Nitzavim

Parashas Nitzavim

Deuteronomy 29:9 – 30:20

Please pray this prayer

before reading

Prayer

In the name of Yahushua

Our MessiYah,

I pray for the Spirit of Understanding

The Spirit of Knowledge and

The Spirit of Wisdom

As I read through this Parasha

That the Truth of Torah may

Come forth. Amen

Nitzavim, is the fifty-first ‘51’ Torah Portion reading, it is sometime read together with the next portion of Vayelech. As we saw in the portion of Ki Tetze, one of the most important support structures for our spiritual work is teshuveh, or repentance.

Most believers think that the process of teshuveh is just about saying I am sorry, it is more about changing our focus; by changing how we view others or even circumstances in our lives, is even more important. When we focus only on ourselves, or satisfying our own Ego, it is not teshuvah.

Every year at this time we have the opportunity to undergone the process of teshuvah, we know we are not going to be able to cleanse ourselves of all our short comings at once. Each year if we still have baggage from the last, then the full gamete of blessing in-store for us will not be given to us at Rosh Hashanac.

The way ABBA YAHVEH act with us is dependent on how we act with other people. How we look at, how we judge and how we interact with other people is exactly how the CREATOR will look at us on Rosh Hashanah.

The Selichot prayer that we recite every day in Elul say that one of the qualities of ABBA YAHVEH is ve’over al peshah,  which literally means that ABBA YAHVEH skips over anything negative acts that we have done.

How can ABBA YAHVEH skip over our negative actions, as if they did not exist? The answer lies in the fact that on Rosh Hashanah, ABBA YAHVEH does not judge us, HE look at the way we treat other who have acted negative against us, and treat us accordingly.

The cleaning up old negative traits is a three step process:

First, do not judge others, for passing judgment blocks our forgiveness. By having the consciousness of ve’over al peshah help keep our baggage from the past from wreaking havoc with our life today.

 Secondly, when we see someone doing something negative, we should try to help that person.

Third, if we cannot help then pray for them.

Although it is important not to judge others, it is just as important to understand why. The message of the Sabbath of Nitzavim is that there are many reasons for this, including cleansing ourselves of the selfish acts we committed in the past incarnations. But the most important reason of all, as we approach Rosh Hashanah, is our awareness that as we act, so the CREATOR will Act towards us.   

Moses was about to deliver his final charge to the people, which take up most of the remainder of the Book of Deuteronomy. He begins by putting the wilderness years into perspective. Only after forty years of miraculous survival and the beginning of a conquest that was clearly accomplished by Moses, he was about to deliver his final charge to the people, which take up most of the remainder of the Torah.

Only now after forty years of miraculous survival and the beginning of a conquest that was clearly accomplished by יהוה, could the people fully appreciate the awesome degree of gratitude they owed Father יהוה. A child does not fully appreciate a parent until he is over forty.

Deu 29:9 “Therefore you shall guard the words of this covenant, and do them, so that you prosper in all that you do. – One of the commonest warning every given to the Hebrew people is in this verse, “If you guard the words of the covenant”. Yet how many times have you heard that the laws were nail to the Cross.

This is the only condition for us to be prosperous, in the physical sense. It is not believing in Yahushua, it is obedience to the Word. The Jewish people have practice this principle and they a prosperous anywhere they go. To be prosperous in the spiritual sense we must keep Torah and believe in Yahushua.

Deu 29:10 “All of you are standing today before יהוה your Elohim: your leaders, your tribes, your elders and your officers, all the men of Yisra’ĕl, - Moses in this verse emphasized that the people were standing before יהוה, because the purpose of the covenant was to bind them to Torah, or he meant to say that they were standing before the Ark of יהוה.

Moses divided the people into categories to suggest that everyone is responsible according to how many people he or she can influence.

Leaders may be able to affect masses of people; women, their immediate families and neighbors; children, only a few friends and classmate; common laborers, hardly anyone. יהוה does not demand more than is possible, but He is not satisfied with less. 

Deu 29:11 your little ones, your wives, and your sojourner who is in the midst of your camp, from the one who cuts your wood to the one who draws your water, - Even though children, wives and sojourner are not consider leaders of household, the Torah require that they must be part of the establishing of the Covenant, as the next verse implies.

Deu 29:12 so that you should enter into covenant with יהוה your Elohim, and into His oath, which יהוה your Elohim makes with you today, - This covenant must be an all inclusive package for the entire household, and all of humanity.

Deu 29:13 in order to establish you today as a people for Himself, and He Himself be your Elohim, as He has spoken to you, and as He has sworn to your fathers, to Aḇraham, to Yitsḥaq, and to Yaʽaqoḇ. - The summary of this covenant. All the precepts and all the promises of the covenant are included in the covenant-relation between YAHVEH and Yisrael. That they should be appointed rose up, established, themselves as a people to HIM, to observe and obey HIM, to be devoted to HIM and dependent on HIM, and that HE should be to them an EL, according to the tenor of the covenant made with their fathers, to make them holy, high, and happy.

 Their fathers are here named, Abraham, Isaac, and Jacob, as examples of piety, which those were to set themselves to imitate who expected any benefit from the covenant made with them.

A due consideration of the relation we stand in to YAHVEH as our EL, and of the obligation we lie under as a people to HIM, is enough to bring us to all the duties and all the comforts of the covenant.

Deu 29:14 - 15 “And not with you alone I am making this covenant and this oath, - but with him who stands here with us today before יהוה our Elohim, as well as with him who is not here with us today. – I am treating verse 13 – 15 as one. The objective of Creation is laid out here. It is to establish a covenant with a type of people, and it is those who keep His Commandment.

This promise was made to the people in Moses days as it is with us today. Hebrews 4:¹ Therefore, since a promise remains of entering His Rest, let us fear lest any of us seem to have come short of it. ² For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it. ³ For we who have believed do enter that rest, as He has said: “So I swore in My wrath, ‘They shall not enter My rest,’ ”  although the works were finished from the foundation of the world. ⁴ For He has spoken in a certain place of the seventh day in this way: “And Elohim rested on the seventh day from all His works”; ⁵and again in this place: “They shall not enter My rest.” ⁶ Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience, ⁷ again He designates a certain day, saying in David, “Today,” after such a long time, as it has been said: “Today, if you will hear His voice, Do not harden your hearts.” ⁸ For if Joshua had given them rest, then He would not afterward have spoken of another day. ⁹ There remains therefore a rest for the people of YAHVEH. ¹⁰ For he who has entered His rest has himself also ceased from his works as YAHVEH did from His.

¹¹ Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience. ¹² For the Word of YAHVEH is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the Thoughts and intents of the heart. ¹³ And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account.

¹⁴ Seeing then that we have a great High Priest who has passed through the Heavens, Yahushua the Son of YAHVEH, let us hold fast our confession. ¹⁵ For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. ¹⁶ Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.

Deu 29:16 “For you know how we dwelt in the land of Mitsrayim and how we passed through the nations which you passed through, -  For those of us who had suffered under the repressive regime of sin. The journey we had to endure to rid ourselves of the Egyptians mindset should be a welcome relief. The Kingdom of the Heavens is always a welcome relief.

Deu 29:17 and you saw their abominations and their idols, wood and stone, silver and gold, which were with them, - The principal design of the renewing of the covenant at this time was to fortify them against temptations to idolatry. Though other sins will be the sinner’s ruin, yet this was the sin that was likely to be their ruin.

Now concerning this he shows, the danger they were in of being tempted to it: "You know we have dwelt in the land of Egypt, a country addicted to idolatry; and it were well if there were not among you some remains of the infection of that idolatry; we have passed by other nations, the Edomites, Moabites, etc. and have seen their abominations and their idols, and some among you, it may be, have liked them too well, and still hanker after them.

As human we would rather worship a wooden god that they can see, than an infinite Spirit whom they never see.’’ It is human nature to focus on the 5% of our existence that the flesh represents, than the 95% that our spiritual man represents. It is to be hoped that there were those among us who, the more they saw of these abominations and idols, the more they hated them; but there were some among us that were smitten with the sight of them, saw the accursed things and coveted them.

The danger was and still is that, if they yielded to the temptation. He gives them fair warning: it was at their peril if they forsook יהוה to serve idols. If they would not be bound and held by the precepts of the covenant, they would find that the curses of the covenant would be strong enough to bind and hold them together.

Deu 29:18 lest there should be among you a man or woman or clan or tribe, whose heart turns away today from יהוה our Elohim, to go and serve the mighty ones of these nations, lest there should be among you a root bearing bitterness or wormwood. - The sinner described, first, He is one whose heart turns away from יהוה; there the mischief begins, in the evil heart of unbelief, which inclines men to depart from the living יהוה to dead idols.

 Even to this sin men are tempted when they are drawn aside by their own lusts and fancies. Those that begin to turn from יהוה, by neglecting their duty to him, are easily drawn to other Elohim: and those that serve other gods, do certainly turn away from the true יהוה; for he will admit of no rivals: he will be all or nothing.

Secondly, He is a root that bears gall and wormwood; that is, he is a dangerous man, who, being himself poisoned with bad principles and inclinations.

They have a secret contempt of the EL of Yisrael and HIS institutions and veneration for the El “God” of the nations, endeavors, by all are possible, to corrupt and poison others and draw them to idolatry.

This is a man whose fruit is hemlock (so the word is translated, Hos. 10:4) and wormwood; it is very displeasing to יהוה, and will be, to all that are seduced by him, bitterness in the latter end.

This is referred to by the apostle, Heb. 12:15, where he is cautioning us to take heed of those that would seduce us from the pure faith. They are the weeds or tares in a field, which, if let alone, will overspread the whole field. A little of this leaven will be in danger of infecting the whole lump. This is the false teaching of Christianity.

Deu 29:19 “And it shall be, when he hears the words of this curse, that he should bless himself in his heart, saying, ‘I have peace Though I walk in the stubbornness of my heart,’ in order to add drunkenness to thirst. - He promises himself impunity, though he persists in his impiety.  Though we hears the words of the curse, so that he cannot plead ignorance of the danger, as other idolaters, yet even then we blesses our-self in our own heart, thinks that we are  safe from the wrath of the יהוה of Yisrael, under the protection of his idol-gods.

This idol-god call Jesus Christ is not the one who I know, the one who obey all the Commandments. Yet, we are told that He did away with the Laws. Therefore says, "I shall have peace, though I be governed in my religion, not by YAH’s institution, but by my own imagination, to add drunkenness to thirst, one act of wickedness to another.’’ Idolaters were like drunkards, violently set upon their idols themselves and industrious to draw others in with them. They would say this what I believe! Not what Torah says!

Reveling commonly accompanied their idolatress (1 Pt. 4:3), so that this speaks a woe to drunkards (especially the drunkards of Ephraim), who, when they are awake, being thirsty, seek it yet again, Prov. 23:35.

Those that made themselves drunk in honor of their idols were the worst of drunkards. First, there are many who are under the curse of YAHVEH and yet bless themselves in the son’s name; but it will soon be found that in blessing themselves they do but deceive themselves.

Secondly, those are ripe for ruin, and there is little hope of their repentance, who have made themselves believe that they shall have peace though they go on in a sinful way.

Thirdly, Drunkenness is a sin that hardens the heart, and debauches the conscience, as much as any other, a sin to which men are strangely tempted themselves even when they have lately felt the mischiefs of it, and to which they are strangely fond of drawing others, Hab. 2:15. And such an ensnaring sin is idolatry.

Deu 29:20 “יהוה would not forgive him, but rather, the displeasure of יהוה and HIS jealousy shall burn against that man, and every curse that is written in this book shall be against him, and יהוה shall blot out his name from under the Heavens. – El Yahushua nails these curses to the Cross, according to Coll 2:14. However, if we continue to practice disobedience, this verse describes the consequence of our actions.

Deu 29:21 “And יהוה shall separate him for evil, out of all the tribes of Yisra’ĕl, according to all the curses of the covenant that are written in this Book of the Torah. – YAH’S just severity against him for the sin, and for the impious affront he put upon יהוה in saying he should have peace Though he went on, so giving the lie to eternal truth, Gen. 3:4.

There is scarcely a threatening in all the book of יהוה that sounds more dreadful than this. O those presumptuous sinners would read it and tremble! For it is not a bogyman to frighten children and fools, but a real declaration of the wrath of YAHVEH against the ungodliness and the unrighteousness of men.

First, YAHVEH shall not spare him. The days of his reprieve, which he abuses, will be shortened, and no mercy remembered in the midst of judgment.

Secondly, the anger of YAHVEH, and HIS jealousy, which is the fiercest anger, shall smoke against him, like the smoke of a furnace.

Thirdly, the curses written shall come upon him, to terrify against him, but it will abide upon him, to sink him to the lowest hell, Jn. 3:36.

Fourthly, His name shall be blotted out, that is, he himself shall be cut off, and his memory shall perish with him.

Fifthly, He shall be separated unto evil, which is the most proper notion of a curse; he shall be cut off from all happiness and all hope of it, and marked out for misery without remedy.

(Lastly) All this according to the curses of the covenant, which are the most fearful curses, being the just revenges of abused grace.

Deu 29:22 “And the generation to come of your children who rise up after you, and the foreigner who comes from a far land, shall say when they see the plagues of that land and the sicknesses which יהוה has sent into it: - The ruin is described. It begins with plagues and sicknesses, to try if they will repent before the judgment become more severe. The reason of it is inquired into, and assigned. It would be inquired into by the generations to come, who would find the state of their nation in all respects the reverse of what it had been, and, when they read both the history and the promise, would be astonished at the outcome.

Deu 29:23 ‘All its land is sulphur, salt, and burning; it is not sown, nor does it bear, nor does any grass grow there, like the overthrow of Seḏom and Amorah, Aḏmah and Tseḇoyim, which יהוה overthrew in His displeasure and His wrath. - But, if not, it ends in a total annihilate, like that of Sodom. As that valley, which had been like the garden of YAHVEH for fruitfulness, was turned into a lake of salt and sulfur, so should the land of Canaan be made desolate and barren, as it has been ever since the last destruction of it by the Romans.

The lake of Sodom bordered closely upon the land of Yisrael, that by it they might be warned against the iniquity of Sodom; but, if they did not taking the warning, they would be made as like to Sodom in ruin as they had been in sin.

Deu 29:24 “And all nations shall say, ‘Why has יהוה done so to this land? What does the heat of this great displeasure mean?’ - The stranger likewise, and the nations about them, as well as particular persons, would ask, wherefore hath YAHVEH done this unto this land? Great desolations are represented elsewhere as striking the spectators with amazement, 1 Ki. 9:8, 9; Jer. 22:8,9. It was time for the neighbors to tremble when judgment began at the house of YAHVEH, 1 Pt. 4:17.

Deu 29:25 “And it shall be said, ‘Because they have forsaken the covenant of יהוה Elohim of their fathers, which He made with them when He brought them out of the land of Mitsrayim. - The matter would be so plain that all men would say, it was because they forsook the covenant of YAHVEH EL of their fathers. YAHVEH never forsakes anyone till they first forsake HIM. But those that desert the Elohim of their fathers are justly cast out of the inheritance of their fathers.

Deu 29:26 ‘And they went and served other mighty ones and bowed themselves to them, mighty ones that they did not know and that He had not given to them, - They went and served other Elohim, Elohim “gods” meaning angelic beings are also called gods, because they are spiritual in nature. Gods that they had no acquaintance with, nor lay under any obligation to either in duty of gratitude; for יהוה has not given the creatures to be served by us, but to serve us; nor have they done any good to us (as some read it), more than what יהוה has enabled them to do; to the Creator therefore we are debtors, and not to the creatures.

Deu 29:27 therefore the displeasure of יהוה burned against this land, to bring on it every curse that is written in this book. - It was for this that YAHVEH was angry with them, and rooted them out in anger. So that, how dreadful the desolation was, YAHVEH was righteous in it, which is acknowledged, Dan. 9:11–14. "disobedience to the Law leaves believers who sin under the curse, and rooted out of the YAHVEH’s land; but the grace negotiated by MessiYah towards penitent believers who repentance restored them again upon their land, and they shall no more be pulled up, being kept by the power of YAHVEH,’’ Amos 9:15.

Deu 29:28 ‘And יהוה uprooted them from their land in displeasure, and in wrath, and in great rage, and cast them into another land, as it is today.- It was for this that יהוה was angry with them verse 27, and rooted them out in anger. So that, how dreadful the desolation was, YAHVEH was righteous in it, which is acknowledged, Dan. 9:11–14.

 "This law leaves sinners under the curse, to be rooted out of YAHVEH’s land; but the grace of Yahushua removed penitent and believing sinners again that they might inherit their land, and they shall no more be pulled up, being kept by the power of יהוה,’’ Amos 9:15.

Grace gives us a second chance to regain that which was lost because of our stupidity, disobedient, and rebellion (sin).

Deu 29:29 “The secret matters belong to יהוה our Elohim, but what is revealed belongs to us and to our children forever, to do all the Words of this Torah. - He concludes his prophecy to the people’ rejection just as St. Paul concludes his discourse on the same subject, when it began to be fulfilled Rom. 11:33 How unsearchable are YAH’S judgments, and HIS ways past finding out! So here verse 29, Secret things belong to the EL YAHVEH.

 Some make it to be one sentence, The secret things of YAHVEH our Elohim are revealed to us and to our children, as far as we are concerned to know them, and he hath not dealt so with other nations: but we make it two sentences, by which,

First, we are forbidden curiously to inquire into the secret counsels of and to determine concerning them. A full answer is given to that question, wherefore has YAHVEH done thus to this land? Sufficient to justify YAHVEH and admonish us.

But, if any ask further question as to why יהוה would be at such a vast expense of miracles to form such a people, whose apostasy and ruin he plainly foresaw, why he did not by his almighty grace prevent it, or what he intends yet to do with them, let such know that these are questions which cannot be answered, and therefore are not fit to be asked.

It is presumption in us to pry into the Arcana imperii, the mysteries of government, and to inquire into the reasons of state which it is not for us to know. See Acts 1:7; Jn. 21:22; Col. 2:18.

Secondly, We are directed and encouraged diligently to inquire into that which יהוה has made known: things revealed belong to us and to our children.

Though יהוה has kept much of his counsel secret, yet there is enough revealed to satisfy and save us. He has kept back nothing that is profitable for us, but that only which it is good for us to be ignorant of. There are state secrets that will be reveal only to HIS loyal sons.

We ought to acquaint ourselves, and our children too, with the things of יהוה that are revealed. They are things which we and our children should be interested in. They are the rules we are to live by, the grants we are to live upon; and therefore we are to learn them diligently ourselves, and to teach them diligently to our children.

All our knowledge must be in order to practice, for this is the end of all divine revelation, not to furnish us with curious subjects of speculation and discourse, with which to entertain ourselves and our friends, but that we may do all the words of the Torah, and be blessed in our deed.

Chapter 30

One would have thought that the warning sign in the close of the former chapter would have bring an end of the backsliding of the people of Yisrael, and had left their case for ever desperate; but in this chapter we have a plain intimation of the mercy יהוה had in store for them in the latter days.

So that mercy and grace would rejoices against judgment, and has the last word. Here we have, 

I.                    Exceedingly great and precious promises made to them, upon their repentance and return to YAHVEH verse 1–10. 

II.                  The righteousness of faith set before them in the plainness and easiness of the commandment that was now given them verse 11–14. 

III.                A fair reference of the whole matter to their choice verse 15, etc.

Deu 30:1  “And it shall be, when all these words come upon you, the blessing and the curse which I have set before you, and you shall bring them back to your heart among all the gentiles where יהוה your Elohim drives you, - These verses may be considered either as a conditional promise or as an absolute prediction.

They are to be considered as a conditional promise, and so they belong to all believers, and not only to Yisrael; and the design of them is to assure us that the greatest sinners, if they repent, shall have their sins pardoned, and be restored to YAH’S favor.

This is the purport of the covenant of grace, it leaves room for repentance in case of misdemeanor, and promises pardon upon repentance.

How the repentance is described which is the condition of these promises. It begins in serious consideration. "You salt call to mind that which you had forgotten or not regarded.’’

Consideration is the first step towards repentance. Bring to mind, O you transgressors. The prodigal son came to himself first, and then to his father. That which they should call to mind is the blessing and the curse.

If believers who sinned would, but seriously consider the happiness they have lost by sin and the misery they have brought upon themselves and that by repentance they may escape that misery and recover that happiness, they would not delay to return to YAHVEH their EL.

The prodigal son remembers the blessing and the curse when he considered his present poverty and the plenty of bread in his father’s house, Lu. 15:17. it consists in sincere conversion. The effect of the consideration cannot but be godly sorrow and shame, Eze. 6:9; 7:16.

Deu 30:2 and shall turn back to יהוה your Elohim and obey His voice, according to all that I command you today, with all your heart and with all your being, you and your children, - This verse describe the life and soul of repentance, and without which the most passionate expressions are but a jest, is returning to YAHVEH our EL.

If You turn verse 10 with all thy heart and with all thy soul. We must return to our allegiance to יהוה as our King and ruler, our dependence upon HIM as our Father and benefactor, our devoutness to HIM as our highest end, and our communion with HIM as our יהוה in covenant.

We must return to Torah from all that which stands in opposition to it or competition with it. In our return to יהוה we must be upright, in heart and soul. It is evidenced by a constant obedience to the holy will of יהוה: If we obey HIS Voice, we and our children; for it is not enough that we do our duty ourselves, but we must train up and engage our children to do it.

Deu 30:3 then יהוה your Elohim shall turn back your captivity, and shall have compassion on you, and He shall turn back and gather you from all the peoples where יהוה your Elohim has scattered you. - True penitents may take great encouragement from the compassion and tender mercies of our יהוה, which never fail, but overflow. That HE would turn their captivity, and gather them from the nations whither they were scattered.

                

Deu 30:4 “If any of you are driven out to the farthest parts under the Heavens, from there יהוה your Elohim does gather you, and from there He does take you. Though we may be driven out to the furthest parts of Heavens, and our repentance shall reach יהוה ear, even there יהוה favor shall find us. From every place there is the same way to Heavens.

Deu 30:5 “And יהוה your Elohim shall bring you to the land which your fathers possessed, and you shall possess it. And He shall do good to you, and increase you more than your fathers. - That he would bring them into their land once again. Penitent sinners are not only delivered out of their misery, but restored to true happiness in the favor of יהוה.

The land they are brought into to possess it is, though not the same, yet in some respects better than that which our first father Adam possessed, and out of which he was expelled.

That he would do them good and rejoice over them for good, verse 9. For there is joy in Heavens upon the repentance and conversion of sinners, much less the restoration of a lost brother: the father of the prodigal rejoiced over him for good.

That he would multiply them, and that, when they grew numerous, every mouth might have meat: he would make them plenteous in every work of their hand, verse 9.

National repentance and reformation bring national plenty, peace, and prosperity. It is promised, YAHVEH will make thee plenteous in the fruit of thy cattle and land, for good.

Deu 30:6 “And יהוה your Elohim shall circumcise your heart and the heart of your seed, to love יהוה your Elohim with all your heart and with all your being, so that you might – The circumcision of the heart is the cutting away of the human influence from our Ego, that nature that causes us to be govern by the fleshly nature. The desire to receive for selfish reason.

Deu 30:7 and יהוה your Elohim shall put all these curses on your enemies and on those who hate you, who persecuted you. – Many of us have experience numerous disappointment, because the prosperity of fools are destroying them. It is for good when YAHVEH gives us grace to be used for HIS glory.

That HE would transfer the curses they had been under to their enemies. When YAHVEH was gathering them again to re-establish them, they would meet with much opposition; but the same curses that had been a burden upon them, should become a defense to them, by being turned upon their adversaries.

The cup of trembling should be taken out of their hand, and put into the hand of those that afflicted them, Isa. 51:22, 23. That HE would give them HIS grace to change our hearts, and rule there: YAHVEH our EL will circumcise our heart, so that we can love HIM more.

The heart, the Ego must be circumcised to love יהוה. The filth of the flesh must be put way; and the foolishness of the heart, as the Chaldee paraphrase expounds it. See Col. 2:¹¹ In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Messiyah, ¹²buried with Him in baptism, in which you also were raised with Him through faith in the working of YAHVEH, who raised Him from the dead; Rom. 2:²⁹ but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not of men, but of YAHVEH.

Deu 30:8 “And you shall turn back and obey the voice of יהוה and do all HIS Commands which I command you today. - It is the work of YAH’S grace to circumcise the heart and to spread abroad the love of יהוה; and this grace is given to all that believe in Yahushua our Messiyah and repent and seek Him carefully. That seems to be rather a promise than a precept:

They must return and obey the voice of YAHVEH. He that requires us to return promises grace to enable us to return: and it is our fault if that grace be not effectual. Therefore, the covenant of grace is well ordered, that whatsoever is required in the covenant is promised. Turn you at my reproof: behold, I will pour out my Spirit, Prov. 1:23.

Deu 30:9 “And יהוה your Elohim shall make you have excess in all the work of your hand, in the fruit of your body, and in the fruit of your livestock, and in the fruit of your ground for good. For יהוה turns back to rejoice over you for good as He rejoiced over your fathers, - What the favor is which is promised upon repentance? Though they are brought to YAHVEH by their many trouble and distress, in the nations where they were driven to, verse 1; yet YAHVEH will graciously accept of them again; for the purpose of their afflictions is to bring us to repentance.

Though they like ourselves were sent out to the seventh heavens, yet their penitent prayers shall again reach YAH’s gracious ear, and there HIS favor shall find them out, verse 4. From every place there is the same way to heaven.

This promise Nehemiah pleads in his prayer for dispersed Yisrael, Neh. 1:9. It is here promised. That YAHVEH would have compassion upon them, as proper objects of his pity.

 Against sinners that go on in sin YAHVEH has indignation (ch. 29:20), but on those that repent and bemoan themselves he has compassion, Jer. 31:18, 20. True penitents may take great encouragement from the compassion and tender mercies of our EL, which never fail, but overflow.

That יהוה would once again turn their captivity around, and gather them from the nations whither they were scattered verse 3, though ever so remote, verse 4. One of the Chaldee paraphrasts applies this to the Messiyah, explaining it thus: The word of YAHVEH shall gather you by the hand of Elias the great priest, and shall bring you by the hand of the king Messiyah; for this was YAH’s covenant with him, that HE should restore the preserved of Yisrael, Isa. 49:6. And this was the design of Yahushua death, to gather into one the children of YAHVEH that were scattered abroad, Jn. 11:51, 52.

To Him shall the gathering of the people be. That HE would bring them into their land again. Penitent sinners are not only delivered out of their misery, but restored to true happiness in the favor of YAHVEH. The land they are brought into to possess it is, though not the same, yet in some respects better than that which our first father Adam possessed, and out of which he was expelled.

That יהוה would do them good verse 5 and rejoice over them for good. For there is joy in heaven upon the repentance and conversion of sinners: the father of the prodigal rejoiced over his son for good.

That יהוה would multiply them, and that, when they grew numerous, every mouth might have meat: he would make them plenteous in every work of their hand, verse 9. National repentance and reformation bring national abundance of peace, and prosperity. It is promised, יהוה will make thee plenteous in the fruit of thy cattle and land, for good. Many have plenty for hurt; the prosperity of fools destroys them. Then it is for good when with it YAHVEH gives us grace to use it for HIS glory.

That יהוה would transfer the curses they had been under to their enemies. When YAHVEH was gathering them in to re-establish them they would meet with much opposition; but the same curses that had been a burden upon them should become a defense to them, by being turned upon their adversaries. The cup of trembling should be taken out of their hand, and put into the hand of those that afflicted them, Isa. 51:22, 23.

That יהוה would give them HIS grace to change their hearts, and rule there verse 6: The YAHVEH thy EL will circumcise thy heart, to love Messiyah Yahushua. The mind must be circumcised by the Holy Spirit to love YAHVEH. The filthiness of the flesh must be put away; and the foolishness of the mind, as the Chaldee paraphrase expounds it. See Col. 2:11, 12; Rom. 2:29.

Circumcision was a seal of the covenant; the mind is then circumcised to love YAHVEH when it is strongly engaged and held by that bond to this duty. Circumcision cannot save anyone, however it will bring you to maturity.

It is the work of YAHVEH’s grace that give us a second chance when we sin, to help us circumcise our mind, and to shed abroad the love of YAHVEH; and this grace is given to all who believe in the Blood of Messiyah, who carefully repent and seek the Truth. That seems to be rather a promise than a precept verse 8: You salt return and obey the voice of YAHVEH.

 He that requires us to return promises grace to enable us to return: and it is our fault if that grace be not effectual. Herein the covenant of grace is well ordered, that whatsoever is required in the covenant is promised. Turn you at my reproof: behold, I will pour out MY Spirit, Prov. 1:23.

Deu 30:10 if you obey the voice of יהוה your Elohim, to guard His commands and His laws which are written in this Book of the Torah, if you turn back to יהוה your Elohim with all your heart and with all your being. - It is observable how Moses here calls יהוה YAHVEH thy Elohim twelve times in these ten verses, intimating. That atonement and repentance may take direction and encouragement in their return to יהוה from their relation to HIM. Jer. 3:22, "Behold, we come unto thee, for You are YAHVEH our EL; therefore to THEE we are bound to come, whither else should we go? And therefore we hope to find favor with THEE.’’

 That those who have revolted from הוה, if they return to HIM and keep HIS Commandments, shall be restored to their former state of honor and happiness. Restoring the robe of righteousness. In the caution of the former chapter, Moses called YAHVEH, a EL of Power and the Judge of all: but, in the promises of this chapter, YAHVEH thy EL, a EL of Grace, is in covenant with us.

Deu 30:11 “For this command which I am commanding you today, it is not too hard for you, nor is it far off. - Moses in this verse urges them to be in obedience, from the consideration of the plainness and easiness of the command.

This is true of the Torah of Moses. They could never plead in excuse of their disobedience that YAHVEH had enjoined them that which was either unintelligible or impracticable, impossible to be known or to be done: It is not hidden from thee, the Spirit of Understanding will reveal all things to us.

Deu 30:12 “It is not in the Heavens, to say, ‘Who shall ascend into the Heavens for us, and bring it to us, and cause us to hear it, so that we do it?’ – The Torah is the Constitution of the Heavenly Kingdom, but it is not only for the inhabitant of Heavens. It is for those who wishes to be in the Kingdom, for them to learn. It has been given to us to learn and to prove.

Deu 30:13 “Nor is it beyond the sea, to say, ‘Who shall go over the sea for us, and bring it to us, and cause us to hear it, so that we do it?’ - That is, it was not sent for by a messengers to Heavens, to enquire what we must do to please YAHVEH; nor do we need go across the sea, as the philosophers did, that traveled through many and distant regions in pursuit of learning; no, nor should we encounter great labor and expense to achieve it; nor is the commandment for the rich or royal blood, it can be gain by everyone.

Deu 30:14 “For the Word is very near you, in your mouth and in your heart – to do it. – We have been given both a written and an oral Torah. This verse speaks of the mouth, the heart, and deed. If we speak it, it means that it come from the heart. If it is in the heart, then it must be acted upon. The laws and principle of Torah is all around us, that what Kabbalah teaches. That why is Yahushua spoke to us in Parables “Kabbalah” the secret of nature.

Deu 30:15 “See, I have set before you today life and good, and death and evil, יהוה wants the simcerity of the heart. - Some commandments involves speech, which inspire heart, and some involve deeds which inspire speech. From the heart desires are formed which the mouth speaks.

When the heart recognizes where one has sinned and the mouth confesses it. Both recognition and confession of sin are prime ingredients of repentance. It is the free will that the CREATOR wants from us, our love must be given not taken. We must choose to obey HIS Commandments. The Commandments is a Tree of Life to those who believe.

Deu 30:16 in that I am commanding you today to love יהוה your Elohim, to walk in His Ways, and to guard HIS Commands, and His Laws, and His right-rulings. And you shall live and increase, and יהוה your Elohim shall bless you in the land which you go to possess. - Let us, then, hear the conclusion of the whole matter.  If we would love YAHVEH and serve HIM, we should live and be happy. If we would love יהוה, and show the evidence, the sincerity of their love by keeping HIS Commandments, if we would be conscience of keeping HIS commandments, and do it from a principle of love, then יהוה would do us good, and we would be as happy as HIS love and blessing could make us.

Deu 30:17 “But if your heart turns away, and you do not obey, and shall be drawn away, and shall bow down to other mighty ones and serve them, - If they should at any time turn from יהוה, to desert the service, and worship other gods this would certainly be their ruin, verse 18.

Observe it is not for every failure in the particulars of their duty that ruin is threatened, but for apostasy and idolatry: in every violation of the command, deserved the curse, yet the nation would be destroyed for the violation of the marriage covenant.

Deu 30:18 “I have declared to you today that you shall certainly perish, you shall not prolong your days in the land which you are passing over the Yardĕn to enter and possess. - The purpose of the Renewed Covenant is much the same; this, new covenant, sets before us life and death, good and evil; He that believes shall be saved; he that believes not shall be damned, Mk. 16:16.

This faith includes love and obedience. To those who by patient continuance in well doing seek for glory, honor, and immortality, יהוה will give eternal life. But to those that are contentious, and do not obey the truth, but obey unrighteousness (and so, in effect, worship other gods and serve them), will be rendered the indignation and wrath of an immortal Elohim, the consequence of which must needs be the tribulation and anguish of an immortal soul, Rom. 2:7-9.

Deu 30:19 “I have called the Heavens and the Earth as witnesses today against you: I have set before you life and death, the blessing and the curse. Therefore you shall choose life, so that you live, both you and your seed, - Moses having stated the case, place before them a clear choice, with a direction to them and to us, to choose well. I called the Spirit and the Flesh as witnesses.

He appeals to Heavens and earth concerning HIS faithful dealing with them. They could not claim that Moses had not leaded them to the Land flowing with Milk and Honey; it was their choice to drink or not to drink. He encourages them and us to choose life, that is, choose to do their and our right duty as gods in training, which would be our eternal life. Those who chose wisely shall have life: those that choose the favor of יהוה and communion with him for their felicity, and path their choice as they should shall have what they choose.

 Those that come short of life and happiness must only blame themselves; they would have had it if they had chosen it when it was put to their choice: but they die because they choose to die; that is, because they do not like the life promised off the terms proposed.

Deu 30:20 to love יהוה your Elohim, to obey His voice, and to cling to Him – for He is your life and the length of your days – to dwell in the land which יהוה swore to your fathers, to Aḇraham, to Yitsḥaq, and to Yaʽaqoḇ, to give them.” - In this last verse, Moses clearly shows us, what our duty is, that is to love יהוה, and to love HIM as KING YAHVEH, a Being most amiable, and as our EL, a Elohim in covenant with us; and, as an evidence of this love, to obey HIS every voice in everything, and be constancy in love and obedience to cleave to HIM, and never to forsake HIM in affection or practice.

He shows us what reason there was for this duty, inconsideration, of their dependence upon יהוה: HE is thy life, and the length of thy days. HE gives life, preserves life, restores life, and prolongs it by HIS power Though it is a frail life, and by HIS patience Though it is a forfeited life.

 HE sweetens life with HIS comforts, and is the sovereign Lord of life; in HIS Hand are our breath is. Therefore, we are concerned to keep ourselves in HIS love; for it is good having יהוה as our friend, and bad having HIM our enemy.

Of their obligation to יהוה for the promise of Canaan made to their fathers and ratified with an oath. Of their expectations from him in performance of that promise: "Love YAHVEH, and serve Him, that we may dwell in that land of promise which He can be sure he can give, and uphold to thee who is thy life and the length of thy days.’’ All these are arguments to us to continue in love and obedience to the EL of our mercies.

Haftarah

Isaiah 61:1-63:9

In the Haftarah of Nitzavim, Edom “Rome” is defated. Edom is a metaphor for our reactive nature and indeed for everything that is negative. The spirit over Edom is the Spirit of death, the source of everything negative in this world.

On this Sabbath we have the ability to defeat the influence of all negative spirit in our lives.

He that is the best expositor of scripture has no doubt given us the best exposition of these verses, of our Messiyah Yahushua Himself, who read this in the Synagogue at Nazareth (perhaps it was the lesson for the day) and applied it entirely to Himself, saying, This day is this scripture fulfilled in your ears (Lu. 4:17, 18, 21); and the gracious words which proceeded out of His mouth, in the opening of this reading, were admired by all that heard them. As Isaiah was authorized and directed to proclaim liberty to the Yisraelites in Babylon, so was Messiyah Yahushua, YAH’s messenger, to publish a more joyful jubilee to a lost world.

On this Sabbath we have the ability to defeat the influence of all negative spirit in our lives, as Messiyah Yahushua came face to face with this spirit when He got up in the Synagogue and read this Haftorah.

Isa 61:1 The Spirit of the Master יהוה is upon Me, because יהוה has anointed Me to bring good news to the meek. He has sent me to bind up the broken-hearted, to proclaim release to the captives, and the opening of the prison to those who are bound, - In this verse we see how the Prophet was fitted and qualified for ministry: The Spirit of the YAHVEH was upon Him. The prophets had the Spirit of YAHVEH moving them at times, both instructing them what to say and exciting them to say it.

Yahushua the Messiyah had the Spirit always resting on Him at baptism without limit; but to the same intent that the prophets had, Isa 11:2  And the Spirit of YAHVEH shall rest upon him, the Spirit of Wisdom and Understanding, the Spirit of Counsel and Might, the Spirit of Knowledge and of the Fear of YAHVEH.

 The Spirit of Counsel and a Spirit of Courage, ch. 11:1-3. When he entered upon the execution of his prophetical office the Spirit, as a dove, descended upon him, Mt. 3:16. This Spirit which was upon Him He communicated to those whom He sent to proclaim the same glad tidings, saying to them, when He gave them their commission, Receive you the Holy Spirit, thereby ratifying it.

How Yahushua was appointed and ordained to it: The Spirit of YAHVEH is upon Me, He proclaim, because EL YAHVEH has anointed me. What service YAHVEH called Him to, HE furnished Him for; therefore יהוה gave Him HIS Spirit, because יהוה had by a sacred and solemn unction set the Prophet apart to this great office, as kings and Priests were of old destined to their offices by anointing. Therefore the Redeemer was called the Messiyah, because He was anointed with the oil of gladness above His fellows.

He has sent Me; our Messiyah Yahushua did not go unsent; He had a commission from Him that is the fountain of power; the Father sent Him and gave Him commandment. This is a great satisfaction to us, that, whatever Messiyah said, he had a warrant from heaven for; his doctrine was not his, but his that sent him.

Isa 61:2 to proclaim the acceptable year of יהוה, and the day of vengeance of our Elohim, to comfort all who mourn, -  He was to be a deliverer. He was sent as a prophet to preach, as a priest to heal, and as a king to issue out proclamations and those of two Mind.

Proclamations of peace to his friends: He shall proclaim liberty to the captives (as Cyrus did to the Jews in captivity) and the opening of the prison to those that were bound. Whereas, by the guilt of sin, we are bound over to the justice of YAHVEH, are His lawful captives, sold for sin till payment is made of that great debt. Messiyah lets us know that He has made satisfaction to divine justice for that debt, that his satisfaction is accepted, and if we will plead that, and depend upon it, and make over ourselves and all we have to him, in a grateful sense of the kindness he has done us, we may be faith sue out our pardon and take the comfort of it; there is, and shall be, no condemnation to us.

Whereas, by the dominion of sin in us, we are bound under the power of Satan, sold under sin, Messiyah lets us know that He has conquered Satan, He has destroyed him that had the power of death and his works, and provided for us grace sufficient to enable us to shake off the same yoke of sin and to lose ourselves from those bands of our neck.

The Son is ready by HIS Spirit to make us free; and then we shall be free indeed, not only discharged from the miseries of captivity, but advanced to all the immunities and dignities of citizens in the Kingdom of Heavens. This is the gospel proclamation, and it is like the blowing of the jubilee-trumpet, which proclaimed the great year of release (Lev. 25:9, 40), in allusion to which it is here called the acceptable year of יהוה, the time of our acceptance with YAHVEH, which is the origin of our liberties; or it is called the year of יהוה because it publishes HIS free grace, to HIS own glory, and an acceptable year because it brings glad tidings to us, and what cannot but be very acceptable to those who know the capacities and necessities of their own souls.

Proclamations of war against His enemies. Messiyah proclaims the day of vengeance of our Elohim, the vengeance He takes. On sin and Satan, death and hell, and all the powers of darkness, that were to be destroyed in order to our deliverance; these Messiyah triumphed over on the Cross, having spoiled and weakened them, shamed them, and made a show of them openly, therein taking vengeance on them for all the injury they had done both to YAHVEH and man, Col. 2:15.

On those of the children of men that stand out against יהוה purpose. They shall not only be left as they deserve, in their captivity, but be dealt with as enemies; we have the Gospel summed up, Mk. 16:16, where that part of it, He that believes shall be saved, proclaims the acceptable year of YAHVEH to those that will accept of it; but the other part, He that believes not shall be damned, proclaims the day of vengeance of our Messiyah, that vengeance which he will take on those that obey not the gospel of Yahushua HaMashiach, 2 Th. 1:8.

Isa 61:3 to appoint unto those who mourn in Tsiyon: to give them embellishment for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness. And they shall be called trees of righteousness, a planting of יהוה, to be adorned. -  He was to be a comforter, and so he is as preacher, healer, and deliverer; he is sent to comfort all who mourn, and who, mourning, seek to him, and not to the world, for comfort.

Messiyah Yahushua not only provides comfort for them, and proclaims it, but He applies it to all who believe on Him; He does this by His Spirit comfort them. There is enough in Him to comfort all who mourn, whatever their sore or sorrow is; but this comfort is sure to those who mourn in Zion, who sorrow after a godly sort, according to YAHVEH, for HIS residence is in Zion, who mourn because of Zion’s calamities and desolation, and mingle their tears by a holy sympathy with those of all YAH’s suffering people, Though they themselves are not in trouble; such tears YAHVEH has a bottle for (Ps. 56:8), such mourners he has comfort in store for.

As blessings out of Zion are spiritual blessings, so mourners in Zion are holy mourners, such as carry their sorrows to the throne of grace (for in Zion was the mercy-seat) and pour them out as Hannah did before יהוה.

To such as these Messiyah has appointed by His gospel, and will give by his Spirit, those consolations which will not only support them under their sorrows, but turn them into songs of praise. He will give them, Beauty for ashes.

Whereas they lay in ashes, as was usual in times of great mourning, they shall not only be raised out of their dust, but made to look pleasant. The holy cheerfulness of Messiyanic believers is their beauty and a great ornament to their profession. Here is an elegant paronomasia in the original: He will give them beauty, for ashes; he will turn their sorrow into joy as quickly and as easily as you can transpose a letter; for he speaks, and it is done.

The oil of joy, which make the face to shine, instead of mourning, which disfigures the countenance and makes it unlovely. this oil of joy the saints have from that oil of gladness with which Messiyah Himself was anointed above his fellows, Heb. 1:9.

The garments of praise, such beautiful garments as were worn on thanksgiving-days, instead of the spirit of heaviness, dimness, or contraction, open joys for secret mourning’s.

The spirit of heaviness they keep to themselves (Zion’s mourners weep in secret); but the joy they are recompensed with they are clothed with as with a garment in the eye of others.

Where YAHVEH gives the oil of joy he gives the garment of praise. Those comforts which come from YAHVEH dispose the heart to, and enlarge the heart in, thanksgivings to YAHVEH. Whatever we have the joy of YAHVEH must have the praise and glory of.

He was to be a planter; for the Assembly in YAH’S husbandry. Therefore, He will do all this for His followers, will cure their wounds, release them out of bondage, and comfort them in their sorrows, that they may be called trees of righteousness, the planting of YAHVEH, that they may be such and be acknowledged to be such, that they may be ornaments to YAH’s vineyard and may be fruitful in the fruits of righteousness, as the branches of YAH’s planting, ch. 60:21.

All that Messiyah does for us is to make us YAH’s people, and some way serviceable to Him as living trees, planted in the house of YAHVEH, and flourishing in the courts of our Elohim; and all this that YAHVEH may be glorified, that we may be brought to glorify HIM by a sincere devotion and an exemplary conversation (for herein is our Father glorified, that we bring broth much fruit), that others also may take occasion from YAH’s favor shining on HIS people, and HIS grace shining in them, to praise HIM, and that HE may be forever glorified in HIS people.

Isa 61:4 And they shall rebuild the old ruins, raise up the former wastes. And they shall restore the ruined cities, the wastes of many generations. - Promises are here made to the Yisraelites now returned out of captivity, and settled again in their own land, which are to be extended to the Messiyanic Assembly, and all believers, who through grace are delivered out of spiritual bondage; for they are capable of being spiritually applied.

It is promised that their houses shall be restored, that their cities shall be raised out of the ruins in which they had long lain, and be fitted up for their use again: They shall build the old wastes; the old wastes shall be built, the waste cities shall be repaired, the former desolations, even the desolations of many generations, which it was feared would never be repaired, shall be raised up.

The setting up of the Messiyanic Assembly in the world repaired the decays of natural religion and rose up those desolation both of piety and honesty which had been for many generations the reproach of mankind. An unsanctified soul is like a city that is broken down and has no walls, like a house in ruins; but by the power of Messiyah’s gospel and grace it is repaired, it is put in order again, and fitted to be a habitation of YAHVEH through the Set-Apart Spirit. And they shall do this, those that are released out of captivity; for we are brought out of the house of bondage that we may serve YAHVEH, both in building up ourselves to his glory and in helping to build up His Assembly on earth.

Isa 61:5 And strangers shall stand and feed your flocks, and the sons of the foreigner be your ploughmen and your vinedressers. – Promises are here made to the Jews now returned out of captivity, and settled again in their own land, which are to be extended to the Messiyanic Assembly, and all believers, who through grace are delivered out of spiritual bondage; for they are capable of being spiritually applied.

It is promised that their houses shall be rebuilt, that their cities shall be raised out of the ruins in which they had long lain, and be fitted up for their use again: They shall build the old wastes; the old wastes shall be built, the waste cities shall be repaired, the former desolations, even the desolations of many generations, which it was feared would never be repaired, shall be raised up.

The setting up of Messiyanic era in the world repaired the decays of natural religion and rose up those desolations both of piety and honesty which had been for many generations the reproach of mankind.

An unsanctified soul is like a city that is broken down and has no walls, like a house in ruins; but by the power of Messiyah’s gospel and grace it is repaired, it is put in order again, and fitted to be a habitation of YAHVEH through the Set-Apart Spirit. They shall do this, those that are released out of captivity; for we are brought out of the house of bondage that we may serve EL YAHVEH, both in building up ourselves to his glory and in helping to build up HIS Assembly on earth.

Isa 61:6 But you shall be called, ‘Priests of יהוה,’ ‘Servants of our Elohim’ shall be said of you. You shall consume the strength of the gentiles, and boast in their esteem. - They shall not only be released out of their captivity, but highly preferred and honorably employed: "While the strangers are keeping your flocks, you shall be keeping the charge of the sanctuary; instead of being slaves to your task-masters, you shall be named the priests of YAHVEH, a high and holy calling.’’

Priests were princes’ peers, and in Hebrew were called by the same name. You shall be the ministers of our EL, as the Levites were. Those whom YAHVEH sets at liberty HE sets to work; HE delivers them out of the hands of their enemies that they may serve him, Lu. 1:74, 75; Ps. 116:16.

But HIS service is perfect freedom, it is the greatest honor. When YAHVEH brought Yisrael out of Egypt HE took them to be a kingdom of priests, Ex. 19:6. And the Messiyahnic church is a house of royal priesthood, 1 Pt. 2:9.

All believers are Created to become El, kings and priests; and they ought to conduct themselves as such in their devotions and in their whole conversation, with holiness to יהוה written upon their foreheads, that men may call them the priests of YAHVEH.

The wealth and honor of the Gentile converts shall redound to the benefit and credit of the Messiyanic Assembly. The Gentiles shall be brought into the Messiyanic Assembly. Those that were strangers shall become fellow-citizens with the saints; and with themselves they shall bring all they have, to be devoted to the glory of YAHVEH and used in HIS service; and the priests, the יהוה’s ministers, shall have the advantage of it.

It will be a great strengthening and quickening, as well as a comfort and encouragement, to all good Messiyanic, to see the Gentiles serving the interests of YAH’s kingdom.

They shall eat the riches of the Gentiles, not which they have themselves seized by violence, but which are fairly and honorably presented to them, as gifts brought to the altar, which the priests and their families lived comfortably upon. It is not said, "You shall hoard the riches of the Gentiles, and treasure them,’’ but, "You shall eat them;’’ for there is nothing better in riches than to use them and to do good with them.

They shall boast themselves in their glory. Whatever was the honor of the Gentiles converts before their conversion, their nobility, estates, learning, virtue, or places of trust and power, it shall all turn to the reputation of the church to which they have joined themselves; and whatever is their glory after their conversion, their holy zeal and strictness of conversation, their usefulness, their patient suffering, and all the displays of that blessed change which divine grace has made in them, shall be very much for the glory of YAHVEH and therefore all good men shall glory in it.

Isa 61:7 Instead of your shame and reproach, they rejoice a second time in their portion. Therefore they take possession a second time in their land, everlasting joy is theirs. -  They shall have abundance of comfort and satisfaction in their own bosoms. The Yisraelites no doubt were privileged after their return; they were in a new world, and now knew how to value their liberty and property, the pleasures of which were continually fresh and blooming.

Much more do all those rejoice whom Messiyah has brought into the glorious liberty as YAH’s children, especially when the privileges of their adoption shall be completed in the resurrection of the body. hey shall rejoice in their portion; they shall not only have their own again, but (which is a further gift of YAHVEH) they shall have the comfort of it, and a heart to rejoice in it, Eccl. 3:13.

Though the houses of the returned Jews, as well as their temple, be much inferior to what they were before the captivity, yet they shall be well pleased with them and thankful for them. It is a portion in their land, their own land, the holy land, Immanuel’s land, and therefore they shall rejoice in it, having so lately known what it was to be strangers in a strange land.

Those that have YAHVEH and heaven for their portion have reason to say that they have a worthy portion and to rejoice in it. Everlasting joy shall be unto them, that is, a joyful state of their people, which shall last long, much longer than the captivity had lasted. Yet that joy of the Jewish nation was so much allayed, so often interrupted, and so soon brought to an end, that we must look for the accomplishment of this promise in the spiritual joy which believers have in YAHVEH and the eternal joy they hope for in heaven.

This shall be a double recompense to them, and more than double, for all the reproach and vexation they have lain under in the land of their captivity: "For your shame you shall have double honor, and in your land you shall possess double wealth, to what you lost; the blessing of YAHVEH upon it, and the comfort you shall have in it, shall make an abundant reparation for all the damages you have received.

You shall be owned not only as YAH’s sons, but as his first-born (Ex. 4:22), and therefore entitled to a double portion.’’ As the miseries of their captivity were so great that in them they are said to have received double for all their sins (ch. 40:2), so the joys of their return shall be so great that in them they shall receive double for all their shame.

The former is applicable to the fullness of Messiyah’s satisfaction, in which YAHVEH received double for all our sins; the latter to the fullness of heaven’s joys, in which we shall receive more than double for all our services and sufferings. Job’s case illustrates this: when YAHVEH turned again HIS captivity, he gave him twice as much as he had before.

Isa 61:8 “For I, יהוה, love right-ruling; I hate robbery for burnt offering. And I shall give their reward in truth, and make an everlasting covenant with them. – In this verse is demonstrating YAHVEH love for Torah HIS right-ruling. I will direct their work in truth. YAHVEH will direct the works of HIS saints by Torah. YAHVEH by HIS Torah will order their affairs for the best, according to the word of his truth.

HE will guide them in the ways of true prosperity, by the rules of true policy. HE will by HIS Grace direct the works of good people in the right way, the true way that leads to happiness; he will direct them to be done in sincerity and then they are pleasing to him.

YAHVEH desires truth in our inward parts; and, if implement our live according to Torah, HE will make an everlasting covenant with us; for to those that walk before HIM and are upright HE will certainly be a EL Shadai all-sufficient Elohim. As a reason both of this and of the foregoing promise, that YAHVEH will recompense to them double for their shame, those words come in, in the former part of the verse, I YAHVEH love judgment.

He love it when judgment is seen or done among men, both between light and darkness, right and wrong, truth and lie. HE hates all injustice, and, when wrongs are done to HIS people by their oppressors and persecutors, HE is displeased with them, not only because they are done to HIS people, but because they are wrongs, and against the eternal rules of equity.

If men do not do justice, HAHVEH loves to do judgment HIMSELF in giving redress to those that suffer wrong and punishing those that do wrong. YAHVEH pleads HIS people’s injured cause, not only because he is jealous for them, but because he is jealous for justice.

To illustrate this, it is added that HE hates robbery for burnt-offering. He hates injustice even in HIS own people, who honor HIM with what they have in their burnt-offerings, much more does he hate it when it is against his own people; if יהוה hates robbery when it is for burnt-offerings to HIMSELF, much more when it is for burnt-offerings to idols, and when not only HIS people are robbed of their estates, but HE is robbed of HIS offerings.

It is a truth much to the honor of YAHVEH that mans ritual services will never atone for the violation of moral precepts, nor will it justify any man’s robbery to say, "It was for burnt-offerings,’’ or Corban, It is a gift. Behold, to obey is better than sacrifice, to do justly and love mercy better than Thousands of rams.

That robbing HIM of HIS Sacred Time is most of all hateful to YAHVEH which is covered with this pretense, for it makes the righteous YAHVEH to be the patron of unrighteousness.

Some make this a reason of the rejection of the Yisraelites upon the bringing in of the Gentiles, because they were so corrupt in their morals, and, while they tithed mint and cumin, made nothing of judgment and mercy (Mt. 23:23), whereas YAHVEH loves judgment and insists upon that, and he hates both robbery for burnt offerings and burnt-offerings for robbery too, as that of the Pharisees, who made long prayers that they might the more plausibly devour widows’ houses.

Others read these words thus: I hate rapine by iniquity, that is, the spoil which the enemies of YAH’s people had unjustly made of them; YAHVEH hated this, and therefore would reckon with them for it.

Isa 61:9 “And their seed shall be known among the gentiles, and their offspring in the midst of the peoples. All who see them shall acknowledge them, that they are the seed יהוה has blessed.” – In this verse we see that the offspring of the Messiyanic believers will be well known among the unsaved, YAHVEH will entail a blessing upon their posterity after them.

Their seed (the children of those persons themselves that are now the blessed of EL YAHVEH or their successors in profession, the Assembly’s seed) shall be accounted to the Lord for a generation, Ps. 22:30.

They shall signalize themselves and make their neighbors to take notice of them: They shall be known among the Gentiles, shall distinguish themselves by the gravity, seriousness, humility, and cheerfulness of their conversation, especially by that brotherly love by which all men shall know them to be YAHVEH’s disciples.

They thus distinguishing themselves, YAHVEH shall dignify them, by making them the blessings of their age and instruments of HIS glory, and by bringing them to Spiritual Maturity, and giving them remarkable tokens of his favor, which shall make them eminent and gain them respect from all about them.

Let the children of godly parents love in such a manner that they may be known to be such, that all who observe them may see in them the fruits of a good education, and an answer to the prayers that were put up for them; and then they may expect that YAHVEH will make them known, by the fulfilling of that promise to them, that the generation of the upright shall be blessed.

YAHVEH shall have the glory of this, for every one shall attribute it to the blessing of YAHVEH; all that see them shall see so much of the grace of YAHVEH in them, and HIS favor towards them, that they shall acknowledge them to be the seed which YAHVEH has blessed and doth bless, for it includes both.

See what it is to be blessed of YAHVEH. Whatever good appears in any it must be taken notice of as the fruit of YAHVEH’s blessing and HE must be glorified when one of us come to spiritual maturity.

Isa 61:10 I greatly rejoice in יהוה, my being exults in my Elohim. For He has put garments of deliverance on me, He has covered me with the robe of righteousness, as a bridegroom decks himself with ornaments, and as a bride adorns herself with her jewels. -  Some make this the song of joy and praise to be sung by the prophet in the name of Yerusalem, congratulating her on the happy change of her circumstances in the accomplishment of the foregoing promises; others make it to be spoken by Messiyah Yahushua in the name of the Messiyanic Assembly triumphing in gospel grace.

We may take in both, the former as a type of the latter. We are here taught to rejoice with holy joy, to YAH’s honor.

In the beginning of this good work, the clothing of the church with righteousness and salvation. Upon this account I will greatly rejoice in YAHVEH. Those that rejoice in YAHVEH have cause to rejoice greatly, and we need not fear running into an extreme in the greatness of our joy when we make YAHVEH the gladness of our joy.

The first gospel song begins like this, My soul doth magnify YAHVEH, and my spirit hath rejoiced in YAHVEH my Savior, Lu. 1:46, 47. There is just matter for this joy, and all the reason in the world why it should terminate in YAHVEH; for salvation and righteousness are wrought out and brought in, and the Assembly is clothed with them.

The salvation YAHVEH wrought for the Hebrews, and that righteousness of his in which he appeared for them, and that reformation which appeared among them, made them look as glorious in the eyes of all wise men as if they had been clothed in robes of state or nuptial garments.

Messiyah has clothed His Assembly with an eternal salvation (and that is truly great) by clothing it with the righteousness both of justification and sanctification.

The clean linen is the righteousness of saints, Rev. 19:8. Notice how these teaching are put together; those, and those only, shall be clothed with the garments of salvation hereafter that are covered with the robe of righteousness now: and those garments are rich and splendid clothing, like the priestly garments (for so the word signifies) with which the bridegroom decks himself.

The brightness of the sun itself is compared to them. Ps. 19:5, He is as a bridegroom coming out of his chamber, completely dressed. Such is the beauty of YAH’s grace in those that are clothed with the robe of righteousness, that by the righteousness of Messiyah are recommended to YAH’s favor and by the sanctification of the Spirit have YAH’s image renewed upon them; they are decked as a bride to be espoused to Yahushua, and taken into covenant with HIM; they are decked as a priest to be employed for YAHVEH, and taken into communion with HIM.

Isa 61:11 For as the earth brings forth its bud, as the garden causes the seed to shoot up, so the Master יהוה causes righteousness and praise to shoot up before all the nations! – In the progress and continuance of this good work. It is not like a day of triumph, which is glorious for the present, but is soon over. The righteousness and salvation with which the Assembly is clothed are the durable cloth of Torah, found in Leviticus 23.

The Assembly, when she is giving according to the appointed time is pleasing herself with the righteousness and salvation that Yahushua HaMashiach has clothed her with, rejoices to think that these inestimable blessings shall both spring for future ages and spread to distant regions.

They shall spring forth for ages to come, as the fruits of the earth which are produced very year, from generation to generation. As the earth, even that which lies common, brings forth her bud, the tender grass at the return of the year, and as the garden enclosed causes the things that are sown in it to spring forth in their season, so duly, so constantly, so powerfully, and with such advantage to mankind will EL YAHVEH cause righteousness and praise to spring forth, by virtue of the covenant of grace, as, in the former case, by virtue of the covenant of providence.

See what the promised blessings are, righteousness and praise (for those that are clothed with righteousness show forth the praises of him that clothed them); these shall spring forth under the influence of the dew of divine grace. They shall spread far, and spring forth before all the nations; the great salvation shall be published and proclaimed to the entire world and the ends of the earth shall see it.

After the 3^rd day of Creation when the foundation, the earth was established for the plant to grow and be fruitful, as believers our talents become visible on the third day of Creation, the fruit of our spirit begins to produce its fruit after its own kind.

Chapter 62

The business of prophets is to restored and to guide. In this chapter:

 

I. The prophet determines to apply closely and constantly to this business verse. 1.

II. YAHVEH appoints him and others of his prophets to continue to do so, for the encouragement of his people during the delays of their deliverance verse 6, 7. 

III. The promises are here repeated and ratified of the great things YAHVEH would do for HIS Assembly, for the Yisraelites after their return out of captivity and for the Messiyanic Assembly when it shall be set up in the world.

1. The Assembly shall be made honorable in the eyes of the world verse 2. 

1.    It shall appear to be very dear to YAHVEH, precious and honorable in his sight verses 3-5.

2.      It shall enjoy great plenty verses 8, 9. 

4. It shall be released out of captivity and grow up again into a considerable nation, particularly owned and favored by heaven verses 10–12.

Isa 62:1  For Tsiyon’s sake I am not silent, and for Yerushalayim’s sake I do not rest, until her righteousness goes forth as brightness, and her deliverance as a lamp that burns. – The prophet here tells us: What he will do for the Assembly. A prophet, as he is a seer, so he is a spokesman. This prophet resolves to perform that office faithfully. He will not hold his peace; he will not rest; he will mind his business, will take pains, and never desire to take his ease; and herein he was a type of Messiyah, who was indefatigable in executing the office of a prophet and made it his meat and drink till he had finished his work.

What the prophet’s resolution is: He will not hold his peace. He will continue to proclaim the acceptable time of Messiyah, will not only faithfully deliver, but frequently repeat, the messages he has received from YAHVEH.

If people receive not the precepts and promises at first, he will instruct them and give them line upon line. And he will continue instant in prayer; he will never hold his peace at the throne of grace till he has prevailed with YAHVEH for the mercies promised; he will give himself to prayer and to the ministry of the word, as Messiyah’s ministers must (Acts 6:4), who must labor frequently in both and never be weary of this well-doing.

The business of the prophetic ministers is to be the Voice of YAHVEH to HIS people and to YAHVEH from HIS people; and in neither of these must they be silent.

What is the principle of this resolution, for Zion’s sake, and for Yerushalayim’s, not for the sake of any private interest of his own, but for the Messiyanic Assembly’s sake, because he has an affection and concern for Zion, and it lies near his heart.

Whatever becomes of his own house and family, he desires to see the good of Yerushalayim and resolves to seek it all the days of his life, Ps. 122:8, 9; 118:5. It is YAH’s Zion and his Yerushalayim, and it is therefore dear to him, because it is so to YAHVEH and because YAH’s glory is interested in its prosperity.

How long he resolves to continue this importunity. Till the promise of the Assembly’s righteousness and salvation is restored, as given in the foregoing chapter, be accomplished.

Isaiah will not himself live to see the release of the captives out of Babylon, much less the bringing in of the gospel, in which grace reigns through righteousness unto life and salvation; yet he will not hold his peace till these be accomplished, even the utmost of them, because his prophecies will continue speaking of these things, and there shall in every age be a remnant that shall continue to pray for them, as successors to him, till the promises be performed, and so the prayers answered that were grounded upon them.

Then the Messiyanic Assembly’s righteousness and salvation will go forth as brightness, and as a lamp that burns, so plainly that it will carry its own evidence along with it. It will bring honor and comfort to the Assembly, which will hereupon both look pleasant and appear illustrious; and it will bring instruction and direction to the world, a light not only to the eyes but to the feet, and to the paths of those who before sat in darkness and in the shadow of death.

Isa 62:2 And the nations shall see your righteousness, and all sovereigns your esteem. And you shall be called by a new name, which the mouth of יהוה designates. – What WAHVEH will do for the Messiyanic Assembly. The prophet can but pray and preaches, but YAHVEH will confirm the word and answer the prayers.

The Messiyanic Assembly shall be greatly admired. When that righteousness, which is her salvation, her praise, and her glory, shall be brought forth, the Gentiles shall see it. The tidings of it shall be carried to the Gentiles, and the glory of it made available to them; they may so see this righteousness as to share in it if it be not their own fault. "Even kings shall see and be in love with the glory of thy righteousness’’, shall overlook the glory of their own courts and kingdoms, and look at, and look after, the spiritual glory of the church as that which excels.

She shall be truly admirable. Great names make men considerable in this world and great respect is paid unto them; now it is agreed that, honor derives its value from the dignity of him who confers it. YAHVEH is the fountain of honor and from HIM the Messiyanic Assembly’s honor comes: "You shall be called by a new name, a pleasant name “Messiyanic”, such as You was never called by before, no, not in the day of thy greatest prosperity, and the reverse of that which You was called by in the day of thy affliction; You shall have a new character, be advanced to a new dignity, and those about thee shall have new Thoughts of thee.’’

This seems to be alluded to in that promise (Rev. 2:17) of the white stone and in the stone a new name, and that (Rev. 3:12) of the name of the city of my EL and my new name. It is a name which the mouth of YAHVEH shall name, who, we are sure, miscalls nothing, and who will oblige others to call her by the name יהוה has given her; for his judgment is according to truth and all shall concur with it sooner or later.

Isa 62:3 And you shall be a crown of comeliness in the hand of יהוה, and a royal head-dress in the hand of your Elohim. - The names YAHVEH shall give him. He shall call her HIS crown: You shall be a crown of glory in the hand of Yisrael, not on his head (as adding any real honor or power to him, as crowns do to those that are crowned with them), but in his hand.

HE is pleased to account them, and show them forth, as a glory and beauty to HIMSELF. When HE took them to be HIS people it was that they might be unto him for a name, and for a praise, and for a glory (Jer. 13:11): "You shall be a crown of glory and a royal diadem, through the hand, the good hand, of thy EL upon thee; HE shall make thee so, for HE shall be to thee a crown of glory, ch. 28:5.

You shall be so in his hand, that is, under his protection; he that shall put glory upon thee shall create a defense upon all that glory, so that the flowers of thy crown shall never wither nor shall its jewels be lost.’’

Isa 62:4 No longer are you called “Forsaken,” and no longer is your land called “Deserted.” But you shall be called “Ḥephtsiḇah,” and your land “Married,” for יהוה shall delight in you, and your land be married. – He shall call her HIS spouse. This is a yet greater honor, especially considering what a forlorn condition she had been in.

Her case had been very melancholy. She was called forsaken and her land desolate during the captivity, like a woman reproachfully divorced or left a disconsolate widow. Such as the state of Judaism before the first coming of Messiyah, it was not in a manner forsaken and desolate, a thing that no man looked after nor had any real concern for.

When Yahushua died on the Stake, it freed Yisrael to seek a new husband. It should now be very pleasant, for YAHVEH would return in mercy to her. Instead of those two names of reproach, she shall be called by two honorable names.

First, She shall be called Hephzi-bah, which signifies, My delight is in her; it was the name of Hezekiyah’s queen, Manasseh’s mother (2 Ki. 21:1), a proper name for a wife, who ought to be her husband’s delight, Prov. 5:19.

Here it is the Assembly’s Maker that is her husband: YAHVEH delights in thee. YAHVEH by HIS grace has wrought that in HIS Assembly which makes her his delight, she being refined, and reformed, and brought home to him; and then by HIS providence HE does that for her who makes it appear that she is HIS delight and that HE delights to do her good.

Secondly, She shall be called Beulah, which signifies married or beautiful land, whereas she had been desolate, a condition opposed to that of the married wife, ch. 54:1. "Thy land shall be married, that is, it shall become fruitful again, and be replenished.’’

Isa 62:5 For as a young man marries a maiden, so shall your sons marry you. And as the bridegroom rejoices over the bride, so shall your Elohim rejoice over you. - Though she has long been barren, she shall again be the mother of peopled, she shall again be made to keep house and to be a joyful mother of children, Ps. 113:9. She shall be married, for, Her sons shall heartily espouse the land of their nativity and its interests, which they had for a long time neglected, as despairing ever to have any comfortable enjoyment of it: Thy sons shall marry thee, that is, they shall live with thee and take delight in thee.

When they were in Babylon, they seemed to have espoused that land, for they were appointed to settle, and to seek the peace of it, Jer. 29:5-7. But now they shall again marry their own land, as a young man marries a virgin that he takes great delight in, is extremely fond of, and is likely to have many children by.

It bodes well to a land when its own natives and inhabitants are pleased with it, prefer it before other lands, when its princes marry their country and resolve to take their lot with it.

Her Elohim (which is much better) shall betroth her to himself in righteousness, Hosea 2:19, 20. He will take pleasure in HIS Assembly: As the bridegroom rejoices over the bride, is pleased with his relation to her and her affection to him, so shall thy El rejoice over thee: he shall rest in his love to thee (Zep. 3:17); HE shall take pleasure in thee (Ps. 147:11), and shall delight to do thee good with his whole heart and his whole soul, Jer. 32:41. This is very applicable to the love MessiYah has for His Assembly and the complacency he takes in it, which appears so brightly in Solomon’s Song, and which will be complete in heaven.

Isa 62:6 I have set watchmen on your walls, O Yerushalayim, all the day and all the night, continually, who are not silent. You who remember יהוה, give yourselves no rest, -  Two things are here promised to Yerushalayim: Abundance of grace, abundance of good preaching and good praying, and this shows the method YAHVEH takes when HE designs mercy for a people; HE first brings them to their duty and pours out a spirit of prayer upon them, and then brings salvation to them.

Provision is made, that the prophetic ministers may do their duty as watchmen. It is here spoken of as a token for good, as a step towards further mercy and an earnest of it, that, in order to what he designed for them, he would set watchmen on their walls who should never hold their peace.

Ministers are watchmen on the City’s walls, for it is as a city besieged, whose concern it is to have sentinels on the walls, to take notice and give notice of the motions of the enemy. It is necessary that, as watchmen, they be wakeful, and faithful, and willing to endure hardness.

They are concerned to stand upon their guard day and night; they must never be off their watch as long as those for whose souls they watch are not out of danger.

They must never hold their peace; they must take all opportunities to give warning to sinners, in season, out of season, and must never betray the cause of Messiyah by a treacherous or cowardly silence. They must never hold their peace at the throne of grace; they must pray, and not faint, as Moses lifted up his hands and kept them steady, till Israel had obtained the victory over Amalek, Ex. 17:10, 12.

That people may do their duty. As those that make mention of YAHVEH, let not them keep silence neither, let not them think it enough that their watchmen pray for them, but let them pray for themselves; all will be little enough to meet the approaching mercy with due solemnity.

It is the character of YAH’s professing people that they make mention of YAHVEH, and continue to do so even in bad times, when the land is termed forsaken and desolate. They are YAHVEH’s remembrances (so the margin reads it); they remember YAHVEH themselves and put one another in mind of HIM.

YAH’s professing people must be a praying people, must be public-spirited in prayer, must wrestle with YAHVEH in prayer, and continue to do so: "Keep not silence; never grow remiss in the duty nor weary of it.’’ Give him no rest, alluding to an importunate beggar, to the widow that with her continual coming wearied the judge into a compliance.

Isa 62:7 and give Him no rest till He establishes and till He makes Yerushalayim a praise in the earth. -  YAHVEH said to Moses, Let me alone (Ex. 32:10), and Jacob to Messiyah, I will not let thee go except You bless me, Gen. 32:26. YAHVEH is so far from being displeased with our pressing importunity, as men commonly are, that HE invites and encourages it; HE encourage us to cry after HIM; He is not like those disciples who discouraged a petitioner, Mt. 15:23.

HE asks us make pressing applications at the throne of grace, and gives him no rest, Lu. 11:5, 8. HE suffers himself not only to be reasoned with, but to be wrestled with.

The public welfare or prosperity of YAH’s Yerushalayim is that which we should be most importunate for at the throne of grace; we should pray for the good of the Messiyanic Assembly.

That it may be safe, that HE would establish it, that the interests of the Messiyanic Assembly may be firm, may be settled for the present and secured to posterity. That it may be great, may be praise in the earth that it may be praised, and YAHVEH may be praised for it.

When gospel truths are cleared and vindicated, when gospel ordinances are duly administered in their purity and power, when the Messiyanic Assembly becomes eminent for holiness and love, then Yerushalayim is praise in the earth, then it is in reputation.

We must persevere in our prayers for mercy to the Assembly till the mercy come; we must do as the prophet’s servant did, go yet seven times, till the promising cloud appear, 1 Ki. 18:44.

It is a good sign that YAHVEH come towards a people in ways of mercy when HE pours out a spirit of prayer upon them and stirs them up to be fervent and constant in their intercessions.

Isa 62:8 יהוה has sworn by His right hand and by the arm of His strength, “No more do I give your grain to be food for your enemies, nor do sons of the foreigner drink your new wine, for which you have labored; - Plenty of all other good things is promise here to the Messiyanic Assembly. This follows upon the former; when the people praise YAHVEH, when all the people praise him, then shall the earth yield her increase (Ps. 67:5, 6), and outward prosperity, crowning its piety, shall help to make Yerushalayim a praise in the earth.

The great distress they had been in, and the losses they had sustained. Their corn had been meat for their enemies, which they hoped would be meat for themselves and their families. Here was a double grievance, that they themselves wanted that which was necessary to the support of life and were in danger of perishing for want of it, and that their enemies were strengthened by it, had their camp victual led with it, and so were the better able to do them a mischief.

YAHVEH is said to give their corn to their enemies, because HE not only permitted it, but ordered it, to be the just punishment both of their abuse of plenty and of their symbolizing with strangers, ch. 1:7.

The wine which they had labored for, and which in their affliction they needed for the relief of those among them that were of a heavy heart, strangers drank it, to gratify their lusts with; this sore judgment was threatened for their sins, Lev. 26:16; Deu. 28:33. See how uncertain our creature-comforts are, and how much it is our wisdom to labor for that meat which we can never be robbed of.

Isa 62:9 but those gathering it shall eat it, and praise יהוה. And those collecting it shall drink it in My set-apart courts.” – The great fullness and satisfaction they should now be restored to the Messiyanic Assembly: Those that have gathered it shall eat it, and praise YAHVEH.  

YAH’s mercy in giving plenty, and peace to enjoy it, that the earth yields her increase, that there are hands to be employed in gathering it in, and that they are not taken off by plague and sickness, or otherwise employed in war, that strangers and enemies do not come and gather it for themselves, or take it from us when we have gathered it, that we eat the labor of our hands and the bread is not eaten out of our mouths, and especially that we have opportunity and a heart to honor YAHVEH with it, and that his courts are open to us and we are not restrained from attending on him in them.

Our duty in the enjoyment of this mercy. We must gather what YAHVEH gives, with care and industry; we must eat it freely and cheerfully, not bury the gifts of YAH’s bounty, but make use of them. We must, when we have eaten and are full, bless YAHVEH, and give HIM thanks for his bounty to us; and we must serve HIM with our abundance, use it in works of piety and charity, eat it and drink it in the courts of HIS holiness, where the altar, the priest, and the poor must all have their share.

The greatest comfort that a good man has in his meat and drink is that it furnishes him with a meat-offering and a drink-offering for YAHVEH is EL (Joel 2:14); the greatest comfort that He has in an estate is that it gives him an opportunity of honoring YAHVEH doing good. This wine is to be drunk in the courts of YAH’s holiness, and therefore moderately and with sobriety, as before יהוה.

The solemn ratification of this promise: YAHVEH sworn by HIS Right hand, and by the arm of HIS Strength, that HE will do this for HIS people. YAHVEH confirms it by an oath, that HIS people, who trust in HIM and HIS word, may have strong consolation, Heb. 6:17, 18.

Since HE can swear by no greater, he swears by himself, sometimes by his being (As I live, Eze. 33:11), sometimes by his holiness (Ps. 89:35), here by HIS power, HIS Right Hand (which was lifted up in swearing, Deu. 32:40), and his arm of power; for it is a great satisfaction to those who build their hopes on YAH’s promise to be sure that what he has promised he is able to perform, Rom. 4:21.

To assure us of this HE has sworn by HIS strength, pawning the reputation of HIS omnipotence upon it; if he do not do it, let it be said, It was because he could not, which the Egyptians shall never say (Num. 14:16) nor any other. It is the comfort of YAH’s people that his power is engaged for them, his right hand, where the Mediator sits.

Isa 62:10 Pass through, pass through the gates! Prepare the way for the people. Build up, build up the highway! Remove the stones. Lift up a banner for the peoples! – This verse like many passages before refers to the deliverance of the Jews out of Babylon, and, under the type and figure of that, to the great redemption wrought out by Messiyah Yahushua, and the proclaiming of gospel grace and liberty through him.

Way shall be made for this salvation; all difficulties shall be removed, and whatever might obstruct it shall be taken out of the way. The gates of Babylon shall be thrown open that they may with freedom go through them; the way from Babylon to the land of Yisrael shall be prepared; causeways shall be made and cast up through wet and miry places, and the stones gathered out from places rough and rocky.

In the convenient places appointed for their rendezvous standards shall be set up for their direction and encouragement, that they may embody for their greater safety. John Baptist was sent to prepare the way of Messiyah, Mt. 3:3. And, before Messiyah by His graces and comforts comes to any for salvation, preparation is made for Him by repentance, which is called the preparation of the gospel of peace, Eph. 6:15.

Here the way is leveled by it; there the feet are shod with it, which comes all to one, for both are in order to a journey.

Isa 62:11 See, יהוה has proclaimed to the end of the earth: “Say to the daughter of Tsiyon, ‘See, your deliverance has come; see, His reward is with Him, and His work before Him.’ ” – In this verse notice is given for this salvation. It shall be proclaimed to the captives that they are set at liberty and may go if they please; it shall be proclaimed to their neighbors, to all about them, to the end of the world, that YAHVEH is pleaded Zion’s just, injured, and despised cause. Let it be said to Zion, for her comfort, Behold, thy salvation comes (that is, thy Savior, who brings salvation); He will bring such a work, such a reward, in this salvation, as shall be admired by all, a reward of comfort and peace with him; but a work of humiliation and reformation before him, to prepare His people for that recompense of their sufferings; and then, with reference to each, it follows, they shall be called, The holy people, and the redeemed of YAHVEH.

The work before him, which shall be wrought in them and upon them, shall denominate them a holy people, cured of their inclination to idolatry and consecrated to YAHVEH only; and the reward with him, the deliverance wrought for them, shall denominate them the redeemed of YAHVEH, so redeemed as none but YAHVEH could redeem them, and redeemed to be his, their bonds loosed, that they might be his servants.

Yerushalayim shall be called, Sought out, a city not forsaken. She had been forsaken for many years; there were neither traders nor worshipers that inquired the way to Yerushalayim as formerly, when it was frequented by both.

But now YAHVEH will again make her considerable. She shall be sought out, visited, resorted to, and court made to her, as much as ever. When Yerushalayim is called a holy city, then it is called sought out; for holiness puts an honor and beauty upon any place or person, which draws respect, and makes them to be admired, beloved, and inquired after.

But this being proclaimed to the end of the world must have a reference to the gospel of Messiyah, which was to be preached to every creature; and it intimates the glory of Messiyah.

It is published immediately to the Messiyanic Assembly but is thence echoed to every nation: Behold thy salvation cometh. Messiyah is not only the Savior, but the salvation itself; for the happiness of believers is not only from him, but in him, ch. 12:2.

His salvation consists both in the work and in the reward which he brings with him; for those that are his shall neither be neither idle nor lose their labor. The beauty of the Assembly. Messiyahnics shall be called saints (1 Co. 1:2), the Set Apart holy people, for they are chosen and called to salvation through sanctification. They shall be called the redeemed of YAHVEH; to HIM they owe their liberty, and therefore to HIM they owe their service, and they shall not be ashamed to own both.

Isa 62:12 And they shall be called, “The Set-apart People, the Redeemed of יהוה.” And you shall be called, “Sought Out, a City Not Forsaken.” - None are to be called the redeemed of YAHVEH but those that are the Set Apart holy people; the people of YAH’s purchase are a holy nation. YAHVEH shall seek them out, and find them, wherever they are dispersed, eclipsed, or lost in a crowd; men shall seek them out, that they may join themselves to them, and not forsake them.

It is good to associate with the set apart people, that we may learn their ways, and with the redeemed of YAHVEH, that we may share in the blessings of the redemption.

CHAPTER 63

In this chapter we have, 

I. YAHVEH coming towards HIS people in ways of mercy and deliverance, and this is to be joined to the close of the foregoing chapter, where it was said to be Zion, "Behold, thy salvation comes;’’ for here it is shown how it comes verse 1-6. 

II. YAH’s people meeting him with their devotions, and addressing themselves to him with suitable affections; and this part of the chapter is carried on to the close of the next.

In this we have, 

1. A thankful acknowledgment of the great favors YAHVEH had bestowed upon them verse 7. 

2. The magnifying of these favors, from the consideration of YAH’s relation to them verse 8, his compassionate concern for them verse 9.

Isa 63:1  Who is this coming from Eḏom, with garments of glowing colors from Botsrah, who is robed in splendor, striding forward in the greatness of His strength? “It is I who speak in righteousness, mighty to save.” -  It is the glorious victory that is been describe here, inquired into first and then accounted for.

It is a victory obtained by the providence of YAHVEH over the enemies of Yisrael; over the Babylonians (say some), whom Cyrus conquered and YAHVEH by him, and they will have the prophet to make the first discovery of him in his triumphant return when he is in the country of Edom.

But this can by no means be admitted, because the country of Babylon is always spoken of as the land of the north, whereas Edom lay south from Yerushalayim, so that the conqueror would not return through that country.

The victory therefore is obtained over the Edomites themselves, who had triumphed in the destruction of Yerushalayim by the Chaldeans (Ps. 137:7) and cut off those who, making their way as far as they could from the enemy, escaped to the Edomites (Obad. 12, 13), and were therefore reckoned with when Babylon was; for no doubt that prophecy was accomplished, Though we do not meet in history with the accomplishment of it (Jer. 49:13), Bozrah shall become a desolation.

Yet this victory over Edom is put as an instance or specimen of the like victories obtained over other nations that had been enemies to Yisrael. This over the Edomites is named for the sake of the old enmity of Esau against Jacob (Gen. 27:41) and perhaps with an allusion to David’s glorious triumphs over the Edomites, by which it should seem, more than by any other of his victories, he got himself a name, Ps. 60, title, 2 Sa. 8:13, 14. But this is not all:

It is a victory obtained by the grace of YAHVEH in Messiyah over our spiritual enemies. We find the garments dipped in blood adorning him whose name is called The Word of YAHVEH, Rev. 19:13. And who that is we know very well; for it is through him that we are more than conquerors over those principalities and powers which on the cross he spoiled and triumphed over.

Isa 63:2 Why is there red on Your raiment, and Your garments like one who treads in the winepress? - In this representation of the victory we have. An admiring question put to the conqueror. It is put by the Assembly, or by the prophet in the name of the Messiyanic Assembly.

He sees a mighty hero returning in triumph from a bloody engagement, and makes bold to ask him two questions.

Who he is. He observes him to come from the country of Edom, to come in such apparel as was glorious to a soldier, not embroidered or laced, but besmeared with blood and dirt. He observes that he does not come as one either frightened or fatigued, but that he travels in the greatness of his strength, altogether unbroken.

Triumphant and victorious he appears, and honor in his looks and habit wears.

How strong is the treads! How stately doth he go! Pompous and solemn is his pace, and full of majesty, as is his face; who is this mighty hero, who!

The question, Who is this? Perhaps means the same with that which Joshua put to the same person when he appeared to him with his sword drawn (Jos. 5:13): Art You for us or for our adversaries? Or, rather, the same with that which Yisrael put in a way of adoration (Ex. 15:11): Who is an EL like unto thee?

The other questions it, "Wherefore art You red in thy apparel? What hard service hast You been engaged in, that You carries with thee these marks of toil and danger?’’ Is it possible that one who has such majesty and terror in his countenance should be employed in the mean and servile work of treading the wine-press? Surely it is not. That which is really the glory of the Redeemer seems, at first, a disparagement to him, as it would be to a mighty prince to do the work of the wine-dressers and husbandmen; for he took upon him the form of a servant, and carried with him the marks of servitude.

An admirable answer returned by him. He tells who he is: I that speak in righteousness, mighty to save. He is the Savior. YAHVEH was Yisrael’s Savior out of the hand of their oppressors; the Yahushua HaMashiach is ours; His name, Yahushua, signifies a Savior, for he saves his people from their sins.

In the salvation wrought he will have us to take notice, of the truth of his promise, which is therein performed: He speaks in righteousness, and will therefore make good every word that he has spoken with which he will have us to compare what he does, that, setting the word and the work the one over against the other, what he does may ratify what he has said and what he has said may justify what he does.

Of the efficacy of his power, which is therein exerted: He is mighty to save, able to bring about the promised redemption, whatever difficulties and oppositions may lie in the way of it?

Isa 63:3 “I have trodden the winepress alone, and from the peoples no one was with Me. And I trod them down in My displeasure, and I trampled them in My wrath. Their blood is sprinkled upon My garments, and I have defiled all My raiment. - He tells how he came to appear in this hue: I have trodden the wine-press alone.

Being compared to one that treads in the wine-fat, such is his condescension, in the midst of his triumphs, that he does not scorn the comparison, but admits it and carries it on. He does indeed tread the wine-press, but it is the great wine-press of the wrath of YAHVEH (Rev. 14:19), in which we sinners deserved to be cast; but Messiyah was pleased to cast our enemies into it and to destroy him that had the power of death, that he might deliver us. And of this the bloody work which YAHVEH sometimes made among the enemies of the Jews, and which is here foretold, was a type and figure. Observe the account the conqueror gives of his victory. He gains the victory purely by his own strength: I have trodden the wine-press alone.

Isa 63:4 “For a day of vengeance is in My heart, and the year of My redeemed has come. – There are two branches of this zeal that animated Messiyah: He had a zeal against His and His people’s enemies: The day of vengeance is in my heart, the day fixed in the eternal counsels for taking vengeance on them; this was written in His heart, so that He could not forget it, could not let it slip; His heart was full of it, and it lay as a charge, as a weight, upon Him, which made Him push on this holy war with so much vigor.

There is a day fixed for divine vengeance, which may be long deferred, but will come at last; and we may be content to wait for it, for the Redeemer himself does so, Though his heart is upon it.

He had a zeal for his people, and for all that he designed to make sharers in the intended salvation: "The year of my redeemed has come, the year appointed for their redemption.’’ There was a year fixed for the deliverance of Yisrael out of Egypt, and YAHVEH kept time to a day (Ex. 12:41); so there was for their release out of Babylon (Dan. 9:2); so there was for Messiyah’s coming to destroy the works of the devil; so there is for all the deliverances of the church, and the deliverer has an eye to it.

First, With what pleasure He speaks of His people; they are His redeemed; they are His own, dear to Him. Though their redemption is not yet wrought out, yet he calls them his redeemed, because it shall as surely be done as if it were done already.

Secondly, With what pleasure He speaks of His people’s redemption; how glad He is that the time has come, Though he is likely to meet with a sharp encounter. "Now that the year of my redeemed has come, Lo, I come; delay shall be no longer. Now will I arise, said YAHVEH? Now You shall see what I will do to Pharaoh.’’

The promised salvation must be patiently waited for till the time appointed comes; yet we must attend the promises with our prayers. Does Messiyah say, Surely I come quickly; let our hearts reply, Even so come; let the year of the redeemed come.

Isa 63:5 “And I looked, but there was none helping, and I was astonished that there was none upholding. So My own arm saved for Me, and My wrath upheld Me. – When YAHVEH delivered HIS people and destroyed their enemies, if HE made use of instruments, HE did not need them. But among HIS people, for whom the salvation was to be wrought, no assistance offered itself; they were weak and helpless, and had no ability to do anything for their own relief; they were desponding and listless, and had no heart to do anything; they were not disposed to give the least stroke or struggle for liberty, neither the captives themselves nor any of their friends for them.

I looked, and there was none to help, as one would have expected, nothing of a bold active spirit appeared among them; nay, there was not only none to lead, but, which was more strange, there was none to uphold, none that would come in as a second, that had the courage to join with Cyrus against their oppressors; therefore my arm brought about the salvation; not by created might or power, but by the Spirit of YAHVEH TSEBAOUT, my own arm.’’ YAHVEH can help when all other helpers fail; nay, that is his time to help, and therefore for that very reason he will put forth his own power so much the more gloriously.

But this is most fully applicable to Messiyah’s victories over our spiritual enemies, which he obtained by a single combat. He trod the wine-press of his Father’s wrath alone, and triumphed over principalities and powers in himself, Col. 2:15. Of the people there was none with him; for, when he entered the lists with the powers of darkness, all his disciples forsook him and fled.

There was none to help, none that could; and he might well wonder that among the children of men, whose concern it was, there was not only none to uphold, but that there were so many to oppose and hinder it if they could.

He undertakes the war purely out of his own zeal. It is in his anger, it is in his fury that he treads down his enemies and that fury upholds him and carries him on in this enterprise.

YAHVEH fashioned salvation for the oppressed Jews purely because he was very angry with the oppressing Babylonians, angry at their idolatries and sorceries, their pride and cruelty, and the injuries they did to his people, and, as they increased their abominations and grew more insolent and outrageous, his anger increased to fury.

Our Messiyah is the source for our redemption in a holy zeal for the honor of His and our FATHER and the happiness of mankind, and a holy indignation at the daring attempts Satan had made upon both; this zeal and indignation upheld him throughout his whole undertaking.

Isa 63:6 “And I trod down peoples in My displeasure, and made them drunk in My wrath, and brought down their strength to earth.” – In the destruction of the antichristian powers we meet with abundance of bloodshed (Rev. 14:20, 19:13), which yet, according to the dialect of prophecy, may be understood spiritually, and doubtless so may this here.

More shall yet be done: I will tread down the people that yet stand it out against me, in my anger; for the victorious Redeemer, when the year of the redeemed shall have come, will go on conquering and to conquer, Rev. 6:2. When he begins he will also make an end.

Observe how YAHVEH will complete HIS victories over the enemies of HIS Assembly. First, He will infatuate them; He will make them drunk, so that there shall be neither sense nor steadiness in their counsels; they shall drink of the cup of his fury, and that shall intoxicate them: or he will make them drunk with their own blood, Rev. 17:6. Let those that make themselves drunk with the cup of riot (and then they are in their fury) repent and reform, lest YAHVEH make them drunk with the cup of trembling, the cup of HIS fury. Secondly, HE will enfeeble them; HE will bring down their strength, and so bring them down to the earth; for what strength can hold out against Omnipotence?

Isa 63:7 Let me recount the kindnesses of יהוה and the praises of יהוה, according to all that יהוה has done for us, and the great goodness toward the house of Yisra’ĕl, which He has done for them according to His compassion, and according to His many kindnesses. – The prophet in this verse is admonishing us, in the name of the Messiyanic Assembly to taking a review, and making a thankful recognition, of YAH’s dealings with HIS Assembly all along, ever since HE founded it, before HE comes, in the latter end of this chapter and in the next, as a watchman upon the walls, earnestly to pray to YAHVEH for HIS compassion towards her in her present deplorable state; and it was usual for YAH’s people, in their prayers, thus to look back.

Here is a general acknowledgment of YAH’s goodness to them all along. It was said, in general, of YAH’s prophets and people (ch. 62:6) that they made mention of YAHVEH; now here we are told what it is in YAHVEH that they do especially delight to make mention of, and that is HIS goodness, which the prophet here so makes mention of as if he Thought he could never say enough of it.

He mentions the kindness of YAHVEH (which never appeared so evident, so eminent, as in HIS love to mankind in sending HIS Son to save us, Tit. 3:4), HIS loving-kindness, kindness that shows itself in everything that is endearing; nay, so plenteous are the springs, and so various the streams, of divine mercy, that he speaks of it in the plural number, HIS loving-kindnesses; for, if we would count the fruits of HIS loving-kindness, they are more in number than the sand. With his loving-kindnesses he mentions his praises, that is, the thankful acknowledgments which the saints make of HIS loving-kindness and the angels too.

It must be mentioned, to YAH’s honor, what a tribute of praise is paid to HIM by all HIS creatures in consideration of his loving-kindness. See how copiously HE speaks, of the goodness that is from YAHVEH, the gifts of HIS loving-kindness, all that YAHVEH has bestowed on us in particular, relating to life and godliness, in our personal and family capacity.

Let every man speak for himself, speak as he has found, and he must own that he has had a great deal bestowed upon him by the divine bounty. But we must also mention the favors bestowed upon his church, his great goodness towards the house of Yisrael, which he has bestowed on them.  We must bless YAHVEH for the mercies enjoyed by others as well as for those enjoyed by ourselves, and reckon that bestowed on ourselves which is bestowed on the house of Yisrael.

Of the goodness that is in YAHVEH. YAHVEH does good because he is good; what he bestowed upon us must be traced up to the original; it is according to his mercies (not according to our merits) and according to the multitude of his loving-kindnesses, which can never be spent. Thus we should magnify YAH’s goodness, and speak honorably of it, not only when we plead it (as David, Ps. 51:1), but when we praise it.

Isa 63:8 And He said, “They are My people, children who do not act falsely.” And He became their Savior. – The expectations YAHVEH had concerning them that they would conduct themselves well. When He brought them out of Egypt and took them into covenant with himself He said, "Surely they are my people, I take them as such, and am willing to hope they will approve themselves so, children that will not lie,’’ that will not dissemble with YAHVEH in their covenanting with him, nor treacherously depart from him by breaking their covenant and starting aside like a broken bow.

They said, more than once, all that YAHVEH shall say unto us we will do and will be obedient; and thereupon he took them to be his peculiar people, saying, Surely they will not lie. YAHVEH deals fairly and faithfully with them, and therefore expects they should deal so with him.

They are children of the covenant (Acts 3:25), children of those that clave unto the Lord, and therefore it may be hoped that they will tread in the steps of their fathers’ constancy. YAH’s people are children that will not lie; for those that will are not HIS children but the devil’s.

Isa 63:9 In all their distress He was distressed, and the Messenger of His Presence saved them. In His love and in His compassion He redeemed them, and He lifted them up and carried them all the days of old. -  The favor he showed them with an eye to these expectations: So he was their Savior out of the bondage of Egypt and all the calamities of their wilderness-state, and many a time since he had been their Savior. See particularly what HE did for them as their Savior.

The principle that moved HIM to work salvation for them; it was in HIS love and in HIS pity, out of mere compassion to them and a tender affection for them, not because he either needed them or could be benefited by them.

This is strangely expressed here: In all their affliction he was afflicted; not that the Eternal Mind is capable of grieving or YAH’s infinite blessedness of suffering the least damage or diminution (YAHVEH cannot be afflicted).

But thus HE is pleased to show forth the love and concern HE has for HIS people in their affliction; thus far HE sympathizes with them, that HE takes what injury is done to them as done to himself and will reckon for it accordingly. Their cries move HIM (Ex. 3:7), and he appears for them as vigorously as if he were pained in their pain.

Saul, Saul, why persecutest You me? This is matter of great comfort to YAH’s people in their affliction that YAHVEH is so far from afflicting willingly (Lam. 3:33) that, if they humble themselves under his hand, he is afflicted in their affliction, as the tender parents are in the severe operations which the case of a sick child calls for. There is another reading of these words in the original.

In all their affliction there was no affliction; Though they were in great affliction, yet the property of it was so altered by the grace of YAHVEH sanctifying it to them for their good, the rigor of it was so mitigated and it was so allayed and balanced with mercies, they were so wonderfully supported and comforted under it, and it proved so short, and ended so well, that it was in effect no affliction.

The troubles of the saints are not that to them which they are to others; they are not afflictions, but medicines; saints are enabled to call them light, and but for a moment, and, with an eye to heaven as all in all, to make nothing of them.

The person employed in their salvation, the angel of his face, or presence. Some understand it of a created angel. The highest angel in heaven, even the angel of his presence, that attends next the throne of his glory, is not Thought too great, too good, to be sent on this errand. Thus the little ones’ angels are said to be those that always behold the face of our Father, Mt. 18:10. But this is rather to be understood of Yahushua Messiyah, the eternal Word, that angel of whom YAHVEH spoke to Moses (Ex. 23:20, 21), whose voice Yisrael was to obey. He is called Jehovah, Ex. 13:21; 14:21, 24.

He is the angel of the covenant, YAH’s messenger to the world, Mal. 3:1. He is the angel of YAH’s face, for HE is the express image of HIS person; and the glory of YAHVEH shines in the face of Messiyah Yahushua. He that was to work out the eternal salvation, as an earnest of that, wrought out the temporal salvations that were typical of it.

The progress and perseverance of this favor. He not only redeemed them out of their bondage, but he bore them and carried them all the days of old; they were weak, but he supported them by his power, sustained them by his bounty; when they were burdened, and ready to sink, he bore them up; in the wars they made upon the nations he stood by them and bore them out.

Though they were peevish, he bore with them and suffered their manners, Acts 13:18. He carried them as the nursing father does the child, Though they would have tired any arms but his; he carried them as the eagle her young upon her wings, Deu. 32:11. And it was a long time that he was troubled with them (if we may so speak): it was all the days of old; his care of them was not at an end even when they had grown up and were settled in Canaan. All this was in his love and pity, of his mere good-will; he loved them because he would love them, as he says, Deu. 7:7, 8.

Brit Chadasha

Romans 9:30 –10:13

Luke 4:15 and he taught in the Synagogues, being glorified of all.

Luke 4:16 And He came to Natsareth, where He had been brought up. And according to His custom, 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 Teach,

[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 labor, 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?

Luke 4:17 And the scroll of the prophet Isaiah was handed to Him. And having unrolled the Torah Scroll, He found the place where it was written: - It was the practice of Judaism 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 and Chant. They had in the Synagogues seven readers every Sabbath, the first a Priest, the second a Levite, and the other qualified Rabbis of that Synagogue. We often find Yahushua HaMashiach teaching 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 Scrole of the Prophet Isaiah 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 Isaiah, they gave Him that volume to read in.

[3.] This valid the concept of the Parasha reading of the scripture every week. Yahushua had to be in the right place at the right time for Him to had that Scripture in place for Him to read.

Luke 4:18 “The Spirit of יהוה is upon Me, 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, Isa. 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 unfulfilled 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 jubilee for the exiles of the nation.

Luke 4:19 to proclaim the acceptable year of יהוה.” Isa. 61:1-2. - Now His Torah Portion was taken out of Isa. 61:1, 2, which is quoted at large. There was 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. This was three or four weeks before the Feast of Trumpet, Leviticus 23:24 Speak unto the children of Israel, saying, in the seventh month, in the first day of the month, shall ye have a Sabbath, a memorial of blowing of trumpets, an holy convocation.

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.

Luke 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 to keep the eye fixed upon Messiyah speaking to us in and by the minister. What said YAHVEH unto HIS servants?

Every person in that assembly knew what that scripture in Isaiah was meant to them. They also knew that there was a seat left in the Synagogue for the Messiyah to come and sit in. To their surprise Yahushua when over to that seat reserved for Messiyah only and sat in it.

Luke 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 Nazareth. Can you just imagine the tension in that room that day? Who dare Rabbi Yahushua BenDavid to proclaimed Himself the Messiyah?

Do we as believers know when scripture is being fulfilled in our lives? Or are we looking for grander events?

Luke 4:22 And all bare Him witness, and wondered at the gracious words which proceeded out of Yahushuas mouth. And they said, Is this not Joseph's son?

Romans 9

Rom 9:30 What shall we say then? That gentiles not following after righteousness, have obtained righteousness, even the righteousness of belief, -  Some Jewish teaching today teaches that there is a special set of laws for the gentiles, called the Noahadic law.

One of the apostle Paul purpose in life was to establish the true reason of the acceptation of the Gentiles, to the rejection of the Yisraelites. There was a difference in the way they seek and therefore there was that different in success, though there was the free grace of YAHVEH that made them differ. HE concludes like an orator, what shall we say then? What is the conclusion of the whole dispute?

Concerning the Gentiles observe. How they had been alienated in righteousness. In their conversion grace was greatly magnified: YAHVEH will found of those that sought HIM not, Isa. 65:1.

There was nothing in them to warrant them for such a privilege, but simply a demonstration of what free grace was available to them. Therefore YAHVEH delights to dispense Grace though Messiyah in a way of absolute dominion.

How they attained to this righteousness: By faith in Messiyah Yahushua; not by being proselyte to the Judaism religion, and submitting only to the law, but by embracing Messiyah and believing in Him and submitting to the Torah. They attained to that by the way of believing sincerely in Messiyah for which the Jews had been long in waiting.

Rom 9:31 but Yisra’ĕl following after the Torah of righteousness, has not arrived at the Torah of righteousness. – Concerning the Jewish observe of the law.

The law is the very example of righteousness or perfection. If there were no law, how would one know what is right and what is wrong. The Law requires absolute perfection or obedience. Those who followed the law perfectly like Yahushua HaMashiach, need not justification. Justification is for people who have sinned. Anyone who never sinned is under the law, as Yahushua was.

Those of us who have sinned, and that include every other human been beside Yahushua, need grace to give them a second chance.

Rom 9:32 Why? Because it was not of belief, but as by works of Torah. For they stumbled at the Stone of stumbling. – Yisrael was supposed to be YAHVEHs chosen people, some-where along the way they missed the mark. They were all looking for the coming of the Messiyah on their terms. When He did come, most could not accept His humble position, in which He appears to them in. As Judas betrayed Him, for He was looking for a Messiyah that would free Yisrael from the Romans.

How they mistook their way, which was the cause of their missing the mark. They sought, but not in the right way, not in the humbling way, not in the instituted appointed way. Not by faith, not by embracing the Messiyanic faith, and depending upon the merit of Messiyah and submitting to the terms of the gospel.

Rom 9:33 As it has been written, “See, I lay in Tsiyon a Stone of stumbling and a Rock that makes for falling, and everyone who is believing on Him shall not be put to shame.” - This was the stumbling-stone at which the Jews stumbled. Messiyah Himself is to some a stone of stumbling, for which he quotes Isa. 8:14; 28:16. It is sad that Messiyah should be set for the fall of any, and yet it is so (Lu. 2:34), that ever poison should be sucked out of the balm of Gilead, that the foundation-stone should be to any a stone of stumbling, and the rock of salvation a rock of offence; so he is to multitudes; so he was to the unbelieving Jews, who rejected him, because he put an end to the ceremonial law.

But still there is a remnant that does believe on him; and they shall not be ashamed, that is, their hopes and expectations of justification by Him shall not be disappointed. So that, upon the whole, the unbelieving Jews have no reason to quarrel with YAHVEH for rejecting them; they had a fair offer of righteousness, and life, and salvation, made to them upon Torah terms, which they did not like, and would not understand; and therefore, if they perish, they may thank themselves; their blood is upon their own heads.

Chapter 10

The scope of the apostle dissertation in this part of the chapter is to show the vast difference between the righteousness of the law and the righteousness of faith, and in ferocity of the righteousness of faith against that of the law; that he might induce and persuade the unbelieving Yisraelites to believe in Messiyah, aggravate the folly and sin of those that refused, and justify YAHVEH in the rejection of such refuses.

Paul here professes his good affection to the Yisraelites, with the reason of it verses 1, 2, where he gives them a good wish, and a good witness.

Rom 10:1  Truly brothers, my heart’s desire and prayer to Elohim for Yisra’ĕl is for deliverance. – In this verse we see Paul spiritual desire and prayer for Yisrael deliverance from sin. He wish that they might be saved, saved from the temporal ruin and destruction that were coming upon disobedience to the law, and the curse of the Law Deu 31:26. This is the Law that was place on the outside of the Ark, much like the police that stand by the highway to give a ticket to those who violate the laws of the highway.

Yahushua HaMashiach came to save us from the curse of the law that was place on the outside of the Ark, Deu 31:2. He did not come to free us from the Law that was place on the inside of the Ark Exodus 40:20. The law on the inside of the Ark defines what sin is, the law on the outside of the Ark defines our punishment for violating the law on the inside.

The deliverance Paul is describing here is the deliverance from the curse of the law which is found in Deu 28:15-68. Saved from the wrath to come, eternal wrath, which was hanging over the heads of anyone who violate the Laws, that was place on the inside of the Ark.

It is implied in this wish that they might be convinced and converted; he could not pray in faith that they might be saved in their unbelief. Though Paul preached against them, yet he prayed for them. Herein he was merciful, as YAHVEH is who is not willing that any should perish (2 Pt. 3:9), desires not the death of sinners.

It is our duty and earnestly to desire the salvation of our own. This, he says, was his heart’s desire and prayer, which intimates. The strength and sincerity of his desire. It was his heart’s desire; it was not a formal compliment, as good wishes are with many from the teeth outward, but a real desire. This it was before it was his prayer.

The heart’s desire is root of our prayer. Selfish desires only beg and denies; we must verbalize every prayer, which is the offering up of our deepest desire to YAHVEH. It was not only our heart’s desire, but our ultimate desire. There may be desires in the heart, and yet no prayer, unless those desires be presented to YAHVEH.

Rom 10:2 For I bear them witness that they have an ardor for Elohim, but not according to knowledge. – A good witness, as a reason of his good wish: I bear them record that they have zeal of YAHVEH. The unbelieving Jews were the most bitter enemies Paul had in the world, and yet Paul gives them as good a character as the truth is concern.

We should always say the best even of our worst enemies; this is blessing those that curse us. Charity teaches us to have the best opinion of persons, and say the best words and actions, that they will bear.

We should take notice of that which is commendable even in bad people. They have a zeal of YAHVEH. The unbelieving Yisraelites did not opposed the Word of YAHVEH, it was their understand of it that was the problem. Remember Yahushua said if you had believe in Moses, they would have believe in Him.

It is similar to today’s Christians who have a zeal for the Word yet they do not understand that the Word of “God” is the Torah or the Laws. There is such a thing as a blind misguided zeal: such was that of the unbelieving Yisraelites, as it is for today’s Christian. The Jews hate the Christian for their lack of zeal for the Law, and Christians hate the Yisraelites for not accepting Messiyah. The Jew has a zeal for Messiyah, yet they do not accept the coming of Yahushua because of the behavior of Christians.

Rom 10:3 For not knowing the righteousness of Elohim, and seeking to establish their own righteousness, they did not subject themselves to the righteousness of Elohim. Or did not obey. – The Torah establishes the parameters for righteousness. Without the Torah we would never know what is right and what is wrong. The Torah is the Constitution of the Kingdom of the Heavens, and these laws will never change.

Righteousness is right living; right living is according to the Torah of YAHVEH. If one live by the Torah he is obligated to fulfill all the requirement of the Torah. There is only one person who ever lived, who live flawlessly accordingly to the requirement of the Torah. Yahushua is the only man who every live under the law.

Every other person, who ever lived have violated the Torah in one way or another and is condemned by the Torah. Yahushua came to free us from the condemnation of the Torah that was place on the outside of the Ark, Deut 31:26.

The righteousness of YAHVEH is the Torah. There is two way to get to the heavens, first, by been totally obedient to the Torah as Yahushua did or second, through Grace which Yahushua provides for us. Whatever rout we take, obedient to the law is necessary. Grace just give us another chance to pass the test that the Torah require for us to achieve perfection.

Rom 10:4 For Messiyah is the goal of the ‘Torah unto righteousness ‘to everyone who believes. – The Establishing of the Messiyah was the intended goal of the Torah. Since the Torah requires absolute perfection, the Messiyah had to be perfected. From Creation up to the birth of Yahushua. The law prime focus was to create perfect sons. Today the goal of Torah or the Law is still trying to create more perfect sons, according to the Order of Melchizedek.

These Sons did not achieve their mature sonship like Yahushua did. They did theirs through grace, and grace is for the believers who have sin, and still desire to reach spiritual maturity.

It has been said often that Christ is the end of the law, this is not so. Yahushua said He did not come to abolish the law, but to accomplish the requirement of the Torah. Not because the requirement of the Torah was achieved by Yahushua Messiyah, it does not mean that it is done away with. The Torah defines perfection, and as long as there is life on earth men need to fulfill the Torah. Those who wish to come after Messiyah must accomplish their perfection as well, but not in the same fashion as Yahushua. Even if another person should ever achieve perfection solely by the Torah He cannot replace Yahushua.

Rom 10:5 For Mosheh writes about the righteousness which is of the Torah, “The man who does these shall live by them.” – Moses did write about the righteousness of Torah, and the man that does it shall have eternal life by them. How then could Messiyah be the end of the Torah?

 The righteousness we achieve in Messiyah, is through Grace or the second change He gave us, after He took on Himself the curse of the sins. The Torah will never change; it says that the soul that sin will die. This still apply today, when a soul sin it is cut off from the Creator, this attachment can only be restored by the Blood of Messiyah. Therefore our righteous is in Him, until we learn to overcome those evil tendencies that so easily overcome us.

We must remember that when Adam and Eve eat of the Tree of the Knowledge of Good and Evil, we all gain a evil inclination in the flesh. This is the ability to manifest good and bad at the same time in the flesh. This most serious challenge human face on their journey to perfection is the nature of the flesh. When Yahushua was tempted after His Baptism, the evil one wanted Yahushua to manifest good and bad in His flesh. He also had the same ability, the same evil inclination that is why He is now our High Priest, who represents us to our Father. It is His righteousness that gives us grace that helps us to reach our spiritual maturity.

Rom 10:6 But the righteousness of belief speaks in this way, “Do not say in your heart, ‘Who shall ascend into the heavens?’ ” – that is, to bring Messiyah down; or, - Faith in Messiyah produce a certain kind of righteousness, however this righteousness must be developed through obedience to the Torah. Grace is then given to us to help us to overcome our evil inclination, as we travel the highway of faith, while carrying our Cross. This Cross is the application of the Spirit and the Truth, the internalization of the Ten Commandments and Aaron’s rod.

Rom 10:7 “‘who shall descend into the abyss?’ ” – that is, to bring Messiyah up from the dead. – We do not have to see Messiyah Yahushua to gain access to Him; we simply have to believe that He is.

Rom 10:8 But what does it say? “The word is near you, in your mouth and in your heart” – that is, the word of belief which we are proclaiming: - It is those who belief in Messiyah Yahushua that give us access to an abundant Grace, all we have to do is ask. It is as closes as in our mouth and in our mind.

Torah is near us, for the word is nigh thee: nigh thee indeed: it is in thy mouth, and in thy heart; there is no difficulty in understanding, believing, and owning it. The work we hast to do lies within thee: the kingdom of YAHVEH is within you, Lu. 17:21. It is the use of the Holy Name of YAHVEH and Yahushua that gives us access to the Kingdom. The proclamation of the Holy Names is the evidence, not out of the records of heaven. It is, that is, it is promised that it shall be, in thy mouth (Isa. 59:21), and in thy heart, Jer. 31:33. All that which is done for us is already done by the hands of Messiyah. Messiyah is come down from heaven; we need not go to fetch Him. He is come up from the deep; we need not perplex ourselves how to bring Him up. There is nothing more to be done, but a work in us; this must be our care, to look to our heart and mouth.

Rom 10:9 That if you confess with your mouth the Master יהושע and believe in your heart that יהוה has raised Him from the dead, you shall be saved. – Even the word of faith; the gospel and the promise of it, called the word of faith because it is the object of faith about which it is conversant, the word which we believe; because it is the precept of faith, commanding it, and making it the great condition of justification; and because it is the ordinary means by which faith is wrought and conveyed. Now what is this word of faith? We have the tenor of it, the sum of the gospel, which is plain and easy enough.

First, What is promised to us: You shall be saved? It is salvation that the gospel exhibits and tenders-saved from guilt and wrath, with the salvation of the soul, an eternal salvation, which Messiyah the author of, a Savior to the uttermost. Salvation and saved is not for those who never sin. Those who never sin are under the Torah “Law”. Those who sin are all under grace. Grace is not superior to the Law, it is inferior, because grace is given only to those who have failed, to live by the Torah.

Secondly, Upon what terms. Two things are required as conditions of salvation: Confessing the Yahushua HaMashiach openly professing relation to Him and dependence on Him, as our Kohem HaGadol “High Priest” and Savior. In the face of all the allurements of this world, standing by him in all circumstances. Our Messiyah Yahushua lays a great stress upon this confessing of Him before men; see Mt. 10:32, 33.

It is the product of many graces, evinces a great deal of self-denial, love to Messiyah Yahushua and contempt of the world, a mighty courage and resolution. It was a very great thing, especially, when the profession of Messiyah, honor, preferment, liberty, life, and all that is dear in this world, which was the case in the primitive times.

Believing in the heart that YAHVEH raised Him from the dead. The profession of faith with the mouth, if there be no conviction of or in the heart, is but a mockery; the root of it must be laid in an unfeigned assent to the revelation of the gospel concerning Messiyah, especially concerning His resurrection, which is the fundamental article of the Messiyanic faith, for He was declared to be a mature Son of YAHVEH with power, and full evidence was given that YAHVEH accepted His qualification.

Rom 10:10 For with the heart one believes unto righteousness and one confesses with the mouth, and so is saved. – Been Saved is not the end of the journey, but the beginning. We are saving to do good works and good work is what the Word or YAHVEH or the Laws say we must do or not do.

Rom 10:11 because the Scripture says, “Whoever puts his trust in Him shall not be put to shame.” – If we put our Trust in Messiyah Yahushua, He will give us all the grace we need to help us reach Spiritual Maturity. Spiritual maturity is defined by what the Torah says. For Messiyah Yahushua have nailed the curse of our sins to the Cross. We are under His Blood and we wash our hands and feet in the Living water that flows from His Side. It is this Blood and Water that free us from all shame, so we can approach our Holy FATHER cloths in Messiyah Righteousness.

Rom 10:12 Because there is no distinction between Yehuḏite and Greek, for the same Master of all is rich to all those calling upon Him. – Before the Cross the Yisraelites were the people who grace was given to. Today grace is available to who-so-ever will may come.

That YAHVEH is the same to all: The same Elohim over all is rich unto all. There is no other EL who is more kind to us, and another to the Gentiles who is less kind; but HE is the same to all, a common father to all mankind.

When HE proclaimed HIS name, YAHVEH KESED, gracious and merciful, HE signified not only what HE was to the Yisraelites, but what HE is and will be to all HIS creatures that seek unto HIM: not only good, but rich, plenteous in goodness.

YAHVEH EL ELYON has the power wherewith to supply them all, and HE is free and ready to give to HIS Children; HE is both able and willing: not only rich, but rich unto us, liberal and bountiful in dispensing HIS favors to all that call upon him.

Something must be done by us, that we may reap this bounty; and it is as simple as can be, we must only call upon HIM. HE will for this be enquired of (Eze. 36:37), and surely that which is not worth the asking is not worth the having. We have nothing to do but to draw out by prayer, as there is occasion.

Rom 10:13 For “everyone who calls on the Name of יהוה shall be saved.” - That the promise is the same to all: Whoever shall call, one as well as another, without exception. This extent, this undifferencing extent, of the promise both to Yisrael and Gentiles, HE thinks should not be surprising, for it was foretold by the prophet, Joel 2:32. Calling upon the name of YAHVEH is given for all practical religion. What is the life of a Messiyanic but a life of prayer? It implies a sense of our dependence on יהוה, an entire dedication of us to him, and a believing expectation of our all from HIM. He that calls upon YAHVEH shall be saved. It is but asks and has; what would we have more?