Torahblog: 2013-06-23

Parashas Masei

Numbers 33:1 – 36:13

Please pray this

Prayer before reading

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

This Torah Portion Masei is the 43 Parashas; it is read in conjunction with Matos except on a Leap year. Masei “Journey,” as every man life is a journey to the mountain top, and that every experience we experience while on that journey is a part of the process to correct our ego.

The jest of this Portion, is that the most basic and most important understanding is that everything that happens in our life is from the CREATOR, and that every thought that comes into our mind is from the CREATOR.

He goes on to explain that even when a negative thought comes into our mind, urging us to perform a negative action, if we do not have the Holy Spirit in our mind we will fail.

Too often when a negative thought come to mind, we either fall victim to it because of the lack of the influence of the Holy Spirit and the lack of the Word written on our heart. When our ego is dominated by the flesh, we will either act upon the negative thought or push it aside. Both of these actions does nothing to correct the Ego.

What then can we do? Within every dark cloud is a silver lining. When we focus on the Light that lies within a dark thought, we transform the thought. When the negative thought comes and we stop long enough to realize it is the Light of the Creator covered by a shell of darkness, we remove that shell, and exposed the Light.

If we do not believe this and we do not do it, we are not he children of Light, we are the children of darkness, we are still in Egypt. Our Job as believers is to free the Light hidden within every negative thoughts, but we do not believe that negative thought are the Light of the Holy Spirit, then our mind are still in exile in Egypt.

To the degree that we do not see the Light of the Holy Spirit in everything, we diminish the domain of the Holy Spirit in the World. But as we come to a clear understand of the Holy Spirit, we expand the domain of holiness in our world. Therefore it is vitally important that we see every negative thought as Light.

When we see a person, situation or circumstances as negative, we dimes the gevul haKedushah, the borders of Holiness in this world. We have to realize how powerful our consciousness is. How we see people and circumstances is curtail to whether we are going to expand the borders of Light or the border of darkness.

We revealed the Light within us we diminish the influence of the spirit of Korach and Bilaam and increase the Spirit of Holiness.

Our purpose in life is to expand the borders of Light, even in the mundane thing in our lives. Our goal is to expand gervul haKedushah, the border of Holiness, until we reach the Gemar HaTikkum, the final correction.

In this chapter we learn of a particular account of the removals and encampments of the children of Yisrael, from their escape out of Egypt to their entrance into Canaan, forty-two in all, with some remarkable events that happened at some of those places verse 1–49. A strict command given them to drive out all the inhabitants of the land of Canaan, which they were now going to conquer and take possession of verse 50–56. So that the former part of the chapter looks back upon their march through the wilderness, the latter looks forward to their settlement in Canaan.

Num 33:1 These are the departures of the children of Yisra’ĕl, who went out of the land of Mitsrayim by their divisions under the hand of Mosheh and Aharon. – This is a review and brief rehearsal of the travels of the children of Yisrael through the wilderness. It was a memorable history and well worthy to be abridged, and the abridgment preserved, to the honor of EL YAHVEH that led them and for the encouragement of the generations that followed.

Some things are observed here concerning their departure out of Egypt, which they are reminded of upon all occasions, as a work of wonder never to be forgotten. That they went forth with their armies , rank and file, as an army with banners. Under the hand of Moses and Aaron, their guides, overseers, and rulers, under YAHVEH.

Num 33:2 And Mosheh wrote down the starting points of their departures at the command of יהוה, and these are their departures according to their starting points: - Immediately after the exodus, יהוה instructed Moses to keep a diary of the journey as they occurred, and now, at the end of the forty years, יהוה told Moses that his record was to become part of the Torah.

This record is in general a record of our spiritual journey; the pitfall, the battles, the things that tends to sidetrack the believers, our enemies, and the triumph. How do get from initial justification to full son ship. How do we get from bethrol to the wedding feast. From Egypt to Canaan.

Num 33:3 So they departed from Raʽmeses in the first month, on the fifteenth day of the first month, on the morrow of the Passover the children of Yisra’ĕl went out with boldness before the eyes of all the Mitsrites - The first day of our spiritual journey begins when we accept the Blood that flows from El Yahushua’s feet, as our atonement sacrifice. The very next day we must start the separation from the evil world system. This must be done in boldness, with the attitude that we will be Overcomes.

Num 33:4 and the Mitsrites were burying all their first-born, whom יהוה had smitten among them. Also on their mighty ones יהוה had executed judgments. – The world system will be in amazement at the choice you have made. They will be wondering why would you do such a foolish thing as to restrict yourself, from the pleasure of the world system. It is a blow to their way of life, to the things they hold sacred. You have elevated your self spiritually above the things they worship.

Every time a person become Justified, it is a blow to their way of thinking. It simple means that their way of life is not as efficient as they might try to advertise.

I use the word advertise, to show what our radio, television and internet advertisement try to do to humanity every day. Their system portray that the person who have the most toys, is a successful person.

In the end their toy will perish with them. Those of us who have been justified and walk in sanctification faithfully, will arrive at their spiritual Canaan.

Num 33:5 Then the children of Yisra’ĕl departed from Raʽmeses and camped at Sukkoth. – Each resting place represents an spiritual accomplishment, or a spiritual milestone.

Num 33:6 And they departed from Sukkoth and camped at Ětham, which is on the edge of the wilderness. - Concerning their travels towards Canaan. Observe, they were continually on the move. When they had pitched heir tents a little while in one place they departed from that to another. Such is our spiritual journey in this world. Most of their way was through a wilderness, uninhabited, untracked, unfurnished even with the necessaries of human life, which magnifies the wisdom and power of YAHVEH, by whose wonderful conduct and bounty the thousands of Yisrael not only subsisted for forty years in that desolate place, but came out at least as numerous and vigorous as they went in. At first they pitched in the edge of the wilderness, but afterwards in the heart of it; by less difficulties YAHVEH prepares his people for greater.

Num 33:7 And they departed from Ětham and it turned back to Pi Haḥiroth, which is east of Baʽal Tsephon. And they camped near Miḡdol. – This verse began by referring to the Children of Yisrael in the plural, but here it reverts to the singular form. “They” refers either to the unified nation or to the cloud-pillar that led the people.

Num 33:8 And they departed from before Haḥiroth and passed over through the midst of the sea into the wilderness, went three days’ journey in the Wilderness of Ětham, and camped at Marah. - We find them in the wilderness of Etham. In Exodus 15:22, this place is called the Wilderness of Shur. It is likely that this verse refers only to the area adjacent to Etham, which was a large part of the wilderness that was considered worthless. Such is the opinion of those who do not believe.

Num 33:9 And they departed from Marah and came to Ělim. And at Ělim were twelve springs of water and seventy palm trees, so they camped there. –

Num 33:10 And they departed from Ělim and camped by the Sea of Reeds. – This was not the place were the sea was parted. Rather, after they crossed it, they continued in a southward direction, parallel to the coast, and at one point encamped on the coast Exodus 16:1 defines the Wilderness of Sin as the land between the sea and the Wilderness of Sinai, so that the cost is also part of that region.

Num 33:11 And they departed from the Sea of Reeds and camped in the Wilderness of Sin. - The way which YAHVEH takes in bringing HIS people to HIMSELF is always the best way, though it does not always seem to us the nearest way.

Num 33:12 And they departed from the Wilderness of Sin and camped at Dophqah. - Our removals from this world system is but from one wilderness experience to another. They were led to and fro, forward and backward, as in a maze or network of circumstance, and yet were all the while under the direction of the pillar of cloud and fire. He led them about (Deu. 32:10), and yet led them the right way, Ps. 107:7. The way which YAHVEH takes in bringing his people to himself is always the best way, though it does not always seem to us the nearest way.

Num 33:13 And they departed from Dophqah and camped at Alush.- The way which YAHVEH takes in bringing HIS people to HIMSELF is always the best way, though it does not always seem to us the nearest way.

Num 33:14 And they departed from Alush and camped at Rephiḏim, and there was no water for the people to drink. - Some events are mentioned in this journal, as their want of water at Rephidim. Thus we ought to keep in mind the providences of YAHVEH concerning us and our families, us and our land, and the many instances of that divine care which has led us, and fed us, and kept us, all our days hitherto.

Num 33:15 And they departed from Rephiḏim and camped in the Wilderness of Sinai. –

Num 33:16 And they departed from the Wilderness of Sinai and camped at Qiḇroth Hatta’awah. - The very name of Kibroth-hattaavah—the graves of lusts, has a story depending upon it. They left Sinai nearly an year after the Exodus, a year during which they received the Torah and build the Tabernacle, and committed the sin of the Golden Calf. They encamped in Kibroth-Hattaavah, literally the graves of craving, because many Hebrews died there as a result of their craven for meat.

Num 33:17 And they departed from Qiḇroth Hatta’awah and camped at Ḥatsĕroth. - The way which YAHVEH takes in bringing HIS people to HIMSELF is always the best way, though it does not always seem to us the nearest way.

Num 33:18 And they departed from Ḥatsĕroth and camped at Rithmah. – Rithmah is another name for the place were the spies set out on their mission, the proper name of which was Kadesh. The name Rithmah is an allusion to the sin of Lashon Hara, or slander, that took place there, because slander deserve to be burned in fires fueled by charcoal made from the rotten tree Psalms 120:4. The people stayed at this campsite for nineteen years, Deter 1:46, to loose this mindset.

Num 33:19 And they departed from Rithmah and camped at Rimmon Perets. - The way which YAHVEH takes in bringing HIS people to HIMSELF is always the best way, though it does not always seem to us the nearest way.

Num 33:20 And they departed from Rimmon Perets and camped at Liḇnah. –

Num 33:21 And they departed from Liḇnah and camped at Rissah. –

Num 33:22 And they departed from Rissah and camped at Qehĕlathah. –

Num 33:23 And they departed from Qehĕlathah and camped at Mount Shapher. –

Num 33:24 And they departed from Mount Shapher and camped at Ḥaraḏah. - The way which YAHVEH takes in bringing HIS people to HIMSELF is always the best way, though it does not always seem to us the nearest way.

Num 33:25 And they departed from Ḥaraḏah and camped at Maqhĕloth. –

Num 33:26 And they departed from Maqhĕloth and camped at Taḥath. –

Num 33:27 And they departed from Taḥath and camped at Teraḥ. –

Num 33:28 And they departed from Teraḥ and camped at Mithqah. –

Num 33:29 And they departed from Mithqah and camped at Ḥashmonah. –

Num 33:30 And they departed from Ḥashmonah and camped at Mosĕroth. - The way which YAHVEH takes in bringing HIS people to HIMSELF is always the best way, though it does not always seem to us the nearest way.

Num 33:31 And they departed from Mosĕroth and camped at Benĕi Yaʽaqan. –

Num 33:32 And they departed from Benĕi Yaʽaqan and camped at Ḥor Haggiḏgaḏ. –

Num 33:33 And they departed from Ḥor Haggiḏgaḏ and camped at Yotḇathah. –

Num 33:34 And they departed from Yotḇathah and camped at Aḇronah. –

Num 33:35 And they departed from Aḇronah and camped at Etsyon Geḇer. -

Num 33:36 And they departed from Etsyon Geḇer and camped in the Wilderness of Tsin, which is Qaḏĕsh. – This is not the Kadesh of the spies, for that was in the Wilderness of Paran, and is referred to here as Rithmah verse 18. The arrival at the Kadesh of this verse occurred on Rosh Chodesh Nissan of the fortieth year from the Exodus. It is here that Miriam died and where it was decreed that Moses and Aaron would not enter the Promise Land.

Num 33:37 And they departed from Qaḏĕsh and camped at Mount Hor, on the boundary of the land of Eḏom. - The way which YAHVEH takes in bringing HIS people to HIMSELF is always the best way, though it does not always seem to us the nearest way.

Num 33:38 Then Aharon the priest went up to Mount Hor at the command of יהוה, and died there in the fortieth year after the children of Yisra’ĕl had come out of the land of Mitsrayim, on the first day of the fifth month. - the death of Aaron.

Num 33:39 Now Aharon was one hundred and twenty-three years old when he died on Mount Hor. - Some events are mentioned in this journal, as their want of water at Rephidim verse 14, the death of Aaron verse 38, 39, the insult of Arad verse 40; and the very name of Kibroth-hattaavah, the graves of lusts verse 16, has a story depending upon it. Thus we ought to keep in mind the providences of YAHVEH concerning us and our families, us and our land, and the many instances of that divine care which has led us, and fed us, and kept us, all our days hitherto.

Shittim, the place where the people sinned in the matter of Peor (ch. 25:1), is here called Abel-shittim. Abel signifies mourning (as Gen. 50:11), and probably this place was so called from the mourning of the good people of Yisrael on account of that sin and of YAH’S wrath against them for it. It was so great a mourning that it gave a name to the place.

Num 33:40 And the sovereign of Araḏ, the Kenaʽanite, who dwelt in the South in the land of Kenaʽan, heard of the coming of the children of Yisra’ĕl.

All these places were along the detour around the land of Edam, when its king refused to permit the Hebrew people to travel through his country. On the way, the Hebrew people became frustrated and complained against YAHVEH and Moses.

Poisonous snake, an onslaught that continued all along the detour, then set them upon. YAHVEH told Moses to make a copper serpent, as related in 21:4.

Num 33:41 So they departed from Mount Hor and camped at Tsalmonah.

Num 33:42 And they departed from Tsalmonah and camped at Punon.

Num 33:43 And they departed from Punon and camped at Oḇoth.

Num 33:44 And they departed from Oḇoth and camped at Iyĕ Ha-Aḇarim, at the border of Mo’aḇ.

Num 33:45 And they departed from Iyim and camped at Diḇon Gaḏ.

Num 33:46 And they departed from Diḇon Gaḏ and camped at Almon Diḇlathayemah.

Num 33:47 And they departed from Almon Diḇlathayemah and camped in the mountains of Aḇarim, before Neḇo.

Num 33:48 And they departed from the mountains of Aḇarim and camped in the desert plains of Mo’aḇ by the Yardĕn of Yeriḥo.

Num 33:49 And they camped by the Yardĕn, from Bĕyth Yeshimoth as far as the Aḇĕl Shittim in the desert plains of Mo’aḇ. - Shittim, the place where the people sinned in the matter of Peor, is here called Abel-shittim. Abel signifies mourning (as Gen. 50:11), and probably this place was so called from the mourning of the good people of Yisrael on account of that sin and of YAH’S wrath against them for it. It was so great a mourning that it gave a name to the place.

Num 33:50 And יהוה spoke to Mosheh in the desert plains of Mo’aḇ by the Yardĕn of Yeriḥo, saying, - While the children of Yisrael were in the wilderness their total separation from all other people kept them out of the way of temptation to idolatry, and perhaps this was one thing intended by their long confinement in the wilderness, that the idols of Egypt might be forgotten, and the people aired (as it were) and purified from that infection, and the generation that entered Canaan might be such as never knew those depths of Satan.

Num 33:51 “Speak to the children of Yisra’ĕl, and say to them, ‘When you have passed over the Yardĕn into the land of Kenaʽan, - But now that they were to pass over Jordan they were entering again into that temptation, and therefore. They are here strictly charged utterly to destroy all remnants of idolatry.

Num 33:52 then you shall drive out all the inhabitants of the land from before you, and shall destroy all their engraved stones, and shall destroy all their moulded images, and lay waste all their high places, - They must not only drive out the inhabitants of the land, that they may possess their country, but they must deface all their idolatrous pictures and images, and pull down all their religious high places. They must not preserve any of them, no, not as monuments of antiquity to gratify the curious, nor as ornaments of their houses, nor toys for their children to play with, but they must destroy all, both in token of their abhorrence and detestation of idolatry and to prevent their being tempted to worship those images again, and the false gods represented by them, or to worship the YAHVEH of Yisrael by such images or representations.

Num 33:53 and you shall possess the land and dwell in it, for I have given you the land to possess. - They were assured that, if they did so, YAHVEH would by degrees put them in full possession of the land of promise. This is not a commandment, but a warning. If you drive the present inhabitant from the Land, you will be able to live in it, secured. But if they fail to drive out the Canaanite nations, you will not be able to remain there in peace.

Num 33:54 ‘And you shall divide the land by lot as an inheritance among your clans. To the larger you give a larger inheritance, and to the smaller you give a smaller inheritance. Wherever the lot falls to anyone, that is his. You inherit according to the tribes of your fathers. - If they would keep themselves pure from the idols of Canaan, YAHVEH would enrich them with the wealth of Canaan. Learn not their way, and then fear not their power. The land was divided into twelve provinces, one for each tribe. Levi was excluded from receiving a province, but the number remained at twelve because Manasseh and Ephraim each received a portion.

The reference to their fathers indicates that the portions of the individual tribes were to be determined according to the number of its members who left Egypt as the time of the Exodus.

Num 33:55 ‘And if you do not drive out the inhabitants of the land from before you, then it shall be that those whom you let remain shall be pricks in your eyes and thorns in your sides, and they shall trouble you in the land where you dwell. – They were threatened that, if they spared either the idols or the idolaters, they should be beaten with their own rod and their sin would certainly be their punishment.

Num 33:56 ‘And it shall be that I do to you as I thought to do to them.’ ” - יהוה declares that the Hebrews must rid the land of the corrosive Canaanite presence, and if they fail to do so, they will suffer the fate יהוה had intended to impose on the Canaanites.

Chapter 34

In this chapter EL YAHVEH directs Moses, and he is to direct Yisrael,

I. Concerning the bounds and borders of the land of Canaan versw 1- 15.

II. Concerning the division and distribution of it to the tribes of Yisrael verse 16.

The Torah delineates the boundaries of the Land of Yisrael, because of the many commandments that are obligatory only with the Land. This does not exclude the east bank of the Jordan, for most land-based commandments are obligatory there, as well.

Although Hebrews people could conquer and annex additional territories, which would then have the same status as the Land, they would have the same right only after the conquered the area circumscribed in this passage.

Num 34:1 And יהוה spoke to Mosheh, saying,

Num 34:2 “Command the children of Yisra’ĕl, and say to them, ‘When you come into the land of Kenaʽan, this is the land which falls to you as an inheritance, the land of Kenaʽan to its boundaries: - This verse explain that there was a limit within certain bounds: for YAHVEH appoints the bounds of our habitation, Acts 17:26.

The borders are set them, that they might know whom they were to dispossess, and how far the commission which was given them extended (ch. 33:53), that they should drive out the inhabitants. Those that lay within these borders, and those only, they must destroy; hitherto their bloody sword must go, and no further.

That they might know what to expect the possession of themselves. YAHVEH would not have his people to enlarge their desire of worldly possessions, but to know when they have enough, and to rest satisfied with it.

The Yisraelites themselves must not be placed alone in the midst of the earth, but must leave room for their neighbors to live by them. YAHVEH sets bounds to our lot here on earth, so it will be in the Kingdom to come; let us then set bounds to our desires, and bring our mind to our condition.

That it lay comparatively in a very little compass: as it is here bounded, it is reckoned to be but about 160 miles in length and about fifty in breadth; perhaps it did not contain more than half as much ground as England, and yet this is the country which was promised to the father of the faithful and was the possession of the seed of Yisrael. This was that little spot of ground in which only, for many ages, YAHVEH was known, and his name was great, Ps. 76:1.

This was the vineyard of YAHVEH, the garden enclosed; but, as it is with gardens and vineyards, the narrowness of the extent was abundantly compensated by the extraordinary fruitfulness of the soil, otherwise it could not have subsisted so numerous a nation as did inhabit it.

See here then, how small a part of the world YAHVEH has for HIMSELF. Though the earth is his, and the fullness thereof, yet few have the knowledge of him and serve him; but those few are happy, very happy, because fruitful to YAHVEH.

How small a share of the world YAHVEH often gives to his own people. Those that have their portion in heaven have reason to be content with a small pittance of this earth; but, as here, what is wanting in quantity is made up in quality; a little that a righteous man has, having it from the love of YAHVEH and with HIS blessing, is far better and more comfortable than the riches of many wicked, Ps. 37:16.

It is observable what the bounds and limits of it were. Canaan was itself a pleasant land (so it is called Dan. 8:9), and yet it bordered upon wilderness and seas, and was surrounded with divers melancholy prospects.

Num 34:3 ‘Then your southern border shall be from the Wilderness of Tsin along the border of Eḏom, and your southern border shall be eastward from the end of the Salt Sea. – The border begins at the extreme southeast, and goes from there to the west, then northward, eastward, and finally south.

The Torah begins the southern border in general terms, from the Wilderness of Zin, and then pinpoints the exact location of its beginning as the edge of the Salt Sea to the east.

The Salt Sea to the east is the extreme south point, the dead Sea curves to the East. The Torah specifies that the southern border of the Land begin at the Sea’s, not its southwestern tip.

Num 34:4 ‘Then your border shall turn from the southern side of the Ascent of Aqrabbim, continue to Tsin, and be on the south of Qaḏĕsh Barnĕa, and it shall go on to Ḥatsar Addar, and continue to Atsmon. – The term shall go around indicates that the border veered from the due west course and inclined to the south, so that it turned to the south of Maaleh-akrabin, to include it in the Land.

It is observable what the bounds and limits of it were. Canaan was itself a pleasant land (so it is called Dan. 8:9), and yet it bordered upon wilderness and seas, and was surrounded with divers melancholy prospects. Therefore the vineyard of the church is compassed on all hands with the desert of this world, which serves as a protection for it, to make it appear the more beautiful for situation. Many of its borders were its defenses and natural fortifications, to render the access of enemies the more difficult, and to intimate to Yisrael that the YAHVEH of nature was their protector, and with his favor would compass them as with a shield.

Num 34:5 ‘And the border shall turn from Atsmon to the wadi of Mitsrayim, and it shall end at the Sea. - The border reached to the river of Egypt, that the sight of that country which they could look into out of their own might remind them of their bondage there, and their wonderful deliverance thence. Their border is here made to begin at the Salt Sea, and there it ends. This was the remaining lasting monument of the destruction of Sodom and Gomorrah.

That pleasant fruitful valley in which these cities stood became a lake, which was never stirred by any wind, bore no vessels, was replenished with no fish, no living creature of any sort being found in it, therefore called the Dead Sea. This was part of their border, that it might be a constant warning to them to take heed of those sins which had been the ruin of Sodom; yet the iniquity of Sodom was afterwards found in Yisrael (Eze. 16:49), for which Canaan was made, though not a salt sea as Sodom, yet a barren soil, and continues so to this day.

Num 34:6 ‘As for the western border, you shall have the Great Sea for a border, this is your western border. - Their western border was the Great Sea, which is now called the Mediterranean. Some consider this sea itself to have been a part of their possession, and that by virtue of this grant, they had the dominion of it, and, if they had not forfeited it by sin, might have rode masters of it.

Num 34:7 ‘And this is your northern border: From the Great Sea you mark out your borderline to Mount Hor, -

Num 34:8 from Mount Hor you mark out your border to the entrance of Ḥamath, and the edge of the border shall be toward Tseḏaḏ, -

Num 34:9 and the border shall proceed to Ziphron, and it shall end at Ḥatsar Ěnan. This is your northern border. –

Num 34:10 ‘And you shall mark out your eastern border from Ḥatsar Ěnan to Shepham, -

Num 34:11 and the border shall go down from Shepham to Riḇlah on the east side of Ayin, and the border shall go down and reach to the eastern side of the Sea of Kinnereth. The verb they shall descend, is used frequently in describing the eastern border, because its altitude decreases as the mountain and hills gives way to plains and desert.

The borders delineated here give the area of the land from the time of Joshua’s conquest to the destruction of the First Temple.

During the second Temple era, the territory under Hebrew control was smaller. The land extends as far north as the Euphrates, which is near the Turkish border. This suggests that the Euphrates will not become the border until the Messiyanic Reign.

Num 34:12 ‘And the border shall go down along the Yardĕn, and it shall end at the Salt Sea. This is your land with its surrounding boundaries.’ ” - and there it ends.

Num 34:13 And Mosheh commanded the children of Yisra’ĕl, saying, “This is the land which you inherit by lot, which יהוה has commanded to give to the nine tribes and to the half-tribe. –

Num 34:14 “For the tribe of the children of Re’uḇĕn according to the house of their fathers, and the tribe of the children of Gaḏ according to the house of their fathers, have received their inheritance. And the half-tribe of Menashsheh has received its inheritance. -

Num 34:15 “The two tribes and the half-tribe have received their inheritance beyond the Yardĕn of Yeriḥo eastward, toward the sunrise.” –

Num 34:16 And יהוה spoke to Mosheh, saying, -

Num 34:17 “These are the names of the men who divide the land among you as an inheritance: Elʽazar the priest, and Yehoshua son of Nun. – who are to take possession of the Land for you. Each tribal leader took title to a province on behalf of his entire tribe, and he would then apportion it for distribution to the individual recants among his tribesmen.

Num 34:18 “And take one leader of every tribe to divide the land for the inheritance. - EL YAHVEH appoints commissioners for the dividing of the land to them. The conquest of it is taken for granted, though as yet there was never a stroke struck towards it. Here is no nomination of the generals and commanders-in-chief that should carry on the war; for they were to get the land in possession, not by their own sword or bow, but by the power and favor of YAHVEH so confident must they be of victory and success while YAHVEH for them that the persons must now be named who should be entrusted with the dividing of the land, that is, who should preside in casting the lots, and determine controversies that might arise, and see that all was done fairly.

The principal commissioners, who were of the quorum, were Eleazar and Joshua, typifying Mssiyah, who, as priest and king, divides the Heavenly Canaan to the spiritual Yisrael; yet, as they were to go by the lot, so Messiyah acknowledges the disposal must be by the will of the Father, Mt. 20:23. Compare, Eph. 1:11. Besides these, that there might be no suspicion of partiality, a prince of each tribe was appointed to inspect this matter, and to see that the tribe he served for was in no respect injured.

Num 34:19 “And these are the names of the men. From the tribe of Yehuḏah: Kalĕḇ son of Yephunneh. –

The Torah listed in verse 19 – 29 the list of mamas of the ten tribal princes who presided over the distribution of the Land. But the leaders of Gad and Reuben are omitted because they had already taken possession of their across the Jordan.

Num 34:20 “And from the tribe of the children of Shimʽon: Shemu’ĕl son of Ammihuḏ.

Num 34:21 “From the tribe of Binyamin: Eliḏaḏ son of Kislon. –

Num 34:22 “And a leader from the tribe of the children of Dan: Buqqi son of Yoḡli. –

Num 34:23 “From the sons of Yosĕph: a leader from the tribe of the children of Menashsheh, Ḥanni’ĕl son of Ěphoḏ. –

Num 34:24 “And a leader from the tribe of the children of Ephrayim: Qemu’ĕl son of Shiphtan. –

Num 34:25 “And a leader from the tribe of the children of Zeḇulun: Elitsaphan son of Parnaḵ. –

Num 34:26 “And a leader from the tribe of the children of Yissasḵar: Palti’ĕl son of Azzan. –

Num 34:27 “And a leader from the tribe of the children of Ashĕr: Aḥihuḏ son of Shelomi. –

Num 34:28 “And a leader from the tribe of the children of Naphtali: Peḏah’ĕl son of Ammihuḏ.” –

Num 34:29 These are the ones יהוה commanded to divide the inheritance among the children of Yisra’ĕl in the land of Kenaʽan. -

Public affairs should be so managed as not only to give their right to all, but, if possible, to give satisfaction to all that they have justice done them. It is a happiness to a land to have the princes of their people meet together, some out of every tribe, to concert the affairs that are of common concern, a constitution which is the abundant honor, ease, and safety, of the nation that is blessed with it.

Some observe that the order of the tribes here very much differs from that in which they until now, upon all occasions, been named, and agrees with the neighborhood of their lots in the division of the land. Judah, Simeon, and Benjamin, the first three here named, lay close together; the inheritance of Dan lay next them on one side, that of Ephraim and Manasseh on another side. Zebulon and Issachar lay abreast more northerly, and, lastly, Asher and Nathalie most northward of all, as is easy to observe in looking over a map of Canaan; this is an evidence that Moses was guided by a Holy Spirit in his writings. Known that all of YAHVEH are know to Moses, and what is new and surprising to us he perfectly foresaw, without any confusion or uncertainty. I do nothing unless I reveal it to my servant the Prophet.

Chapter 35

Orders having been given before for the dividing of the land of Canaan among the lay-tribes (as I may call them), care is here taken for a competent provision for the tribe of Levi, which ministered the holy things. Forty-eight cities were to be assigned them, with their suburbs, some in every tribe verse 1-8.

Six cities out of these were to be for cities of refuge, for any man that killed another unawares verse 9 - 15. In the law concerning these observe.

In what case sanctuary was not allowed, namely, that of willful murder verse 16 –21. In what cases it was allowed verses 22–24. What was the law concerning those that took shelter in these cities of refuge verse 25.tc.

Num 35:1 And יהוה spoke to Mosheh in the desert plains of Mo’aḇ by the Yardĕn of Yeriḥo, saying,

Num 35:2 “Command the children of Yisra’ĕl that they shall give the Lĕwites cities to dwell in from the inheritance of their possession. Also give the Lĕwites open land around the cities. - The laws about the tithes and offerings had provided very plentifully for the maintenance of the Levites, but it was not to be thought, nor indeed was it for the public good, that when they came to Canaan they should all live about the tabernacle, as they had done in the wilderness, and therefore care must be taken to provide habitations for them, in which they might live comfortably and usefully. It is this which is here taken care of.

Cities were allotted them, with their suburbs. They were not to have any ground for tillage; they needed not to sow, nor reap, nor gather into barns, for their Heavenly Father fed them with the tithe of the increase of other people’s labors, that they might the more closely attend to the study of the law, and might have more leisure to teach the people; for they were not fed thus easily that they might live in idleness, but that they might give themselves wholly to the business of their profession, and not be entangled in the affairs of this life.

Num 35:3 “And they shall have the cities to dwell in, and their open land for their cattle, and for their herds, and for all their livestock. - Cities were allotted them, that they might live near together, and converse with one another about the law, to their mutual edification; and that in doubtful cases they might consult one another, and in all cases strengthen one another’s hands. These cities had suburbs annexed to them for their cattle.

Num 35:4 “And the open land of the cities which you give the Lĕwites are from the wall of the city outward a thousand cubits all around. - a thousand cubits from the wall was allowed them for shed to keep their cattle in, and then two thousand more for fields to graze their cattle in.

Num 35:5 “And you shall measure outside the city on the east side two thousand cubits, and on the south side two thousand cubits, and on the west side two thousand cubits, and on the north side two thousand cubits. And the city is in the middle. - This is to them the open land for the cities. Thus was care taken that they should not only live, but live plentifully, and have all desirable conveniences about them, that they might not be looked upon with contempt by their neighbors.

Num 35:6 “And the cities which you give to the Lĕwites are the six cities of refuge, which you give to him who killed someone to flee to, and to these you add forty-two cities. – The name of three of the six cities of refuge are given in Deuter 4:43, and the other three are listed in Joshua 20:7. The people who find protection there are described in the following passage of Joshua 21:11-40.

Num 35:7 “All the cities which you give to the Lĕwites are forty-eight, these with their open land.

Num 35:8 “And the cities which you give are from the possession of the children of Yisra’ĕl. From the larger tribe you give many, from the smaller you give few, each one gives some of its cities to the Lĕwites, in proportion to the inheritance that each inherits.” - The number allotted them was forty-eight in all, four out of each of the twelve tribes, one with another. Out of the united tribes of Simeon and Judah nine, out of Naphtali three, and four apiece out of the rest, as appears, Jos. 21. Thus were they blessed with a good ministry, and that ministry with a comfortable maintenance, not only in tithes, but in glebe-lands. And, though the gospel is not so particular as the law was in this matter, yet it expressly provides that he that is taught in the word should communicate unto him that teaches in all good things, Gal. 6:6.

Num 35:9 And יהוה spoke to Mosheh, saying,

Num 35:10 “Speak to the children of Yisra’ĕl, and say to them, ‘When you pass over the Yardĕn into the land of Kenaʽan, - We have here the orders given concerning the cities of refuge, fitly annexed to what goes before, because they were all Levites’ cities. In this part of the constitution there is a great deal both of good law and pure gospel.

Here is a great deal of good law, in the case of murder and manslaughter, a case of which the laws of all nations have taken particular cognizance. It is here enacted and provided, consonant to natural equity.

Num 35:11 then you shall choose cities to be cities of refuge for you, that the one who accidentally killed someone shall flee there. – When someone takes a life, there are four general possibilities: a if the act was accidental to a degree that the perpetrator was blameless, he is absolved of responsibility; b if the act was unintentional, but with a clearly define degree of carelessness, the perpetrator is exiled to a city of refuge; c if the circumstances of an intentional killing were such that the court cannot carry out the death penalty, or if there was a high degree of negligence.

Num 35:12 ‘And they shall be cities of refuge for you from the revenger, and the one who killed someone is not to die until he stands before the congregation in right-ruling. –

Num 35:13 ‘And of the cities which you give, six are to be cities of refuge. –

Num 35:14 ‘Give three cities beyond the Yardĕn, and give three cities in the land of Kenaʽan, as cities of refuge. – Three cities shall you designate on the other side of the Jordan, this is the east side. This verse provides that the two and a half tribes to the east of the Jordan should have as many cities of refuge as the nine and a half tribe on the west side.

Num 35:15 ‘These six cities are for refuge for the children of Yisra’ĕl, and for the sojourner, and for the settler in their midst, for anyone who accidentally kills someone to flee there. – a non-Hebrew who is permitted to reside in the land because he agrees to observe Torah.

Num 35:16 ‘But if he has smitten him with an instrument of iron, so that he dies, he is a murderer. The murderer shall certainly be put to death. - That willful murder should be punished with death, and in that case no sanctuary should be allowed, no ransom taken, nor any commutation of the punishment accepted: The murderer shall surely be put to death.

Num 35:17 ‘And if he has smitten him with a stone in the hand, by which one could die, and he does die, he is a murderer. The murderer shall certainly be put to death. – A hand size stone that fills the hand. The stone’s size is significant, because in case where it is difficult to determine conclusively if the weapon was lethal or not, it might seem logical to assume that the mere fact that a death resulted should be sufficient to establish the efficacy of the weapon.

To refute such a supposition, the Torah states that the stone itself must be intrinsically lethal on its own terms, without resort to extraneous proof. This verse indicate that beyond the size of the stone, the court must also consider such factors as the part of the body that was struck, the strength of the perpetrator, and the physical condition of the victim.

Num 35:18 ‘Or if he has smitten him with a wooden instrument that could kill, and he does die, he is a murderer. The murderer shall certainly be put to death. – It takes a derange mind to pick up a weapon and slew someone, that person is beyond any spiritual restoration. One who slay someone with a weapon, carry dept anger within themselves that cause them to slay another person. If that person had the Holy Spirit, the fruit of the Spirit witch is love would be evidence.

Num 35:19 ‘The revenger of blood himself puts the murderer to death. When he meets him, he puts him to death. –

Num 35:20 ‘And if he thrusts him through in hatred, or throws an object at him while lying in wait, so that he dies, -

Num 35:21 or in enmity he smites him with his hand so that he dies, the one who smote him shall certainly be put to death, for he is a murderer. The revenger of blood puts the murderer to death when he meets him. –

Num 35:22 ‘But if he pushes him suddenly without enmity, or throws an object at him without lying in wait, - If it is indeed and accident then he cannot be found guilty of murder.

Num 35:23 or uses a stone, by which a man could die, throwing it at him without seeing him, so that he dies, while he was not his enemy or seeking his harm, - But if the homicide was not voluntary, nor done designedly, if it was without enmity, or lying in wait verse 22, not seeing the person or not seeking his harm, which our law calls chance-medley, or homicide per infortunium, through misfortune, in this case there were cities of refuge appointed for the manslayer to flee to.

Num 35:24 then the congregation shall judge between him who killed someone and the revenge of blood, according to these right-rulings. - Where wrong has been done, restitution must be made; and, since the murderer cannot restore the life he has wrongfully taken away, his own must be exacted from him in lieu of it, not (as some have fancied) to satisfy the manes or ghost of the person slain, but to satisfy the law and the justice of a nation; and to be a warning to all others not to do likewise. It is here said, and it is well worthy the consideration of all princes and states, that blood defiles not only the conscience of the murderer, who is thereby proved not to have eternal life abiding in him (1 Jn. 3:15), but also the land in which it is shed; so every offensive is it to YAHVEH and all good men, and the worst of nuisances.

Num 35:25 ‘And the congregation shall rescue the one who killed someone from the hand of the revenger of blood, and the congregation shall return him to the city of refuge where he had fled, and he shall remain there until the death of the high priest who was anointed with the set-apart oil. - If, upon trial, it were found to be willful murder, the city of refuge should no longer be a protection to him; it was already determined: Thou shall take him from my altar, that he may die, Ex. 21:14. But if it were found to be by error or accident, and that the stroke was given without any design upon the life of the person slain or any other, then the man-slayer should continue safe in the city of refuge, and the avenger of blood might not meddle with him.

Num 35:26 ‘But if the one who killed someone at any time goes outside the limits of the city of refuge where he fled, - There he was to remain in banishment from his own house and patrimony till the death of the high priest; and, if at any time he went out of that city or the suburbs of it, he put himself out of the protection of the law, and the avenger of blood, if he met him, might slay him. Now, By the preservation of the life of the man-slayer YAHVEH would teach us that men ought not to suffer for that which is rather their unhappiness than their crime, rather the act of Providence than their own act, for YAHVEH delivered him into his hand, Ex. 21:13. By the banishment of the man-slayer from his own city, and his confinement to the city of refuge, where he was in a manner a prisoner, YAHVEH would teach us to conceive a dread and horror of the guilt of blood, and to be very careful of life, and always afraid lest by oversight or negligence we occasion the death of any.

So there is virtue even in the hem of Messiyah’s garment for the healing and saving of poor sinners. If we cannot reach to a full assurance, we may comfort ourselves in a good hope through grace.

The protection which the man-slayer found in the city of refuge was not owing to the strength of its walls, or gates, or bars, but purely to the divine appointment; so it is the word of the gospel that gives souls safety in Yahushua HaMashiach, for Him hath YAHVEH the Father sealed.

If the offender was ever caught struggling out of the borders of his city of refuge, or stealing home to his house again, he lost the benefit of his protection, and lay exposed to the avenger of blood; so those that are in Messiyah must abide in Messiyah, for it is at their peril if they forsake him and wander from him. Drawing back is to perdition.

Num 35:27 and the revenger of blood finds him outside the limits of his city of refuge, and the revenger of blood kills him who killed someone, he is not guilty of blood, - Some think this must be understood to be after the lawful judgment of the magistrate, and so the Chaldee says, "He shall slay him, when he shall be condemned unto him by judgment;’’ but it should seem, by verse 24, that the judges interposed only in a doubtful case, and that if the person on whom he took vengeance was indeed the murderer, and a willful murderer, the avenger was innocent, only, if it proved otherwise, it was at his peril. Our law allows an appeal to be brought against a murderer by the widow, or next heir, of the person murdered, yea, though the murderer have been acquitted upon an indictment; and, if the murderer be found guilty upon that appeal, execution shall be awarded at the suit of the appellant, who may properly be called the avenger of blood.

Num 35:28 because he should have remained in his city of refuge until the death of the high priest. But after the death of the high priest he who killed someone is to return to the land of his possession. - So in Yahushua HaMashiach no difference in made between Greek and Jew; even the sons of the stranger that by faith flee to Messiyah shall be safe in him. Even the suburbs or borders of the city were a sufficient security to the offender.

Num 35:29 ‘And these shall be for a law of right-ruling to you throughout your generations in all your dwellings. – The sense of this verse is simple, right ruling must be done in all case were someone life has been taken.

Num 35:30 ‘Whoever kills someone has to be put to death as a murderer by the mouth of witnesses, but only one witness does not bear witness against someone to die. – In this verse we see the importance of right ruling, there must be two independent witness in all capital case.

Num 35:31 ‘And take no ransom for the life of a murderer who is guilty of death, but he shall certainly be put to death. – The since of this verse implies that there must be no substitute for the right ruling on a murder case. Even if the man is superrich or powerful there must be no compromise in justice.

Num 35:32 ‘And take no ransom for him who has fled to his city of refuge to return to dwell in the land before the death of the priest. - If murderers escape punishment from men, those that suffer them to escape will have a great deal to answer for, and YAHVEH will nevertheless not suffer them to escape his righteous judgments. Upon the same principle it is provided that no satisfaction should be taken for the life of a murderer (v. 31): If a man would give all the substance of his house to the judges, to the country, or to the avenger of blood, to atone for his crime, it must utterly be contemned.

Num 35:33 ‘And do not profane the land where you are, for blood profanes the land, and the land is not pardoned for the blood that is shed on it, except by the blood of him who shed it. - It is here said, and it is well worthy the consideration of all princes and states, that blood defiles not only the conscience of the murderer, who is thereby proved not to have eternal life abiding in him (1 Jn. 3:15), but also the land in which it is shed; so very offensive is it to YAHVEH and all good men, and the worst of nuisances. And it is added that the land cannot be cleansed from the blood of the murdered, but by the blood of the murderer.

Num 35:34 ‘And do not defile the land which you inhabit, in the midst of which I dwell, for I, יהוה, am dwelling in the midst of the children of Yisra’ĕl.’ ” - Since YAHVEH rest among HIS people even when they are contaminated, Leviticus 16:16, those who contaminate the land cause YAHVEH, as it were, to dwell amid their contamination, a grievous sin.

Chapter 36

We have in this chapter the determination of another question that arose upon the case of the daughters of Zelophehad. יהוה had appointed that they should inherit, ch. 27:7. Now here, An inconvenience is suggested, in case they should marry into any other tribe verse 1-4.

It is prevented by a divine appointment that they should marry in their own tribe and family verse 5-7, and this is settled for a rule in like cases verse 8, 9; and they did marry accordingly to some of their own relations verse 10–12, and with this the book concludes verse 13.

Num 36:1 And the heads of the fathers of the clans of the children of Gilʽaḏ, son of Maḵir, son of Menashsheh, of the clans of the sons of Yosĕph, came near and spoke before Mosheh and before the leaders, the heads of the fathers of the children of Yisra’ĕl, - We have here the humble address which the heads of the tribe of Manasseh, made to Moses and the princes, on occasion of the order lately made concerning the daughters of Zelophehad. The family they belonged to was part of that half of the tribe of Manasseh which we yet to have their lot within Jordan, not that half that was already settled; and yet they speak of the land of their possession, and the inheritance of their fathers, with as great assurance as if they had it already in their hands, knowing whom they had trusted. In their appeal observe.

Num 36:2 and said, יהוה commanded my master to give the land as an inheritance by lot to the children of Yisra’ĕl, and my master was commanded by יהוה to give the inheritance of our brother Tselophḥaḏ to his daughters. - They fairly recite the former order made in this case, and do not move to have that set aside, but are very willing to acquiesce in it: YAHVEH commanded to give the inheritance of Zelophehad to his daughters; and they are very well pleased that it should be so, none of them knowing but that hereafter it might be the case of their own families, and then their daughters would have the benefit of this law.

They urged the command, that the land should be given by lot to the respective tribes, and urged that it would break in upon the divine appointment if such a considerable part of the lot of Manasseh should, by their marriage, be transferred to any other tribe; for the issue would be denominated from the father’s tribe, not the mother’s.

This indeed would not lessen the lot of the particular persons of that tribe (they would have their own still), but it would lessen the lot of the tribe in general, and render it less strong and considerable; they therefore thought themselves concerned for the reputation of their tribe, and perhaps were the more jealous for it because it was already very much weakened by the sitting down of the one half of it on this side Jordan.

Num 36:3 “Now if they are wives to any of the sons of the other tribes of the children of Yisra’ĕl, then their inheritance shall be taken from the inheritance of our fathers, and shall be added to the inheritance of the tribe into which they marry, and taken from the lot of our inheritance. - YAHVEH commanded to give the inheritance of Zelophehad to his daughters; and they are very well pleased that it should be so, none of them knowing but that in the future it might be the case of their own families, and then their daughters would have the benefit of this law.

They represent the inconvenience which might, possibly, follow after wards, if the daughters of Zelophehad should see cause to marry into any other tribes. And it is probable that this was not a bare surmise, or supposition, but that they knew, at this time, great court was made to them by some young gentlemen of other tribes, because they were heiresses, that they might get footing in this tribe, and so enlarge their own inheritance.

This truly is often aimed at more than it should be in making marriages, not the meekness of the person, but the convenience of the estate, to lay house-to-house, and field-to-field. Wisdom indeed is good with an inheritance; but what is an inheritance good for in that relation without wisdom? But here, we may presume, the personal merit of these daughters recommended them as well as their fortunes; however, the heads of their tribe foresaw the mischief that would follow, and brought the case to Moses, that he might consult the oracle of יהוה concerning it.

Num 36:4 “And if the Jubilee of the children of Yisra’ĕl takes place, then their inheritance shall be added to the inheritance of the tribe into which they marry, and their inheritance taken away from the inheritance of the tribe of our fathers.” - To prevent contests and quarrels among posterity. If those of other tribes should come among them perhaps it might occasion some contests. They would be apt to give and receive disturbance, and their title might, in process of time, come to be questioned; and how great a matter would this fire kindle! It is the wisdom and duty of those that have estates in the world to settle them, and dispose of them, so as that no strife and contention may arise about them among posterity.

Num 36:5 And Mosheh commanded the children of Yisra’ĕl according to the word of יהוה, saying, “What the tribe of the sons of Yosĕph speaks is right. - To prevent contests and quarrels among posterity. If those of other tribes should come among them perhaps it might occasion some contests. They would be apt to give and receive disturbance, and their title might, in process of time, come to be questioned; and how great a matter would this fire kindle! It is the wisdom and duty of those that have estates in the world to settle them, and dispose of them, so as that no strife and contention may arise about them among posterity.

Num 36:6 “This is the word which יהוה has commanded, for the daughters of Tselophḥaḏ, saying, ‘Let them marry who is good in their eyes, but let them marry only within the clan of their father’s tribe.’ - Now the matter is settled: these heiresses must be obliged to marry, not only within their own tribe of Manasseh, but within the particular family of the Hepherites, to which they did belong. They are not determined to any particular persons; there was choice enough in the family of their father: Let them marry to whom they think best.

Children must preserve the authority of their parents, and not marry against their parents will, so parents must consult the affections of their children in disposing of them, and not compel them to marry such as they cannot love. Forced marriages are not likely to prove blessings. Yet they are confined to their own relations, that their inheritance may not go to another family.

Num 36:7 “And the inheritance of the children of Yisra’ĕl is not to change hands from tribe to tribe, for every one of the children of Yisra’ĕl is to cling to the inheritance of the tribe of his fathers. - יהוה in this verse made it known that the inheritance of the children was never to change hands. The land that was divided by lot, the disposal where of YAHVEH, they could not change it, and therefore should not alter its boundaries, HIS appointment. The inheritances must not remove from tribe to tribe, lest there should be confusion among them, their estates entangled, and their genealogies perplexed. יהוה would not have one tribe to be enriched by the straitening and impoverishing of another, since they were all alike the seed of Abraham his friend. The action of Lucifer in the rebellion was an action to change the inheritance of the Kingdom of Heaven. This mentality cannot and should never be condone in the Children of Yisrael. This is why when a husband and wife divorce the estate should never be split equally.

Num 36:8 “And every daughter possessing an inheritance in any tribe of the children of Yisra’ĕl is to be the wife of one of the clan of her father’s tribe, so that the children of Yisra’ĕl possess each the inheritance of his fathers. - The law, in this particular case, was made perpetual, and to be observed whenever hereafter the like case should happen. Those that were not heiresses might marry into what tribe they pleased (though we may suppose that, ordinarily, they kept within their own tribe), but those that were must either quit their claim to the inheritance or marry one of their own family, that each of the tribes might keep to its own inheritance, and one tribe might not encroach upon another, but throughout their generations there might remain immovable the ancient landmarks, set, not by their fathers, but by the יהוה of their fathers.

Num 36:9 “Thus the inheritance is not to change hands from one tribe to another, but every tribe of the children of Yisra’ĕl is to cling to its own inheritance.” – This verse here allude to a possible problem not covered by verse 8: Women who were not in the line of inheritance because they had brothers, and were therefore not included in this prohibition, were permitted to marry members of other tribes.

However in the case of their brother death afterward, they would be the heirs, eventually to be inherited by their husbands or children, who would belong to the other tribe. This cannot be so, the inheritance of a tribe must never diminish.

Num 36:10 As יהוה commanded Mosheh, so did the daughters of Tselophḥaḏ.

Num 36:11 For Maḥlah, Tirtsah, and Ḥoḡlah, and Milkah, and Noʽah, the daughters of Tselophḥaḏ, were married to the sons of their father’s brothers. - The submission of the daughters of Zelophehad to this appointment. How could they but marry well, and to their satisfaction, when יהוה himself directed them? They married their father’s brothers’ sons. By this it appears, that the marriage of cousin is not in itself unlawful, nor within the degrees prohibited, for then יהוה would not have countenanced these marriages. But, that ordinarily it is not advisable; for, if there had not been a particular reason for it (which cannot hold in any case now, inheritances being not disposed of as then by the special designation of Heavens), they would not have married such near relations. The world is wide, and he that walks uprightly will endeavor to walk surely.

Num 36:12 And they were married into the clans of the children of Menashsheh, the son of Yosĕph, and their inheritance remained in the tribe of their father’s clan. - The conclusion of this whole book, referring to the latter part of it: These are the judgments which YAHVEH commanded in the plains of Moab, these foregoing, ever since ch. 26, most of which related to their settlement in Canaan, into which they were now entering. Whatever new condition יהוה is by HIS providence bringing us into, we must beg of HIM to teach us the duty of it, and to enable us to do it, that we may do the work of the day in its day, of the place in its place.

Num 36:13 These are the commands and the right-rulings which יהוה commanded the children of Yisra’ĕl by the hand of Mosheh in the desert plains of Mo’aḇ by the Yardĕn of Yeriḥo. – I have often hear people say that these are Mosheh laws, as this verse and many other implies that Moses was commanded by YAHVEH to applied these laws to the Yisrael nations. These are HIS right rulings.

Haftarah

Jeremiah 2:4 – 28

Here is a command given to Jeremiah to go and carry a message from YAHVEH to the inhabitants of Yerushalayim. He was charged to go and speak to them; here he is particularly charged to go and speak this to them.

It is good for ministers by faith and prayer to take out a fresh commission when they address themselves solemnly to any part of their work. Let a minister carefully compare what he has to deliver with the Word of YAHVEH, and see that it agrees with it, that he may be able to say, not only, The YAHVEH sent me, but, He sent me to speak this. He must go from Anathoth, where he lived in a pleasant retirement, spending his time (it is likely) among a few friends and in the study of the law, and must make his appearance at Yerushalayim, that noisy tumultuous city, and cry in their ears, as a man in earnest and that would be heard: "Cry aloud, that all may hear, and none may plead ignorance. Go close to them, and cry in the ears of those that have stopped their ears.’

Jer 2:4 Hear the word of יהוה, O house of Yaʽaqoḇ and all the clans of the house of Yisra’ĕl. – He upbraids them with their horrid ingratitude, and the ill returns they had made him for these favors; let them all come and answer to this charge; it is exhibited in the name of YAHVEH against all the families of the house of Yisrael, for they can none of them plead, not guilty. He challenges them to produce any instance of his being unjust and unkind to them. Though he had conferred favors upon them in some things, yet, if in other things he had dealt hardly with them, they would not have been altogether without excuse.

Jer 2:5 Thus said יהוה, “What unrighteousness have your fathers found in Me, that they have gone far from Me, and went after worthlessness, and became worthless? – He therefore puts it fairly to them to show cause for their deserting him: "What iniquity have your fathers found in me, or you either? Have you, upon trial, found YAHVEH a hard master? Have HIS commands put any hardship upon you or obliged you to anything unfit, unfair, or unbecoming you? Have HIS promises put any cheats upon you, or raised your expectations of things which you were afterwards disappointed of? You that have renounced your covenant with YAHVEH, can you say that it was a hard bargain and that which you could not live upon? You that have forsaken the SABBATH of YAHVEH, can you say that it was because they were a wearisome service, or work that there was nothing to be got by? No; the disappointments you have met with were owing to yourselves, not to YAHVEH. The yoke of his commandments if easy, and in the keeping of them there is great reward.’’

Those that forsake YAHVEH cannot say that HE has ever given them any provocation to do so: for this we may safely appeal to the consciences of sinners; the slothful servant that offered such a plea as this had it overruled out of HIS own mouth, Lu. 19:22. Though HE afflicts us, we cannot say that there is iniquity in HIM; HE does us no wrong. The ways of EL YAHVEH are undoubtedly equal; all the iniquity is in our ways.

Jer 2:6 “And did not they say, ‘Where is יהוה, who brought us up out of the land of Mitsrayim, who led us through the wilderness, through a land of deserts and pits, through a land of drought and the shadow of death, a land that no one passed through and where no one dwelt?’ - Having forsaken YAHVEH, though they soon found that they had changed for the worse, yet they had no thoughts of returning to him again, nor took any steps towards it.

Neither the people nor the priests made any enquiry after him, took any thought about their duty to YAHVEH, nor expressed any desire to recover HIS favor. First, The people said not, Where is YAHVEH? Though they were trained up in an observance of HIM as their EL, and had been often told that he brought them out of the land of Egypt, to be a people peculiar to himself, yet they never asked after HIM nor desired the knowledge of HIS ways.

Jer 2:7 “Then I brought you into a garden land, to eat its fruit and its goodness. But when you entered, you defiled My land and made My inheritance an abomination. - He charges them with being very unjust and unkind to him notwithstanding.

They had quitted his service: "They have gone from me, nay, they have gone far from me.’’ They studied how to estrange themselves from YAHVEH and their duty, and got as far as they could out of the reach of his commandments and their own convictions. Those that have deserted religion commonly set themselves at a greater distance from it, and in a greater opposition to it, than those that never knew it.

They had quitted it for the service of idols, which was so much the greater reproach to YAHVEH and HIS service; they went from him, not to better themselves, but to cheat themselves: They have walked after vanity, that is, idolatry; for an idol is a vain thing; it is nothing in the world, 1 Co. 8:4; Deu. 32:21; Jer. 14:22. Idolatrous worships are vanities, Acts 14:15. Idolaters are vain, for those that make idols are like unto them (Ps. 115:8), as much stocks and stones as the images they worship, and good for as little.

They had with idolatry introduced all manner of wickedness. When they entered into the good land which YAHVEH gave them they defiled it, by defiling themselves and disfitting themselves for the service of YAHVEH. It was YAH’s land; they were but tenants to him, sojourners in it, Lev. 25:23. It was his heritage, for it was a holy land, Immanuel’s land; but they made it an abomination, even to YAHVEH himself, who was worth, and greatly abhorred Yisrael.

Jer 2:8 “The priests did not say, ‘Where is יהוה?’ And those who handle the Torah did not know Me, and the shepherds¹ transgressed against Me, and the prophets prophesied by Baʽal, and walked after matters that did not profit. Footnote: ¹See 10:21, 12:10-11, 50:6-7. –Secondly, The priests said not, Where is the YAHVEH? Those whose office it was to attend immediately upon HIM were in no concern to acquaint them with HIS commandment, or approve them to HIM.

Those who should have instructed the people in the knowledge of YAHVEH took no care to get the knowledge of Torah themselves. The scribes, who handled the law, did not know YAHVEH nor HIS will, could not expound the scriptures at all.

The pastors, who should have kept the flock from transgressing, were themselves ringleaders in transgression: They have transgressed against me. The pretenders to prophecy prophesied by Baal, in HIS name, to HIS honor, being backed and supported by the wicked kings to confront the YAHVEH’s prophets.

Baal’s prophets joined with Baal’s priests, and walked after the things which do not profit, that is, after the idols which can be no way helpful to their worshippers. See how the best characters are usurped, and the best offices liable to corruption; and wonder not at the sin and ruin of a people when the blind are leaders of the blind.

Jer 2:9 “Therefore I still contend with you,” declares יהוה, “and with your children’s children I contend. – The prophet, having shown their base ingratitude in forsaking The Name of YAHVEH, here shows their unparalleled fickleness and folly: I will yet plead with you. Before YAHVEH punishes sinners HE pleads with them, to bring them to repentance. Further, When much has been said of the evil of sin, still there is more to be said; when one article of the charge is made good, there is another to be urged; when we have said a great deal, still we have yet to speak on YAH’s behalf, Job 36:2.

Those that deal with sinners, for their conviction, must urge a variety of arguments and follow their blow. YAHVEH had before pleaded with their fathers, and asked why they walked after vanity and became vain, verse 5. Now he pleads with those who persisted in that vain conversation received by tradition from their fathers, and with their children’s children, that is, with all that in every age tread in their steps.

Let those that forsake YAHVEH know that HE is willing to argue the case fairly with them, that HE may be justified when HE speaks. He pleads that with us which we should plead with ourselves.

Jer 2:10 “For, pass beyond the isles of Kittim and see, and send to Qĕḏar and observe well, and see if there has been any like this. - He shows that they acted contrary to the usage of all nations. Their neighbors were more firm and faithful to their false gods than they were to the true ELOHIM. They were ambitious of being like the nations, and yet in this they were unlike them. HE challenges them to produce an instance of any nation that had changed their gods or were apt to change them.

Jer 2:11 “Has a nation changed its mighty ones, which are not mighty ones? But My people have changed My esteem¹ for that which does not profit. Footnote: ¹Symbolic name for His Ark. - Let them survey either the old records or the present state of the isles of Chittim, Greece, and the European islands, the countries that were more polite and learned, and of Kedar, that lay south-east (as the other north-west from them), which were more rude and barbarous; and they should not find an instance of a nation that had changed their gods, though they had never done them any kindness, nor could do, for they were no gods.

Such a veneration had they for their gods, so good an opinion of them, and such a respect for the choice their fathers had made, that though they were gods of wood and stone they would not change them for gods of silver and gold, no, not for the living and true ELOHIM. Shall we praise them for this? We praise them not.

But it may well be urged, to the reproach of Yisrael, that they, who were the only people that had no cause to change their ELOHIM, were yet the only people that had changed HIM.

Men are with difficulty brought off from that religion which they have been brought up in, though ever so absurd and grossly false. The zeal and constancy of idolaters should shame Christians out of their coldness and inconstancy.

Jer 2:12 “Be amazed, O heavens, at this, and be frightened, be utterly dried up,” declares יהוה. - He shows that they acted contrary to the dictates of common sense, in that they not only changed (it may sometimes be our duty and wisdom to do so), but that they changed for the worse, and made a bad bargain for themselves.

They parted from a EL who was their glory, who made them truly glorious and every way put honor upon them, one whom they might with a humble confidence glory in as theirs, who is himself a glorious Elohim and the glory of those whose EL HE is; HE was particularly the glory of HIS people Yisrael, for HIS glory had often appeared on their tabernacle.

They choose with gods that could do them no good, gods that do not profit their worshippers. Idolaters change YAH’s glory into shame (Rom. 1:23) and so they do their own; in dishonoring HIM, they disgrace and disparage themselves, and are enemies to their own interest.

Jer 2:13 “For My people have done two evils: they have forsaken Me, the fountain of living waters¹, to hew out for themselves cisterns, cracked cisterns, which do not hold water. Footnote: ¹See 17:13. - Whoever follow those who forsake YAHVEH, like our Christian friends, it will never do them any good; it will flatter them and please them, but it cannot profit them.

Heaven itself is here called upon to stand amazed at the sin and folly of these apostates from YAHVEH: Be astonished, O you heavens! at this. The earth is so universally corrupt that it will take no notice of it; but let the heavens and heavenly bodies be astonished at it.

Let the sun blush to see such ingratitude and be afraid to shine upon such ungrateful wretches. Those that forsook YAHVEH worshipped the host of heaven, the sun, moon, and stars; like our Sunday worshiping friends, but these, instead of being pleased with the adorations that were paid to them, were astonished and horribly afraid; and would rather have been very desolate, utterly exhausted (as the word is) and deprived of their light, than that it should have given occasion to any to worship them.

Some refer it to the angels of heaven; if they rejoice at the return of souls to YAHVEH, we may suppose that they are astonished and horribly afraid at the revolt of souls from him. The meaning is that the conduct of this people towards YAHVEH was,

Such as we may well be astonished and wonder at, that ever men, who pretend to reason, should do a thing so very absurd.

Such as we ought to have a holy indignation at as impious, and a high affront to our Maker, whose honor every good man is jealous for.

Such as we may tremble to think of the consequences of. What will be in the end hereof? Be horribly afraid to think of the wrath and curse which will be the portion of those who thus throw themselves out of YAH’s grace and favor. Now what is it that is to be thought of with all this horror?

It is this: "My people, whom I have taught and should have ruled, have committed two great evils, ingratitude and folly; they have acted contrary both to their duty and to their interest.’’

They have affronted their ELOHIM, by turning their back upon HIM, as if HE were not worthy their notice: "They have forsaken ME, the fountain of living waters, in whom they have an abundant and constant supply of all the comfort and relief they stand in need of, and have it freely.’’ YAHVEH is their fountain of life, Ps. 36:9.

There is in him an all-sufficiency of grace and strength; all our springs are in him and our streams from him; to forsake him is, in effect, to deny this. He has been to us a bountiful benefactor, a fountain of living waters, over-flowing, ever-flowing, in the gifts of his favor; to forsake HIS ways is to refuse to acknowledge HIS kindness and to withhold that tribute of love and praise which his kindness calls for.

They have cheated themselves, they forsook their own mercies, but it was for lying vanities. They took a great deal of pains to create their own religion, to built great cathedral and churches but have forsaken the Written Word for their own version of Scripture. Religion which they would carry water to, or which should receive the rain; but they proved broken cisterns, false at the bottom, so that they could hold no water.

When they came to quench their thirst there they found nothing but mud and filthy water “Bible” mire, and the filthy sediments of a standing lake. Such idols were to their worshippers such as Christmas, Good Friday, and such a change did that experience who turned from YAHVEH to them.

If we make an idol of any creature-wealth, or pleasure, or honor, or holydays, if we place our happiness in it, and promise ourselves the comfort and satisfaction in it which are to be had in YAHVEH only, if we make it our joy and love, our hope and confidence, we shall find in our holy days, which we take a great deal of pains to hew out and fill, and at the best it will hold but a little water, and that dead and flat, and soon corrupting and becoming nauseous.

It is a broken cistern, that cracks and cleaves in hot weather, so that the water is lost when we have most need of it, Job 6:15. Let us therefore with purpose of heart cleave to the YAHVEH holydays Leviticus 23:2 and not man’s holidays Amos 5:12. Only, for whither else shall we go? He has the words of eternal life.

Jer 2:14 “Is Yisra’ĕl a servant? Was he born in the house? Why is he given to plunder? – The prophet, further to evince the folly of their forsaking EL, shows them what mischiefs they had already brought upon themselves by so doing; it had already cost them dearly, for to this were owing all the calamities their country was now groaning under, which were but an earnest of more and greater if they repented not. See how they smarted for their folly.

Their neighbours, who were their professed enemies, prevailed against them, and this was owing to their sin.

They were enslaved and lost their liberty: Is Yisrael a servant? No; Yisrael is MY son, MY first-born, Ex. 4:22. They are children; they are heirs. Their extraction is noble; they are the seed of Abraham, YAH’s friend, and of Jacob his chosen. Is he a home-born slave? No; he is not the son of the bond-woman, but of the free. They were designed for dominion, not for servitude. Every thing in their constitution carried about it the marks of freedom and honor. Why then is he spoiled of his liberty? Why is he used as a servant, as a home-born slave? Why does he make himself a slave to his lusts, to his idols, to that which does not profit? verse 11.

What a thing is this, that such a birthright should be sold for a mess of pottage, such a crown profaned and laid in the dust! Why is he made a slave to the oppressor? YAHVEH provided that a Hebrew servant should be free the seventh year, and that their slaves should be of the heathen, not of their brethren, Lev. 25:44, 46. But, notwithstanding this, the princes made slaves of their subjects, and masters made slaves of their servants (ch. 34:11), and so made their country mean and miserable, which YAHVEH had made happy and honorable.

The neighboring princes and powers broke in upon them, and made some of them slaves even in their own country, and perhaps sold others for slaves into foreign countries. And how came they thus to lose their liberties? For their iniquities they sold themselves, Isa. 50:1. We may apply this spiritually. Is the soul of man a servant? Is it a home-born slave? No, it is not. Why then is it spoiled? It is because it has sold its own liberty and enslaved itself to divers lusts and passions, which is a lamentation, and should be for a lamentation.

Jer 2:15 “The young lions roared at him, they growled, and made his land waste; his cities have been burned, without inhabitant. - They were impoverished and had lost their wealth. YAH brought them into a plentiful country verse 7, but all their neighbors made a prey of it: Young lions roar aloud over him and yell; they are a continual terror to him. Sometimes one potent enemy, and sometimes another, and sometimes many in confederacy, fall upon him, and triumph over him. They carry off the fruits of his land, and make that waste, and burn his cities, when first they have plundered them, so that they remain without inhabitant, either because there are no houses to dwell in or because those that should dwell in them are carried into captivity.

Jer 2:16 “Even the sons of Noph and of Taḥpanḥes have shaven the crown of your head. - They were abused, and insulted over, and beaten by everybody: "Even the children of Noph and Tahapanes, despicable people, not famed for military courage nor strength, have broken the crown of thy head, or fed upon it. In all their struggles with the enemy they have been too hard for them, and Yisrael hast always come off with a broken head. The principal part of the country, that which lay next Yerushalayim, has been and is a prey to them.’’ How calamitous the condition of Judah had been of late in the reign of Manasseh we find, 2 Chr. 33:11, and perhaps it had not now much recovered itself.

Jer 2:17 “Have you not done this to yourself, by forsaking יהוה your Elohim when He led you in the way? – All this was owing to their sin: Hast thou not procured this unto thyself? By their sinful confederacies with the heathen nations, and especially their conformity to them in their idolatrous customs and usages, they had made themselves very mean and contemptible, as all those do that have made a profession of religion and afterwards throw it off.

Nothing now appeared of that which, by their constitution, made them both honorable and formidable, and therefore nobody either respected them or feared them. But this was not all; they had provoked YAHVEH to give them up into the hands of their enemies, and to make them a scourge to them and give them success against them; and "thus thou hast procured it to thyself, in that thou hast forsaken YAHVEH thy EL, revolted from thy allegiance to him and so thrown thyself out of his protection; for protection and allegiance go together.’’

Whatever trouble we are in at anytime, we may thank ourselves for it; for we bring it upon our own head by our forsaking YAHVEH: "Thou hast forsaken our EL at the time that HE was leading us by the way’’ (so it should be read); "Then when he was leading thee on to a happy peace and settlement, and thou wast within a step of it, then thou forsakes him, and so didst put a bar in thy own door.’’

Jer 2:18 “And now why take the way to Mitsrayim, to drink the waters of Shiḥor? Or why take the way to Ashshur, to drink the waters of the River? – Their neighbors, that were their pretended friends, deceived them, distressed them, and helped them not, and this also was owing to their sin.

They did in vain seek to Egypt and Assyria for help: "What hast thou to do in the way of Egypt? When thou art under apprehensions of danger thou art running to Egypt for help, Isa. 30:1, 2; 31:1.

Thou art for drinking the waters of Sihor,’’ that is, Nilus. "Thou reliest upon their multitude, and refresh thy self with the fair promises they make thee. At other times thou art in the way of Assyria, sending or going with all speed to fetch recruits thence, and think to satisfy oneself with the waters of the river Euphrates; what hast thou to do there?

What wilt thou get by applying to them? They shall help in vain, shall be broken reeds to thee, and what thou though test would be to thee as a river will be but a broken cistern.’’

Jer 2:19 “Your own evil instructs you, and your backslidings reprove you. Know therefore and see that it is evil and bitter that you have forsaken יהוה your Elohim, and that My fear is not in you,” declares the Master יהוה of hosts. - This also was because of their sin. The judgment shall unavoidably come upon them which their sin has deserved; and then to what purpose is it to call in help against it?

Thy own wickedness shall correct thee, and then it is impossible for them to save thee; know and see therefore, upon the whole matter, that it is an evil thing that thou hast forsaken Torah, for it is that which makes thy enemies indeed, and thy friends in vain.’’

The nature of sin; it is forsaking the YAHVEH as our ELOHIM; it is the soul’s alienation from HIM and aversion to HIM. Cleaving to sin is leaving YAHVEH.

The cause of sin; it is because HIS fear is not in us. It is for want of a good principle in us, particularly for want of the fear of YAHVEH; this is at the bottom of our apostasy from him; men forsake their duty to YAHVEH because they stand in no awe of him nor have any dread of his displeasure.

The malignity of sin; it is an evil thing and a bitter. Sin is an evil thing, only evil, an evil that has no good in it, an evil that is the root and cause of all other evil; it is evil indeed, for it is not only the greatest contrariety to the divine nature, but the greatest corruption of the human nature. It is bitter; a state of sin is the gall of bitterness, and every sinful way will be bitterness in the latter end; the wages of it is death, and death is bitter.

The fatal consequences of sin; as it is in itself evil and bitter, so it has a direct tendency to make us miserable: "Thy own wickedness shall correct thee, and thy backslidings shall reprove thee, not only destroy and ruin you, but correct and reprove you now; they will certainly bring trouble upon thee; and punishment will so inevitably follow the sin that the sin shall itself be said to punish thee. Nay, the punishment, in its kind and circumstances, shall so directly answer to the sin, that you may read the sin in the punishment; and the justice of the punishment shall be so plain that you shall not have a word to say for thyself; thy own wickedness shall convince thee and stop thy mouth forever and thou shall be forced to own that the Lord is righteous.’’

The use and application of all this: "Know therefore, and see it, and repent of thy sin, that so the iniquity which is thy correction may not be thy ruin.’’

Jer 2:20 “For of old you have broken your yoke and tore of your bonds. And you said, ‘I am not serving You,’ when on every high hill and under every green tree you lay down, a whore. - In these verses the prophet goes on with his charge against this backsliding people. The sin itself that he charges to them is: idolatry, that great provocation which they were so notoriously guilty of.

They frequented the places of idol-worship: "Upon every high hill and under every green tree, in the high places and the groves, such as the heathen had a foolish fondness and veneration for, thou wanders, first to one and then to another, like one unsettled, and still uneasy and unsatisfied; but in all playing the harlot,’’ worshipping false gods, which is spiritual whoredom, and was commonly accompanied with corporal whoredom too. Those that leave YAHVEH wander endlessly, and a vagrant lust is insatiable.

Jer 2:21 “Yet I had planted you a choice vine, all of it a true seed. How then have you turned before Me into the degenerate plant of a strange vine? - They had wretchedly degenerated from what they were when YAHVEH first formed them into a people. I had planted thee a noble vine.

The constitution of their government both in church and state was excellent, their laws were righteous, and all the ordinances instructive and very significant; and a generation of good men there was among them when they first settled in Canaan. Yisrael served EL YAHVEH, and kept close to HIM all the days of Joshua, and the elders that out-lived Joshua, Jos. 24:31. They were then wholly a right seed, likely to replenish the vineyard they were planted in with choice vines.

But it proved otherwise; they very next generation knew not YAHVEH, nor the works which he had done (Jdg. 2:10), and so they were worse and worse till they became the degenerate plants of a strange vine. They were now the reverse of what they were at first.

Their constitution was quite broken, and there was nothing in them of that good which one might have expected from a people so happily formed, nothing of the purity and piety of their ancestors. Their vine is as the vine of Sodom, Deu. 32:32. This may fitly be applied to the nature of man; it was planted by its great author a noble vine, a right seed (Yahushua made man upright); but it is so universally corrupt that it has become the degenerate plant of a strange vine, that bears gall and wormwood, and it is so to YAHVEH, it is highly distasteful and offensive to him.

Jer 2:22 “Although you wash yourself with lye, and use much soap, yet your crookedness is ingrained before Me,” declares the Master יהוה. - The proof of this. No witnesses need be called; it is proved by the notorious evidence of the facts. They went about to deny it, and were ready to plead, Not guilty. They pretended that they would acquit themselves from this guilt, they washed themselves with nitre, and took much soap, offered many things in excuse and extenuation of it. They pretended that they did not worship these as gods, but as demons, and mediators between the immortal EL and mortal men, or that it was not divine honor that they gave them, but civil respect; thus they sought to evade the convictions of YAH’s word and to screen themselves from the dread of his wrath.

Jer 2:23 “How do you say, ‘I am not defiled, I have not gone after the Baʽals’? See your way in the valley, know what you have done: a swift dromedary breaking loose in her ways, - Some Christians had the impudence to deny the thing itself; they said, I am not polluted, I have not gone after Baalim. It is because I love Jesus Christ why I go to church on Sunday. Because it was done secretly, and industriously concealed (Eze. 8:12), they thought it could never be proved upon them, and they had impudence enough to deny it.

In this, as in other things, their way was like that of the adulterous woman, that says, I have done no wickedness, Prov. 30:20.

Notwithstanding all their evasions, they are convicted of it and found guilty: "How canst thou deny the fact, and say, I have not gone after Baalim? How canst thou deny the fault, and say, I am not polluted?’’ The prophet speaks with wonder at their impudence: "How canst thou put on a face to say so, when it is certain?’’ "YAH’s omniscience is a witness against thee: Thy iniquity is marked before me, saith YAHVEH EL ELYON; it is laid up and hidden, to be produced against thee in the day of judgment, sealed up among his treasures,’’ Deu. 32:34; Job 21:19; Hos. 13:12. "It is imprinted deeply and stained before me;’’ so some read it. "Though thou Endeavour to wash it out, as murderers to get the stain of the blood of the person slain out of their clothes, yet it will never be got out.’’ YAH’s eye is upon it, and we are sure that his judgment is according to truth.

"Your own conscience is a witness against thee. See thy way in the valley’’ (they had worshipped idols, not only on the high hills, but in the valleys, Isa. 57:5, 6), in the valley over-against Beth-peor (so some), where they worshipped Baal-peor (Deu. 34:6, Num. 25:3), as if the prophet looked as far back as the iniquity of Peor; but, if it mean any particular valley, surely it is the valley of the son of Hinnom, for that was the place where they sacrificed their children to Moloch and which therefore witnessed against them more than any other: "look into that valley, and thou canst not but know what thou hast done.’’

Jer 2:24 a wild donkey used to the wilderness, sniffing the wind in the desire of her being – in her time of mating, who turns her away? All those who seek her need not weary themselves; in her month they find her. – They were violent and eager in the pursuit of their idolatries, doted on their idols, and were fond of new ones, and they would not be restrained form them either by the Word of YAHVEH or by HIS providence, so strong was the impetus with which they were carried out after this sin.

They are here compared to a swift dromedary traversing her ways, a female of that species of creatures hunting about for a male verse 23, and, to the same purport, a wild ass used to the wilderness, not tamed by labor, and therefore very wanton, snuffing up the wind at her pleasure when she comes near the he-ass, and on such an occasion who can turn her away? Who can hinder her from that which she lusts after? Those that seek her then will not weary themselves for her, for they know it is to no purpose; but will have a little patience till she is big with young, till that month comes which is the last of the months that she fulfils (Job 39:2), when she is heavy and unwieldy, and then they shall find her, and she cannot out-run them.

Eager lust is a brutish thing, and those that will not be turned away from the gratifying and indulging of it by reason, and conscience, and honor, are to be reckoned as brute-beasts and no better, such as were born, and still are, like the wild ass’s colt; let them not be looked upon as rational creatures.

Idolatry is strangely intoxicating, and those that are addicted to it will with great difficulty be cured of it. That lust is as headstrong as any.

There are some so violently set upon the prosecution of their lusts that it is to no purpose to attempt to give check to them: those that do so weary themselves in vain. Ephraim is joined to idols; let him alone.

The time will come when the most fierce will be tamed and the most wanton will be manageable; when distress and anguish come upon them, then their ears will be open to discipline, that is the month in which you may find them, Ps. 141:5, 6.

Jer 2:25 “Keep your foot from being bare, and your throat from thirst. But you said, ‘It is useless, because I love strangers, and after them I go.’ – They were obstinate in their sin, and, as they could not be restrained, so they would not be reformed. This is exactly what Christianity is today, we cannot tell them that they are worshiping idols. Here is, Fair warning given them of the ruin that this wicked course of life would certainly bring them to at last, with a caution therefore not to persist in it, but to break off from it. He would certainly bring them into a miserable captivity, when their feet should be unshod, and they should be forced to travel barefoot, and when they would be denied fair water by their oppressors, so that their throat should be dried with thirst; this will be in the end hereof.

Those that affect strange gods, and strange ways of worship, will justly be made prisoners to a strange king in a strange land. "Take up in time therefore; thy running after thy idols will run the shoes off thy feet, and thy panting after them will bring thy throat to thirst; withhold therefore thy foot from these violent pursuits, and thy throat from these violent desires.’’ One would think that it should effectually check us in the career of sin to consider what it will bring us to at last.

Their rejecting this fair warning. They said to those that would have persuaded them to repent and reform, "There is no hope; no, never expect to work upon us, or prevail with us to cast away our idols, for we have loved strangers, and after them we will go; we are resolved we will, and therefore trouble not yourselves nor us any more with your admonitions; it is to no purpose. There is no hope that we should ever break the corrupt habit and disposition we have got, and therefore we may as well yield to it as go about to get the mastery of it.’’

Their case is very miserable who have brought themselves to such a pass that their corruptions triumph over their convictions; they know they should reform, but own they cannot, and therefore resolve they will not. But, as we must not despair of the mercy of YAHVEH, but believe that sufficient for the pardon of our sins, though ever so heinous, if we repent and sue for that mercy, so neither must we despair of the grace of YAHVEH, but believe that able to subdue our corruptions, though ever so strong, if we pray for and improve that grace. A man must never say There is no hope, as long as he is on this side hell.

Jer 2:26 “As the thief is ashamed when he is found out, so is the house of Yisra’ĕl ashamed – they and their sovereigns and their heads, and their priests and their prophets, - They had shamed themselves by their sin, in putting confidence in that which would certainly deceive them in the day of their distress, and putting him away that would have helped them. As the thief is ashamed when, notwithstanding all his arts and tricks to conceal his theft, he is found, and brought to punishment, so are the house of Yisrael ashamed, not with a penitent shame for the sin they had been guilty of, but with a penal shame for the disappointment they met with in that sin.

Jer 2:27 saying to a tree, ‘You are my father,’ and to a stone, ‘You gave birth to me.’ For they have turned their back to Me, and not their face. But in the time of their calamity they say, ‘Arise and save us.’ - They will be ashamed when they find, that they are forced to cry to the EL whose name they had put contempt upon. In their prosperity they had turned the back to YAHVEH and not the face; they had slighted HIM, acted as if they had not forgotten HIM, or did what they could to forget HIM, would not look towards HIM, but looked another way; they went from HIS true Name as fast and as far as they could; but in the time of their trouble they will find no satisfaction but in applying to HIM; then they will say, Arise, and save us. Their fathers had many a time taken this shame to themselves (Jdg. 3:9, 4:3, 10:10), yet they would not be persuaded to cleave to YAHVEH, that they might come to him in their trouble with the more confidence.

Jer 2:28 “But where are your mighty ones that you have made for yourselves? Let them arise, see if they save you in the time of your calamity. Because your mighty ones have become as many as your cities, O Yehuḏah. - That they have no relief from the gods they have made their court to. They will be ashamed when they perceive that the gods they have made cannot serve them, and that the YAHVEH who made them will not serve them.

To bring them to this shame, if so be they might hereby be brought to repentance, they are here sent to the gods whom they served, Jdg. 10:14. They cried to God, Arise, and save us. YAHVEH says of the idols, "Let them arise, and save thee, for thou hast no reason to expect that I should Let them arise, if they can, from the places where they are fixed; let them try whether they can save thee: but thou wilt be ashamed when thou finds that they can do thee no good, for, though you have a god for every city, yet thy cities are burnt without inhabitant,’’ verse 15.

It is the folly of sinners to please themselves with that which will certainly be their grief, and pride themselves in that which will certainly be their shame.

Brit Chadasha

James 4:1 – 12

The former chapter speaks of envying one another, as the great spring of strife and contentions; this chapter speaks of a lust after worldly things, and a setting too great a value upon worldly pleasures and friendships, as that which carried their divisions to a shameful height.

Jas 4:1 Where do fightings and strivings come from among you? Do they not come from your pleasures that battle in your members? - The apostle here reproves the Messiyanic for their strife among themselves, and for their lusts as the cause of them: Whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members.

The Jews were a very seditious people, and had therefore frequent wars with the Romans; and they were a very quarrelsome divided people, often fighting among themselves; and many of those corrupt believers against whose errors and vices this epistle was written seem to have fallen in with the common quarrels.

Here the apostle informs them that the origin of their wars and fighting’s was not (as they pretended) a true zeal for their country, and for the honor of YAHVEH, but that their prevailing lusts were the cause of all.

Observe hence, What is sheltered and shrouded under a specious pretence of zeal for YAHVEH and religion often comes from men’s pride, malice, covetousness, ambition, and revenge. The Jews had many struggles with the Roman power before they were entirely destroyed. They often unnecessarily embroiled themselves, and then fell into parties and factions about the different methods of managing their wars with their common enemies; and hence it came to pass that, when their cause might be supposed good, yet their engaging in it and their management of it came from a bad principle.

Their worldly and fleshly lusts raised and managed their wars and fighting’s; but one would think here is enough said to subdue those lusts.

They make a war within as well as fighting’s without. Impetuous passions and desires first war in their members, and then raise feuds in their nation. There is war between conscience and corruption, and there is war also between one corruption and another, and from these contentions in themselves arose their quarrels with each other.

Apply this to private cases, and may we not then say of fighting and strifing among relations and neighbours they come from those lusts which war in the members?

From lust of power and dominion, lust of pleasure, or lust of riches, from someone or more of these lusts arise all the broils and contentions that are in the world; and, since all wars and fighting come from the corruptions of our own hearts, it is therefore the right method for the cure of contention to lay the axe to the root, and mortify those lusts that war in the members.

Jas 4:2 You desire, and do not have. You murder, and are jealous, and are unable to obtain. You strive and fight, and you do not possess, because you do not ask. - It should kill these lusts to think of their disappointment: "You lust, and have not; you kill, and desire to have, and cannot obtain. You covet great things for yourselves, and you think to obtain them by your victories over the Romans or by suppressing this and the other party among yourselves.

You think you shall secure great pleasures and happiness to yourselves, by overthrowing everything which thwarts your eager wishes; but, alas! You are losing your labor and your blood, while you kill one another with such views as these.’’

Inordinate desires are either totally disappointed, or they are not to be appeased and satisfied by obtaining the things desired. The words here rendered cannot obtain signify cannot gain the happiness sought after.

Worldly and fleshly lusts are the distemper which will not allow of contentment or satisfaction in the mind.

Jas 4:3 You ask and do not receive, because you ask evilly, in order to spend it on your pleasures. – Sinful desires and affections generally exclude prayer, and the working of our desires towards YAHVEH: "You fight and war, yet you have not, because you ask not. You fight, and do not succeed, because you do not pray you do not consult YAHVEH in your undertakings, whether he will allow of them or not; and you do not commit your way to him, and make known your requests to him, but follow your own corrupt views and inclinations: therefore you meet with continual disappointments;’’ or else.

"Your lusts spoil your prayers, and make them an abomination to YAHHWEH whenever you put them up to him. You ask, and receive not, because you ask amiss, that you may consume it upon your lusts.’’ As if it had been said, "Though perhaps you may sometimes pray for success against your enemies, yet it is not your aim to improve the advantages you gain, so as to promote true piety and religion either in yourselves or others; but pride, vanity, luxury, and sensuality, are what you would serve by your successes, and by your very prayers.

You want to live in great power and plenty, in voluptuousness and a sensual prosperity; and thus you disgrace devotion and dishonor YAHVEH by such gross and base ends; and therefore your prayers are rejected.’’ Let us learn hence, in the management of all our worldly affairs, and in our prayers to YAHVEH for success in them, to see that our ends be right. When men follow their worldly business (suppose them tradesmen or husbandmen), and ask of YAHVEH prosperity, but do not receive what they ask for, it is because they ask with wrong aims and intentions.

They ask YAHVEH to give them success in their callings or undertakings; not that they may glorify their heavenly Father and do good with what they have, but that they may consume it upon their lusts, that they may be enabled to eat better meat, and drink better drink, and wear better clothes, and so gratify their pride, vanity, and voluptuousness. But, if we thus seek the things of this world, it is just in YAHVEH to deny them; whereas, if we seek any thing that we may serve YAHVEH with it, we may expect he will either give us what we seek or give us hearts to be content without it, and give opportunities of serving and glorifying him some other way.

Let us remember this, that when we speed not in our prayers it is because we ask amiss; either we do not ask for right ends or not in a right manner, not with faith or not with fervency: unbelieving and cold desires beg denials; and this we may be sure of, that, when our prayers are rather the language of our lusts than of our graces, they will return empty.

Jas 4:4 Adulterers and adulteresses! Do you not know that friendship with the world is enmity with Elohim?¹ Whoever therefore intends to be a friend of the world makes himself an enemy of Elohim. Footnote: ¹Mt. 13:22, Lk. 4:5-6, Lk. 14:33, Rom. 12:2, 1 John 2:15-17. - We have fair warning to avoid all criminal friendships with this world: You adulterers and adulteresses, know you not that the friendship of the world is enmity with YAHVEH?

Worldly people are here called adulterers and adulteresses, because of their perfidiousness of YAHVEH, while they give their best affections to the world.

Covetousness is elsewhere called idolatry, and it is here called adultery; it is a forsaking of him to whom we are devoted and espoused, to cleave to other things; there is this brand put upon worldly, mindedness, that it is enmity to YAHVEH. A man may have a competent portion of the good things of this life, and yet may keep himself in the love of YAHVEH; but he who sets his heart upon the world, who places his happiness in it, and will conform himself to it, and do anything rather than lose its friendship, he is an enemy to YAHVEH.

It is constructive treason and rebellion against YAHVEH to set the world upon YAHVEH throne our hearts. Whosoever therefore is the friend of the world is the enemy of YAHVEH. He who will act upon this principle, to keep the smiles of the world, and to have its continual friendship, cannot but show himself, in spirit, and in his actions too, an enemy to YAHVEH.

You cannot serve YAHVEH and money, Mt. 6:24. Hence arise wars and fighting, even from this adulterous idolatrous love of the world, and serving of it; for what peace can there be among men, so long as there is enmity towards YAHVEH? or who can fight against YAHVEH, and prosper? "Think seriously with yourselves what the spirit of the world is, and you will find that you cannot suit yourselves to it as friends, but it must occasion your being envious, and full of evil inclinations, as the generality of the world are.

Jas 4:5 Or do you think that the Scripture speaks to no purpose? Does the Spirit which dwells in us intensely crave unto envy? – Do you think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?’’ The account given in the holy scriptures of the hearts of men by nature is that their imagination is evil, only evil, and that continually, Gen. 6:5.

Natural corruption principally shows itself by envying, and there is a continual propensity to this. The spirit which naturally dwells in man is always producing one evil imagination or another, always emulating such as we see and converse with and seeking those things which are possessed and enjoyed by them.

Now this way of the world, affecting pomp and pleasure, and falling into strife and quarrels for the sake of these things, is the certain consequence of being friends to the world; for there is no friendship without a oneness of spirit, and therefore Messiyanic, are require to avoid contentions, must avoid the friendship of the world, and must show that they are actuated by nobler principles and that a nobler spirit dwells in them; for, if we belong to YAHVEH, HE gives more grace than to live and act as the generality of the world do.

The spirit of the world teaches men to be churls; Holy Spirit teaches us to be bountiful. The spirit of the world teaches us to lay up, or lay out, for ourselves, and according to our own fancies; Hoy Spirit teaches us to be willing to communicate to the necessities and to the comfort of others, and so as to do good to all about us, according to our ability.

The grace of YAHVEH is contrary to the spirit of the world, and therefore the friendship of the world is to be avoided, if we pretend to be friends of YAHVEH yea, the grace of YAHVEH will correct and cure the spirit that naturally dwells in us; where he give grace, he give another spirit than that of the world.

Jas 4:6 But He gives greater favor. Because of this He says, “Elohim resists the proud, but gives favor to the humble.” - We are taught to observe the difference YAHVEH makes between pride and humility. YAHVEH resisted the proud, but gives grace unto the humble.

This is represented as the language of the Torah; for so it is declared in the book of Psalms that YAHVEH will save the afflicted people (if their spirits be suited to their condition), but will bring down high looks (Ps. 18:27); and in the book of Proverbs it is said, He scorneth the scorners, and giveth grace unto the lowly, Prov. 3:34.

Two things are here to be observed: The disgrace cast upon the proud: YAHVEH resists them; the original word, antitassetai, signifies, YAH’s setting himself as in battle array against them; and can there be a greater disgrace than for YAHVEH to proclaim a man a rebel, an enemy, a traitor to his crown and dignity, and to proceed against him as such?

The proud resists the Will of YAHVEH; in his understanding he resists the truths of YAHVEH; in his will he resists the truths of YAHVEH in his will he resists the laws of YAHVEH; in his passions he resists the providence of YAHVEH; and therefore no wonder that YAHVEH sets HIMSELF against the proud. Let proud spirits hear this and tremble, YAHVEH resists them. Who can describe the wretched state of those who make YAHVEH their enemy? He will certainly fill with same (sooner or later) the faces of such as have filled their hearts with pride. We should therefore resist pride in our hearts, if we would not have YAHVEH to resist us.

The honor and help YAHVEH gives to the humble. Grace, as opposed to disgrace, is honor; this YAHVEH gives to the humble; and, where YAHVEH gives grace to be humble, there he will give all other graces, and, as in the beginning of this sixth verse, he will give more grace. Wherever YAHVEH gives true grace, he will give more; for to him that hath, and use what he hath aright, more shall be given. HE will especially give more grace to the humble, because they see their need of it, will pray for it and be thankful for it; and such shall have it.

Jas 4:7 So then subject yourselves to Elohim. Resist the devil¹ and he shall flee from you. Footnote: ¹Or adversary. – We are taught to submit ourselves entirely to YAHVEH: Submit yourselves therefore to YAHVEH. Resist the devil, and he will flee from you. Christians should forsake the friendship of the world, and watch against that envy and pride which they see prevailing in natural men, and should by grace learn to glory in their submissions to YAHVEH.

"Submit yourselves to him as subjects to their prince, in duty, and as one friend to another, in love and interest. Submit your understandings to the truths of Torah; submit your wills to the Will of YAHVEH, the will of his precept, the will of HIS providence.’’ We are subjects, and as such must be submissive; not only through fear, but through love; not only for wrath, but also for conscience’ sake.

"Submit yourselves to YAHVEH, as considering how many ways you are bound to this, and as considering what advantage you will gain by it; for YAHVEH will not hurt you by his dominion over you, but will do you good.’’

Now, as this subjection and submission to YAHVEH are what the devil most industriously strives to hinder, so we ought with great care and steadiness to resist his suggestions. If he would represent a tame yielding to the will and providence of YAHVEH as what will bring calamities, and expose to contempt and misery, we must resist these suggestions of fear.

If he would represent submission to YAHVEH as a hindrance to our outward ease, or worldly preferment’s, we must resist these suggestions of pride and sloth. If he would tempt us to lay any of our miseries, and crosses, and afflictions, to the charge of Providence, so that we might avoid them by following his directions instead of YAH’s, we must resist these provocations to anger, not fretting ourselves in any wise to do evil. "Let not the devil, in these or the like attempts, prevail upon you; but resist him and he will flee from you.’’ If we basely yield to temptations, the devil will continually follow us; but if we put on the whole armor of YAHVEH, and stand it out against him, he will be gone from us. Resolution shuts and bolts the door against temptation.

Jas 4:8 Draw near to Elohim and He shall draw near to you. Cleanse hands, sinners. And cleanse the hearts, you double-minded! - When we draw need to YAHVEH by the Blood and the water that flows from Messiyah Yahushua side, we clean our hands and our feet and our mind. We are directed how to act towards YAHVEHr becoming submissive to him. raw nigh to YAH. The heart that has rebelled must be brought to the Blood and the Water that flow from Messiyah side for a life of communion and converse with YAHVEH must become acquainted with him: "Draw nigh to YAHVEH, in HIS worship and institutions, and in every duty he requires of you.’’

Cleanse your hands. He who comes unto YAHVEH must have clean hands. Paul therefore directs to lift up holy hands without wrath and doubting (1 Tim. 2:8), hands free from blood, and bribes, and everything that is unjust or cruel, and free from every defilement of sin: he is not subject to YAHVEH who is a servant of sin. The hands must be cleansed by faith, repentance, and reformation, or it will be in vain for us to draw nigh to YAHVEH through the different Altars of the Tabernacle.

The hearts of the double-minded must be purified. Those who between YAHVEH and the world are here meant by the double-minded. To purify the heart is to be sincere, and to act upon this single aim and principle, rather to please YAHVEH than to seek after anything in this world: hypocrisy is heart-impurity; but those who submit themselves to YAHVEH aright will purify their hearts as well as cleanse their hands.

Jas 4:9 Lament and mourn and weep! Let your laughter be turned to mourning and your joy to dejection. - Be afflicted, and mourn, and weep. "What afflictions YAHVEH sends take them as he would have you, and by duly sensible of them. Be afflicted when afflictions are sent upon you, and do not despise them; or be afflicted in your sympathies with those who are so, and in laying to heart the calamities of the Assembly of YAHVEH.

Mourn and weep for your own sins and the sins of others; times of contention and division are times to mourn in, and the sins that occasion wars and fighting should be mourned for. Let your laughter be turned to mourning and your joy to heaviness.’’

This may be taken either as a prediction of sorrow or a prescription of seriousness. Let men think to set grief at defiance, yet YAHVEH can bring it upon them; none laugh so heartily but he can turn their laughter into mourning; and this the unconcerned Messiyanic James wrote to are threatened should be their case. They are therefore directed, before things come to the worst, to lay aside their vain mirth and their sensual pleasures, that they might indulge godly sorrow and penitential tears.

"Humble yourselves in the sight of YAHVEH. Let the inward acts of the would be suitable to all those outward expressions of grief, affliction, and sorrow, before mentioned.’’ Humility of spirit is here required, as in the sight of him who looks principally at the spirits of men. "Let there be a thorough humiliation in bewailing everything that is evil; let there be great humility in doing that which is good: Humble yourselves.’’

Jas 4:10 Humble yourselves in the sight of the Master, and He shall lift you up. - We have great encouragement to act thus towards YAHVEH: He will draw nigh to those that draw nigh to HIM verse 8, and HE will lift up those who humble themselves in HIS sight, verse 10. Those that draw nigh to YAHVEH in a way of duty shall find YAHVEH drawing nigh to them in a way of mercy.

Draw nigh to him is to exercise the different Altar of the Tabernacle in faith, trusting in the provision that has been made for our redemption, in obedience, and HE will draw nigh to you for your deliverance.

If there be not a close communion between YAHVEH and us, it is our fault, and not his. He shall lift up the humble. Thus much our Messiyah Himself declared, He that shall humble himself shall be exalted, Mt. 23:12.

If we be truly penitent and humble under the marks of YAH’s displeasure, we shall in a little time know the advantages of his favor; he will lift us up out of trouble, or HE will lift us up in our spirits and comforts under trouble; HE will lift us up to honor and safety in the world, or he will lift us up in our way to heaven, so as to raise our hearts and affections above the world. YAHVEH will revive the spirit of the humble (Isa. 57:15), He will hear the desire of the humble (Ps. 10:17), and he will at last life them up to glory. Before honor is humility. The highest honor in heaven will be the reward of the greatest humility on earth.

Jas 4:11 Brothers, do not speak against one another. He that speaks against a brother and judges his brother, speaks against Torah and judges Torah. And if you judge Torah, you are not a doer of Torah but a judge. - We are cautioned against the sin of evil-speaking: Speak not evil one of another, brethren. We must not speak evil things of others, though they be true, unless we be called to it, and there be some necessary occasion for the; much less must we report evil things when they are false, or, for aught we know, maybe so.

Our lips must be guided by the law of kindness, as well as truth and justice. This, which Solomon makes a necessary part of the character of his virtuous woman, that she openeth her mouth with wisdom, and in her tongue is the law of kindness (Prov. 31:26), must needs be a part of the character of every true Messiyanic.

Speak not evil one of another. Because you are brethren. The compellation, as used by the apostle here, carries an argument along with it. Since Messiyanic are brethren, they should not defile nor defame one another. It is required of us that we be tender of the good name of our brethren; where we cannot speak well, we had better say nothing than speak evil; we must not take pleasure in making known the faults of others, divulging things that are secret, merely to expose them, nor in making more of their known faults than really they deserve, and, least of all, in making false stories, and spreading things concerning them of which they are altogether innocent. What is this but to raise the hatred and encourage the persecutions of the world, against those who are engaged in the same interests with ourselves, and therefore with whom we ourselves must stand or fall?

"Consider, you are brethren.’’ Because this is to judge the law: He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law. The law of Moses says, Thou shalt not go up and down as a tale-bearer among thy people, Lev. 19:16. The law of Messiyah is, Judge not, that you be not judged, Mt. 7:1. The sum and substance of both is that men should love one another. A detracting tongue therefore condemns the law of YAHVEH, and the commandment of Messiyah when it is defaming its neighbour.

To break YAH’s commandments is in effect to speak evil of them, and to judge them, as if they were too strict, and laid too great a restraint upon us. The Messiyanic to whom James wrote were apt to speak very hard things of one another, because of their differences about indifferent things (such as the observance of meats and days, as appears from Rom. 14):

"Now,’’ says the apostle, "he who censures and condemns his brother for not agreeing with him in those things which the law of YAHVEH has left indifferent thereby censures and condemns the law, as if it had done ill in leaving them indifferent. He who quarrels with his brother, and condemns him for the sake of any thing not determined in the word of YAHVEH, does thereby reflect on that Word of YAHVEH, as if it were not a perfect rule.

Let us take heed of judging the law, for the law of the YAHVEH is perfect; if men break the law, leave that to judge them; if they do not break it, let us not judge them.’’ To judge someone is to come to a conclusion and priscribe a penalty. We man come to a conclusion over a person who break the law, but we are not allow to priscribe a penalty beyond which is outline in the Torah.

This is a heinous evil, because it is to forget our place, that we ought to be doers of the law, and it is to set up ourselves above it, as if we were to be judges of it. He who is guilty of the sin here cautioned against is not a doer of the law, but a judge; he assumes an office and a place that do not belong to him, and he will be sure to suffer for his presumption in the end. Those who are most ready to set up for judges of the law generally fail most in their obedience to it.

Jas 4:12 There is one Lawgiver and Judge, who is able to save and to destroy. Who are you to judge another? - Because YAHVEH, the Lawgiver, has reserved the power of passing the final sentence on men exclusively to himself: There is one Lawgiver, who is able to save, and to destroy: who art thou that judgest another?

Princes and states are not excluded, by what is here said, from making laws; nor are subjects at all encouraged to disobey human laws; but YAHVEH is still to be acknowledged as the supreme Lawgiver, who only can give law to the conscience, and who alone is to be absolutely obeyed.

HIS right to enact laws is incontestable, because HE has such a power to enforce them. HE is able to save, and to destroy, as no other can. He has the power to reward the observance of HIS laws, Duet 28:1-14 and to punish all disobedienceDeut 28:15-68; HE can save the soul, and make it happy for ever, or HE can, after HE has killed, cast into hell; and therefore should be feared and obeyed as the great Lawgiver, and all judgment should be committed to him.

Since there is one Lawgiver, we may infer that it is not for any man or company of men in the world to pretend to give laws immediately to bind conscience; for that is YAH’s prerogative, which must not be invaded.

As the apostle had before warned against being many masters, so here he cautions against being many judges. Let us not prescribe to our brethren, let us not censure and condemn them; it is sufficient that we have the law of YAHVEH, which is a rule to us all; and therefore we should not set up other rules. Let us not presume to set up our own particular notions and opinions as a rule to all about us; for there is one Lawgiver.

Saturday, June 29, 2013

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