
be bought in this land.” ’ - What was the design of having this bargain made. It
was to signify that though Yerushalayim was now besieged, and the whole country
was likely to be laid waste, yet the time should come when houses, and
fields, and vineyards should be again possessed in this land.
As EL YAHVEH
appointed Jeremiah to confirm his predictions of the approaching destruction of
Yerushalayim by his own practice in living unmarried, so he now appointed him
to confirm his predictions of the future restoration of Yerushalayim by his own
practice in purchasing this field.
It concerns
ministers to make it to appear in their whole conversation that they do
themselves believe that which they preach to others; and that they may do so,
and impress it the more deeply upon their hearers, they must many a time deny
themselves, as Jeremiah did in both these instances. YAHVEH having promised
that this land should again come into the possession of his people, Jeremiah
will, on behalf of his heirs, put in for a share.
It is good to manage
even our worldly affairs in faith, and to do common business with an eye to the
providence and promise of YAHVEH. Lucius Florus relates it as a great instance
of the bravery of the Roman citizens that in the time of the second Punic war,
when Hannibal besieged Rome and was very near making himself master of it, a
field on which part of his army lay, being offered to sale at that time, was
immediately purchased, in a firm belief that the Roman valour would raise the
siege.
Jer 32:16 “And after I had given the deed of purchase to Baruḵ son of Nĕriyah, I prayed to יהוה,
saying, - In
this verse we have Jeremiah’s prayer to EL YAHVEH upon occasion of the
discoveries YAHVEH had made to him of HIS purposes concerning this nation, to
pull it down, and in process of time to build it up again, which puzzled the
prophet himself, who, though he delivered his messages faithfully, yet, in
reflecting upon them, was greatly at a loss within himself how to reconcile
them. In that perplexity he poured out his soul before YAHVEH in prayer, and so
gave himself ease.
That which disturbed
him was not the bad bargain he seemed to have made for himself in purchasing a
field that he was likely to have no good of, but the case of his people, for
whom he was still a kind and faithful intercessor, and he was willing to hope
that, if YAHVEH had so much mercy in store for them hereafter as he had
promised, he would not proceed with so much severity against them now as he had
threatened. Before Jeremiah went to prayer he delivered the deeds that
concerned his new purchase to Baruch, which may intimate to us that when we are
going to worship YAHVEH we should get our minds as clear as may be from the
cares and incumbrances of this world. Jeremiah was in prison, in distress, in
the dark about the meaning of YAH’s providences, and then he prays. Prayer is a
salve for every sore. Whatever is a burden to us, we may by prayer cast it upon
YAHVEH and then be easy.
Jer 32:17 ‘Ah, Master יהוה!
See, You have made the heavens and the earth by Your great power and
outstretched arm. There is no matter too hard for You, - Jeremiah adores EL YAHVEH
and HIS infinite perfections, and gives him the glory due to HIS name as the
Creator, upholder, and benefactor, of the whole creation, thereby owning HIS
irresistible power, that he can do what he will, and his incontestable
sovereignty, that HE may do what HE will.
Jer 32:18 who show kindness to thousands, and repay the crookedness of the fathers
into the bosom of their children after them – the Great, the Mighty Ěl, יהוה of hosts is His Name, - At any time when we are
perplexed about the particular methods and dispensations of Providence it is
good for us to have recourse to our first principles, and to satisfy ourselves
with the general doctrines of YAH’s wisdom, power, and goodness. Let us
consider, as Jeremiah does here,
1. That EL YAHVEH is
the fountain of all being, power, life, motion, and perfection: He made the
heaven and the earth with his outstretched arm; and therefore who can
control him? Who dares contend with him?
2. That with him
nothing is impossible, no difficulty insuperable: Nothing is too hard for
thee. When human skill and power are quite nonplussed, with Ěl, יהוה are strength and wisdom sufficient to master all the opposition.
3. That HE is Elohim
of boundless bottomless mercy; mercy is hHIS darling attribute; it is his
goodness that is his glory: "Thou not only art kind, but thou showest
lovingkindness, not to a few, to here and there one, but to thousands,
thousands of persons, thousands of generations.’’
4. That he is a EL
of impartial and inflexible justice. His reprieves are not pardons, but if in
mercy he spares the parents, that they may be led to repentance, yet such a
hatred has he to sin, and such a displeasure against sinners, that HE recompenses
their iniquity into the bosom of their children, and yet does them no
wrong; so hateful is the unrighteousness of man, and so jealous of its own honor
is the righteousness of YAHVEH.
5. That YAHVEH is a
EL of universal dominion and command: He is the great EL, for HE is the mighty Elohim, and
might among men makes them great. He is Ěl, יהוה of hosts, of all hosts, that is HIS name, and he
answers to his name, for all the hosts of heaven and earth, of men and angels,
are at his beck.
6. That he contrives
every thing for the best, and effects every thing as he contrived it: He is great
in counsel, so vast are the reaches and so deep are the designs of his
wisdom; and he is mighty in doing, according to the counsel of his will.
Now such a Elohim as this is not to be quarrelled with. HIS service is to be
constantly adhered to and all his disposals cheerfully acquiesced in.
Jer 32:19 great in counsel and mighty in work, for Your eyes are open to all the ways
of the sons of men, to give everyone according to his ways and according to the
fruit of his deeds. –
He acknowledges the
universal cognizance EL YAHVEH takes of all the actions of the children of men
and the unerring judgment HE passes upon them: Thy eyes are open upon all
the sons of men, wherever they are, beholding the evil and the good, and
upon all their ways, both the course they take and every step they take,
not as an unconcerned spectator, but as an observing judge, to give every
one according to HIS ways and according to his deserts, which are the
fruit of his doings; for men shall find YAHVEH as they are found of HIM.
Jer 32:20 ‘For You have set signs and wonders in the land of Mitsrayim
Jer 32:21 ‘And You have brought Your people Yisra’ĕl out of the land of Mitsrayim
with signs and wonders, with a strong hand and an outstretched arm, and with
great fearsome deeds. – This is repeated, that YAHVEH brought them forth,
not only with comforts and joys to them, but with glory to himself, with
signs and wonders (witness the ten plagues), with a strong hand, too
strong for the Egyptians themselves, and with a stretched-out arm, that
reached Pharaoh, proud as he was, and with great terror to them and all
about them. This seems to refer to Deu. 4:34. 2. He brought them into Canaan,
that good land, that land flowing with milk and honey.
Jer 32:22 ‘And You gave them this land, of which You swore to their fathers to give
them, a land flowing with milk and honey. – He swore to their fathers to give it them,
and, because HE would perform HIS oath, he did give it to the children and
they came in and possessed it. Jeremiah mentions this both as an
aggravation of their sin and disobedience and also as a plea with YAHVEH to
work deliverance for them. It is good for us often to reflect upon the great
things that YAHVEH did for his church formerly, especially in the first
erecting of it, that work of wonder.
Jer 32:23 ‘And they came in and possessed it, but they did not obey Your voice nor
did they walk in Your Torah. They did not do all that You commanded them to do,
so You brought all this evil upon them. – He bewails the rebellions they had been guilty of
against YAHVEH, and the judgments YAHVEH had brought upon them for these
rebellions. It is a sad account he here gives of the ungrateful conduct of that
people towards EL YAHVEH. HE had done every thing that HE had promised to do
(they had acknowledged it, 1 Ki. 8:56), but they had done nothing of all
that HE commanded them to do; they made no conscience of any of his
laws; they walked not in them, paid no respect to any of his calls
by his prophets, for they obeyed not HIS voice. Therefore he owns that YAHVEH
was righteous in causing all this evil to come upon them.
Jer 32:24 ‘See the siege mounds! They have come to the city to take it. And the city
has been given into the hand of the Chaldeans who fight against it, because of
the sword and the scarcity of food and the pestilence. And what You have spoken
has come about, and look, You see it! - He commits the present state of Yerushalayim to the
divine consideration and compassion: Behold the mounts, or ramparts, or the
engines which they make use of to batter the city and beat down the wall of it.
Again, "Behold thou seest it, and takest cognizance of it. Is this the
city that thou has chosen to put thy name there? And shall it be thus
abandoned?’’
He neither complains
of YAHVEH for what he had done nor prescribes to YAHVEH what he should do, but
desires he would behold their case, and is pleased to think that he does behold
it. Whatever trouble we are in, upon a personal or public account, we may
comfort ourselves with this, that EL YAHVEH sees it and sees how to remedy it.
Jer 32:25 ‘Yet You, O Master יהוה,
have said to me, “Buy the field for silver, and take witnesses”! although the
city has been given into the hand of the Chaldeans.’ ” - He seems desirous to be
let further into the meaning of the order EL YAHVEH had now given him to
purchase his kinsman’s field: "Though the city is given into the hand
of the Chaldeans, and no man is likely to enjoy what he has, yet thou
hast said unto me, Buy thou the field.’’
As soon as he
understood that it was the mind of YAHVEH he did it, and made no objections,
was not disobedient to the heavenly vision; but, when he had done it, he
desired better to understand why YAHVEH had ordered him to do it, because the
thing looked strange and unaccountable.
Though we are bound
to follow YAHVEH with an implicit obedience, yet we should endeavour that it
may be more and more an intelligent obedience. We must never dispute YAH’s
statutes and judgments, but we may and must enquire, What mean these
statutes and judgments? Deu. 6:20.
Jer 32:26 Then the word of יהוה
came to Yirmeyahu, saying, - We
have YAH’s answer to Jeremiah’s prayer, designed to quiet his mind and make him
easy; and it is a full discovery of the purposes of YAH’s wrath against the
present generation and the purposes of his grace concerning the future
generations.
Jeremiah knew not
how to sing both of mercy and judgment, but YAHVEH here teaches to sing
unto him of both. When we know not how to reconcile one word of EL YAHVEH with
another we may yet be sure that both are true, both are pure, both shall be
made good, and not one iota or tittle of either shall fall to the ground.
When Jeremiah was
ordered to buy the field in Anathoth he was willing to hope that YAHVEH was
about to revoke the sentence of his wrath and to order the Chaldeans to raise
the siege.
"No,’’ says YAHVEH,
"the execution of the sentence shall go on; Yerushalayim shall be laid in
ruins.’’ Assurances of future mercy must not be interpreted as securities from
present troubles. But, lest Jeremiah should think that his being ordered to buy
this field intimated that all the mercy YAHVEH had in store for his people,
after their return, was only that they should have the possession of their own
land again.
HE further informs him that that was but a
type and figure of those spiritual blessings which should then be abundantly
bestowed upon them, unspeakably more valuable than fields and vineyards; so
that in this word of YAHVEH, which came to Jeremiah, we have first as
dreadful threatenings and then as precious promises as perhaps any we have in
the Old Covanant; life and death, good and evil, are here set before us; let us
consider and choose wisely.
Jer 32:27 “See, I am יהוה,
the Elohim of all flesh. Is there any matter too hard for Me?”- The ruin of Judah and
Yerushalayim is here pronounced. The decree has gone forth, and shall not be
recalled.
YAHVEH here asserts
his own sovereignty and power: Behold, I am Jehovah, a self-existent
self-sufficient being; I am that I am; I am the Elohim of all flesh,
that is, of all mankind, here called flesh because weak and unable to
contend with YAHVEH (Ps. 56:4), and because wicked and corrupt and unapt to
comply with YAHVEH.
YAHWED is the Creator of all, and makes what
use he pleases of all. He that is the EL of Israel is the Elohim of all
flesh and of the spirits of all flesh, and, if Israel were cast off,
could raise up a people to his name out of some other nation.
If HE be the Elohim
of all flesh, HE may well ask, Is any thing too hard for ME? What
cannot he do from whom all the powers of men are derived, on whom they depend,
and by whom all their actions are directed and governed?
Brit Chadasha
Luke 4:16-21
Luk 4:16 And He came to
Natsareth, where He had been brought up. And according to His practice, He went
into the congregation on the Sabbath day, and stood up to read. - The opportunity Yahushua had for it: He came to
Nazareth when He had gained a reputation in other places, in hopes that
thereby something at least of the contempt and prejudice with which his
countrymen would look upon him might be worn off. There he took occasion to
preach,
[1.] In the synagogue,
the proper place, where it had been His custom to attend when He was a
private person. We ought to attend on the public worship of YAHVEH, as we have
opportunity. But, now that he was entered upon his public ministry, there he
preached. Where the multitudes of fish were, there this wise Fisherman would
cast his net.
[2.] On the sabbath
day, the proper time which the Yisrael spent, not in a mere ceremonial rest
from worldly labour, but in the duties of YAH’s worship, as of old they
frequented the schools of the prophets on the new moons and the sabbaths.
It is good to keep sabbaths in solemn assemblies, as it was Yahushua practice.
If keeping the Sabbath is good enough for Messiyah is it not good enough for us
also?
Luk 4:17 And the scroll of the prophet Yeshayahu was handed to Him.
And having unrolled the scroll, He found the place where it was written: - It was
the practice of Judism to allow a Rabbi to read and explain the scripture He
had just read. The call Yahushua had to
it.
[1.] He stood up
to read. They had in their synagogues seven readers every sabbath, the
first a priest, the second a Levite, and the other five Israelites of that
synagogue. We often find Yahushua HaMashiach preaching in other
synagogues, but never reading, except in this synagogue at Nazareth, of
which He had been many years a member. Now he offered His service as He had
perhaps often done; he read one of the lessons out of the prophets, Acts 13:15.
The reading of the
scripture is very proper work to be done in religious assemblies; and Messiyah
Himself did not think it any disparagement to him to be employed in it.
[2.] The book of
the prophet Esaias was delivered to him, either by the ruler of the
synagogue or by the minister mentioned verse 20, so that he was no intruder,
but duly authorized on this occasion. The second lesson for that
day being in the prophecy of Esaias, they gave him that volume to read in.
[3.] This valide the
concept of the Parasha reading of the scripture every week. Yahushua had to be
in the right place t the right time for Him to had that Scripture inplace for Him
to read.
Luk 4:18 “The Spirit of יהוה is upon Me,1 because
He has anointed Me to bring the Good News to the poor. He has sent Me to heal
the broken-hearted, to proclaim release to the captives and recovery of sight
to the blind, to send away crushed ones with a release, Footnote: 1Isa.
61:1-3. - The text Messiyah read and
expound upon. He stood up to read, to teach us reverence in reading
and hearing the Torah. When Ezra opened the book of the law, all the
people stood up (Neh. 8:5); so did Messiyah here, when He read in the book
of the prophets. Now the book being delivered to him,
[1.] He opened
it. The books of the Old Testament were in a manner unfullfilled till
the Holy Spirit opened them, Isa. 29:11. Worthy is the Lamb that was slain
to take the book, and open the seals; for he can open, not the book only,
but the understanding.
[2.] He found
the place which was appointed to be read that day in course, which He
needed not to be directed to; he soon found it, and read it, and took it for
his text.
[3.] The exile of
Yisrael who need spiritual sight, freedom from exile and sin, and a remarriage
to their King.
[4.] the concept
here is one of liberty, or jubelee for
the exiles of the nation.
Luk 4:19 to proclaim the acceptable year of יהוה.”1 Footnote: 1Isa.
61:1-2. - Now
his text was taken out of Isa. 61:1, 2, which is here quoted at large. There
was a providence in it that that portion of scripture should be read that day,
which speaks so very plainly of the Messiyah, that they might be left
inexcusable who knew him not, though they heard the voices of the
prophets read every sabbath day, which bore witness of him, Acts
13:27. This text gives a full account of Messiyah’s undertaking, and the work
he came into the world to do.
The acceptable year of YAHVEH. He came to let the world know that the Elohim whom
they had offended was willing to be reconciled to them, and to accept of
them upon new terms; that there was yet a way of making their services
acceptable to HIM; that there is now a time of good will toward men.
It alludes to the year of release, or that of jubilee,
which was an acceptable year to servants, who were then set at liberty;
to debtors, against whom all actions then dropped; and to those who had
mortgaged their lands, for then they returned to them again. Messiyah came to
sound the jubilee-trumpet; and blessed were they that heard the
joyful sound, Ps. 89:15. It was an acceptable time, for it was a day of
salvation.
1.
Messiyah came
to be a great Physician; for he was sent to heal the broken-hearted,
to comfort and cure afflicted consciences, to give peace to those that were
troubled and humbled for sins, and under a dread of YAH’s wrath against them
for them, and to bring them to rest who were weary and heavy-laden, under the
burden of guilt and corruption.
Luk 4:20 And having rolled up the scroll, He gave it back to the attendant and sat
down. And the eyes of all in the congregation were fixed upon Him. - Here is the attention
and admiration of the auditors.
Their attention
: The eyes of all them that were in the synagogue (and, probably, there
were a great many) were fastened on him, big with expectation what he
would say, having heard so much of late concerning him. It is good, in hearing
the word, to keep the eye fixed upon the minister by whom YAHVEH is speaking to
us; for, as the eye effects the heart, so, usually, the heart follows the eye,
and is wandering, or fixed, as that is.
Or, rather, let us
learn hence to keep the eye fixed upon Messiyah speaking to us in and by the
minister. What saith my Lord unto his servants?
Every person in that
assembly knew what that scripture in Isaiah ment to them. They also knew that
there was a seat left in the Synagogue for the Messiyah to come and sit in.
To their supprise
Yahushua when over to that seat reserved for Messiyah only and sat in it.
Luk 4:21 And He began to say to them, “Today this Scripture has been filled in your
hearing.” – The official announcement that Yisrael’s
nightmare of national exile was over, and that the regathering process had
began that very day in that very synagogue in Ntzeret. Can you just imagine the
tension in that room that day. Who dare Rabbi Yahushua BenDavid to proclame
Himself the Messiyah.
Do we as believers know when
scripture is being fulfilled in our lives? Or are we looking for a grander
events?
Galatians 5:1 – 13
In the former part
of this chapter the apostle cautions the Galatians to take heed of the Rabbinic
judaizing teachers, who endeavoured to bring them back under the bondage of the
law. He had been arguing against them before, and had largely shown how
contrary the principles and spirit of those teachers were to the spirit of the
gospel; and now this is as it were the general inference or application of all
that discourse.
Since it appeared by
what had been said that we can be justified only by faith in Yahushua Messiyah,
and not by the righteousness of the law, therefore he would have them to stand
fast in the liberty wherewith Messiyah hath made us free, and not to be again
entangled with the yoke of bondage. Observe,
1. Under the gospel
we are enfranchised, we are brought into a state of liberty, wherein we are
freed from the curse of the law Deut 28: 15 – 68;
2. We owe this
liberty to Yahushua HaMashiach. It is He who has made us free of the curse
of the law that was place on the outside of the Ark, Duet 31:26; by his
merits He has satisfied the demands of the Deut 28:15 – 68, the Law that is
against us, and by h
His authority as our
High Priest He has discharged us from the obligation of those carnal ordinances
which were imposed on any one who breaks the Laws that was place in the Ark,
Exodus 40:20.
3. It is therefore
our duty to stand fast in this liberty, constantly and faithfully to
adhere to the gospel and to the liberty of it, and not to suffer ourselves,
upon any consideration, nor persuaded to return back to the law of Moses
that cannot saved or justify anyone. This is the general caution or
exhortation, which in the following verses the apostle enforces by several
reasons or arguments.
Gal 5:1 In the freedom with which Messiyah has made us free, stand
firm, then, and do not again be held with a yoke of slavery. – There are
two sets of Laws, one was place on the inside of the Ark “Exodus 40:20 And he took and put the testimony
into the ark, and set the staves on the ark, and put the mercy seat above
upon the ark:” and another set was ‘Deut 31:26Take this book of the law, and put
it in the side of the ark of the covenant of the EL YAHVEH, that it may be
there for a witness against thee.’ The laws that is against us is found
in Deut 28: 15 – 68 “16 Cursed
shalt thou be in the city, and cursed shalt thou be in the field. 17Cursed
shall be thy basket and thy store. 18Cursed
shall be the fruit of thy body,
and the fruit of thy land, the increase of thy kine, and the flocks of thy
sheep. 19Cursed shalt
thou be when thou comest in,
and cursed shalt thou be when thou goest out. 20YAHVEH
shall send upon thee cursing, vexation, and rebuke, in all that thou settest
thine hand unto for to do, until thou be destroyed, and until thou perish
quickly; because of the wickedness of thy doings, whereby thou hast forsaken
me. 21YAHVEH shall make the
pestilence cleave unto thee, until he have consumed thee from off the land,
whither thou goest to possess it.” El Yahushua took the curse of the sin
for anyone who believe in Him. If anyone only believe in the law alone to save
them, then when they sin there is no atonement for there sin, therfore the
curse of the Law will be upon them.
Gal 5:2 See, I, Sha’ul, say to you that if you become circumcised,
Messiyah shall be of no use to you. – Circumcision will never save
anyone. It is a logical step after one is saved by the Blood of Messiyah.
Gal 5:3 And I witness again to every man being circumcised that he
is a debtor to do the entire Torah. – anyone who is circumsize is in dept
to keep the law if they want to progress to full maturity. It is just like a
person who register at a school of higher learning, they are indepted to the
school to fulfill the requirement of the institution. Circumcision is a sign
that we will circumsize our heart.
Gal 5:4 You who are declared right by Torah have severed yourselves
from Messiyah, you have fallen from favour. – A person who is declare righteous by
Torah is one who never sin. For Torah require absolute perfection. The only
person who never sin was Yahushua, He did not require grace. Grace is for
people who have commited at lease one sin. If a person sin, he or she need a
savor, who will atone for there sin. Yahushua, was never under grace, He was
under the Law, for He never sinned. Grace is for human who have sined and
fallen short of the requirement of the Law.
Atonement comes only from one source, that is
Yahushua HaMashiach, unless He atone for us, we would fall under the
condemnation of the Laws of deuter 28:15 – 86, if we obey the law after we are
forgiven, we will fall under the blessing of the Law, Duet 28:1-14 “1And it shall come to pass, if
thou shalt hearken diligently unto the voice of
EL YAHVEH, to observe and to do all his commandments which I command
thee this day, that the EL YAHVEH will set thee on high above all nations of
the earth: 2And all these blessings shall come on thee, and overtake
thee, if thou shalt hearken unto the voice of the YAHVEH your Elohim. 3Blessed
shalt thou be in the city, and blessed shalt thou be in the field. 4Blessed
shall be the fruit of thy body, and the fruit of thy ground, and the fruit of
thy cattle, the increase of thy kine, and the flocks of thy sheep. 5Blessed
shall be thy basket and thy store. 6Blessed
shalt thou be when thou comest in, and blessed shalt thou be when thou goest
out”
Gal 5:5 For we, in Spirit, by belief, eagerly wait for the
expectation of righteousness. - Those of us who walk by the Spirit, walk
with an eager expectation that He who start a good work in us, will complete
it, that we may become the Ark of the Covenant, a sign of full maturity.
Gal 5:6 For in Messiyah יהושע neither circumcision nor uncircumcision has any strength, but belief
working through love. – This holds true eternally.
First, that circumcision is an act of love to seal one’s faith, not to
establish it, and neither the Jews, the circumcised, not the Akrobustia
the “tossed away foreskinned ones” have
any ranking, or special standing over the other. Neither the House of Yisrael
should see circumcision, or the lack thereof as a means of a spiritual rank
over and above the other, but as something that the individual in YAH’S decent
order must do on his own.
Circumcision avails nothing in
the sense that if abused.
Gal 5:7 You were running well, who held you back from obeying the truth? – Paul in this verse stated the obvious. You are doing well, you are
carrying your cross as you should, however someone as detour your journey to
perfection. The believer is admonish to
recover from their false path, and engage them to be more stedfastness in the
future, he puts them in mind of their good beginnings, and calls upon them to
be more diligent to obeying the Truth.
1. He tells them
that they did run well; at their first setting out in there journey to
perfection they had behaved themselves very commendably, they had readily
embraced the Scriptual Judism, and discovered a zeal in the ways and work of
it; as in their baptism they were devoted to YAHVEH, and had declared
themselves the disciples of Yahushua Messiyah, so their behaviour was agreeable
to their character and profession.
(1.) The life of a
Believer is a race, wherein he must run, and hold on, if he would obtain the
prize.
(2.) It is not
enough that we run in this race, by a profession of faith, but we must run
well, by living up to that profession. Thus these believers had done for
awhile, but they had been obstructed in their progress, and were either turned
out of the way or at least made to flag and falter in it. Therefore,
2. He asks them, and
calls upon them to ask themselves, Who did hinder you? How is it that
they did not hold on in the way wherein they had begun to run so well? He very
well knew who they were, and what it was that hindered them; but he would have
them to put the question to themselves, and seriously consider whether they had
any good reason to hearken to those who gave them this disturbance, and whether
what they offered was sufficient to justify them in their present conduct.
(1.) Many have
started in the right path, and run well for awhile-run within the bounds
appointed for the race, and run with zeal and alacrity too-are yet by some
means or other hindered in their progress, or turned out of the way.
(2.) It concerns
those who have run well, but now begin either to turn out of the way or got
tire in it, to enquire what it is that hinders them. Young converts must expect
that Satan will be laying stumbling blocks in their way, and doing all he can
to divert them from the course they are in.
But, whenever they
find themselves in danger of being deceive, or being lured to follow another
path. Whoever they were that hindered these believers, the apostle tells them
that by hearkening to them they were kept from obeying the truth, and
were thereby in danger of losing the benefit of what they had done in the
faith.
The gospel which he
had preached to them, and which they had embraced and professed, he assures
them it was the truth; it was the only true way that justification,
sancitification and salvation could be fully discovered.
In order to them to
achieve full maturity and enjoy the
advantage of it, it was necessary that they should obey all the commandment of
Torah, that they should firmly adhere to it, and continue to govern their lives
and hopes according to the directions of Torah.
If therefore they
should allow themselves to be drawn away from Torah, they will be guilty of the
greatest weakness and folly.
[1.] The truth is
not only to be believed, but to be obeyed, to be received not only in the light
of it, but in the love and power of it.
[2.] Those who do
not rightly obey the truth, who do not stedfastly adhere to it live in the
realm of darkness or lies.
[3.] There is the
same reason for them obeying the truth, that there was for our embracing it:
and therefore those act very unreasonably who, when they have begun to run well
on the road to maturity, they must never allow themselves to be hindered, so as
not to achieve to the mark of the highest calling.
Gal 5:8 That persuasion does not come from Him who calls you. - He argues for their
stedfastness in the faith and liberty of the New Covenant. That they were to be
the carefull of that persuasion whereby they were drawn away from it: This
persuasion, says he, cometh not of him that calleth you.
The opinion or
persuasion of which the apostle here speaks was no doubt that of the necessity
of their being circumcised in order to be saved. He when on to ilucidate that
keeping the laws of Torah in its self is the definition of perfection, but it
cannot save anyone. The perfection that the law required can only be achieve by
having faith in Yahushua HaMashiach in the business of justification.
We are saved to do
good works, and good work are obeying the commandment of the Kingdom of
Heavens. Many socalled teacher used terms like the “Law of Moses” Moses never
created any law, he wrote what the creator says he must write. How mant time in
Torah it says “Ans YAHVEH spoke to Moses saying” then how come it is Moses
Laws.
False Christian
teachers uses this term when they do not want to obey the commandments, they
called it the law of Moses. If it is the law of Moses then we are justified to
break it. If it is the Word of the Creator Father YAHVEH, and HIS Words does
not change, then we must obey it.
To convince them of
their folly, Paul tells them that this doctrine did not come from him that
called them, that is, either of YAHVEH, or by whose who were authority to teach
the gospel.
It could not come
from YAHVEH, or from one of the Mature Believers, for it was contrary to that
way of justification and salvation which EL YAHVEH had established from the
foundation of the world.
Nor could they have
received it from Paul himself; for, whatever some might pretend, he had all
along been an opposer of circumcision as a symbol to be saved. He would never
pressed the use of it upon anyone, it must be a free choise, much less imposed
it upon them as necessary to salvation.
Since then this
Doctrin did not come from him who had called them, he leaves them to judge for
them selves, and sufficiently intimates that it could be owing to none but
Satan and his instruments of deception.
Who by this means
were endeavouring to overthrow their faith and obstruct the progress of the
gospel, and therefore that the Galatians had every reason to reject it, and to
continue stedfast in the truth which they had before embraced.
1. In order for them
to judge between the different doctrine
in religion which there are among Christians, it concerns us to enquire whether
they come, that calleth us, whether or no they are founded upon the authority
of Yahushua HaMashiach and his apostles.
2. If, upon enquiry,
they appear to have no such foundation, then they should no submit to them, but
reject them.
Gal 5:9 A little leaven leavens all the lump. – The danger of spreading of this infection, and the
ill influence it might have upon others, are a further argument which the
apostle urges against their complying with their false teachers in what they
would impose on them.
If we notice that it
was not that the flour was contaminated, but leaven was place in the flour.
Even a small amount of leaven, a small wrong interpretation of scripture such
as: “Moses law, judaizer, Jewish laws” cause one to have doubt on the validity
of Torah.
It is possible that,
to extenuate their fault, they might be ready to say that there were but few of
those false or unenlighten teachers among them who endeavoured to draw them
into this doctrine and practice.
Now, to obviate such
pretences as these, and to convince them that there was more danger in it than
they were aware of, he tells them that a little leaven leaveneth the whole
lump—that the leaven of Christianity have tainted and corrupted the journey
to perfection; erroneous principles such as
“Trinity, Christmas, easter, good Friday, holy communion, the law was
nail to the cross” when a christian tell you that the law was nail to the cross
ask them which one of the law “Exodus 40:20 or Deut 31:26”, they will not be
able to answer that question.
The whole lump of
the Christian society was infected by these false teaching to the point that
there are four majour flaw in the Christian Bible in Genesis 1:1.
Paul warned us that
He were greatly concerned not to yield in this single instance, or, if any had
done so, to endeavour by all proper methods to purge out the infection from
among them.
It is dangerous for
any assemble to encourage those among them who entertain, especially who set
themselves to propagate, destructive errors. This was the case here. The
doctrine which the false teachers were industrious to spread, and which some in
these churches had been drawn into, was subversive to the assembly, as the
apostle had before shown.
The only sure way to
prevent this contamination is to ask for the Spirit of Understanding, Knowledge
and Wisdom, when we listen or read the Torah. The Spirit will led us into all
Truth. It is not the teaching of man that convince us, the convincing of man is
always from the Evil-one.
A good Torah Teacher
will always ask you to listen to him with the Spirit of Understanding and allow
the Holy Spirit to convence you. Never listen to anyone who tell you that you
must!
If these were
indulged in the commandment of man, who will tell you to comply to certain
Laws, even though it is written in Torah, do not do it. A believer shoulc
fulfilled the commandment out of love for our Messiyah, and not because we are
told to.
Contagion will
spread further and wider if we allow ourselves to be imposed upon by anyone.
The liberty of the Gospel is for us to learn at our own pace, and not be push
by any religious leader.
Gal 5:10 I trust in you, in the Master, that you shall have no other mind. And he
who is troubling you shall bear his judgment, whoever he is. - That he might conciliate
the greater regard to what he had said, he expresses the hopes he had
concerning them: I have confidence in you, says he, through YAHVEH,
that you will be none otherwise minded.
Though he had many
fears and doubts about them (which was the occasion of his using so much
plainness and freedom with them), yet he hoped that through the blessing of YAHVEH
upon what he had written they might be brought to be of the same mind with him,
and to own and abide by that truth and that liberty of the gospel which he had
preached to them, and was now endeavouring to confirm them in. Herein he
teaches us that we ought to hope the best even of those concerning whom we have
cause to fear the worst.
That they might be
the less offended at the reproofs he had given them for their unstedfastness in
the faith, he lays the blame of it more upon others than themselves; for he
adds, But he that troubleth you shall bear his judgment, whosoever he be.
He was sensible that there were some that troubled them, and would pervert
the gospel of Messiyah (as ch. 1:7), and possibly he may point to some one
particular man who was more busy and forward than others, and might be the
chief instrument of the disorder that was among them; and to this he imputes
their defection or inconstancy more than to any thing in themselves.
This may give us
occasion to observe that, in reproving sin and error, we should always
distinguish between the leaders and the led, such as set themselves to draw
others thereinto and such as are drawn aside by them. Thus the apostle softens
and alleviates the fault of these Christians, even while he is reproving them,
that he might the better persuade them to return to, and stand fast in, the
liberty wherewith Messiyah had made them free.
But as for him or
those that troubled them, whoever he or they were, he declares they should
bear their judgment, he did not doubt but YAHVEH would deal with them
according to their deserts, and out of his just indignation against them, as
enemies of Messiyah and His church, he wishes that they were even cut off—not
cut off from Messiyah and all hopes of salvation by him, but cut off by the
censures of the church, which ought to witness against those teachers who thus
corrupted the purity of the gospel. Those, whether ministers or others, who set
themselves to overthrow the faith of the gospel, and disturb the peace of
Yosrael, do thereby forfeit the privileges of Messianic communion and deserve
to be cut off from them.
Gal 5:11 And I, brothers, if I still proclaim circumcision, why am I still persecuted?
Then the stumbling-block of the stake has been set aside. – If the message is circumcision like that done by those who placed
it before growth or maturity, or before even the message of salvation itself,
then why is Paul persecuted, since that would put him in accord with those who
oervert the message? He is being percecuted for putting the Blood of Yahushua
before circumcision.
To some who practice Judism
the Stake “Cross” is a stumbling block, since they do not believe in Messiyah,
therefore they do not have access to the abundant grace Messiyah died for.
However, Paul himself believe in Scriptual Judism, to him, Justification
initial salvation and the redeemtive walk is found only in Messiyah.
Gal 5:12 O that those who disturb you would even cut themselves off! – A little play on words. Paul wants them circumcised, or cut off
from the assembly of the congregations of the Galatians.
Now if Paul and
others could have given into this opinion, that circumcision was still to be
retained, and the observance of the law of Moses joined with faith in Messiyah
as necessary to salvation, then their offence against it would have been in a
great measure removed. They might have avoided the sufferings they underwent
for the sake of it.
Thus the apostle
clears himself from the unjust reproach which his enemies had cast upon him,
and at the same time shows how little regard was due to those men who could
treat him in such an injurious manner, and how much reason he had to wish that
they were even cut off.
Gal 5:13 For you, brothers, have been called to freedom, only do not use freedom as
an occasion for the flesh, but through love serve one another. - The end of the exil, or
galut. This new freedom is to bring unity and harmony between Yisrael’s two
house, as we serve each other in equality and truth, not as a new license to
engage in the individual temporal pleasures of the flesh.
The new or better covenant is
one base on love. The old covenant was base on obedience to the Law. In the old
the law says thou shal not steal, the new covenant is if You love me you
will not steal.
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