Parashas Balak
Numbers 22:2 – 25:9
PLEASE
PRAY THIS
RAYER
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
Parsha Balak is the 40th Torah Portion, In this Torah Portion of
Balak, the Torah tells us that Bilaam the prophet had the power to cast a curse
on the Yisraelites, to give the evil eye so-to-speak. In the previous Torah
Portion, we realize that purpose of a Korach in our lives, now we will see the
value of a Bilaam in our spiritual development.
According to the Torah,
the King of Moab, saw how successful the Yisraelites were in their spiritual
battle, and became envious of them, so Balak summoned Bilaam to cast a evil eye
on the Yisraelites.
As believers there are
spiritual forces acting against us every day, like the Children of Yisrael, we had
no idea what plans the spirit of Balak is planning against us, we also do not
know what spiritual forces is stack up against us every day.
In this Torah Portion we
will learn how essential it is to be always be connect spiritual to El Yahushua
our Messiyah.
This is a valuable lesson
for our lives. There is never any spiritual falling without an avenue for
redemption. No soul falls forever. We must always realize that, no matter how
low it might seems that we have fallen, our spirit is in a process of correction.
There
is a verse in Isaiah 60:4 “Lift up thine eyes round about, and see: all
they gather themselves together, they come to thee: thy sons shall come from
far, and thy daughters shall be nursed at thy side. ” This verse is describing
the “Gemar HaTikkum,” the final
correction, and that the first three letter of the word “Nikbatzum ba’u lecha” ‘have gathered and come
to surround you’ make up the name NaBaL.
When we look around, we
awaken the consciousness that no soul truly fall without the process of
redemption available to it. Very soul or Ego is in a state of correction, even
Bilaam soul was in a state of correction.
It is important for every
believer to study this Torah Portion, for in studying it, we realize that there
is no negative soul, all souls are in a state of correction. Even when we see
something negative in another person, we must remember that there is also
tremendous holiness in us. We need to read the words of the Torah Portion over
and over again in order to awaken our consciousness within us, so that we may
move toward the Gemar HaTikkum, the
final correction.
This chapter begins with
the famous story of Balak and Balaam, their attempt to curse the Hebrew people,
and the baffling of their attempt; יהוה people were told long afterward to remember what Balak the king
of Moab, who consulted Balaam the son of Beor, and the answer he gave “that
they might know the righteousness of YAHVEH”, Mic:5.
In this chapter we have:
- Balak’s fear of the Hebrew People, and the plot he had to get them cursed.
- The delegation he sent to Balaam, a conjurer, to fetch him for that purpose, and the disappointment he met with in the first delegation.
- Balaam’s coming to him upon his second message.
- The opposition Balaam met with by the way.
- The interview at length between Balak and Balaam.
The children of Yisrael
had been traveling the Wilderness for some thirty-nine years, now they were now
referred to as Yisrael. This was the final attack of the enemies of our soul to
squelch their progress towards the final correction, Yisrael. They were
encamped in the plains of Moab on the east side of Jordan, where they dwell
till they passed through the Jordan River. This narrative starts with a fright
of the Moabites, bases on the approaching Yisraelites. Now the narrative!
Num 22:2 And Balak
son of Tsippor saw all that Yisra’ĕl had done to the Amorites. - They heard of the triumphs over the
Amorites, and think that their own kingdom was in danger, when he saw the
relative ease in which the Amorites fall before Yisrael.
Num 22:3 And Mo’aḇ was exceedingly afraid of the people because
they were many, and Mo’aḇ was in dread because of the children of Yisra’ĕl. - They observed the multitude of the
Yisraelites, for they were many. The Moabites speculate on the easy it would be
for the Yisraelites to overpowered them. Some effective strategic course of
action, was to be employed to stop the progress of the advancing Yisraelites.
It is always the intent of the evil-one to prevent our Spiritual progress to
maturity. When we observe such a campaign, we know for a fact it is not the
flesh, but a spiritual battle in progress.
The Children of Yisrael knew nothing about the plans of Balak and
Balaam since it was not a military campaign, is was not conducted in the
natural, but in the spiritual. It is essential that we summoned the name of
YAHVEH TSEBAOTE the Army of Host of Heavens, for our protection. My Master,
teach my hands to do warfare. 2Sa 22:35 He
teacheth my hands to war; so that a bow of steel is broken by mine arms.
Num 22:4 And Mo’aḇ said to the elders of Miḏyan, “Now this company is licking up all that is
around us, as an ox licks up the grass of the field.” Now Balaq son of Tsippor
was sovereign of the Mo’aḇites at that time - They shall
lick up or devour us, as they consumed all that are around about us, as
speedily and irresistibly as an ox eats up grass.
Seeing themselves to be an unequal match for so formidable an
enemy, they were so afraid and distressed. Psalms 53:5 “thus were the wicked in great fear were no fear
was.”
Notice the choice of words. They accused the Yisraelites of
licking up, consuming everything in their path. This choice of words was design
to bring the sympathy of Balaam on their side. Much like today the word that is
used to bring fear is terrorist, this will justify any country of government
right to conduct military action anywhere in the disguise of safety. As
scripture says the evil one flees when no one is chasing. Pro 28:1 The wicked flee when no man
pursueth: but the righteous are bold as a lion.
Num 22:5 and he
sent messengers to Bilʽam son of Beʽor at Pethor, which is near the River in the
land of the sons of his people, to call him, saying, “See, a people has come
from Mitsrayim. See, they have covered the surface of the land, and are
settling next to me! – The fear
they communicated to their neighbors, the elders of Midian that some collective
measures must be taken for their mutual protection. The project the king of
Moab embarked on was to have Yisrael cursed, that is, to set יהוה against them, who, they perceived would
fight for them.
YAHVEH TSEBAOTE is the Host of all Angelic and Spiritual forces
which have only one mind and are called to do the perfect ill of YAHVEH. If a
believer have enemies, whether spiritual, mental or physical, this attribute
when called upon in faith, goes into battle against all unrighteous opposition.
Balak was well aware of this when he summand Balaam.
Num 22:6 “And now,
please come at once, curse this people for me, for they are too strong for me.
It might be that I smite them and drive them out of the land, for I know that
he whom you bless is blessed, and he whom you curse is cursed.” – Balaam was
called a prophet “II Peter 2:16 but he was
rebuked for his iniquity: a dumb donkey speaking with a man’s voice restrained
the madness of the prophet.” because he had
been one, or perhaps he had raised his reputation from the first by his magical
charms, as Simon Magus, who bewitched the people so far that he was called the
great power of YAHVEH in Acts 8:10 to whom they all
gave heed, from the least to the greatest, saying, “This man is the great power
of YAHVEH.
Curse pronounced by יהוה
prophets in His Name have powerful effects, as Noah’s in Genesis 9:25, and
Elisha’s in II Kings 2:24. But the curse causeless made shall not come Proverbs
26:2, as Goliath’s when he curses David by his gods, I Samuel 17:43.
Num 22:7 And the
elders of Mo’aḇ and the elders of
Miḏyan left with the
fees for divination in their hand, and they came to Bilʽam and spoke the words of Balaq to him. -
But Balak cannot rely upon these compliments as sufficient to prevail
with Balaam; the main inducement is yet behind. They took the reward of
divination in their hand, the wages of unrighteousness, which he loved, II
Peter 2:15.
Num 22:8 And he
said to them, “Spend the night here, and I shall bring back word to you, as יהוה speaks to me.” So the heads of Mo’aḇ stayed with Bilʽam. – Notice how the children
of darkness, used the night for their evil intent, spend the night here! It is
very probable that Balaam, being a curious inquisitive man, was no stranger to
Yisrael’s case and character, but had heard that יהוה was with them, so he ought to have given the
messengers their answer immediately, that he would never curse a people whom יהוה had blessed.
But he gave them lodging for the night that he may consider what shall
be done. When we entertain temptation we are in great danger of being overcome
by them.
Num 22:9 And Elohim came to Bilʽam and said, “Who are these men with you?” – In the night יהוה came to Balaam and enquires what business
those strangers had with him. In other word what were they doing there? יהוה knew the reason, this question was more of
an rebuke. What does light have to do with darkness?
Num 22:10 And Bilʽam said to Elohim, “Balaq,
son of Tsippor, sovereign of Mo’aḇ, has sent to me, saying – inn this
verse Balaam gives יהוה
an account of their mission.
Num 22:11 ‘See, a people has come out of
Mitsrayim and cover the surface of the land. Come now, curse them for me. It
might be that I am able to fight against them and drive them out.’ ” – In Balaam’s attempt to justify the presence
of the visitor, he used the phrase that they were afraid of the Yisraelites
because of their great numbers. That is why they came to him seeking his help.
Num 22:12 And Elohim said to Bilʽam, “Do not go with them. You do not curse the people,
for they are blessed.” - יהוה upon hearing Balaam statement, charge Balaam
not to go with them or even attempt to curse the Yisraelites. Balaam do not
even entertain the taught! יהוה sometime for the preservation of His people,
speak to bad men, as to Abimelech in Genesis 20:3, and to Laban, Genesis 31:24.
Num 22:13 And Bilʽam rose in the morning and said to the heads of Balaq,
“Go back to your land, for יהוה has refused to allow me to go with you.” – Balaam is not faithful
in returning יהוה
answer to the messenger. He only tells them, YAHVEH refused to give me leave to
go with you. He did not tell them, as he ought to have done, that Yisrael was a
blessed people, and must by no means be cursed, and the temptation would not
have continued. It was the same circumstance Eve had when she quote YAHVEH out
of context.
Num 22:14 And the heads of Mo’aḇ arose and went to Balaq, and said, “Bilʽam refuses to come with us.” – The messengers are not
faithful in returning Balaam’s answer to Balak. All they said is that Balaam
refused to come with us. Leaving the door open that maybe Balaam was not
suitable convince of the urgency of the matter. The politically correct thing
was to convey an open-ended message that was open to much interpretation. In
the Kingdom of Heavens, out message should not be open to any private
interpretation, only to the Specific Words Spoken by יהוה.
Num 22:15 Then Balaq again sent heads, more
numerous and more esteemed than they. – We have here a second
delegation been sent to Balaam, to encourage him to curse the Yisraelites. It
is well for us if we were as earnest and constant in prosecuting a good work,
notwithstanding disappointment, as Balak was in pursuing this ill design
project. But I believe that Balak truly
believe what he was doing was right in his religious eyes.
Many in the church today thinks that they have replace Yisrael, therefore
they pray against Yisrael, they even prosecute them as Hitler did.
The messenger that was sent were more honorable, in an attempt to
influence Balaam, such is temptation. If we do not nip it in the bud, so to
speak the next time it will be more enticing as this second delegation was.
Num 22:16 And they came to Bilʽam and said to him, “This is what Balaq son of Tsippor
said: ‘Do not be withheld from coming to me, please - The second request came
with more urgency about it. These powerful Politicians became more politically
savvy with their words. Let nothing, I pray thee, hinder thee, no not even EL
YAHVEH, nor conscience, nor any fear either of sin or shame.
The stakes were high. I will promote thee to very great honor
among the people of Moab. We will give you a blank cheques; you may even get to
decide the terms and condition, under which you may work.
Num 22:17 for I esteem you very greatly, and
whatever you say to me, I will do. Therefore please come, curse this people for
me.’ - We will do whatever you
want; we will give you your heart’s desire. Like sinners who spare no cost or
care nor how low they would stoop, for the gratifying of their luxury or of
their malice. Shall we then be stiff and strait handed in our compliance with
the laws of the flesh? Hope not.
Num 22:18 And Bilʽam answered and said to the servants of Balaq, “Though
Balaq were to give me his house filled with silver and gold, I am unable to go
beyond the word of יהוה my
Elohim, to do less or more. – Balaam’s seemingly resistance of, but
flirting with temptation. We can discern in Balaam a struggle, between his
conviction in the spirit and his corruption selfish nature.
His conviction charged him to adhere to the commandments of יהוה, and he spoke that language. Nor could a man
said better: If Balak would give me his house full of silver and gold, and this
is more than he can give or ask, I cannot go beyond the word of YAHVEH my EL.
See how honorable he speaks of YAHVEH.
Many today called יהוה
theirs Master, yet they are not His, not only that they swear by His Name.
His corruption at the same time strongly inclined him to go
contrary to what he knows to be right; accommodate unscrupulous character. But
even then Balaam did not disclose any objection to them as El Yahushua did; as
He too was tempted in the wilderness.
Num 22:19 “And now, please, you also stay
here tonight, and let me find out what more יהוה says to me.” – Balaam courteous association with evil was seen when he asked
them to please stay the night. Instead of telling them to get lost, you welcome
these sinful messengers of Satan. It also appears that Balaam had a strong
inclination to accommodate the appeased the visitor, he offered to go and asked
again what was יהוה
view point on the matter, after he was already told no. He was hoping that יהוה would have a change of mind and give him
permission to go. Balaam already was told what the will of יהוה was for Yisrael and the messengers, in which
he should have being obedient and not ask for another opinion.
Num 22:20 And EL YAHVEH came to Bilʽam at night and said to him, “If the men come to call
you, rise and go with them, but only the word which I speak to you that you do.” - The permission יהוה gave to him to go was probably out of anger.
Balaam was given the permission to go, out of the lust of his heart. As יהוה sometime denies the prayer of his people in
love, so sometime he grants the desires of the people to expose their heart.
Num 22:21 And Bilʽam rose in the morning and saddled his donkey, and went
with the heads of Mo’aḇ. – Balaam set out on his journey to fame and fortune. יהוה gave him leave to go if the men called him,
but he was so fond of the journey that he did not know that he strayed. The
apostle describes Balaam’s sin that he ran greedily into an error for reward,
Jude 11.
Verse 22 – 35 we have an account of the opposition יהוה gave to Balaam in his journey towards Moab;
probably the prince had gone before, or gone some other way, and Balaam had
pointed out where he would meet them, or where they should stay for him, for we
read nothing about them in this part of the narrative, only about Balaam.
Num 22:22 But the displeasure of Elohim burned
because he went, and the Messenger of יהוה stationed Himself in the way as an adversary against him. And
he was riding on his donkey, and his two servants were with him. – יהוה anger was kindled because he went. The sin of
sinners is not to be thought the less provoking to יהוה because he permits it. We must never think
that, because יהוה
does not by His providence restrain men from sin, therefore he approves of it,
or that it is therefore not hateful to Him.
Notice it says in this verse that the Messenger of YAHVEH
stationed himself as an adversary, against Balaam, much like the curse of the
Law, the law that was place on the outside of the Ark, Deut 31:2 stationed its
self again anyone who violate YAHVEH Commandment.
This Angel that was against Balaam, was ready to slay Balaam, if
it was not for his donkey, who was a type of Messiyah, save Balaam from the
sword of the Angel that was about to slay him.
Num 22:23 And the donkey saw the Messenger
of יהוה standing in the
way with His drawn sword in His hand, and the donkey turned aside out of the
way and went into the field. So Bilʽam beat the donkey to turn
her back onto the way. – He way יהוה
used to let Balaam know His displeasure against him. He let an angel stood in
the way as an adversary. The angel stood with his sword drawn. This angel is at
war with those with whom יהוה
is angry, for they are the ministers of His justice.
When the donkey turned aside out of the way, Balaam should have
taken the hint, and reconsider whether he was in line with the will of יהוה. Those who by willful sin are running
headlong into perdition, the angel of יהוה arose to prevent their ruin.
Today when we sin the Law that was place on the outside of the
Ark, will come against us, as Deut 28:15-68 describe “And it shall be, if you do not obey the voice of
יהוה your Elohim, to
guard to do all His commands and His laws which I command you today, that all
these curses shall come upon you and overtake you: 16 “Cursed are you in
the city, and cursed are you in the field. 17 “Cursed is your basket and your
kneading bowl. 18 “Cursed is the fruit of your body and the fruit of your land,
the increase of your cattle and the offspring of your flocks. 19 “Cursed are
you when you come in, and cursed are you when you go out.
Balaam was in the spiritual realm of been
curse, when the Angel showed up against him. In our spiritual journey, when
this angel shows up against us we need to ask ourselves, where was I been
disobedient?
Num 22:24 Then the Messenger of יהוה stood in a narrow passage between the vineyards, with a wall on
this side and a wall on that side. – The donkey had not gone much further before she saw the angel
again, and the effort to avoid him, she ran into a wall and crush Balaam’s
feet.
Num 22:25 And when the donkey saw the Messenger
of יהוה, she pushed
herself against the wall and crushed Bilʽam’s foot against the wall,
so he beat her again. – How many ill accidents
are we liable to in travelling upon the road, from which if we are preserved
from disaster. We must own our obligations to the Divine Providence, which by
the ministry of angels keep us in all our ways, lest we dash our foot against
the rock.
But if we at any time meet
with disaster, it is by the ministry of angels that keep us in all our ways,
lest we dash our foot against the rock. These obstacles were design to help us
to enquire whether our ways is right in the sight of יהוה or not.
The crushing of Balaam’s foot, though it was the saving of his
life, provoked him so much that he smote his donkey the second time, so angry
are we to be with the kings servants, that the present uneasiness he felt was
an action of real kindness by the angel.
Num 22:26 And the Messenger of יהוה went further, and stood in a narrow place where there was no
way to turn aside, right or left. – In our spiritual journey our Father or an agent of our Father
will take us to a place when he cannot avoid certain situation in life. We
either have to face it head-on of like the donkey lay down under the pressure.
Num 22:27 And when the donkey saw the
Messenger of יהוה, she
lay down under Bilʽam. So Bilʽam’s displeasure burned, and he beat the donkey with his
staff. - Upon the next encounter with the angel, the
ass fell down under Balaam. He should have considered that there was certainly
something extraordinary in this. The Donkey did not have a history of such
behavior. It is common for those whose hearts are fully set in them to do evil
to push on violently, and break through all the road blocks laid in the way to
prevents us from advancing in that direction.
Balaam the third time smote his donkey, though she had now done
him the best service that she ever did to him. When all that would not work
upon him, יהוה
opened the mouth of the donkey, and she spoke to him once and again; and yet
neither did this move him to change.
Num 22:28 Then יהוה opened the mouth of the donkey, and she said to Balaam, “What have I done to you, that you have beaten me
these three times?” –This was a great miracle, quite above the power of nature and
wrought by the power of the Nature of the יהוה of nature, who made man’s mouth, and taught
him to speak, for otherwise the first man would never have spoken, nor any of
his seed. He who made man to speak could, when He pleased, make the donkey to
speak with the voice of man, II Peter 2:16.
The donkey complains of Balaam’s cruelty “What have I done unto
thee, that thou hast smitten me?” If
יהוה
would not suffer a beast to be wronged, much less a man, how about one of His
own. We cannot open the mouth of the dumb, as יהוה did, but we may and must open our mouth for
them, Proverbs 31:8.
Num 22:29 And Balaam said to the donkey, “Because you have mocked me. I
wish there were a sword in my hand, for I would have killed you by now!” – Balaam in his fury
wished he had a sword to kill his ass. See his impotency; can he think by his
curses to do mischief to Yisrael that has it to kill his own donkey? The donkey reasoned with him. יהוה enabled not only dumb creature to speak, but
a dull creature to speak with reason and purpose.
Num 22:30 And the donkey said to Balaam, “Am I not your donkey on which you have ridden, ever
since I became yours, to this day? Was I ever known to do so to you?” And he
said, “No.” – The donkey reasoned with him. There were three things she argues
with him about: first, His propriety in her: am I not you donkey. יהוה has given to man a dominion over the
creatures. The dominion יהוה
has given us over the creature is a good reason why we should not abuses them.
We are their master, and therefore must not be tyrants. Second, her service to
him was without question. If it is good for us often to consider how useful the
inferior creatures are, and have been, to us, that we may be thankful to יהוה , and be tender to them. Thirdly, that she
was not known to have crushed his feet before. The rare occurrence of the
incident should have moderate his displeasure against her.
Num 22:31 Then יהוה opened Bilʽam’s eyes, and he saw the
Messenger of יהוה
standing in the way with His drawn sword in His hand. And he bowed his head and
fell on his face. – Balaam had not notice the Hands of יהוה in the obstacle he was experiencing until
his eyes was open. To his surprise he fell flat on his face, in reverence of
that Divine Messenger, and in fear of the sword he saw in his hand.
Num 22:32 And the Messenger of יהוה said to him, “Why have you beaten your donkey these three
times? See, I have come out to stand against you, because your way is reckless
before Me.
- Balaam at length had notice the YAH’s displeasure by the
angel, and this did startle him. When YAHVEH opened his eyes as Balaam saw the angel, and then he himself fell
flat upon his face, in reverence of that glorious messenger, and in fear of
the sword he saw in his hand. YAHVEH has many ways of breading and bringing
down the hard and unhumbled heart.
The
angel reproved him for his outrageousness: Wherefore hast thou smitten thy
ass? Whether we consider it or no, it is certain that YAHVEH will call us
to account for the abuses done to his creatures. He shows him how much more
reason he had to smite upon his breast, and to condemn himself, than to fly out
thus against his ass "Thy way is perverse before me, and then how
canst thou expect to prosper?’’, and how much wiser his ass was than himself,
and how much beholden he was to her that she turned aside; it was for his
safety, and not for her own, for had she gone on he had been slain, and she had
been saved alive.
Num 22:33 “And the donkey saw Me and turned
aside from Me these three times. If she had not turned aside from Me, I
certainly would have killed you by now, and let her live.” - The angel reproved Balaam for his
outrageousness. Whether he considers it or not, it is certain that יהוה will call us to account for the abuses done
to his creatures. When our eyes are opened
we shall see what danger we are in a sinful way, and how much it was for our
advantage to be crossed in it, and what fools we were to quarrel with our
crosses which helped to save our lives.
How
many time our Messiyah took upon Himself the penalty for our outrageous
behavior, when we certainly did not see the angel of death coming toward with
his sword drawn. Like Balaam many of us have our spiritual eyes close to the
spiritual realm, when our Master Yahushua had His wide open on our behalf. He
just turns to our Father and says “I die for this one also.”
Num 22:34 And Bilʽam said to the Messenger of יהוה, “I have sinned, for I did not know You stood in the way
against me. And now, if evil is in Your eyes, let me turn back.” – Balaam then seems to
relent. I have sinned, sinned in undertaking this journey, sinned in pushing on
so violently, but he excused it with this, that he saw not the angel; yet, now
that he did see him, he is willing to go back.
Balaam
then seemed to relent: "I have sinned, sinned in undertaking this
journey, sinned in pushing on so violently;’’ but he excused it with this, that
he saw not the angel; yet, now that he did see him, he was willing to go back
again. That which was displeasing to YAHVEH was not so much his going as his
going with a malicious design against Yisrael, and a secret hope that notwithstanding
the provision with which his permission was clogged he might prevail to curse
them, and so gratify Balak, and get preferment under him.
It
does not appear that he was sensible of this wickedness of his heart, or
willing to own it, but, when he finds he cannot go forward, he will be content
(since there is no remedy) to go back. There is no sign that his heart is
turned, but, if his hands are tied, he cannot help it.
Many
leave their sins only because their sins have exposed them. There seems to be a
reformation of the life, but what will this avail if there be no renovation of
the heart?
Num 22:35 And the Messenger of יהוה said to Bilʽam, “Go with the men, but
only the word that I speak to you, that you speak.” Bilʽam then went with the heads of Balaq. - The angel however, continued his permission;
Go with the men. Go, and only the words that I shall speak unto thee, that thou
shall speak, whether thou wilt or no. Therefore יהוה gave him fair warning, but he would not take
it; he went with the princes of Balak. For the iniquity of Balaam’s
covetousness יהוה was
angry, and smote him, but he went on forwardly, Isa 57:17.
Balaam confession was not real. The answer the Angel gave to
Balaam was to test the resolve of Balaam confession. The angel said, go with
the men. Balaam should have said “NO MY MASTER. I CANT.” Whenever we confess with our mouth, it will
be tested in our Mind, to see if it was merely lip service or from a genuine
heart.
When we are at the crossroad in our spiritual journey, as Balaam
was, circumstance will create an environment for us to choose the Kingdom of
this world or the Kingdom of the Heavens.
These tests of YAHVEH are design like the two edged sword to
strike for good or for bad; for whatever road we take it will be chosen by the
resolution of our heart.
In verse 36 – 41 we have the meetings between Balak and Balaam.
But here they seem to differ in their expectations of the success. Balak speaks
of it with confidence; not doubting even for a minute that his seemingly ill-fated
plans was flawed from conception.
Num 22:36 And when Balaq heard that Bilʽam was coming, he went out to meet him at the city of
Mo’aḇ, which is on the border at the Arnon,
which was in the extremity of the border. - In expectation of this,
he went out to meet Balaam, even to the edge of his kingdom, partly to gratify
his own impatient desire to see the person; he had such great expectation of,
and partly to do honor to the prophet, and so to encourage him with the utmost
influence to start the campaign against Yisrael.
Num 22:37 And Balaq said to Bilʽam, “Did I not urgently send to you, calling for you? Why
did you not come to me? Am I not able to esteem you?” - Balak has nothing to complain of but that
Balaam did not come sooner. He taught that he should have considered with the
same importunity Balak was use to; did I not earnestly send for you, Am I not
able to promote thee with honor? Balak was king of his own kingdom the
foundation of honor, and Balaam should have his choice of all the preferment’s
that was in the king’s possession.
Num 22:38 And Bilʽam said to Balaq, “See, I have come to you! Now, am I at
all able to say somewhat? The word that Elohim puts in my mouth that I speak.” – Balaam spoke doubtfully
to the issue and asks Balak not to depend too much on him. Have I any right to
speak. I have arrived, haven’t I! However, the words I must speak must be the
Words of Elohim.
Num 22:39 And Bilʽam went with Balaq, and they came to Qiryath Ḥutsoth. - Balaam when with Balak, the prophet followed
a sinner. This was not a journey forward spiritually, but a journey backward in
the flesh. It is imperative that we know who we are following.
Num 22:40 And Balaq slaughtered cattle and
sheep, and he sent some to Bilʽam and to the heads who
were with him. - Balak and his nobles
entertained, a sacrifice of thanksgiving is offered to the gods of Moab, for
the safe arrival of their guest. How many times have we heard people say, “I am
going to pray for you?” We must never fear people who do not obey YAHVEH Laws,
fear those who have the Spirit of Authority in them.
Num
22:41 And it came to be the next day, that Balaq
took Bilʽam and brought him up to the high places of Baʽal, and from there he saw the extremity of the camp. –
The next day Balak took Balaam in his chariot to their high place in his
kingdom were they could over look the Yisraelite Camp? As Messiyanic we must be
aware that there is high place in the kingdom of darkness where things in our
lives are visible to the children of darkness.
At
this point in the journey of Yisrael, the children of darkness could over look
their encampment, and see all that they were doing.
Chapter
23
In this chapter we learn
of Balak and Balaam busy at work to do Yisrael harm, and, neither Moses of the
other leaders knew anything about it, nor are they comparable of doing anything
about it.
However, the Elohim that
keeps Yisrael neither slumber not sleeps, baffles the attempt, without any
intercession or contrivance of theirs.
The first attempt to curse
Yisrael. Verse 1 – 3 the preparation made for it by sacrifice. The contrary
instruction יהוה gave Balaam
verse 4 -5. The blessing Balaam was compelled to pronounce upon Yisrael,
instead of a curse verse 7 – 10.
The great disappointment
of Balak verse 11, the second attempt to curse Yisrael and the same frustration
verse 13 – 26.
Preparation made for a
third attempt, the issue of which we have in the next chapter.
Num 23:1 And Bilʽam said to Balaq, “Build seven altars for me
here, and prepare seven bulls and seven rams for me here.” – build me here in the place I have chosen
seven alters. Thus Balaam covers his malice against Yisrael with a show of
spiritual devotion, but his sacrifice was an abomination being brought with
such a wicked mind, proverbs 21:27. The same scenario played out in 1938 in
Germany when Hitler asks the Pope to bless the Luftwaffe on their journey to
bomb the country of Spain.
Num 23:2 And Balaq
did as Bilʽam had spoken, and
Balaq and Bilʽam offered a bull and
a ram on each altar. – The objective of Balaam was not to honor יהוה
with the sacrifice of righteousness, but to enrich his profile with the wages
of unrighteousness. How religiously gratifying Balak was, the altars were
presently built, and the sacrifices prepared, the best of the sort, seven bulls
and seven rams.
Balak makes no objection to the request of Balaam, nor does he
complain, or even think of the cost. What a power trip this act of commanding a
king might have had on Balaam.
The King himself is at my command. This is the same ploy
Constantine used against the church leaders in 324, when he gave them unheard
off influence by making the church the state religion. The Counsel of Nicaea
and this gathering is of the same spiritual level.
Num 23:3 Bilʽam then said to Balaq, “Stand by your burnt
offering, and let me go on. It might be that יהוה does come to meet me, and whatever He shows me I shall declare
to you.” And he went to a bare height. - While the
sacrifice was burning, Balaam retired; He went solitary, he went on the top of
a high place. Whatever the intention of Balaam, יהוה designed to serve His own glory by him, and
therefore met Balaam. What communion has light with darkness?
Balak having chosen him for his oracle, יהוה would constrain him to utter such a
confession, to the honor of יהוה
and Yisrael.
Num 23:4 And Elohim came to Bilʽam, and he said to Him, “I have prepared the seven
altars, and I have offered on each altar a bull and a ram.” - After Balaam
was aware that יהוה met
him, probably by an angel, he boasted of his performance. I have prepared seven
altars, and offered upon every altar a bull and a ram. It cost him nothing, it
was done by Balak’s expense. He boasts of it, as if he had done some mighty
things. The acts of devotion which are done in hypocrisy are commonly reflected
upon with pride and vain glory.
Num 23:5 And יהוה put a word in the mouth of Bilʽam, and said, “Return to
Balaq, and this is what you say.” - However, thought the sacrifice was an
abomination, יהוה
took the occasion of Balaam’s expectation to put a word into his mouth; for the
answer of the tongue if from YAHVEH, and thus he would show how much those are
mistaken who says, with our tongue we will prevail, our lips are our own,
Psalms 12:4.
Num 23:6 And he returned to him and saw him
standing by his burnt offering, he and all the heads of Mo’aḇ. – What a power trip Balaam must have being on, to return from his
prayers, to see the ruling elite of Moab doing exactly what he had said. How
many so-called church leaders today, find itself gratifying to say that they
have such and such dignitaries as friends or they when to a function and sat
with the following people.
The struggles that were going on in the mind of Balaam must have
been enormous. The desire to do what Balak the king required and obedience to
the Word of יהוה. The desires of the flesh
is a very formidable opponent, it should not be taken likely. It is essential
that we learn to curb these desires early and not wait until it is well
establish in our live. It is like trying to stop a large stone when it starts
rolling down a hill, it is better if the stone never start rolling at all.
Num 23:7 And he took up his proverb and
said, “Balaq the sovereign of Mo’aḇ has brought me from Aram,
from the mountains of the east. ‘Come, curse Yaʽaqoḇ for me, and come, rage at Yisra’ĕl!’ – Balaam in the spirit of
counsel which is the spirit of proverb said to Balak. Balaam owns that the
purpose was to curse Yisrael, that Balak had sent to do just that and he came,
with an open mind. The message sent to him was, come, curse for me Jacob, and come, defy Yisrael.
As spiritual leaders we should all speak with the spirit of
proverb, which is the spirit of Counsel, as Yahushua was ask why do you speak
to the people in parables. It is given
you to understand, for the unsaved and immature it is only wise words.
Num 23:8 “How do I curse whom Ěl has not
cursed? And how do I rage at whom יהוה has not raged? – In this verse we see that Balaam mindset was indeed to curse
Yisrael. After speaking with יהוה,
Balaam said how can I curse those whom יהוה has not cursed. The word spoken by Balaam,
illustrate the inviolable security of יהוה people.
Num 23:9 “For from the top of the rocks I
see him, and from the hills I observe him. Look, a people dwelling alone, not
reckoning itself among the nations. – Those of us who does
His Will have the good-will, also have the ill-will of hell. The serpent and
his seed are an enmity to them. Though the enemies of יהוה people may prevail for against them, yet
they cannot curse them. That is, they cannot do them any harm, much less a
separate them from the love of יהוה.
Happy are they in their peculiarity and distinction from the rest of the world.
From the top of the rock I see them. These people never lost their peculiarity
until mingled among the heathen, Psalms 106:35.
Num 23:10 “Who shall count the dust of Yaʽaqoḇ, and the number of
one-fourth of Yisra’ĕl? Let me die the death of the upright, and let my end be
like his!”
– Happy in their numbers, no so few and despicable as
they were represented to him, but an innumerable company, which made them both
honorable and formidable. Who can count the dust of Jacob? The number of the
people of Yisrael was the things that vex Balak. Moad was afraid of their
numbers, the Kingdom of Heavens is about to be establish, the one-third of the
angel who fell was about to be replace, the restoration of all things is about
to take place. Here comes Balak and want them to be cursed.
The Kingdom of Heavens is for righteous,
Yisrael is for righteous people. Moad in for the semi-righteous. Those who have
a taste for the things of Heavens, but lack the desire to achieve it. In this
verse he proclaim the righteous truly bless, not only while they are alive, but
even more so when they have past all their tests and graduate as a mature Son
of the Most High Elohim.
Balaam knew what the goal of life was about;
let me die like one of the seed of Jacob. Let me be counted as one of the stars
of Heavens. There are many who desire to die the death of the righteous, but do
not Endeavor to live the life of the righteous. They would gladly accept the
prize without putting in the effort to achieving it. They would love to be
saints in Heavens, but not saints on earth.
This is the desire of the slothful, because
his hand refused to labor. This is the wish of Balaam, and it is a vain wish, a
wish for the end, without the cares for the means.
Num 23:11 And Balaq said to Bilʽam, “What have you done to me? I took you to curse my
enemies, and look, you have kept on blessing!” –
In this verse we are told how Balak worried at it. He pretended to honor יהוה with his sacrifice, and
yet, when it did not prove the desire result, he forgets יהוה, and flew into a great
rage against Balaam, as if it was all Balaam’s fault.
What have you done to me! How hast thou
disappointed me! Sometime יהוה laugh at them, and the efforts of their impotent
malice. How Balaam was forced to consent in it. He submits because he cannot
help it, and yet humors the things with no small address, as if he had been in
charge of his actions.
Num 23:12 And he answered and said, “Should
I not take heed to speak what יהוה has put in my mouth?” –
Must I not take heed to speak that which YAHVEH has put in my mouth? We see in
this verse a confession of יהוה‘s overruling power is extorted from a unrighteous
prophet, to the further confusion of a wicked king.
In every church one may attend, they all say
they are speaking Gods word, yet they don’t even know His name. How many
Pastors say they are speaking the Word of God, yet they do not even know the
Commandment? Balaam say should I not speak the word that YAHVEH had put in my
mouth.
Num 23:13 And Balaq said to him, “Please
come with me to another place from where you may see them. You only see the
extremity, but not all of them. Curse them for me from there.” – From on top of the rock Balaam saw the magnificent formation of Yisrael
dwelling below. Now Balak ask Balaam to come see different parts of Yisrael he
had never seen before. May be when Balaam could see the real Yisrael up close
and personal, he would change his mind. It is just like the wicked to change
the parameter of the operation, when the first one fails miserable. Is it not
what Lucifer did, when he was discussing Job?
Num 23:14 And he took him to the field of
Tsophim, to the top of Pisgah, and built seven altars, and offered a bull and a
ram on each altar. – Balaam allowed himself to be taken to
another place to observe Yisrael. This reminded me of the temptation of El
Yahushua in the Wilderness. Yahushua was required to go through His, while
Balaam was never asked to do so. We see how restless and unwearied the enemies
of our soul are in their malicious attempt to ruin our journey to perfection.
They leave no stone, no project untried, to achieve it.
Num 23:15 And he said to Balaq, “Stand here
by your burnt offering while I meet over there.” – O
that we were as full of conviction and resolution in persecuting good designs
for drawing close to יהוה. The sacrifice is repeated, a new set of altars are
build, a bull and a ram offered on each altar. Were we that eager to draw
closer to יהוה, to earnest achieve HIS blessing as Balak was to procure a
curse on Yisrael, but it was really upon himself and his people.
Num 23:16 And יהוה came to Bilʽam, and put a word in his
mouth, and said, “Go back to Balaq, and say this.” –
Balaam renews his attention to seek יהוה approval, and יהוה meets him the second
time, and put another Word in his mouth, not to reverse the formers, but to
ratify it.
Num 23:17 So he went to him and saw him
standing by his burnt offering, and the heads of Mo’aḇ with him. And Balaq asked him, “What did יהוה say?” – When Balaam returned, Balak was impatient
to know what the message was. What has YAHVEH said? Are there any better news,
what new revelation did you receive. This should have been our enquirer when we
come to hear the Word of יהוה.
Num 23:18 And he took up his proverb and
said, “Rise up, Balaq, and hear! Listen to me, son of Tsippor ! – Balaam in the spirit of counsel which is the spirit of proverb
said to Balak. Balaam responded to Balak’s sarcasm by saying
that, indeed, he had received a message from יהוה, and that, it behooved
Balak to stand out of respect for יהוה.
A
second conversion of the curse into a blessing by the overruling power of
YAHVEH; and this blessing is both larger and stronger than the former and quite
cuts off all hopes of altering it. Balak having been so forward to ask what
YAHVEH had spoken, Balaam now addresses himself particularly to him: Rise
up, Balak, and hear.
It
was a message from YAHVEH that he had to deliver, and it is required of Balak,
though a king, that he attends (hear and hearken, with a close application
of mind, let not a word slip), and also that he attend with reverence: Rise
up, and hear. His successor Eglon, when he was to receive a message from
YAHVEH, rose out of his seat, Jdg. 3:20.
Two
things Balaam in this discourse inform Balak of, sorely to his grief and
disappointment:
§ That he had no reason to
hope that he should ruin Yisrael.
§ It would be to no purpose
to attempt to ruin them, and he would deceive himself if he expected it, for
three reasons:
It is also interesting to note that Balaam
took up his proverbs! This could not be the same proverbs that Solomon writes,
since he was not born yet.
Num 23:19 “Ěl is not a man, to lie; nor a
son of man, to repent! Has He said, and would He not do it; or spoken, and
would not confirm it? - יהוה is unchangeable: יהוה is not a man that He
should lie. Men change their minds and therefore break their words; they lie because
it is in their nature, and must repent after. But יהוה does not. He never
changes His mind, and therefore never recalls his promise.
This is a great truth that with יהוה there is neither
variableness nor even an inclination of changing His mind.
Num 23:20 “See, I have received, to bless.
And He has blessed, and I do not reverse it. _
All His decrees are unalterable, and all His promises inviolable. He applies
this general truth to the case in hand. He hath blessed and I cannot reverse
it, that is, I cannot prevail with Him to reverse it. Yisrael was of old a
blessed; the blessing of Abraham came upon them.
They were born under the blessing of Canaan,
and therefore they could not be cursed, unless you could suppose that יהוה of Eternal Truth should
break His Word, and become false to Himself and His people.
Num 23:21 “He has not looked upon wickedness
in Yaʽaqoḇ, nor has He seen trouble
in Yisra’ĕl. יהוה his
Elohim is with him, and the shout of a Sovereign is in him. – Because
Yisrael was at present blameless: He has not beheld iniquity in Jacob. Not that
there was any iniquity in Jacob, and יהוה saw it, but: There was
not such a degree of iniquity that might provoke Him to abandon Yisrael. As bad
as the children of Yisrael were, they were not so bad.
Num 23:22 “Ěl who brought them out of
Mitsrayim, is for them like the horns of a wild ox. – They had had the experience of the benefit of יהוה Presence with them, and
His Power engaged for them. For יהוה brought them out of Egypt. The Power of the Might
Hand which had done that could never be restrained, and cannot be resisted.
Num 23:23 “For there is no sorcery against
Yaʽaqoḇ, nor is there any
divination against Yisra’ĕl. Now it is said to Yaʽaqoḇ and to Yisra’ĕl, ‘What has
Ěl done!’ – In this verse we see Balaam instructing Balak, that from all this, he
infers that it was to no purpose for him to think of doing them any mischief by
all the divination he could use. Surely there is enchantment against Jacob
“Yisrael” that could prevail against them. The curse of hell can never take
place against the blessings of Heavens.
Num 23:24 “Look, a people rises like a
lioness, and lifts itself up like a lion; it lies not down until it devours the
prey, and drinks the blood of the slain.” –
Balaam shows Balak that he had more reason to fear being ruined by them, for
they were likely to make bloody work among his neighbors, and, if he and his
country should escape, it was not because he was too great for them to meddle
with, but because he fell not within their commission.
Behold and tremble, the people that now have
lain for some time closely encamped do but repose themselves for a while like a
lion couchant, but shortly they shall rise up as a great lion, a lion rampant,
that shall not lie down till he eat of the prey and drink the blood of the
slain. This seems to point at the victories he foresaw they would obtain over
the Canaanites that they would never lay down their arms till they had made a
complete conquest of the Land.
Num 23:25 And Balaq said to Bilʽam, “Do not curse them at all, nor bless them at all!” –
Since Balak could not get Balaam to say what he wanted, he asks him not to say
anything. “Neither curses them at all nor blesses them at all.” If you cannot
curse them, I ask you not to make thing worst for me and bless them.
Num 23:26 And Bilʽam answered and said to Balaq, “Have I not spoken to you,
saying, ‘All that יהוה
speaks, that I do’?” – Balaam was still willing to let himself be
overruled, and appeals to what he had said in the beginning of the narrative.
All that YAHVEH speaketh, that I must do. This show, first that the ways of a
man is not in himself. There are many devices in the heart of man, but יהוה counsel shall stand.
Num 23:27 And Balaq said to Bilʽam, “Please come, let me take you to another place. It
might be right in the eyes of Elohim that you curse them for me from there.” - They resolve to make another attempt. They
taught that if at first they did not succeed they should try and try again.
Balak is at last convinced that it is not Balaam’s fault, on which he had laid
the blame, but that really he was under a Divine conviction, and therefore now
he hopes to bring him to a place where יהוה might at least permit
him to curse them. Probably, he and Balaam were the more encouraged to repeat
their attempt because יהוה had the second time allowed Balaam to go; through he
had forbidden him before.
Num 23:28 And Balaq took Bilʽam to the top of Peʽor, that overlooks the
wasteland.
– The place to which Balak now took Balaam was the top of
Peor, the most eminent high place in all his country, where, it is probable,
Baal was worshipped, and it was there they called Baal-peor. He might have
chosen this place because it was the dwelling place of their god Baal, the god
of the Moabites, and Jehovah the EL of Yisrael would not, or could not
influence Balaam there.
Num 23:29 And Bilʽam said to Balaq, “Build
seven alters for me here, and prepare seven bulls and seven rams for me here.” –
They repeated the same sacrifice as before, seven bulls and seven rams, upon
the seven altars. Like many believers today who participate in their expensive
oblations, though they had no promise on which to build their wishful thinking.
They try to influence the prophet and even YAHVEH by their expensive offering.
Num 23:30 And
Balaq did as Bilʽam had said, and offered a bull and a
ram on each altar.
- They
repeat their sacrifice, seven bullocks and seven rams, upon seven altars. Thus
do they persevere in their expensive oblations, though they had no promise on
which to build their hopes of been heard. Let not us therefore, who have a
promise that the vision at the end shall speak and not lie, be discouraged by
delays, but continue instant in prayer, and not faint, Lu. 18:1.
Chapter 24
This chapter continues and concludes the history of the defeat of the
counsels of Balak and Balaam against Yisrael. Not by might not by power, but by
the Spirit of YAHVEH of Host. This is an great example of יהוה Power over the children
of man, and His Favor towards His own children.
As any of the victories recorded in the Book of Wars of YAHVEH. What
preparations was made the third time for the cursing of Yisrael, we read of it
in the close of the foregoing chapter.
In this chapter we are told: What the blessing was in which that intended
curse was turn, verse 1 – 9. How Balak dismissed Balaam from his service, verse
10 – 13. The predictions Balaam left behind him concerning Yisrael, and some of
the neighboring nations.
Num 24:1 And when
Bilʽam saw that it
pleased יהוה to bless
Yisra’ĕl, he did not go as at other times, to seek to use sorcery, but he set
his face toward the wilderness. - The method of proceeding varies with
situation. Balaam laid aside the enchantments which he had depended on before,
finding that they did him no good, when it is plain as day that יהוה was determined
immovably to bless Yisrael.
Sooner or later יהוה will convince men
of their folly in seeking after false vanities.
Which cannot profit. Lets us hope it is in this lifetime were we can change our
status, and not after death were spiritual growth is impossible. Balaam did not
retreat to a solitary place, but set his face for the Wilderness were the
Yisraelites dwelt. If you cannot defeat them then the next best thing is to
join them.
Num 24:2 And Bilʽam lifted up his eyes and saw Yisra’ĕl encamped according
to their tribes. And the Spirit of Elohim came upon him. –
The spirit of יהוה came upon Balaam, the same Spirit that that causes Saul to
prophecy. Balaam spoke not his own words, but the language of the Spirit that
came upon him.
Num 24:3 And he took up his proverb and
said, “The saying of Bilʽam, son of Beʽor, and the saying of the man whose eyes are opened -
Balaam used a different preface now from what he had used before, much like
that of David. The favor יהוה did for Balaam was to make HIMSELF know to Balaam.
Balaam heard the word of יהוה and saw the Vision of the almighty. יהוה Himself had met and
spoken with Balaam, and with this he was greatly puffed up. Paul spoke with humility of His visions and
revelations, but Balaam speaks of his with pride. Balaam gloated in his ability
to receive and bear those revelations.
Num 24:4 the saying of him who hears the
words of Ěl, who sees the vision of the Almighty, who falls down, with eyes
opened wide: - Many have their eyes open but their heart
are close. They are enlightened, but not
sanctified. They have the knowledge that puff up men with pride. They have the
Holy Spirit but have never built their Menorah. Their seven spiritual eyes was
never open, Revelation 5:7.
Num 24:5 “How good are your tents, O Yaʽaqoḇ, your dwellings, O
Yisra’ĕl! – The beauty of the believers. How goodly are thy tents, o Jacob. Though
they dwelt not in stately palaces, but
in Balaam see the layout or the formation of their dwelling with the Tabernacle
in the middle as a beautiful sight. Nothing recommends the Assembly than the
good opinion of those who look upon it from a distance and sees the unique
unity and harmony of its citizens. Those whose eyes are open see the saints on
the earth to be excellent ones, and they delight in accordance with them.
Num 24:6 “Like wadis that stretch out, like
gardens by a river, like aloes planted by יהוה, like cedars beside waters. –
Their fruitfulness and increase of the valley, gardens, and trees, as well as
by those expressions.
Num 24:7 “He makes water flow from his
buckets, and his seed is in many waters. His sovereign is higher than Aḡaḡ, and his reign is exalted. - He
shall pour the water out of His buckets; that is יהוה shall water them with
His blessing like rain from Heavens, and then His seed shall be in many waters.
As the multitude of the people in the honor of the prince, so the magnificence
of the prince is the honor of the people. Balaam therefore foretells that their
King shall be higher than king Agag of the Amalek, who was the most popular
monarch in those parts.
Num 24:8 “Ěl who brought him out of
Mitsrayim is for them like the horns of a wild ox; he devours nations, his
enemies; and he breaks their bones, and with his arrows he smites. – He look back upon what they had done, or rather what had been done for
them. יהוה brought them out of
Egypt, the wonder that cause there deliverance out of Egypt contributed more to
their honor, and the terror of their adversaries, than anything else, Josh.
2:10.
Yisrael shall not only destroy and devour
their enemies, like a lion does his prey, but Yisrael shall be strengthened and
enriched by their spoils.
Num 24:9 “He bowed down, he lay down like a
lion. And, like a lion, who would rouse him? Blessed is he who blesses you, and
cursed is he who curses you.” – Their courage and
security. Yisrael will lay down as a lion, as a great lion. When Yisrael have
destroy its neighbors, for who shall stir up a sleeping lion. A lion can lie
down anywhere; know that none dares challenge him.
The security of Yisrael in the Promise Land
during the reign of David and Solomon for יהוה made it possible for
them to dwell safely in the Land.
Balaam
spoke first of blessing and only then of curse. Isaac reversed the order
speaking first of curse and then blessing, Genesis 27:29. Both reflected the
life experience of their sort of people. Wicked people such as Balaam start out
in a blaze of glory, and then plunge into the cursedness they deserve. The
righteous, on the other hand, may begin their careers in hardship, but
ultimately they will be bless.
Num 24:10 Then the displeasure of Balaq
burned against Bilʽam, and he struck his hands together.
Balaq then said to Bilʽam, “I summoned you to curse my
enemies, and see, you have kept on blessing, these three times! – In
this verse we see the conclusion of this vain attempt to curse Yisrael, and the
total abandonment of it. Balak made the most of it. He broke out in a rage
against Balaam, expressed both in words and gesture the highest degree of
vexation at the disappointment. He slapped his hands together, in indignation,
after seeing all his efforts go for nothing.
He charges Balaam with going against his
word. I called you to curse my enemies and you have blessed them instead. You
ask me to build altars three time and sacrifice to be made. You made be believe
that you certainly curse them.
Num 24:11 “And now flee to your place. I
said I would greatly esteem you, and see, יהוה has kept you back from esteem.” –
Balak told Balaam to go back to the place which he promises to honor him.
Meaning that Balaam would return home without any honor. Like most believer,
Balak used the Name of יהוה to justify his position. יהוה has kept you back from
all the glory, you were to receive.
Num 24:12 And Bilʽam said to Balaq, “Did I not also speak to your
messengers whom you sent to me, saying -
Balaam made the best of his opportunity to defend his actions. That יהוה restrained him from
saying what he wanted and only allow him to say what he should say. Balak
should not be displeased, because he could not help it, and also because he had
told Balak before that he could only do what he was told.
Num 24:13 ‘If Balaq should give me his house
filled with silver and gold, I am unable to go beyond the word of יהוה, to do either good or evil of my own heart. What יהוה speaks, that I speak’? – Balak
went on to say that Balak could not say that he was cheated, since he had given
him fair notice of the restriction he was under.
Num 24:14 “And now, see, I am going to my
people. Come, let me advise you what this people is going to do to your people
in the latter days.” – Balaam endeavors to atone for his failure.
Balaam tried to gratify Balak with some predictions concerning the nations
around Moab.
It is natural for us to be pleased with
prophecy, and with this Balaam hoped to pacify the angry King. Balaam tried to
satisfy Balak with the assurance that, whatever this formidable people would do
to his people, it will not be done during his life time.
Num 24:15 And he took up his proverb and
said, “The saying of Bilʽam, son of Beʽor, and the saying of the man whose eyes are opened -
The office of the prophet was both to bless and to prophesy in the name of יהוה. Balaam, as a prophet,
was force to bless Yisrael, now he is foretelling future events. He personates
a true prophet very well, as יהוה direct his path.
However, he boast that his eyes was open, for
prophets were known in olden day as seers, because they speak what they had
seen, I Samuel 9:9. It was essential that before a prophet open his mouth, it
was necessary that they should have their eyes open. Meaning that the seven
eyes of the Menorah must be functioning, Revelation 5:6.
Num 24:16 the saying of him who hears the
words of Ěl, and knows the knowledge of the Most High, who sees the vision of
the Almighty, who falls down, with eyes opened wide: - They should hear the Words of יהוה, which many do that do
not heed them, nor hear יהוה in it.
They knew of the Spirit of Knowledge of the
Most High, Isaiah 11:2 and yet are they are utterly destitute of the grace of יהוה that may receive the
Spirit of Truth. Many have received this truth, but never walk in the fruit of
the Spirit which is Love.
Balaam saw the vision of the Spirit of the
Almighty, but not so as to be changed by the same Spirit. He called on the Most
High Elohim, no man could speak more honorable of יהוה nor seem to put a greater value upon His
acquaintance with Him, and yet Balaam did not have the Spirit of the Fear of יהוה. Many a man like Balaam
who have come so close to the Gates of Heavens, yet still fall so short.
Num 24:17 “I see Him, but not now; I observe
Him, but not near. A Star shall come out of Yaʽaqoḇ, and a Sceptre shall rise out of Yisra’ĕl, and shall
smite the corners of Mo’aḇ, and shall destroy all the
sons of Shĕth. – Here is the prophecy concerning the One
that should be the Crown and the Glory of His People Yisrael. Who is He? He
shall be of the root of David, His name is El Yahushua. But before He comes, is
great grandfather David will establish His Throne forever.
Num 24:18 “And Eḏom shall be a possession; and Sĕʽir shall be a possession – enemies – and Yisra’ĕl is
doing mightily. - David shall smite Moab and take possession
of Mount Seir, and under him the forces of Yisrael should be valiantly.
The two names of Esau’s descendent, will fall
to his enemy, Yisrael and becomes its possessions.
Num 24:19 “And out of Yaʽaqoḇ One shall rule and destroy
the remnant from Ar.” – This verse concludes this aspect of
the prophecy by saying that Yisrael will
dominate edo and destroy its prominent city. This describes the end of days,
because the current dispersion is called the Edomite Exile, during which Yisrael
is considered to be under the dominion of Eden. This will happen when Edom’s
power is broken.
In the final analyst, Edom represent the part
of the kingdom of The Heavens, where the enemy of the Kingdom still lives, they
too will be displace permanently, in the restoration of the Kingdom as it were
before the rebellion.
Num 24:20 He then looked on Amalĕq, and he
took up his proverb and said, “Amalĕq was first among the nations, but his
latter end is to perish forever.” – Here is Balaam
prophecy concerning the Amalekites and the Kenites, who were apart of United
Nations. The Amalekites were now the chief of the nations, therefore Agag was
spoken of in verse 7 as a capable leader, and they were the first that engaged
Yisrael when they came out of Egypt. However the time will come when that
nation, as great as it looks now, will be totally destroyed. Its later end
shall be that it perishes forever.
Num 24:21 He then looked on the Qĕynites, and he
took up his proverb and said, “Firm is your dwelling place, and your nest is
set in the rock - The Kenites were now the securest of the
nations, their situation was such as the mentality they created for themselves,
one of invincibility, as strong fortification they had created for themselves.
Num 24:22 but Qayin is to be burned. Till when
does Asshur keep you captive?” – They think themselves safe, and yet the
Kanites shall be wasted and gradually brought to decay, till they were carried
away captive by the Assyrians.
Num 24:23 And he took up his proverb and said,
“Oh, who does live when Ěl יהוה does this? - The introduction to this
parable; this article of his prophecy is very observable: Alas! who shall
live when YAHVEH doeth this? Here he acknowledges all the revolutions of states
and kingdoms to be YAHVEH’s doing: YAHVEH this; whoever are the
instruments, HE is the supreme director. But he speaks mournfully concerning
them, and has a very melancholy prospect of these events: Who shall live?
Either,
These
events are so distant, and so far off to come, that it is hard to say who
shall live till they come; but, whoever shall live to see them, there will
be amazing turns.
They
will be so dismal, and make such desolations, that scarcely any will escape or
be left alive; who shall live when death rides in triumph? Rev. 6:8. Those that
live then will be as brands plucked out of the fire, and will have their lives
gave them as a prey.
Num 24:24 And ships shall come from the coast of
Kittim, and they shall afflict Asshur and afflict Ěḇer, and so shall Amalĕq, and he also perishes.” –
Here is a prophecy that looks as far forward as the Greeks and Romans, for
theirs is supposed to be meant by the coast of Chittin. In this verse Balaam
acknowledges all the revolutions of states and kingdoms to be YAHVEH’s doing.
He uses who He wants, as He used Balaam, for He is the Supreme Director of
everything.
Many years later the warships of the Roman
Empire will bring its legions to conquer Assyria and the nations on the other
side of the Euphrates. Here Romans is
identified as the Forth beast in the Daniel 7:11 visions, who foretold the
future exiles of Yisrael until the final redemption.
Num
24:25 And
Bilʽam arose and left, and returned to his
place. And Balaq also went his way.
Chapter 25
Yisrael,
having escaped the curse of Balaam, we see in this chapter that they were
entice by the daughters of Moab and Midian; they were guilty both of corporal
and spiritual whoredoms, for Yisrael joined himself with Baal-Peor. Not all,
nor the most, but very many, were taken in this snare. Balaam was not finish
yet, plan B was in effect.
Num 25:1 And Yisra’ĕl dwelt in Shittim, and the people
began to whore with the daughters of Mo’aḇ, - We see here
that Balak, by the advice of Balaam, cast this stumbling block before the
Yisraelites, Revelation 2:14. Those who draw us into sin are our worst enemy,
for that is the greatest mischief any person can do to us.
Num 25:2 and they
invited the people to the slaughtering of their mighty ones, and the people ate
and bowed down to their mighty ones. – Balak send his
beautiful women among the Yisraelites, and invite them to their idolatrous
feasts, the Yisraelites basically yield, and are shamefully overcome. Those men
who were taken up with the harlots that could not be smitten with the sword.
A believer it is more easily endangered by the charms of a smiling
world and a pretty woman than by the terrors of a frowning world. The daughters
of Moab were their tempters and conquerors. Ever-since Eve was the first in the
application of this spiritual transgression the most lovely of the sex, though
the weaker, has been a snare to many; yea strong men like Sampson have been
wounded and even slain by the lips of the strange woman, witness Solomon, whose
wives were a shares and nets to him.
As women represent the flesh, and man the spirit, it is our flesh
that is our most formidable foe. It is easier for a man to withstand an army
that the wrath of his wife.
Num 25:3 Thus
Yisra’ĕl was joined to Baʽal Peʽor, and the displeasure of יהוה burned against Yisra’ĕl. –
Whoredom and idolatry usually goes together. They first defiled and debauched
their consciences, by committing lewdness with the women of Moab, and then were
easily drawn into complaisance with them. In contempt of the El of Yisrael, to
bow down to their idols.
The men of Yisrael was more likely to do so
if, as it is common supposed, and seems probable by the joining of them together,
the uncleanness committed was a part of the worship and service performed to
Baal-peor.
Those who have broken the fences of modesty
will never be held by the bonds of piety, and those that have dishonored
themselves by fleshly lust will not scruple to dishonor יהוה by idolatrous worship,
and for this they are justly given up yet further to vile affections.
Num 25:4 And יהוה said to Mosheh, “Take all the leaders of the people and hang
them up before יהוה,
before the sun, so that the burning displeasure of יהוה turns away from Yisra’ĕl.” –
Take all the leaders of the people, assemble them to sit and pass judgment on
the sinners. This was an extra-legal procedure ordained by יהוה to deal with this
crisis. Ordinarily, a sinner cannot be judge unless he had been warned by two
witnesses not to sin, and they testify that he defied them.
The guilty one was to be hanged as sacrifices
to EL’s justice and a sign of terror to the rest of the people. They were to be
slain by the sword then hang as a sign.
Num 25:5 And Mosheh said to the judges of
Yisra’ĕl, “Each one of you slay his men who were joined to Baʽal Peʽor.” –
the judges must first order them to be slain with the sword and their bodies
must be hanged up that the stupid Yisraelites to see their leaders and princes
so severely punished for their whoredom and idolatry, without any regards to
their quality, might be possessed with a sense of the evil of the sin and
terror of wrath against יהוה .
Num 25:6 And see, one of the children of
Yisra’ĕl came and brought to his brothers a Miḏyanite woman before the
eyes of Mosheh and before the eyes of all the congregation of the children of
Yisra’ĕl, who were weeping at the door of the Tent of Meeting. –
Never was sin more daring than it was when Zimri, a prince of the tribe of Simeon.
Such a degree of impudence in wickedness had he committed, that he publicly
displayed that he had a Midianite harlot.
Moses and the elders had assembled at the
tent of meeting to tearfully pray that יהוה be compassionate and
avert a plague which they expected.
Here
is a remarkable contest between wickedness and righteousness, we shall be most
bold and resolute; and righteousness carries the day, as no doubt it will at
last.
Never
was vice more daring than it was in Zimri, a prince of a chief house in
the tribe of Simeon. Such a degree of impudence in wickedness had he arrived at
that he publicly appeared leading a Midianitish harlot (and a harlot of quality
too like himself, a daughter of a chief house in Midian) in the sight of
Moses, and all the good people of Yisrael. He did not think it enough to go out
with his harlot to worship the gods of Moab, but, when he had done that, he
brought her with him to dishonor the YAHVEH of Yisrael.
He not only owned her publicly as his friend,
and higher in his favor then any of the daughters of Yisrael, but openly went
with her into the tent, verse 8. The word signifies such a booth or
place of retirement as was designed and fitted up for lewdness. Thus he declared
his sin as Sodom, as was so far from blushing for it that he rather prided
himself in it, and gloried in his shame. All the circumstances concurred to
make it exceedingly sinful, exceedingly shameful.
It
was an affront to the justice of the nation, and bade defiance to that. The
judges were ordered to put the criminals to death, but he thought himself too
great for them to meddle with, and, in effect, bade them touch him if they
durst. He had certainly cast off all fear of YAHVEH who stood in no awe of the
powers which he had ordained to be a terror to evil-doers.
It
was an affront to the religion of the nation, and put contempt upon that.
Moses, and the main body of the congregation, who kept their integrity, were
weeping at the door of the tabernacle, lamenting the sin committed and
deprecating the plague begun; they were sanctifying a fast in a solemn
assembly, weeping between the porch and the altar, to turn away the
wrath of YAHVEH from the congregation. Then comes Zimri among them, with his
harlot by his side, to banter them, and, in effect, to tell them that he was
resolved to refill the measure of sin as fast as they emptied it.
Num 25:7 And when Pineḥas, son of Elʽazar, son of Aharon the priest, saw it, he rose up from
among the congregation and took a spear in his hand - It
is not at all difficult to justify Phinehas in what he did; for, he was
elevated to heir-apparent to the high-priesthood, there can be no doubt that
his actions was right.
Never
was virtue more daring than it was in Phinehas. Being aware of the insolence of
Zimri, which it is probable, the entire congregation took notice of, and in a
holy indignation at the offenders he rises up from his prayers, takes his sword
or half-pike, follows those impudent sinners into their tent, and stabs them
both.
It
is not at all difficult to justify Phinehas in what he did; for, being now
heir-apparent to the high-priesthood, no doubt he was one of those judges of
Yisrael whom Moses had ordered, by the divine appointment, to slay all those
whom they knew to have joined themselves to Baal-peor, so that this gives no
countenance at all to private persons, under pretence of zeal against sin, to
put offenders to death, who ought to be prosecuted by due course of law. The
civil magistrate is the avenger, to execute wrath upon him that doeth evil,
and no private person may take his work out of his hand.
Num 25:8 and he went after the man of
Yisra’ĕl into the tent and thrust both of them through, the man of Yisra’ĕl,
and the woman through her belly. Thus the plague among the children of Yisra’ĕl
came to a stop. – Phinehas immediately put a stop to the
plague. Their weeping and praying did not prevail until this piece of necessary
justice was done.
Two
ways YAHVEH testified to HIS acceptance of the pious zeal of Phinehas:-
He
immediately put a stop to the plague. Their weeping and praying prevailed not
till this piece of necessary justice was done. If magistrates do not take care
to punish sin, YAHVEH Will; but their justice will be the best prevention of
his judgment, as in the case of Achan, Jos. 7:13.
He
put an honor upon Phinehas. Though he did no more than it was his duty to do as
a judge, yet because he did it with extraordinary zeal against sin, and for the
honor of YAHVEH and Yisrael, and did it when the other judges, out of respect
to Zimri’s character as a prince, were afraid, and declined doing it, therefore
YAHVEH showed himself particularly well pleased with him, and it was counted
to him for righteousness, Ps. 106:31. There is nothing lost by venturing
for YAHVEH.
Num 25:9 And those who died in the plague
were twenty-four thousand. -
We are all on a path of
Correction and when we look back at some of our life experience, we may feel
embarrassed on some of the things we have done. But if we never accept the
Blood of Messiyah in our lives, there will be no need to be embarrass or shame
when we consider our past mistake.
On the contrary,
everything that we did wrong yesterday is the foundation for today as we work
on our final correction.
We all need to maintain
the memory of all the times we have stumble and have fallen short of the mark
of the higher calling, because this awareness beautifies, strengthens, and
elevates everything we do now.
Haftorah
Micah 5:6 – 6:8
Mic 5:6 And they
shall waste the land of Assyria with the sword, and the land of Nimrod in the
entrances thereof: thus shall he deliver us
from the Assyrian, when he cometh into our land, and when he treadeth within
our borders.- That he shall secure the peace and
welfare of his Assembly and people against all the attempts of his and their
enemies: This man, as king and ruler, shall be the peace when the
Assyrians shall come into our land.
This
refers to the deliverance of Hezekiah and his kingdom from the power of
Sennacherib, who invaded them, in the type; but, under the shadow of that, it
is a promise of the safety of the Messiyanic-Assembly and of all believers from
the designs and attempts of the powers of darkness, Satan and all his
instruments, the dragon and his angels, that seek to devour the church of the
first-born and all that belong to it.
The
peril and danger which Messiyah’s subjects are supposed to be in. The Assyrian,
a potent enemy, comes into their land, treads within their borders,
nay, prevails so far as to tread in their palaces; it was a time of treading
down and of perplexity when Sennacherib made a descent upon Judah, took all
the defended cities, and laid siege to Yerushalayim, Isa. 36:1; 37:3.
This
represented the gates of hell fighting against the kingdom of Messiyah, encompassing
the camp of the saints and of the holy city, and threatening to bear down
all before them. When the terrors of the law set themselves in array against a
convinced soul, when the temptations of Satan assault the people of YAHVEH, and
the troubles of the world threaten to rob them of all their comforts, then the Assyrian
comes into their land and treads in their palaces. Without are fighting’s,
within are fears.
The
protection and defense which his subjects are then sure to be under.
First, Messiyah will Himself be their
peace. When the Assyrian comes with such a force into a land, can there be
any other peace than a tame submission and an unrestricted desolation? Yes,
even then the Assembly’s King will be the conservator of the Assembly’s peace;
will be for a hiding-place, Isa. 32:1, 2.
Messiyah
is our peace as our High Priest, making atonement for our sin, and reconciling
us to YAHVEH; and HE is our peace as a king, conquering our enemies and
commanding down disquieting fears and passions; he creates the fruit of the
lips, peace.
Even
when the Assyrian comes into the land, when we are in the greatest distress and
danger and have received a sentence of death within ourselves, yet this man
may be the peace. In me, says Messiyah, you shall have peace, when in
the world you have tribulation; at such a time our souls may dwell at ease
in him.
Secondly, He will find out proper
instruments to be employed for their protection and deliverance, and the defeat
of their enemies:
Then shall we raise against him seven shepherds and eight
principal men, that is, a competent number of persons, proper to oppose the
enemy, and make head against him, and protect the Assembly of YAHVEH in peace,
men that shall have the care and tenderness of shepherds and the courage and
authority of principal men, or princes of men.
When
YAHVEH has work to do he will not want people who follow instruments to do it;
and when he pleases he can do it by a few; he needs not raise thousands, but
seven or eight principal men may serve the turn if YAHVEH be with them. Magistrates
and ministers are shepherds and principal men, raised in defense of religion’s
righteous cause against the powers of sin and Satan in the world.
Thirdly, The opposition given to
the church shall be got over, and the opposers brought down. This is
represented by the laying of Assyria and Chaldea waste, which two nations were
the most formidable enemies to the Yisrael of YAHVEH of any, and the
destruction of them signified the making of Messiyah’s enemies his footstool: They
shall waste the land of Assyria with the sword, and the land of Nimrod in the
entrances thereof; they shall make inroads upon the land, and put to the
sword all that they find in arms.
Those
that threaten ruin to the Assembly of
YAHVEH hasten ruin to themselves; and their destruction is the Assembly’s
salvation: Thus shall he deliver us from the Assyrian. When Satan
fell as lightning from heaven before the preaching of the gospel, and
Messiyah’s enemies, that would not have him to reign over them, were slain
before him, then this was fulfilled.
Mic 5:7
And the remnant of Jacob shall be in the midst of many
people as a dew fromYAHVEH, as the showers upon the grass, that tarrieth not
for man, nor waiteth for the sons of men.
– Glorious
things are spoken of here about the remnant of Jacob, that remnant which
was raised of her that halted (ch. 4:7), and it seems to be that remnant
which YAHVEH our EL shall call (Joel 2:32), on whom the Spirit shall be
poured out, the remnant that shall be saved, Rom. 9:27.
YAH’s
people are but a remnant, a small number in comparison with the many that are
left to perish, a little flock; but they are the remnant of Jacob,
a people in covenant with YAHVEH, and in his favor. Now concerning this remnant
it is here promised,
That
they shall be as a dew in the midst of the nations, YAH’s Assembly
dispersed all the world over; it is in the midst of many people, as gold
in the ore, wheat in the heap.
Yisrael
according to the flesh dwelt alone, and was not numbered among the nations; but
the spiritual Yisrael lies scattered in the midst of many people, as the
salt of the earth, or as seed sown in the ground, here a grain and there
a grain, Hos. 2:23. Now this remnant shall be as dew from YAHVEH.
§ They shall be of a
heavenly extraction; as dew from YAHVEH, who is the Father of the
rain, and has begotten the drops of the dew, Job 38:28. They are born
from above, and are not of the earth, savoring the things of the earth.
§ They shall be numerous as
the drops of dew in a summer’s morning. Ps. 110:3, Thou hast the dew of thy
youth.
§ They shall be pure and
clear, not muddy and corrupt, but crystal drops, as the water of life.
§ They shall be produced
silently and without noise, as the dew that distils insensibly, we know not
how; such is the way of the Spirit.
§ They shall live in a
continual dependence upon YAHVEH, and be still deriving from HIM, as the dew,
which tarries not for man, not waits for the sons of men; they
shall not rely upon human aids and powers, but on divine grace, for they are,
and own that they are, no more than what the free grace of YAHVEH makes them
every day.
They
shall be great blessings to those among whom they live, as the dew and the
showers are to the grass, to make it grow without the help of man, or the sons
of men. Their doctrine, example, and prayers, shall make them as dew, to soften
and moisten others, and make them fruitful. Their speech shall distil as the
dew (Deu. 32:2), and all about them shall wait for them as for the rain,
Job 29:23.
The
people among whom they live shall be as the grass, which flourishes only by the
blessing of YAHVEH, and not by the art and care of man; they shall be
beneficial to those about them by drawing down YAH’s blessings on them, as
Jacob on Laban’s house, and by cooling and mitigating YAH’s wrath, which
otherwise would burn them up, as the dew preserves the grass from being
scorched by the sun; they shall be mild and gentle in their behavior, like
their Master, who comes down like rain upon the new-mown grass, Ps.
72:6.
Mic 5:8
And the remnant of Jacob shall be among the Gentiles in the
midst of many people as a lion among the beasts of the forest, as a young lion
among the flocks of sheep: who, if he go through, both treadeth down, and
teareth in pieces, and none can deliver.
- That they
shall be as a lion among the beasts of the forest, that treads down
and tears in pieces. As they shall be silent, and gentle, and communicative
of all good, to those that receive the truth in the love of it, so they shall
be bold as a lion in witnessing against the corruptions of the times and places
they live in, and strong as a lion, in the strength of YAHVEH, to resist and
overcome their spiritual enemies.
The
weapons of their warfare are mighty, through YAHVEH, to the pulling down of
strongholds, 2 Co. 10:4, 5. They shall have courage which all their
adversaries shall not be able to resist (Lu. 21:15), as when the lion tears
none can deliver. When infidelity is silenced, and all iniquity made to stop
her mouth, when sinners are convinced and converted by the power of the
gospel, in the doctrine of its ministers and the conversation of its
professors, then the remnant of Jacob is like a lion.
Mic 5:9
Thine hand shall be lifted up upon thine adversaries, and
all thine enemies shall be cut off. - This is explained, Thy
hand shall be lifted up upon thy adversaries; the Assembly shall have the
upper hand at last of all that oppose her. Her enemies shall be cut off;
they shall cease to be enemies; their enmity shall be cut off.
Messiyah’s
arrows of conviction shall be sharp in their hearts, so that they shall fall
under him; they shall yield themselves subjects to him (Ps. 45:5) and be
happily conquered and subdued, Ps. 110:2.
That
they shall be brought off from all carnal confidences, which they have relied
on, that by the providence of YAHVEH they shall enjoy such a security that they
shall not need them, and by the grace of YAHVEH they shall be brought to see
the folly of them and come off from them. It was the sin of Yisrael that they
furnished themselves extravagantly with horses and chariots, and were soothsayers
and idolaters; see Isa. 2:6-8.
But
here it is promised that they shall not regard them anymore. The tranquility of
the kingdom of Christ is intended in that promise, which explains this, Zec.
9:10, I will cut off the chariot from Ephraim and the horse from
Yerushalayim. It is a great mercy to be deprived of those things in which
we have reposed a confidence in competition with YAHVEH, which we have made our
arm, and after which we have gone a whoring from YAHVEH. Let us observe the
particulars.
Mic 5:10
And it shall come to pass in that day, saith YAHVEH, that I will cut off
thy horses out of the midst of thee, and I will destroy thy chariots: - They had trusted in chariots and horses, and multiplied them
(Ps. 20:7); but now YAHVEH will cut off their horses, and destroy
their chariots , as David did the chariot-horses, 2 Sa. 8:4. they
shall not have them, lest they should be tempted to trust in them.
Mic 5:11 And I will cut off the cities of thy land, and
throw down all thy strong holds: - They depended upon their
strongholds, and fortified cities, for their security; but YAHVEH will take
care that they be demolished: I will cut off the cities of thy land; I
will throw down thy strongholds. They shall have them for habitations,
but not for garrisons, for YAHVEH will be their only place of defense, their high
tower, and their deliverer.
Mic 5:12
And I will cut off witchcrafts out of thine hand; and thou shalt have no
more soothsayers: - Many
of them depended much upon the conduct and advice of their conjurors, diviners,
and fortune-tellers; and those YAHVEH will cut off, not only as weak things,
and insufficient to relieve them, but as wicked things, and sufficient to ruin
them: "I will cut off witchcrafts out of thy hand, that thou shall
no more take hold of them, and stay thyself upon them, and thou shall have
no more soothsayers, for thou shall be convinced that all their pretensions
are a cheat.’’ The justice of the nation shall cut them off according to law,
Lev. 20:27. The preaching of the gospel brought men off from using curious
arts, Acts 19:19.
Mic 5:13 Thy graven images also will I cut off, and thy
standing images out of the midst of thee; and thou shall no more worship the
work of thine hands. – Many of them had said to the work of
their hands, You are our gods; but now idolatry shall be abolished and
abandoned: "Thy graven images will I cut off, and thy standing images,
both those that were movable and those that were fixed; they shall be destroyed
by the power of the law of Moses and deserted by the power of the gospel of
Messiyah, so that thou shall no more worship the work of thy hands, but
be ashamed that ever thou hast been so deluded.
Mic 5:14
And I will pluck up thy groves out of the midst of thee: so will I
destroy thy cities. – Among other monuments of
idolatry, I will pluck up thy groves out of the midst of thee’. These
were planted and preserved in honor of their idols, and used in the worship of
them; these they were ordered to burn (Deu. 12:2, 3), and, if they do not,
YAHVEH will, so that they shall not have them to trust to. And so will I
destroy their cities, meaning the cities that were dedicated to the idols,
to some dunghill-deity or other, which they confided in for their protection.
Mic 5:15 And I will execute vengeance in anger and fury
upon the heathen, such as they have not heard. -
That those who stand out against the good news of Messiyah and continue in
league with their idolatries and witchcrafts, shall fall under the wrath of
YAHVEH TSEBAOTE, and be consumed by it: I will execute vengeance in anger and
fury upon the heathen (that is, upon heathenism), such as they have not heard;
idolatries shall be done away, and idolaters put to shame.
I will execute vengeance upon the heathen who have
not heard, or who would not hear and receive the doctrine of Messiyah. YAHVEH
will give HIS Son either the hearts or the necks of his enemies, and make them
either his friends or his footstool.
Chapter
6
After the precious promises
in the two foregoing chapters, relating to the Messiyah’s kingdom, the prophet
is here directed to set the sins of Israel in order before them, for their
conviction and humiliation, as necessary to make way for the comfort of
gospel-grace. Messiyah’s forerunner was a reprove, and preached repentance, and
so prepared his way. Here,
- YAHVEH
enters an action against HIS people for their base ingratitude, and the
bad returns they had made him for his favors verse 1-5.
- He
shows the wrong course they should have taken verse 6-8.
Mic 6:1 Hear
ye now what EL YAHVEY saith; Arise,
contend thou before the mountains, and let the hills hear thy voice. – The
prefaces to the message are very solemn and such as may engage our most serious
attention.
The
people are commanded to give audience: Hear you now what YAHVEH says.
What the prophet speaks he speaks from YAHVEH, and in HIS name; they are
therefore bound to hear it, not as the word of a sinful dying man, but of the
holy living YAHVEH. Hear now what he saith, for, first or last, he will
be heard.
The
prophet is commanded to speak in earnest, and to put an emphasis upon what he
said: Arise, contend thou before the mountains, or with the
mountains, and let the hills hear thy voice, if it were possible; contend
with the mountains and hills of Judea, that is, with the inhabitants of those
mountains and hills; and, some think, reference is had to those mountains and
hills on which they worshiped idols and which were thus polluted. But it is
rather to be taken more generally, as appears by his call, not only to the
mountains, but to the strong foundations of the earth, pursuant to the
instructions given him.
To
excite the earnestness of the prophet; he must speak as vehemently as if he
designed to make even the hills and mountains hear him, must cry aloud, and
not spare; what he had to say in YAH’s name he must proclaim publicly
before the mountains, as one that was neither ashamed nor afraid to own his
message; he must speak as one concerned, as one that desired to speak to the
heart, and therefore appeared to speak from the heart.
To
expose the stupidity of the people; "Let the hills hear thy voice,
for this senseless careless people will not hear it, will not heed it. Let the
rocks, the foundations of the earth, that have no ears, hear, since
Yisrael, that has ears, will not hear.’’ It is an appeal to the mountains and
hills; let those bear witness that Israel has fair warning given them, and good
counsel, if they would but take it. Thus Isaiah begins with, Hear, O
heavens! and give ear, O earth! Let them judge between YAHVEH and HIS
vineyard.
Mic 6:2
Hear ye, O mountains, YAHVEH'S controversy, and ye strong
foundations of the earth: for YAHVEH hath a controversy with his people, and he
will plead with Yisrael. – The message itself is very
affecting. He is to let all the world knows that YAHVEH has a quarrel with HIS
people, HE as good ground for an action against them. Their offences are
public, and therefore so are the articles of impeachment exhibited against
them. Take notice YAHVEH has a controversy with HIS people and HE will plead
with Yisrael, will plead by HIS prophets, plead by his providence, to make
good his charge.
Sin
begets a controversy between YAHVEH and man. The righteous YAHVEH has an action
against every sinner, an action of debt, an action of trespass, an action of
slander.
If
Yisrael, YAH’s own professing people, provoke him by sin, he will let them know
that he has a controversy with them; he sees sin in them, and is displeased
with it, their sins are more displeasing to him than the sins of others, as
they are a greater grief to his Spirit and dishonor to his name.
YAHVEH
will plead with those whom he has a controversy with, will plead with his
people Yisrael, that they may be convinced and that he may be justified. In the
close of the foregoing chapter he pleaded with the heathen in anger and fury,
to bring them to ruin; but here he pleads with Yisrael in compassion and
tenderness, to bring them to repentance, Come now, and let us reason
together.
YAHVEH
reasons with us, to teach us to reason with ourselves. See the equity of YAH’s
cause, it will bear to be pleaded, and sinners themselves will be forced to
confess judgment, and to own that YAH’s ways are equal, but their ways
are unequal, Eze. 18:25.
Mic 6:3
O my people, what have I done unto thee? and wherein have I wearied
thee? testify against me. – YAHVEH here challenges
them to show what he had done against them which might give them occasion to
desert him. They had revolted from YAHVEH and rebelled against him; but had
they any cause to do so? "O my people! what have I done unto thee?
Wherein
have I wearied thee?’’
If subjects quit their allegiance to their prince, they will pretend (as the
ten tribes did when they revolted from Rehoboam), that his yoke is too heavy
for them; but can you pretend any such thing?
What
have I done to you
that is unjust or unkind? Wherein have I wearied you with the
impositions of service or the exaction of tribute? Have I made you to serve
with an offering? Isa. 43:23.
What
iniquity have your fathers found in me? Jer. 2:5. He never deceived us, nor
disappointed our expectations from him, never did us wrong, nor put disgrace
upon us; why then do we wrong and dishonor him, and frustrate his expectations
from us? Here is a challenge to all that ever were in YAH’s service to testify
against him if they have found him, in anything, a hard Master, or if they have
found his demands unreasonable.
Mic 6:4
For I brought thee up out of the land of Egypt, and redeemed thee out of
the house of servants; and I sent before thee Moses, Aaron, and Miriam. - Since
they could not show any thing that he had done against them, he will show them
a great deal that he has done for them, which should have engaged them forever
to his service. They are here directed, and we in them, to look a great way
back in their reviews of the divine favor; let them remember their former days,
their first days, when they were formed into a people, and the great things
YAHVEH did for them,
When
he brought them out of Egypt, the land of their bondage. They were content with
their slavery, and almost in love with their chains, for the sake of the garlic
and onions they had plenty of; but YAHVEH brought them up, inspired them
with an ambition of liberty and animated them with a resolution by a bold
effort to shake off their fetters.
The
Egyptians held them fast, and would not let the people go; but YAHVEH redeemed
them, not by price, but by force, out of the house of servants, or,
rather, the house of bondage, for it is the same word that is used in
the preface to the ten commandments, which insinuates that the considerations
which are arguments for duty, if they be not improved by us, will be improved
against us as aggravations of sin.
When
he brought them out of Egypt into a vast howling wilderness, as he left not
himself without witness, so he left not them without guides, for he sent before
them Moses, Aaron, and Miriam, three prophets (says the Chaldee
paraphrase), Moses the great prophet of the Old Testament, Aaron his prophet
(Ex. 7:1), and Miriam a prophetess, Ex. 15:20.
When
we are calling to mind YAH’s former mercies to us we must not forget the mercy
of good teachers and governors when we were young; let those be made mention
of, to the glory of YAHVEH, who went before us, saying, This is the way,
walk in it; it was YAHVEH that sent them before us, to prepare the way of
Messiyah and to prepare a people for Him.
Mic 6:5
O my people, remember now what Balak king of Moab
consulted, and what Balaam the son of Beor answered him from Shittim unto
Gilgal; that ye may know the righteousness of EL YAHVEH. – When
he brought them into Canaan. YAHVEH no less glorified himself, and honored
them, in what he did for them when he brought them into the land of their rest
than in what he did for them when he brought them out of the land of their
servitude.
When
Moses, Aaron, and Miriam, were dead, yet they found YAHVEH the same. Let them
remember now what EL YAHVEH did for them:
First, In baffling and defeating the
designs of Balak and Balaam against them, which he did by the power he has over
the hearts and tongues of men. Let them remember what Balak the king of Moab
consulted, what mischief he devised and designed to do to Yisrael, when
they encamped in the plains of Moab.
That which he consulted was to curse
Israel, to divide between them and their YAHVEH, and to disengage him from
the protection of them. Among the heathen, when they made war upon any people,
they endeavored by magic charms or otherwise to get from them their tutelary
gods, as to rob Troy of its Palladium.
Macrobius
has a chapter concerning the solemnity of calling out the gods. Balak
would try this against Israel; but remember what Balaam the son of Beor answered
him, how contrary to his own intention and inclination; instead of cursing
Israel, he blessed them, to the extreme confusion and vexation of Balak. Let
them remember the malice of the heathen against them, and for that reason never
learn the way of the heathen, nor associate with them.
Let
them remember the kindness of their YAHVEH to them, how he turned the curse
into a blessing (because the EL YAHVEH loved thee, as it is, Deu. 23:5),
and for that reason never forsake him. The disappointing of the devices of the
church’s enemies ought always to be remembered to the glory of the church’s
protector, who can make the answer of the tongue directly to contradict
the preparation and consultation of the heart, Prov. 16:1.
Secondly, In bringing them from
Shittim, their last lodgment out of Canaan, unto Gilgal, their first
lodgment in Canaan. There it was, between Shittim and Gilgal, that, upon the
death of Moses, Joshua, a type of Messiyah, was raised up to put Israel in
possession of the land of promise and to fight their battles; there it was that
they passed over Jordan through the divided waters, and renewed the covenant of
circumcision; these mercies of YAHVEH to their fathers they must now remember,
that they may know the righteousness of YAHVEH, his righteousness (so
the word is), his justice in destroying the Canaanites, his goodness in giving
rest to his people Yisrael, and his faithfulness to his promise made unto the
fathers.
The
remembrance of what YAHVEH had done to them might convince them of all this,
and engage them forever to his service. Or they may refer to the controversy
now pleaded between YAHVEH and Yisrael; let them remember YAH’s many favors to
them and their fathers, and compare with them their unworthy ungrateful conduct
towards him, that they may know the righteousness of YAHVEH in
contending with them, and it may appear that in this controversy he has right
on his side; his ways are equal, for he will be justified when he speaks,
and clear when he judges.
Mic 6:6
Wherewith shall I come before EL YAHVEH, and bow myself before the high EL? shall I come before him with
burnt offerings, with calves of a year old?
– Here
is the proposal for accommodation between YAHVEH and Yisrael, the parties that
were at variance in the beginning of the chapter. Upon the trial, judgment is
given against Israel; they are convicted of injustice and ingratitude towards
YAHVEH, the crimes with which they stood charged. Their guilt is too plain to
be denied, too great to be excused, and therefore,
They
express their desires to be at peace with YAHVEH upon any terms: Wherewith
shall I come before EL YAHVEH? Being made sensible of the justice of YAH’s
controversy with them, and dreading the consequences of it, they were
inquisitive what they might do to be reconciled to YAHVEH and to make HIM their
friend. They apply to a proper person, with this inquiry, to the prophet,
YAHVEH’s messenger, by whose ministry they had been convinced.
Who
so fit to show them their way as he that had made them sensible of their having
missed it? And it is observable that each one speaks for himself: Wherewith
shall I come? Knowing every one the plague of his own heart, they ask, not,
What shall this man do? But, What shall I do?
Deep
convictions of guilt and wrath will put men upon careful enquiries after peace
and pardon, and then, and not till then, there begins to be some hope of them.
They enquirer wherewith they may come before YAHVEH, and bow themselves
before the high YAHVEH. They believe there is a YAHVEH, that he is
Jehovah, and that he is the high YAHVEH, the Most High.
Those
whose consciences are convinced learn to speak very honorably of YAHVEH, whom
before they spoke slightly off.
We know we must come before YAHVEH;
HE is the EL with whom we have to do; we must come as subjects, to pay
our homage to him, as beggars, to ask alms from him, nay, we must come
before him, as criminals, to receive our doom from him, must come before
him as our Judge.
When
we come before him we must bow before him; it is our duty to be very
humble and reverent in our approaches to him; and, when we come before him,
there is no remedy but we must submit; it is to no purpose to contend with him.
When
we come and bow before him it is our great concern to find favor with him, and
to be accepted of him; their enquiry is, What will YAHVEH be pleased with?
All that rightly understand their own
interest cannot but be solicitous what they must do to please YAHVEH, to avoid
his displeasure and to obtain his good-will.
In
order to YAH’s being pleased with us, our care must be that the sin by which we
have displeased him may be taken away, and atonement made for it. The enquiry
here is, what shall I give for my transgression, for the sin of my
soul? The transgression we are
guilty of is the sin of our soul, for the soul acts it (without the soul’s act
it is not sin) and the soul suffers by it; it is the disorder, disease, and
defilement of the soul, and threatens to be the death of it: What shall I
give for my transgressions? What will be accepted as a satisfaction to his
justice, reparation of his honor? And what will avail to shelter me from his
wrath?
We
must therefore ask, wherewith may we come before him? We must not appear
before YAHVEH empty. What shall we bring with us? In what manner must we come?
In whose name must we come? We have not that in ourselves which will recommend
us to him, but must have it from another. What righteousness then shall we
appear before him in?
Mic 6:7
Will YAHVEH be
pleased with thousands of rams, or
with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my
body for the sin of my soul? – They make proposals, such as they are, in order to it.
Their enquirer was very good and right, and what we are all concerned to make,
but their proposals betray their ignorance, though they show their zeal; let us
examine them:
They
bid high. They offer, that which is very rich and costly—thousands of rams.
YAHVEH required one ram for a sin-offering; they proffer flocks of them, their
whole stock, will be content to make themselves beggars, so that they may but
be at peace with YAHVEH. They will bring the best they have, the rams, and the
most of them, till it comes to thousands.
That
which is very dear to them, and which they would be most loth to part with.
They could be content to part with their first-born for their
transgressions, if that would be accepted as an atonement, and the fruit
of their body for the sin of their soul. To those that had become vain
in their imaginations this seemed a probable expedient of making
satisfaction for sin, because our children are pieces of ourselves; and
therefore the heathen sacrificed their children, to appease their offended
deities. Those that are thoroughly convinced of sin, of the malignity of it,
and of their misery and danger by reason of it, would give all the world, if
they had it, for peace and pardon.
Yet
they do not bid right. It is true some of these things were instituted by the
ceremonial law, as the bringing of burnt-offerings to YAH’s altar, and calves
of a year old, rams for sin-offerings, and oil for the meat-offerings; but
these alone would not recommend them to YAHVEH. YAHVEH had often declared that to
obey is better than sacrifice, and to hearken than the fat of rams,
that sacrifice and offering he would not; the legal sacrifices
had their virtue and value from the institution, and the reference they had to
Messiyah the great propitiation; but otherwise, of themselves, it was impossible
that the blood of bulls and goats should take away sin. And as to the other
things here mentioned.
Some
of them are impracticable things, as rivers of oil, which nature has not
provided to feed men’s luxury, but rivers of water to supply men’s necessity.
All the proposals of peace but those that are according to the gospel are
absurd. One stream of the blood of Messiyah is worth ten thousand rivers of
oil.
Some
of them are wicked things, as to give our first-born and the fruit of
our body to death, which would but add to the transgression and the sin
of the soul. He that hates robbery for burnt-offerings much more hates
murder, such murder. What right have we to our first born and the fruit
of our body? Do they not belong to YAHVEH? Are they not his already, and
born to him? Are they not sinners by nature, and their lives forfeited upon
their own account? How then can they be a ransom for ours?
They
are all external things, parts of that bodily exercise which profited little,
and which could not make the comers thereunto perfect.
They
are all insignificant, and insufficient to attain the end proposed; they could
not answer the demands of divine justice, nor satisfy the wrong done to YAHVEH
in HIS honor by sin, nor would they serve in lieu of the sanctification of the
heart and the reformation of the life. Men will part with anything rather than
their sins, but they part with nothing to YAH’s acceptance unless they part
with them.
Mic 6:8
He hath shewed thee, O man, what is
good; and what doth YAHVEH
require of thee, but to do justly, and to love mercy, and to walk humbly with
thy ELOHIM.- YAHVEH
tells them plainly what he demands, and insists upon, from those that would be
accepted of him. Let their money perish with them that think the pardon of sin
and the favor of YAHVEH may be so purchased; no, YAHVEH has shown thee, O
man! what is good? Here we are told,
That
YAHVEH has made a discovery of his mind and will to us, for the rectifying of
our mistakes and the direction of our practice.
It
is YAHVEH HIMSELF that has shown us what we must do. We need not trouble
ourselves to make proposals; the terms are already settled and laid down. He
whom we have offended, and to whom we are accountable, has told us upon what
conditions he will be reconciled to us.
It
is to man that he has shown it, not only to thee, O Yisrael! But to
thee, O man! Gentiles as well as Jews—to men, who are rational creatures,
and capable of receiving the discovery, and not to brutes, to men, for whom a
remedy is provided, not to devils, whose case is desperate. What is spoken to all
men everywhere in general, must by faith be applied to us in particular, as
if it were spoken to thee, O man! By name, and to no other.
It
is a discovery of that which is good, and which YAHVEH requires of
us. He has shown us our end, which we should aim at, in showing us what is
good, wherein our true happiness does consist; he has shown us our way in which
we must walk towards that end in showing us what he requires of us. There is
something which YAHVEH requires we should do for him and devote to him; and it
is good. It is good in itself; there is an innate goodness in moral duties,
antecedent to the command; they are not, as ceremonial observances, good
because they are commanded, but commanded because they are good, consonant to
the eternal rule and reason of good and evil, which are unalterable. It has
likewise a direct tendency to our good; our conformity to it is not only the
condition of our future happiness, but is a great expedient of our present
happiness; in keeping YAH’s commandments there is great reward,
as well as after keeping them.
It
is shown us. YAHVEH has not only made it known, but made it plain; he has
discovered it to us with such convincing evidence as amounts to a
demonstration. Lo this, we have searched it, so it is.
What
that discovery is. The good which YAHVEH requires of us is not the paying of a
price for the pardon of sin and acceptance with YAHVEH, but doing the duty
which is the condition of our interest in the pardon purchased.
We
must do justly, must render to all their due, according as our
relation and obligation to them are; we must do wrong to none, but do right to
all, in their bodies, goods, and good name.
We
must love mercy; we must delight in it, as our YAHVEH does, must be glad
of an opportunity to do good, and do it cheerfully. Justice is put before
mercy, for we must not give that in alms which are wrongfully got, or with
which our debts should be paid. YAHVEH hates robbery for a burnt-offering.
We
must walk humbly with our YAHVEH. This includes all the duties of the
first table, as the two former include all the duties of the second table. We
must take YAHVEH for our Elohim in covenant, must attend on him and adhere to
him as ours, and must make it our constant care and business to please him. Enoch’s
walking with YAHVEH interpreted (Heb. 11:5) his pleasing YAHVEH.
We
must, in the whole course of our conversation, conform ourselves to the will of
YAHVEH, keep up our communion with YAHVEH, and study to approve ourselves to
him in our integrity; and this we must do humbly (submitting our understandings
to the truths of YAHVEH and our will to his precepts and providence); we must humble
ourselves to walk with YAHVEH (so the margin reads it); every thought
within us must be brought down, to be brought into obedience to YAHVEH, if we
would walk comfortably with him. This is that, which YAHVEH requires, and
without which the most costly services are vain oblations; this is more
than all burnt-offerings and sacrifices.
Brit
Chadasha
First Peter 2:1 – 22
The
apostle has been recommending mutual charity, and setting forth the excellencies
of the Word of YAHVEH, calling it an incorruptible seed, and saying that
it lived and abided forever. He pursues his discourse, and very properly
comes in with this necessary advice, wherefore laying aside all malice,
etc. These are such sins as both destroy charity and hinder the efficacy of the
word, and consequently they prevent our regeneration.
1Pe 2:1 Having put aside, all evil, and
all deceit, and hypocrisies, and envyings, and all evil words, - His advice is to lay aside or put off what is
evil, as one would do an old rotten garment: "Cast it away with
indignation, never put it on more.’’
The
sins to be put off, or thrown aside, are:
Malice, which may be taken more
generally for all sorts of wickedness, as Jam. 1:21; 1 Co. 5:8. But, in a more
confined sense, malice is anger resting in the bosom of fools, settled
overgrown anger, retained till it inflames a man to design mischief, to do
mischief, or delight in any mischief that befalls another.
Guile or deceit in words. So it
comprehends flattery, falsehood, and delusion, which is a crafty imposing upon
another’s ignorance or weakness, to his damage.
Hypocrisies. The word being plural
comprehends all sorts of hypocrisies. In matters of religion hypocrisy is
counterfeit piety. In civil conversation hypocrisy is counterfeit friendship,
which is much practiced by those who give high compliments, which they do not
believe, make promises which they never intend to perform, or pretend
friendship when mischief lies in their hearts.
All
envies; everything
that may be called envy, which is a grieving at the good and welfare of
another, at their abilities, prosperity, fame, or successful labors.
Evil
speaking,
which is detraction, speaking against another, or defaming him; it is rendered backbiting,
2 Co. 12:20; Rom. 1:30.
The
best Messiyanic have needed to be cautioned and warned against the worst sins,
such as malice, hypocrisy, envy. They are but sanctified in part, and are still
liable to temptations.
Our
best services towards YAHVEH will neither please him nor profit us if we be not
conscientious in our duties to men. The sins here mentioned are offences
against the second table. These must be laid aside, or else we cannot receive
the word of YAHVEH as we ought to do.
Whereas
it is said all malice, all guile, learn, That one sin, not laid aside,
will hinder our spiritual profit and everlasting welfare.
Malice,
envy, hatred, hypocrisy, and evil-speaking, generally go together.
Evil-speaking is a sign that malice and guile lie in the heart; and all of them
combine to hinder our profiting by the word of YAHVEH.
The Apostle, like a wise
physician, having prescribed the purging out of vicious humors, goes on to
direct to wholesome and regular food that they may grow thereby. The duty
exhorted to is a strong and constant desire for the Word of YAHVEH,
which word is here called reasonable milk, only, this phrase not being
proper English, our translators rendered it the milk of the word, by
which we are to understand food proper for the soul, or a reasonable creature,
whereby the mind, not the body, is nourished and strengthened. This milk of the
word must be sincere, not adulterated by the mixtures of men, who often
corrupt the word of YAHVEH, 2 Co. 2:17.
1Pe 2:2 as newborn babies, desire the unadulterated milk of the
Word, in order that you grow by it, - The manner in which they
are to desire this sincere milk of the word is stated thus: As new-born babes.
He puts them in mind of their regeneration. A new life requires suitable food.
They, being newly born, must desire the milk of the word. Infant’s desire
common milk and their desires towards it are fervent and frequent, arising from
an impatient sense of hunger, and accompanied with the best endeavors of which
the infant is capable.
Such must Messiyanic’
desires be for the word of YAHVEH: and that for this end, that they may grow
thereby, that we may improve in grace and the knowledge of our Lord and Savior,
2 Pt. 3:18. Learn,
Strong desires and
affections to the Word of YAHVEH are a sure evidence of a person’s being born
again. If they be such desires as the babe has for the milk, they prove that
the person is new-born. They are the lowest evidence, but yet they are certain.
Growth and improvement in
wisdom and grace are the design and desire of every Messiyanic; all spiritual
means are for edification and improvement. The Word of YAHVEH, rightly used,
does not leave a man as it finds him, but improves and makes him better.
1Pe 2:3 if indeed you have tasted that
the Master is good. – He adds an argument from their own
experience: If so be, or since that, or forasmuch as, you have
tasted that YAHVEH is gracious. The apostle does not express a doubt, but
affirms that these good Messiyanic had tasted the goodness of YAHVEH, and hence
argues with them. "You ought to lay aside these vile sins verse 1; you
ought to desire the word of YAHVEH; you ought to grow thereby, since you cannot
deny but that you have tasted that YAHVEH is gracious. ’’ The next verse
assures us that YAHVEH here spoken of is Yahushua HaMashiach.
Our
Messiyah El Yahushua was very gracious to his people. He is in himself
infinitely good; he is very kind, free, and merciful to miserable sinners; he
is pitiful and good to the undeserving; he has in him a fullness of grace.
The
graciousness of our Redeemer is best discovered by an experimental taste of it.
There must be an immediate application of the object to the organ of taste; we
cannot taste at a distance, as we may see, and hear, and smell. To taste the
graciousness of Messiyah experimentally supposes our being united to him by
faith, and then we may taste his goodness in all his providences, in all our
spiritual concerns, in all our fears and temptations, in his word and worship
every day.
The
best of YAH’s servants have in this life but a taste of the grace of Messiyah.
A taste is but a little; it is not a draught, nor does it satisfy. It is so
with the consolations of YAHVEH in this life.
The
Word of YAHVEH is the great instrument whereby he discovers and communicates
his grace to men. Those who feed upon the sincere milk of the word taste and
experience most of his grace. In our converses with his word we should Endeavour
always to understand and experience more and more of his grace.
1Pe 2:4 Drawing near to Him, a living
Stone – rejected indeed by men, but chosen by Elohim and precious – The
apostle gives us a description of
Yahushua Messiyah as a living stone; and though to a capricious wit, or
an infidel, this description may seem rough and harsh, yet to the Jews, who
placed much of their religion in their magnificent temple, and who understood
the prophetical style, which calls the Messiyah a stone (Isa. 8:14; 28:16),
it would appear very elegant and proper.
In
this metaphorical description of Yahushua Messiyah, he is called a stone, to
denote his invincible strength and everlasting duration, and to teach his
servants that he is their protection and security, the foundation on which they
are built, and a rock of offence to all their enemies. He is the living stone,
having eternal life in himself, and being the prince of life to all his people.
The
reputation and respect he has with YAHVEH and man are very different. He is
disallowed of men, reprobates or rejected by his own countrymen the Jews, and
by the generality of mankind; but chosen of YAHVEH, separated and fore-ordained
to be the foundation of the church (as ch. 1:20), and precious, a most
honorable, choice, worthy person in himself, in the esteem of YAHVEH, and in
the judgment of all who believe on him.
To
this person so described we are obliged to come: To whom coming, not by
a local motion, for that is impossible since his exaltation, but by faith,
whereby we are united to him at first, and draw nigh to him afterwards.
1Pe 2:5 you also, as living stones, are
being built up, a spiritual house, a set-apart priesthood, to offer up
spiritual slaughter offerings
acceptable to Elohim through יהושע Messiyah. - Yahushua Messiyah is the
very foundation-stone of all our hopes and happiness. He communicates the true
knowledge of YAHVEH (Mt. 11:27); by him we have access to the Father (Jn.
14:6), and through him are made partakers of all spiritual blessings, Eph. 1:3.
Men in general disallow and reject Yahushua
Messiyah; they slight him, dislike him, oppose and refuse him, as scripture and
experience declare, Isa. 53:3.
However
Yahushua Messiyah may be disallowed by an ungrateful world, yet he is chosen of
YAHVEH, and precious in his account. He is chosen and fixed upon to be Savor of
the universe, the head of the Assembly the Savior of HIS people, and the Judge
of the world. He is precious in the Excellency of his nature, the dignity of
his office, and the laboriousness of his services.
Those
who expect mercy from this gracious Redeemer must come to him, which is our
act, though done by YAH’s grace, an act of the soul, not of the body, a real Endeavour,
not a fruitless wish.
Pe 2:6 Because it is contained in the Scripture, “See, I lay in
Tsiyon a chief corner-stone, chosen, precious, and he who believes on Him shall
by no means be put to shame.”1 Footnote: 1Isa. 28:16. – Having described Messiyah as the foundation, the Apostle
goes on to speak of the superstructure, the materials built upon him: You
also, as living stones, are built up. The Apostle is recommending the
Messiyanic Faith and constitution to these dispersed Jews.
It
was natural for them to object that the Messiyanic Faith had no such glorious
temple, nor such numerous priesthood; but its dispensation was mean, the
services and sacrifices of it having nothing of the pomp and grandeur which the
Jewish dispensation had. To this the apostle answers that the Messiyanic Faith
is a much nobler fabric than the Jewish temple; it is a living temple,
consisting not of dead materials, but of living parts. Messiyah, the
foundation, is a living stone.
Messiyanic
are lively stones, and these make a spiritual house, and they are a holy
priesthood; and, though they have no bloody sacrifices of beasts to offer, yet
they have much better and more acceptable, and they have an altar too on which
to present their offerings; for they offer spiritual sacrifices, acceptable to
YAHVEH, and Yahushua HaMashiach.
All
Messiyanic have in them a principle of spiritual life communicated to them from
Messiyah their head: therefore, as he is called a living stone, so they are
called lively, or living stones; not dead in trespasses and sins, but alive to
YAHVEH by regeneration and the working of the divine Spirit.
Assembly
of YAHVEH is a spiritual house. The foundation is Messiyah, Eph. 2:22. It is a
house for its strength, beauty, variety of parts, and usefulness of the whole.
It is spiritual foundation, Yahushua HaMashiach, in the materials of it,
spiritual persons, in its furniture, the graces of the Spirit, in its
connection, being held together by the Spirit of YAHVEH and by one common
faith, and in its use, which is spiritual work, to offer up spiritual
sacrifices. This house is daily built up, every part of it improving, and the
whole supplied in every age by the addition of new particular members.
All
good Messiyanic are a holy priesthood. The apostle speaks here of the
generality of Messiyanic, and tells them they are a holy priesthood; they are
all select persons, sacred to YAHVEH, serviceable to others, well endowed with
heavenly gifts and graces, and well employed.
This
holy priesthood must and will offer up spiritual sacrifices to YAHVEH. The
spiritual sacrifices which Messiyanic are to offer are their bodies, souls,
affections, prayers, praises, alms, and other duties.
The
most spiritual sacrifices of the best men are not acceptable to YAHVEH, but
through Yahushau; He is the only great high priest, through whom we and our services
can be accepted; therefore bring all your oblations to him, and by him present
them to YAHVEH.
He
confirms what he had asserted of Messiyah being a living stone, etc.,
from Isa. 28:16. Observe the manner of the apostle’s quoting scripture, not by
book, chapter, and verse; for these distinctions were not then made, so no more
was said than a reference to Moses, David, or the prophets, except once a
particular psalm was named, Acts 13:33. In their quotations they kept rather to
the sense than the words of scripture, as appears from what is recited from the
prophet in this place. He does not quote the scripture, neither the Hebrew nor
Septuagint, word for word, yet makes a just and true quotation.
The
true sense of scripture may be justly and fully expressed in other than in
scripture words. It is contained. The verb is active, but our
translators render it passively, to avoid the difficulty of finding a
nominative case for it, which had puzzled so many interpreters before them. The
matter of the quotation is this, Behold, I lay in Zion. Learn,
In
the weighty matters of religion we must depend entirely upon scripture proof;
Messiyah and his apostles appealed to Moses, David, and the ancient prophets.
The Word of YAHVEH is the only rule YAHVEH hath given us. It is a perfect and
sufficient rule.
The
accounts that YAHVEH hath given us in scripture concerning HIS Son Messiyah
Yahushua are what require our strictest attention. Behold, I lay, etc.
John calls for the like attention, Jn. 1:29. These demands of attention to
Messiyah show us the Excellency of the matter, the importance of it, and our
stupidity and dullness.
The
constituting of Messiyah the head of the Assembly an eminent work of YAHVEH: I
lay in Zion. The setting up of the pope for the head of the Assembly is a
human contrivance and an arrogant presumption; Messiyah only is the foundation
and head of the Assembly YAHVEH.
Yahushua
HaMashiach is the chief corner-stone that YAHVEH hath laid in HIS spiritual
building. The corner-stone stays inseparably with the building, supports it,
unites it, and adorns it. So does Messiyah by His holy Assembly, HIS spiritual
house.
Yahushua
HaMishiach is the corner-stone for the support and salvation of none but such
as are his sincere people: none but Zion, and such as are of Zion; not for
Babylon, not for his enemies.
True
faith in Yahushua HaMashiach is the only way to prevent a man’s utter
confusion. Three things put a man into great confusion, and faith prevents them
all-disappointment, sin, and judgment. Faith has a remedy for each.
1Pe 2:7 This preciousness, then, is for you who believe; but to
those who are disobedient, “The stone which the builders rejected has become
the chief corner-stone,”1 Footnote: 1Ps. 118:22. - He deduces an important inference. Yahushua HaMashiach
is said to be the chief corner-stone. Hence the apostle infers with respect to
good men, "To you therefore who believe he is precious, or he is an honor.
Messiyah is the crown and honor of a Messiyanic; you who believe will be so far
from being ashamed of him that you will boast of him and glory in him forever.’’
As
to wicked men, the disobedient will go on to disallow and reject Yahushua
HaMashiach; but YAHVEH is resolved that he shall be, in despite of all
opposition, the head of the corner. Learn,
Whatever
is by just and necessary consequence deduced from scripture may be depended
upon with as much certainty as if it were contained in express words of
scripture. The apostle draws an inference from the prophet’s testimony. The
prophet did not expressly say so, but yet he said that from which the
consequence was unavoidable. Our Savior bids them search the scriptures,
because they testified of him; and yet no place in those scriptures to which he
there refers them said that Yahushua of Nazareth was the Messiyah.
Yet
those scriptures do say that he who should be born of a virgin, before the scepter
departed from Judah, during the second temple, and after Daniel’s seventy
weeks, was the Messiyah; but such was Yahushua HaMashiach: to collect this
conclusion one must make use of reason, history, eye-sight, experience, and yet
it is an infallible scripture conclusion notwithstanding.
The business of a faithful minister is to
apply general truths to the particular condition and state of his hearers. The
apostle quotes a passage out of the prophet, and applies it severally to good
and bad. This requires wisdom, courage, and fidelity; but it is very profitable
to the hearers.
Yahushua
HaMashiach is exceedingly precious to all the faithful. The majesty and
grandeur of his person, the dignity of his office, his near relation, his
wonderful works, his immense love everything engages the faithful to the
highest esteem and respect for Yahushua HaMashiach.
Disobedient
people have no true faith. By disobedient people understand those that are
unpersuadable, incredulous, and impenitent. These may have some right notions,
but no solid faith.
Those
that ought to be builders of the Assembly of Messiyah are often the worst
enemies that Messiyah has in the world. In the Old Testament the false prophets
did the most mischief; and in the New Testament the greatest opposition and
cruelty that Messiyah met with were from the scribes, Pharisees, chief priests,
and the Roman who pretended to build and take care of the Assembly. Still the
hierarchy of the Rome Catholic church is the worst enemy in the world to
Yahushua HaMashiach and His interest.
YAHVEH
will carry on HIS own work, and support the interest of Yahushua HaMashiach in
the world, notwithstanding the falseness of pretended friends and the
opposition of his worst enemies.
1Pe 2:8 and “A stone of stumbling and a rock that makes for
falling,”1 who stumble because they are disobedient2 to
the Word, to which they also were appointed. Footnotes: 1Isa. 8:14. 2See
John 3:36, Heb. 3:18. – The
Apostle adds a further description, still preserving the metaphor of a stone.
The words are taken from Isa. 8:13, 14, Sanctify YAHVEH of hosts Himself,
and He shall be for a stone of stumbling, and for a rock of offence, whence
it is plain that Yahushua HaMashiach is EL of hosts, and consequently the most
high YAHVEH.
The
builders, the chief-priests, refused him, and the people followed their
leaders; and so Messiyah became to them a stone of stumbling, and a rock of
offence, at which they stumbled and hurt themselves spiritually; and in
return He fell upon them as a mighty stone or rock, and punished them with
destruction. Mt. 12:44, Whosoever shall fall on this stone shall be broken;
but on whomsoever it shall fall it will grind him to powder.
All
those that are disobedient take offense at the word of YAHVEH : They
stumble at the word, being disobedient. They are offended with Messiyah
himself, with his doctrine and the purity of his precepts; but the Jewish
doctors more especially stumbled at the meanness of his appearance and the
proposal of trusting only to him for their justification before YAHVEH .
They could not be brought to seek justification by faith, but as it were by the
works of the law; for they stumbled at that stumbling-stone, Rom. 9:32.
The
same blessed Yahushua who is the author of salvation to some is to others the
occasion of their sin and destruction. He is set for the rising and fall of
many in Yisrael. He is not the author of their sin, but only the occasion
of it; their own disobedience makes them stumble at him and reject him, which
he punishes, as a judge, with destruction. Those who reject him as a Savior
will split upon him as a Rock.
YAHVEH Himself hath appointed everlasting
destruction to all those who stumble at the word, being disobedient. All
those who go on resolutely in their infidelity and contempt of the gospel are
appointed to eternal destruction; and YAHVEH from eternity knows who
they are.
To
see the Jews generally rejecting Messiyah, and multitudes in all ages slighting
him, ought not to discourage us in our love and duty to him; for this had been
foretold by the prophets long ago, and is a confirmation of our faith both in
the scriptures and in the Messiyah.
1Pe 2:9 But you are a chosen race, a royal priesthood, a
set-apart nation, a people for a possession, that you should proclaim the
praises of Him who called you out of darkness into His marvellous light, - Those who received him were highly privileged. The Jews
were exceedingly tender of their ancient privileges, of being the only people
of YAHVEH, taken into a special covenant with him, and separated from the rest
of the world. "Now,’’ say they, "if we submit to the gospel, the
constitution, we shall lose all this, and stand upon the same level with the
Gentiles.’’
To
this objection the apostle answers, that if they did not submit they were
ruined, but that if they did submit they should lose no real advantage, but
continue still what they desired to be, a chosen generation, a royal
priesthood, etc.
All
true Messiyanic are a chosen generation; they all make one family, a
sort and species of people distinct from the common world, of another spirit,
principle, and practice, which they could never be if they were not chosen in
Messiyah to be such, and sanctified by his Spirit.
All
the true servants of Messiyah are a royal priesthood. They are royal in their
relation to YAHVEH and Priest, in their power with YAHVEH, and over themselves
and all their spiritual enemies; they are princely in the improvements and the Excellency
of their own spirits, and in their hopes and expectations; they are a royal
priesthood, separated from sin and sinners, consecrated to YAHVEH, and offering
to YAHVEH spiritual services and oblations, acceptable to YAHVEH through
Yahushua HaMashiach.
All
Messiyanic, wheresoever’s they be, compose one holy nation. They are one
nation, collected under one head, agreeing in the same manners and customs, and
governed by the same laws; and they are a holy nation, because consecrated and
devoted to YAHVEH, renewed and sanctified by his Holy Spirit.
It
is the honor of the servants of Messiyah that they are YAH’s peculiar people.
They are the people of HIS acquisition, choice, care, and delight. These four
dignities of all genuine Messiyanic are not natural to them; for their first
state is a state of horrid darkness, but they are effectually called out of
darkness into a state of marvelous light, joy, pleasure, and prosperity, with
this intent and view, that they should show forth, by words and actions, the
virtues and praises of him who hath called them.
1Pe 2:10 who once were not a people, but now the people of Elohim;
who had not obtained compassion, but now obtained compassion. – To make this people
content, and thankful for the great mercies and dignities brought unto them by
the gospel, the apostle advises them to compare their former and their present
state.
Time
was when they were not a people, nor had they obtained mercy, but they were
solemnly disclaimed and divorced (Jer. 3:8; Hos. 1:6, 9); but now they are
taken in again to be the people of YAHVEH, and have obtained mercy.
The
best people ought frequently to look back upon what they were in time past.
The
people of YAHVEH are the most valuable people in the world; all the rest are
not a people, good for little.
To
be brought into the number of the people of YAHVEH is a very great mercy, and
it may be obtained.
1Pe 2:11 Beloved ones, I appeal to you as sojourners and
pilgrims, to abstain from fleshly lusts which battle against the life, - He warns them to beware of fleshly lusts. Even the best
of men, the chosen generation, the people of YAHVEH, need an
exhortation to abstain from the worst sins, which the apostle here precedes
most earnestly and affectionately to warn them against. Knowing the difficulty,
and yet the importance of the duty, he uses his utmost interest in them: Dearly
beloved, I beseech you.
The
duty is to abstain from, and to suppress, the first inclination or rise of
fleshly lusts. Many of them proceed from the corruption of nature, and in their
exercise depend upon the body, gratifying some sensual appetite or inordinate
inclination of the flesh. These Messiyanic ought to avoid, considering,
The
respect they have with YAHVEH and good men: They are dearly beloved.
Their
condition in the world: They are strangers and pilgrims, and should not
impede their passage by giving into the wickedness and lusts of the country
through which they pass.
The
mischief and danger these sins do: "They war against the soul; and
therefore your souls ought to war against them.’’
The
grand mischief that sin does to man is this, it wars against the soul;
it destroys the moral liberty of the soul; it weakens and debilitates the soul
by impairing its faculties; it robs the soul of its comfort and peace; it
debases and destroys the dignity of the soul, hinders its present prosperity,
and plunges it into everlasting misery.
Of
all sorts of sin, none are more injurious to the soul than fleshly lusts.
Carnal appetites, lewdness, and sensuality, are most odious to YAHVEH, and
destructive to man’s soul. It is a sore judgment to be given up to them.
1Pe 2:12 having your behaviour among the gentiles good so that
when they speak against you as evil-doers, let them, by observing your good
works,1 esteem Elohim in a day of visitation. Footnote: 1Mt.
5:16. – He exhorts them further
to adorn their profession by an honest conversation. Their conversation in
every turn, every instance, and every action of their lives, ought to be
honest; that is, good, lovely, decent, amiable, and without blame: and that
because they lived among the Gentiles, people of another religion, and who were
inveterate enemies to them, who did already slander them and constantly spoke
evil of them as of evil-doers. "A clean, just, good conversation
may not only stop their mouths, but may possibly be a means to bring them to
glorify YAHVEH, and turn to you, when they shall see you excel all others in
good works.
They
now call you evil-doers; vindicate yourselves by good works, this is the way to
convince them. There is a day of visitation coming, wherein YAHVEH may call
them by his word and his grace to repentance; and then they will glorify
YAHVEH, and applaud you, for your excellent conversation, Lu. 1:68. When the
gospel shall come among them, and take effect, a good conversation will
encourage them in their conversion, but an evil one will obstruct it.’’
A
Messiyanic profession should be attended with an honest conversation, Phil.
4:8.
It
is the common lot of the best Messiyanic to be evil spoken of by wicked men.
Those
that are under YAH’s gracious visitation immediately change their opinion of
good people, glorifying YAHVEH and commending those whom before they railed at
as evil-doers.
1Pe 2:13 Be subject to every institution of man because of the
Master, whether to the sovereign as supreme, - The general rule of a Messiyanic conversation is this,
it must be honest, which it cannot be if there be not a conscientious discharge
of all relative duties. The apostle here particularly treats of these
distinctly.
The
case of subjects. Messiyanic were not only reputed innovators in religion, but
disturbers of the state; it was highly necessary, therefore, that the apostle
should settle the rules and measures of obedience to the civil magistrate,
which he does here, where,
The
duty required is submission, which comprises loyalty and reverence to their
persons, obedience to their just laws and commands, and subjection to legal
penalties.
The
persons or objects to which this submission is due are described,
More
generally: Every ordinance of man. Magistracy is certainly of divine
right; but the particular form of government, the power of the magistrate, and
the persons who are to execute this power, are of human institution, and are
governed by the laws and constitutions of each particular country; and this is
a general rule, binding in all nations, let the established form of be what it
will.
Particularly:
To the king, as supreme, first in dignity and most eminent in degree;
the king is a legal person, not a tyrant: or unto governors, deputies,
proconsuls, rulers of provinces, who are sent by him, that is,
commissioned by him to govern.
1Pe 2:14 or to governors, as to those who are sent by him for the
punishment of doers of evil, and a praise for those who do good. – The reasons to enforce this duty are,
For
YAHVEH’s sake,
who had ordained magistracy for the good of mankind, who has required obedience
and submission (Rom. 13), and whose honor is concerned in the dutiful behavior
of subjects to their sovereigns.
From
the end and use of the magistrate’s office, which are, to punish evil-doers,
and to praise and encourage all those that do well. They were appointed for the
good of societies; and, where this end is not pursued, the fault is not in
their institution but their practice.
True
religion is the best support of civil government; it requires submission for
YAHVEH’s sake and for conscience’ sake.
All
the punishments, and all the magistrates in the world, cannot hinder but there
will be evil-doers in it.
The
best way the magistrate can take to discharge his own duty, and to amend the
world, is to punish well and reward well.
1Pe 2:15 Because such is the desire of Elohim, that by doing good
you should put to silence the ignorance of foolish men, - Another reason why
Messiyanic should submit to the evil magistrate is because it is the will of
YAHVEH, and consequently their duty; and because it is the way to put to
silence the malicious slanders of ignorant and foolish men.
The will of YAHVEH is, to a good man,
the strongest reason for any duty.
Obedience
to magistrates is a considerable branch of a Messiyanic’s duty: So is the
will of YAHVEH.
A
Messiyanic must Endeavor, in all relations, to behave himself so as to put to
silence the unreasonable reproaches of the most ignorant and foolish men. Those
who speak against the true religion and its people are ignorant and foolish.
1Pe 2:16 as free, yet not using your freedom as a cloak for evil,
but as servants of Elohim. – He reminds them of the
spiritual nature of Messiyanic liberty. The Jews, from Deu. 17:15, concluded
that they were bound to obey no sovereign but one taken from their own
brethren; and the converted Jews thought they were free from subjection by
their relation to Messiyah.
To
prevent their mistakes, the apostle tells the Messiyanic that they were free,
but from what? Not from duty or obedience to YAH’s law, which requires
subjection to the civil magistrate. They were free spiritually from the bondage
of sin and Satan, and the ceremonial law; but they must not make their
Messiyanic liberty a cloak or covering for any wickedness, or for the neglect
of any duty towards YAHVEH or towards their superiors, but must still remember
they were the servants of YAHVEH.
All
the servants of Messiyah are free men (Jn. 8:36); they are free from
Satans’ dominion, the law’s condemnation, the wrath of God, the uneasiness of
duty, and the terrors of death.
The
servants of Yahushua HaMashiach ought to be very careful not to abuse their Messianic
liberty; they must not make it a cover or cloak for any wickedness against God
or disobedience to superiors.
1Pe 2:17 Respect all, love the brotherhood, fear Elohim, respect
the sovereign. – The Apostle concludes his discourse
concerning the duty of subjects with four admirable precepts:
Honor
all men.
A due respect is to be given to all men; the poor are not to be despised (Prov.
17:5); the wicked must be honored, not for their wickedness, but for any other
qualities, such as wit, prudence, courage, eminency of employment, or the hoary
head. Abraham, Jacob, Samuel, the prophets, and the apostles, never scrupled to
give due honor to bad men.
Love
the brotherhood.
All Messiyanic are a fraternity, united to Messiyah the head, alike disposed
and qualified, nearly related in the same interest, having communion one with
another, and going to the same home; they should therefore love one another
with an especial affection.
Fear
YAHVEH
with the highest reverence, duty, and submission; if this be wanting, none of
the other three duties can be performed as they ought.
Honor
the king
with that highest honor that is peculiarly due to him above other men.
1Pe 2:18 Servants, be subject to your masters with all fear, not
only to the good and gentle, but also to the crooked ones. – The case of servants
wanted an apostolically determination as well as that of subjects, for they
imagined that their Messiyanic liberty set them free from their unbelieving and
cruel masters; to this the apostle answers, Servants, be subject. By servants
he means those who were strictly such, whether hired, or bought with money, or
taken in the wars, or born in the house, or those who served by contract for a
limited time, as apprentices.
He orders them to be subject, to do
their business faithfully and honestly, to conduct themselves, as inferiors
ought, with reverence and affection, and to submit patiently to hardships and
inconveniences. This subjection they owe to their masters, who have a right to
their service; and that not only to the good and gentle, such as use
them well and abate somewhat of their right, but even to the crooked and
perverse, who are scarcely to be pleased at all.
- Servants ought to
behave themselves to their masters with submission, and fear of displeasing
them.
- The sinful misconduct
of one relation does not justify the sinful behavior of the other; the
servant is bound to do his duty, though the master be sinfully forward and
perverse.
- Good
people are meek and gentle to their servants and inferiors. Our holy
apostle shows his love and concern for the souls of poor servants, as well
as for higher people. Herein he ought to be imitated by all inferior
ministers, who should distinctly apply their counsels to the lower, the
meaner, the younger, and the poorer sort of their hearers, as well as
others.
1Pe 2:19 For this is favor, if because of conscience toward
Elohim anyone bears up under grief, suffering unrighteosly. – Having charged them to be subject, he condescends to
reason with them about it.
If
they were patient under their hardships, while they suffered unjustly, and
continued doing their duty to their unbelieving and untoward masters, this
would e acceptable to YAHVEH, and he would reward all that they suffered for
conscience towards him; but to be patient when they were justly chastised would
deserve no commendation at all; it is only doing well, and suffering
patiently for that, which is acceptable with YAHVEH.
There
is no condition so mean but a man may live conscientiously in it, and glorify
YAHVEH in it; the meanest servant may do so.
The
most conscientious persons are very often the greatest sufferers. For
conscience towards YAHVEH, they suffer wrongfully; they do well, and suffer for
it; but sufferers of this sort are praiseworthy, they do honor to YAHVEH
and to religion, and they are accepted of him; and this is their highest
support and satisfaction.
1Pe 2:20 For what credit is there in enduring a beating when you
sin? But if you suffer for doing good and you endure, this finds favor with Elohim. – Deserved sufferings must be endured with patience: If
you are buffeted for your faults, you must take it patiently.
Sufferings in this world are not always pledges of our future happiness; if
children or servants be rude and undutiful, and suffer for it, this will
neither be acceptable with YAHVEH nor procure the praise of men.
1Pe 2:21 For to this you were called, because Messiyah also
suffered for us, leaving us an example, that you should follow His steps,1
Footnote: 11 Cor. 11:1, 1 John 2:6. – More reasons are given to encourage Messiyanic servants
to be patience under unjust sufferings.
From
their Messiyanic calling and profession: Hereunto were you called.
From
the example of Messiyah, who suffered for us, and so became our example,
that we should follow his steps, whence learn,
First, Good Messiyanic are a
sort of people called to be sufferers, and therefore they must expect it; by
the terms of Messiyanic they are bound to deny themselves, and take up the
cross; they are called by the commands of Yahushua HaMashiach, by the
dispensations of Providence, and by the preparations of divine grace; and, by
the practice of Yahushua HaMashiach, they are bound to suffer when thus called
to it.
Secondly, Yahushua HaMashiach. suffered
for you, or for us; it was not the Father that suffered, but he whom
the Father sanctified, and sent into the world, for that end; it was both the
body and soul of Messiyah that suffered, and he suffered for us, in our stead
and for our good.
Thirdly, The sufferings of Messiyah
should quiet us under the most unjust and cruel sufferings we meet with in the
world. He suffered voluntarily, not for himself, but for us, with the utmost
readiness, with perfect patience, from all quarters, and all this though he was
YAHVEH man; shall not we sinners, who deserve the worst, submit to the light
afflictions of this life, which work for us unspeakable advantages afterwards?
1Pe 2:22 “who committed no sin,1 nor was deceit found
in His mouth,”2 Footnotes: 1John 8:55, John 15:10, 2 Cor.
5:21, John 3:5. 2Isa.53:9. - The example of Messiyah’s
subjection and patience is here explained and amplified: Messiyah suffered,
Wrongfully,
and without cause; for he did no sin. He had done no violence, no
injustice or wrong to any one He wrought no iniquity of any sort whatever; neither
was guile found in his mouth (Isa. 53:9), his words, as well as his
actions, were all sincere, just, and right.
Patiently:
When he was reviled, he reviled not again verse 23; when they blasphemed
him, mocked him, called him foul names, he was dumb, and opened not his
mouth; when they went further, to real injuries, beating, buffeting, and
crowning him with thorns, he threatened not; but committed both himself
and his cause to YAHVEH that judgeth righteously, who would in time
clear his innocence, and avenge him on his enemies.
Our
Blessed Redeemer was perfectly holy, and so free from sin that no temptation,
no provocation whatsoever, could extort from him so much as the least sinful or
indecent word.
Provocations
to sin can never justify the commission of it. The rudeness, cruelty, and
injustice of enemies, will not justify Messiyanic in reviling and revenge; the
reasons for sin can never be so great, but we have always stronger reasons to
avoid it.
The
judgment of YAHVEH will determine justly upon every man and every cause; and
thither we ought, with patience and resignation, to refer ourselves.
