Shoftim

Parashas Shoftim

Deuteronomy 16:18 –  21:9

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 of Shoftim is the 47 reading in the Yearly Torah Cycle, it begins with the word: “Appoint judges and officers within all your gates, which יהוה your Elohim is giving you, according to your tribes. And they shall judge the people with righteous right (mishpat tzedek).”  The word tzedek, translated literally, “Just”.

The ultimate purpose of our spiritual life is to diminish the effect of darkness and awaken the Light of Messiyah in this world. We accomplish this when we act with mercy, when we judge other in a merciful way, when we obey the Commandment we open the various gate of Light in the area of our influence according to our day of Creation.

 It is important to our understanding to know just how essential this is to us, especially as we come into the sixth month of Elul, the end of the summer when the harvest is about to be harvest, the month when the seed of the judgments we have created through previous produces its fruits.

To those who have proactively judging others in a positive way, will have open to them the Gate of light. The opposite hold true also, every time we judge others negatively, we open the Gate of negative Judgment and we bring darkness and death to our lives. The judgment that we face in our lives is due to our thinking.

An interesting fact about the Ant, an ant live about six month, and in that time it eats about 1.5 grams of food. Yet the Ant spends most of its time gathering a vast supply of food. Why? The reason why the Ant gathers more food than it could ever eat in its life time is because it knows that one day there will be no harvest, and when that day comes the ant will have enough food. King Solomon tells us that the Ant has more wisdom than we do.

When we learn to choose to see the positive in others we awaken the immortality of the spirit of the Ants, which is one of the gifts of the Shabbat of Shoftim.  By making that choice, or any other choice, whether positive or negative, affects what comes next in our lives.

In this chapter we have, 

I.                  A repetition of the laws concerning the three yearly feasts; and the general law concerning the people’s attendance on them verse 16, 17. 

II.                The institution of an inferior magistracy, and general rules of justice given to those that were called into office verse 18–20.

III.     A caveat against groves and images verse. 21, 22.

Deu 16:17 but each one with the gift of his hand, according to the blessing of יהוה your Elohim which He has given you. – Every man must bring his gift, he cannot send it, and he must bring it personally.

Deu 16:18 “Appoint judges and officers within all your gates, which יהוה your Elohim is giving you, according to your tribes. And they shall judge the people with righteous right-ruling. – This verse stress the point that care must be taken for the due administration of justice among us, that controversies might be determined, matters in variance adjusted, the injured redressed, and the injurious punished.

While they were encamped in the wilderness, they had judges and officers according to their numbers, rulers of thousands and hundreds, Ex. 17:25. When they came to Canaan, they must have them according to their towns and cities, in all their gates; for the courts of judgment sat in the gates.

The purpose of a Judge was yes to determine conflicts even among brothers. Where there are no clear cut right or wrong. Here is a commission given to these inferior magistrates: "Judges to try and pass sentence, and officers to execute their sentences, shall you make thee.’’ However, the persons were chosen, by their maturity of their sovereign or by the election of the people, the power were ordained of ABBA YAHVEH, Rom. 13:1.

It was a great privilege for the people to have justice brought to their doors, that it might be more expeditious and less expensive, a blessing which we of this nation ought to be very thankful for. The Daughters of Zelophehad was a case in point.

Pursuant to this law, that sat at the sanctuary, consisting of seventy elders and a president, there was in the larger cities, such as had in them above 120 families, a court of twenty-three judges, in the smaller cities a court of three judges. See this law revived by Jehoshaphat, 2 Chr. 19:5, 8. 2.

Deu 16:19 “Do not distort right-ruling. Do not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous. - Here is a command given to the magistrates to do justice in the execution of the trust reposed in them. Better not judge at all than not judge with just judgment, according to the direction of the law and the evidence of the fact. The judges are here cautioned not to do wrong to any, nor to take any gifts, which would tempt them to do wrong.

The ultimate goal of any institution as the Judges, we our spiritual development. As humans we all have an ego, and quite often our ego get the better of us in our action with others. A Judge is often used to sit in judgment over our inability to use our spiritual eyes. Mat 18:15  Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. Mat 18:16  But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17 And if he shall neglect to hear them, tell it unto the church: but if he neglects to hear the church, let him be unto thee as an heathen man and a publican.

Deu 16:20 “Follow righteousness, righteousness alone, so that you live and inherit the land which יהוה your Elohim is giving you. - This principle had been given before in, Ex. 23:8. They are charged to do justice to all: "That which is altogether just shall all believers follow. Adhere to the principles of justice, act by the rules of justice, countenance the demands of justice, imitate the patterns of justice, and pursue with resolution that which appears to be just. Justice, justice, shall we follow.’’ This is that which the magistrate is to have in his eye, on this he must be intent, and to this all personal regards must be sacrificed, to do right to all and wrong to none.

Deu 16:21 “Do not plant for yourself any tree as an Ashĕrah near the altar of יהוה your Elohim that you make for yourself. - Care must be taken for the preventing of all conformity to the idolatrous customs of the heathen or religious people. We must not follow them in their idolaters in their worships, not visit their church, nor bow before the images which they had set up, but, we must not plant a church, nor so much as a Altar, near יהוה altar lest they should make it look like the altars of the false gods.

We must not make the church the places of our worship either to make it secret (but that which is true and good desires the light rather), or to make it solemn, but the worship of the true God has enough in itself to make it so and needs not the advantage of such a circumstance.

 They must not set up any image, statue, or building, to the honor of יהוה, for it is a thing which YAHVEH hates; nothing belies or reproaches HIM more, or tends to corrupt and debauch the minds of men, than representing and worshipping by an image that יהוה who is an infinite and eternal Spirit.

Deu 16:22 “And do not set up a pillar, which יהוה your Elohim hates. – It is also forbidden to set up a pillar a stone for any sort of worship, even for the worship of EL YAHVEH. For יהוה hate such symbols, since it has become associated with idol worship, and to be used in HIS worship.

יהוה  has specified that an altar must be made from natural stones, not one made by human hands. We know that man made religion will not get us to perfection, but only through the Blood of Messiyah, who is also known as the Stone not cut with human hands, is the perfect Altar.

Chapter 17

The charge of this chapter is, concerning the purity and perfection of all those animals that were offered in sacrifice, verse 1.

1.        Concerning the punishment of those that worshipped idols, verse 2 - 7.

2.         Concerning appeals from the inferior courts to the great Sanhedrim, verse 8–13.  

3.        Concerning the choice and duty of a king, verse 14, etc.

Deu 17:1  “Do not slaughter to יהוה your Elohim a bull or sheep which has any blemish, any evil matter, for that is an abomination to יהוה your Elohim. - Here is a law for preserving the honor of YAH’S worship, by providing that no creature that had any blemish should be offered in sacrifice to יהוה.

Since Yahushua came and sacrifice Himself as the Perfect Lamb, we cannot consider killing a lamb anymore; therefore we should only offer Him as our sacrifice offering.

This caveat we have often met with: You shall not sacrifice that which has any blemish, which renders it unsightly, or any evil matter or thing (as the following word night better be rendered), any sickness or weakness, though not discernible at first view; it is an abomination to יהוה.

יהוה is the Perfect of Beings, and therefore whatsoever HE is served with ought to be the best of its kind. The Torah sacrifices in a special manner must be so, because they were types of Messiyah, who is a Lamb without blemish or spot (1 Pt. 1:19), perfectly pure from all sin and all appearance of it.

In the latter times of the Yisraelite church, just before the captivity in Babylon they were cured of idolatry, yet they were charged with profaneness in the breach of this law, with offering the blind, and the lame, and the sick for sacrifice, Mal. 1:8.

Deu 17:2 “When there is found in your midst, in any of your cities which יהוה your Elohim is giving you, a man or a woman who does what is evil in the eyes of יהוה your Elohim, in transgressing His covenant, - There is a law for the punishing of those that worship any other gods but YAHVEH. It was made a capital crime to seduce others to idolatry; here it is made clear not to let yourself to be seduced. If the blind mislead the blind, both must fall into the ditch. Therefore, YAHVEH would possess them with a dread of that sin, which they must conclude exceedingly sinful when so many sanguinary laws were made against it, and would deter those from it that would not otherwise be persuaded against it.

It is wickedness in the sight of YAHVEH, even if it is concealed, HE sees it, and ever if it is so ingeniously palliated, HE hates it: it is a sin in itself exceedingly heinous, and the highest affront that can be offered to an Almighty EL.  That it is a transgression of the covenant.

Deu 17:3 and has gone and served other Mighty Ones and bowed down to them, or to the sun or to the moon or to any of the host of the Heavens, which I have not commanded, - What the crime was against which this Principle was leveled? It was the serving or worshipping other gods.

 That which was the most ancient and plausible idolatry is specified, worshipping the sun, moon, and stars; and, if that was so detestable a thing, how much more was it so to worship sticks and stones, or the representations of mean and contemptible animals.

 That it is what YAHVEH had not established. יהוה had again and again forbidden it; but it is therefore expressed to intimate that, if there had been no more sin against it, this had been enough (for in the worship of YAHVEH his institution and appointment must be our rule and warrant), and that YAHVEH never commanded his worshippers to debase themselves so far as to do homage to their fellow-creatures.

Deu 17:4 and it has been made known to you and you have heard, and have searched diligently. Then see, if true: the matter is confirmed that such an abomination has been done in Yisra’ĕl, - That it is a transgression of the covenant. It was on this condition that יהוה took them to be HIS peculiar people, that they should serve and worship HIM only as EL, so that if they gave to any other the honor which was due only to יהוה alone, that covenant was null and void, and all the benefit of it forfeited.

Other sins were transgressions of the command, but this was a transgression of the covenant. It was spiritual adultery, which breaks them marriage bond.

 That it is abomination in Yisrael. Idolatry was bad enough in any country, but it was particularly abominable in Yisrael, a people so blessed with peculiar promise of the will and favor of the only true and living Elohim.

How it must be tried. Upon information given of it, or any ground of suspicion that any person whatsoever, man or woman, had served other gods, enquiry must be made.

Deu 17:5 then you shall bring out to your gates that man or woman who has done this evil matter and you shall stone to death that man or woman with stones. - What sentence must be passed and executed? So great a punishment as death, so great a death as stoning, must be inflicted on the idolater, whether man or woman, for the infirmity of the weaker sex would be no excuse.

The place of execution must be the gate of the city, that the shame might be seen as the greatest of the criminal and the warning to the public and to all others. The hands of the witnesses, in this as in other cases, must be first upon him, that is, they must cast the first stone at him, thereby avowing their testimony, and solemnly imprecating the guilt of his blood upon themselves if their evidence were false.

Deu 17:6 “At the mouth of two or three witnesses shall he that is to die be put to death. He is not put to death by the mouth of one witness. - This custom might be of use to deter men from false-witness bearing. There must be two impartial witnesses. The witnesses are really, and therefore it was required that they should be actually, the death of the malefactor. But they must be followed, and the execution completed, by the hands of all the people, with the witness casting the first two stones, which were therefore to testify their detestation of the crime and to put the evil away from among them, as before, ch. 13:9.

These persons were not only a witness, but they should have made some effort to try and correct the guilty party, for one the person could be unknowingly doing such a deed, but if the person as warned twice and still persisted in that course of action, then action must be taken.

Deu 17:7 “The hand of the witnesses shall be first against him to put him to death, and the hand of all the people last. So you shall purge the evil from your midst. – It is proper that the witnesses take the initiative in carrying out the sentence, because they were the ones who saw the sin being committed, whereas everyone else knows about it only secondhand. I as a witness have no right to condemn if I did not first try to help.

Deu 17:8 “When any matter arises which is too hard for you to judge, between blood and blood, between plea and plea, or between stroke and stroke – matters of strife within your gates – then you shall rise and go up to the place which יהוה your Elohim chooses, - Courts of judgment were ordered to be erected in every city (ch. 16:18), and they were empowered to hear and determine causes according to law, both those which we call pleas of the crown and those between party and party.

We may suppose that quite often they ended the matters that were brought before them, and their sentence was definitive.

 It is not taken for granted that sometimes a case might come into their court which is too difficult for those inferior judges to determine, who could not be thought to be so learned in the laws as those that presided in the higher courts.

So that (to speak in the language of our law) they must find a special verdict, and take time to advise before the giving of judgment: If there arise a matter too hard for the Judge in judgment, which it would be no dishonor to the judges to own the difficulty of, suppose it between blood and blood, the blood of a person which cried and the blood of him that was charged with the murder which was demanded.

When it was doubtful upon the evidence whether it was willful or casual, or between plea and plea, the plea (that is, the bill or declaration) of the plaintiff and the plea of the defendant, or between stroke and stroke, in actions of assault and battery; in these and similar cases, Thought the evidence were plain, yet doubts might arise about the sense and meaning of the law and the application of it to the particular case.

Sometime a case may seems very logical, as in the case with Solomon and the two women and the baby, yet a very estate judge will find a way to give a righteous judgment. Some people go to court to seek justice; however justice is not always the remedy.

Deu 17:9 and shall come to the Priests, the Lĕwites, and to the Judge who is in those days, and shall inquire. And they shall declare to you the word of right-ruling, - They are appointed to consult the urim and thummim, for it is supposed that these were to be consulted only in cases relating to the public, either the body of the people or the prince; but in ordinary cases the wisdom and integrity of those that sat at the stern must be relied on, their judgment had not the divine authority of an oracle, yet besides the moral certainty it had, as the judgment of knowing, prudent, and experienced men, it had the advantage of a divine promise, implied in those words.

They shall show thee the sentence of judgment; it had also the support of a divine institution, by which they were made the supreme judicature of the nation.

Deu 17:10 and you shall do according to the word which they declare to you from that place which יהוה chooses. And you shall guard to do according to all that they instruct you. - The definitive sentence given by the judge, priest, or great council, must be obeyed by the parties concerned, upon pain of death: You shall do according to their sentence. We must also take into consideration that these judger were spiritually mature individual, who walk according to the Holy Spirit.

To question their judgment is to question their ability, which is the Spirit of Truth, or the Spirits of Wisdom, Knowledge and Understand.  

Deu 17:11 “Do according to the Torah in which they teach you, according to the right-ruling which they say to you. You do not turn to the right or to the left from the word which they declare to you. – The instruction given here, is that at all times we must observe to do what a spiritual mature person says, you shall not decline from it, neither to the right hand nor to the left.

That it is for the honor of EL YAHVEH and the welfare of a people that the authority of the higher spiritual and natural power be supported and the due order of government observed.

We must obey those who are appointed to rule, and that every soul is subject to them in all those things that fall within their commission. This does not stop us from asking question for clarification.

Thought he party Thought himself injured by the sentence (as every man is apt to be partial in his own cause), yet he must be subject, he must stand to the award, how unpleasing it may be, and bear, or lose, or pay, according to it, not only for wrath, but also for conscience’ sake.

But if an inferior judge contradict the sentence of the higher court and will not execute the orders of it, or a private person refuse to conform to their sentence, the contumacy must be punished with death, Though the matter were ever so small in which the opposition was made.

The object of life is not for justice, or fairness, it is to produce the fruit of the Spirit in each and every individual. Sometime the courts may give a verdict against the person who is innocent, this verdict was ordained to test or exposed certain mentality in that individual; when that fruit of the flesh is exposed, it is for us to repent and modify our behavior in accordance with Torah.

Deu 17:12 “And the man who acts arrogantly, so as not to listen to the Priest who stands to serve there before יהוה your Elohim, or to the judge, that man shall die. So you shall purge the evil from Yisra’ĕl. - That man shall die, and all the people shall hear and fear.

 The evil of disobedience. Rebellion and stubbornness create a spirit of contradiction and opposition of YAHVEH, or those in authority under him, from a principle of contempt and self-wiliness, are as witchcraft and idolatry.

To differ in opinion from weakness and infirmity may be excused and must be borne with; but to do so presumptuously, in pride and wickedness (as the ancient translations explain it), this is to take up arms against the government, and is an affront to him by whom the powers that be are ordained.

This verse also tell us that the person who continue with this spirit, is destined for spiritual death; however if he acknowledge his fault, repent, and ask the Holy Spirit to help him remove the root cause for such a behavior, he will be forgiven.

Deu 17:13 “And let all the people hear and fear, and no longer do arrogantly. - The design of punishment: that others may hear and fear, and do not practice the same. Some would be so considerate as to infer the heinousness of the offence from the grievousness of the penalty, and therefore would detest it; and others would consult their own safety as to cross their humors by conforming to the sentence rather than to sin against their own heads, and forfeit their lives by going contrary to it.

From this principle the Apostle infers the greatness of the punishment of which those will be thought worthy that trample on the authority of the Son of YAHVEH, Heb. 10:28, 29.

This verse also implies that to be arrogantly is to act proud, which always come before a fall.

Deu 17:14 “When you come to the land which יהוה your Elohim is giving you, and shall possess it and shall dwell in it, and you shall say, ‘Let me set a sovereign over me like all the gentiles that are around me,’- It is here suggested that the people would, in the process of time, be desirous of a king, whose royal pomp and power would be thought to make their nation look great among their neighbors.

By them having a king is neither a promise nor a mercy nor is it commanded as a duty (nothing could be better for them than the divine regimen they were under), but it is permitted them if they desired it.

If they would but take care to have the government answered, and YAH’S principles duly observed and put in execution, they should not be tied to anyone form of government, but should be welcome to have a king.

Though something irregular is supposed to be the principle of the desire, that they might be like the nations (whereas YAHVEH in many ways distinguished them from the nations), yet YAHVEH would indulge them in it, because He intended to serve His own purposes by it, in making the regal government typical of the kingdom of the Messiyah.

As mature believers there should be a peculiar people, who would not need anyone to rule over them. Believers we should strive to be rulers of our own body and not require and other king beside יהוה to rule over us.

Deu 17:15 you shall certainly set a sovereign over you whom יהוה your Elohim shall choose. Set a sovereign over you from among your brothers, you are not allowed to set a foreigner over you, who are not your brother. -  We are to be directed in the choices we make. If they will have a king over them, as YAHVEH foresaw they would, though it does not appear that ever the motion was made till almost 400 years after, then they must:

 Ask counsel at YAH’S mouth, and make Him king whom YAHVEH shall choose; and happy it was for them that they had an oracle to consult in so weighty an affair, and a EL to choose for them who knows infallibly what every man is and will be. Kings are YAH’S vicegerents, and therefore it is fit that he should have the choosing of them: YAHVEH had HIMSELF been in a particular manner Yisrael’s King, and if they set another over them, under יהוה, it was necessary that יהוה should nominate the person.

Accordingly, when the people desired a king, they applied to Samuel a prophet of YAHVEH; and afterwards David, Solomon, Jeroboam, Jehu, and others, were chosen by the prophets; and the people are reproved for not observing this law, Hos. 8:4: They have set up kings but not by me. In all cases YAH’S choice, if we can but know it, should direct, determine, and overrule ours.

They must not choose a foreigner under pretence of strengthening their alliances, or of the extraordinary fitness of the person, lest a strange king should introduce strange customs of usages, contrary to those that were established by the Divine Law; but he must be one from among thy brethren, that he may be a type of Messiyah, who is bone of our bone, Heb. 2:14. Laws are here given to the prince that should be elected for the due administration of the government.

Deu 17:16 “Only, he is not to increase horses for himself, nor cause the people to return to Mitsrayim to increase horses, for יהוה has said to you, ‘Do not return that way again.’ - He must carefully avoid everything that would divert him from YAHVEH and religion. Riches, honors, and pleasures are the three great hindrances of godliness (the lusts of the flesh, the lusts of the eye, and the pride of life), especially to those in high stations: against these therefore the king is here warned.

He must not gratify the love of honor by multiplying horses. He that rode upon a horse (a stately creature) in a country where asses and mules were generally used looked very great; and therefore Though he might have horses for his own saddle, and chariots, yet he must not set servants on horseback (Eccl. 10:7) nor have many horses for his officers and guards (when YAHVEH was their King, his judges rode on asses, Jdg. 5:10; 12:14), nor must he multiply horses for war, lest he should trust too much to them, Ps. 20:7; 33:17; Hos. 14:3.

The reason given here against his multiplying horses is because it would produce a greater correspondence with Egypt (which furnished Canaan with horses, 1 Ki. 10:28, 29) than it was fit the Yisrael of YAHVEH should have, who were brought thence with such a high hand: You shall return no more that way, for fear of being infected with the idolatries of Egypt (Lev. 18:3), to which they were very prone.

We should take heed of that commerce or conversation by which we are in danger of being drawn into sin. Yisrael must not return to Egypt, they must not trade with Egypt.

Deu 17:17 “And he is not to increase wives for himself, lest his heart turn away, nor is he to greatly increase silver and gold for himself. - He must not gratify the love of pleasure by multiplying wives, as Solomon did to his undoing (1 Ki. 11:1), that his heart, being set upon them, turn not away from business, and everything that is serious, and especially from the exercise of piety and devotion, to which nothing is a greater enemy than the indulgence of the flesh.

 He must not gratify the love of riches by greatly multiplying silver and gold. A competent treasure is allowed him, and he is not forbidden to be good husband of it, but, He must not greatly multiply money, so as to oppress his people by raising it (as Solomon seems to have done, 1 Ki. 12:4), nor so as to deceive himself, by trusting to it, and setting his heart upon it, Ps. 62:10. He must not multiply it to himself. David multiplied silver and gold, but it was for the service of YAHVEH (1 Chr. 29:4), not for himself; for his people, not for his own family.

Deu 17:18 “And it shall be, when he sits on the throne of his reign, that he shall write for himself a copy of this Torah in a book, from the one before the priests, the Lĕwites. - He must carefully apply himself to the Torah of YAHVEH, and make that his rule. This must be to him better than all riches, honors, and pleasures, than many horses or many wives, better than Thousands of gold and silver.

He must write himself a copy of the Torah out of the original, which was in the custody of the Priests that attended the sanctuary.

 Some think that he was to write only this book of Deuteronomy, which is an abstract of the Torah or the enforcer of the Torah, and the precepts of which, being mostly moral and judicial, concerned the king more than the Principles in Leviticus and Numbers, which, being ceremonial, concerned chiefly the priests.

Others think that he was to transcribe all the five books of Moses, which are called the Torah, and which were preserved together as the foundation of their religion.

Though the king might be presumed to have copies from his ancestors, yet, besides those, he must have one of his own: it might be presumed that theirs were worn with constant use; he must have a fresh one to begin the world with. The ultimate objective was for the King to have the Torah written on their heart. Heb 8:10  For this is the covenant that I will make with the house of Yisrael after those days, saith יהוה; I will put  MY laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to ME a people:

 Eze 36:26  A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.

Eze 36:27  And I will put my spirit within you, and cause you to walk in MY statutes, and ye shall keep MY judgments, and do them.

Eze 36:28  And ye shall dwell in the land that I gave to your fathers; and ye shall be MY people, and I will be your God.

Eze 36:29  I will also save you from all your uncleannesses: and I will call for the corn, and will increase it, and lay no famine upon you. :30  And I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the heathen.

Though he had secretaries about him whom he might employ to write this copy, and who perhaps could do a better hand writing than he, yet he must do it himself, with his own hand, for the honor of the Torah, and that he might think no act of religion below him, to inure himself to labor and study, and especially that he might thereby be obliged to take particular notice of every part of the law and by writing it might imprint it in his mind.

It is of great use for each of us to write down what we observe as most affecting and edifying to us, out of the scriptures and good books, and out of the sermons we hear. A prudent pen may go far towards making up the deficiencies of the memory, and the furnishing of the treasures of the good householder with things new and old.

He must do this even when he sits upon the throne of his kingdom, provided that he had not done it before. When he begins to apply himself to business, he must apply himself to this in the first place. He that sits upon the throne of a kingdom cannot but have his hands full.

The affairs of his kingdom both at home and abroad call for a large share of his time and Thoughts, and yet he must write himself a copy of the law. Let not those who call themselves men of business think that this will excuse them from making religion their business; nor let great men think it any disparagement to them to write for themselves those great things of YAH’s law which he hath written to them, Hos. 8:12.

Deu 17:19 “And it shall be with him, and he shall read it all the days of his life, so that he learns to fear יהוה his Elohim and guard all the Words of this Torah and these laws, to do them, - His writing and reading were all nothing if he did not reduce to practice what he wrote and read.

The word of Yah is not designed merely to be and entertaining subject of speculation, but to be a commanding rule of conversation. Let him know, what dominion his religion must have over him, and what influence it must have upon him.

First, It must possess him with a very reverent and awful fear in regard to the Divine majesty and authority. He must learn (the most learned must by ever learning) to fear YAHVEH our El; and, as high as he is, he must remember that YAHVEH is above him, and, whatever fear his subjects owe to him, that, and much more, he owes to YAHVEH as his King.

Secondly, It must engage יהוה to a constant observance of the Torah of YAHVEH, and a conscientious obedience to it, as the effect of that fear. He must keep all the words of this Torah, the keeper of both tables), not only take care that others do them, but do them himself as a humble servant to the El of Heavens and a good example to his inferiors.

Thirdly, It must keep him humble. How much so ever he is advanced, let him keep his spirit low, and let the fear of his El prevent the contempt of his brethren; and let not his heart be lifted up above them, so as to carry himself haughtily or disdainfully towards them, and to trample upon them. Let him not conceit himself better than they because he is greater and makes a fairer show; but let him remember that he is the minister of YAHVEH to them for good (major singulis, but minor universis, greater than any one, but less than the whole).

Deu 17:20 so that his heart is not lifted up above his brothers, and so as not to turn aside from the command, right or left, so that he prolongs his days in his reign, he and his children, in the midst of Yisra’ĕl. - It must prevent his errors, either on the right hand or on the left (for there are errors on both hands), and keep him right, in all instances, to his EL and to HIS duty. What advantage his religion would be to him. Those that fear YAHVEH and keep HIS commandments will certainly become better for it in this world. The greatest monarch in the world may receive more benefit from Torah than by all the wealth and power of his monarchy.

It will be of advantage:

First, to his person: He shall prolong his days in his kingdom. We find in the history of the kings of Judah that, generally, the best reigns were the longest, except when YAHVEH shortened them for the punishment of the people, as Josiah’s.

Secondly, To his family: his children shall also prosper. Entail religion upon posterity, and YAHVEH will entail a blessing upon it.

Thirdly, The Torah is a conduit for light, if one is at the first day of creation spiritually, he or she will received the illumination for the first day of Creation, which is to discern right from wrong, truth from lie, light from darkness. This can be illustrated by the color red in the color spectrum of the rainbow.

Chapter 18

In this chapter we see;

I.                    The rights and revenues of the church are settled, and rules given concerning the Levites’ ministration and maintenance verse 1-8).

II.                  The caution against the idolatrous abominable customs of the heathen is repeated verse 9–14.

III.                A promise is given them of the spirit of prophecy to continue among them, and to centre at last in Messiyah the great prophet verse 15 – 18. 

IV.                Curse threatened against those that despise prophecy verse 19 or counterfeit it verse 20, and a rule given for the trial of it, verse 21, 22.

Deu 18:1  “The Priests, the Lĕwites, all the tribe of Lĕwi, have no part nor inheritance with Yisra’ĕl. They are to eat the offerings of יהוה made by fire, and His inheritance. - Care is taken that the priests should not entangle themselves with the affairs of this life, nor enriches them with the wealth of this world; they have better things to mind. They shall have neither part nor inheritance with Yisrael, that is, no share either in the spoils taken in war or in the land that was to be divided by lot. Their warfare and husbandry are both spiritual, and enough to fill their hands both with work and profit and to content them.

This seems to imply that when we are in the Kingdom, the Levites those who have a heart for YAHVEH will not be part of the Outer Kingdom, for they will be in close proximity to ABBA YAHVEH. The other 12 tribes will be those believers who will posses or dwell in the outer regions of the Kingdom.

If we look at a picture of the Galaxy we see that in the center of it is an area of immense light, that where the Levites would dwell, and the Yisraelites would dwell in the out regions of the Galaxies.

Deu  18:2 “But among his brothers Lĕwi has no inheritance. יהוה is his inheritance, as He has spoken to him. – This is the reason given. For YAHVEH is their inheritance. Those that have YAHVEH for their inheritance, according to the new covenant, should not be greedy of great things in the world, neither gripe what they have nor grasp at more, but look upon all present things with the indifference which becomes those that believe YAHVEH to be all-sufficient.

Care is taken that they would not want anything for their comforts and conveniences of this life. Though YAHVEH, who is a Spirit, is their inheritance, it does not therefore follow that they must live upon the air;

Deu 18:3 “And this is the Priest’s right from the people, from those who bring an offering, whether it is bull or sheep: they shall give to the priest the shoulder, and the two cheeks, and the stomach; - The people must provide for them. They must have their due from the people. Their maintenance must depend upon the generosity of the people, but they must be by law entitled to it.

He that is taught in the word ought in justice to communicate to him that teaches him; and he that has the benefit of solemn pure religious assemblies, ought to contribute to the comfortable support of those that preside in such assemblies.

 The priests who in their courses served at the altar had their share of the sacrifices, namely, the peace-offerings, that were brought while they were in waiting: besides the breast and shoulder, which were appointed them before (Lev. 7:32–34), the cheeks and maw are here ordered to be given them; so far was the law from diminishing what was already granted that it gave them an augmentation.

Deu 18:4 the first-fruits of your grain and your new wine and your oil, and the first of the fleece of your sheep, you give to him. - The first-fruits which arose within such a precinct were brought in, as it should seem, to the Priests that resided among them, for their maintenance in the country; the first of their corn and wine for food, and the first of their fleece for clothing.

 For the priests who were employed to teach others ought themselves to devote themselves to learn, having food and raiment, to live a comfortable life.

The first-fruits were devoted to YAHVEH, and HE constituted the priests HIS receivers; and if YAHVEH reckons what is, in general, given to the poor, lent to HIM, to be repaid with interest, much more what is, in particular.

Deu 18:5 “For יהוה your Elohim has chosen him out of all your tribes to stand to serve in the Name of יהוה, him and his sons forever. – The privilege given to the First Born or the First fruit of our crops, was to be the livelihood of the Kohanim, the Priestly order.

This implies that even in the Heavens, they too will live off the tithes we pay. These tithes will be a galaxy wide institution.

Deu 18:6 “And when the Lĕwite comes to one of your gates, from where he has sojourned among all Yisra’ĕl, and shall come with all the desire of his being to the place which יהוה chooses, - There is a good reason given for this principle given to the Levites, because they were chosen of YAHVEH, and HIS choice must be implemented and honored by us to whom HE honors.

Because they stood and minister to יהוה here on Earth will be given the same opportunity to do so in Shamayem “Heavens”, by HIS warrant, in HIS service, and for HIS praise, and this charge entrusted to their seed for ever.

Those who were and will ever be engaged or employed should have all due diligence given them, as some of the most useful members of their commonwealth.

                                                              

Deu 18:7 then he shall serve in the Name of יהוה his Elohim, like all his brothers the Lĕwites, who are standing there before יהוה. – The priests must not stand in competition with another. A priest according to Torah is obliged to serve at the altar only on his turn, and was reworded for that, he should out of his great affection to the sanctuary, devote himself to a constant attendance in the city in which he had his responsibility. For the privilege of serving at the Altars, the Priests whose turn it was to attend must join in the work and to share in the wages, and not grudge each other for the honor or the profit.

 A Priest should serve YAHVEH and his church with zeal, even if it requires a little sacrifice now and again. Anyone that appears to have a hearty affection to the sanctuary, and loves to be employed in that service, in YAH'S Name let him minister; he shall be as welcome to YAHVEH as the Levites whose course it was to minister.

Deu 18:8 “They are to have portion for portion to eat, besides what comes from the sale of his inheritance. - He who serves as a volunteer shall have as good pay as all the other men, besides that which comes of the sale of his patrimony. The Church of Rome obliges those who leave their estates to go into a monastery to bring the produce of their estates with them into the treasury of the monastery, for godliness is their gain; it is ordered here that the pious Priest should have reserve to himself the tithes or the produce of his labor.

Deu 18:9 “When you come into the land which יהוה your Elohim is giving you, do not learn to do according to the abominations of those gentiles. – The Promise Land is only a code word for our inheritance we will have in the Heavens. This verse implies that we should not enter the Heavens with any bad or negative principle still exists in our understanding.

Deu 18:10 “Let no one be found among you who makes his son or his daughter pass through the fire, or one who practices divination, or a user of magic, or one who interprets omens or a sorcerer, - Some particular principles are specified as:

 The consecrating of their children to Moloch, an idol that represented the sun, by making them to pass through the fire, and sometimes consuming them as sacrifices in the fire of Sunday worship. See the law against this before, Lev. 18:21.

Using the arts of divination, to get the unnecessary knowledge of things to come, enchantments, witchcrafts, charms, etc., by which the power and knowledge peculiar to YAHVEH were attributed to the devil, to the great reproach both of YAH’S counsels and of his providence.

This principle is to be practice here on earth before they can be practice in the Heavens.

Deu 18:11 or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead. – This verse speaks of those who practice the arts of divination, to get the unnecessary knowledge of things to come, enchantments, witchcraft, charms, etc., by which the power and knowledge peculiar to YAHVEH were attributed to the devil, to the great reproach both of YAH’S counsels and of his providence.

One would wonder that such arts and works of darkness, so senseless and absurd, so impious and profane, could be found in a country where Divine revelation was so clearly; yet we find remains of them even where Messiyah’s holy religion is known and professed; such are the powers and policies of the rulers of the darkness of this world.

One of the most subtle forms of witchcraft is anger. We use it often to get what we want. If I get angry at the person they will do what I want.

But let us take heed to fortune-tellers, or go to wizards for the discovery of things secret, that use spells for the cure of diseases, are in any league or acquaintance with familiar spirits, or form a confederacy with those that are, let them know that they can have no fellowship with YAHVEH while they have fellowship with darkness. It is amazing to think that there should by any pretenders of this kind in such a land and day of light as we live in.

Deu 18:12 “For whoever does these are an abomination to יהוה, and because of these abominations יהוה your Elohim drives them out from before you. - Some reasons are given if they conformity to the customs of the Gentiles:

 Because it would make them abominable to YAHVEH. The things being hateful to him, those that do these are an abomination; and miserable is that creature that has become revolting to its Creator. The malignity and mischievousness of sin; it is always an evil thing which provokes YAHVEH CHASED to detest the work of HIS own hands.

Because these abominable practices had been the ruin of the Canaanites, of which ruin they were not only the witnesses but the instruments. It would be the most inexcusable foolishness, as well as the most unpardonable sin, for them to practice those very things for which they had been employed so severely to reprimand others.

Deu 18:13 “Be perfect before יהוה your Elohim, - I was told that this was impossible. If that is so, then why are we requiring being perfect before YAHVEH? Would an all know EL ask us to do the impossible?

This should be and is the goal of everyone who believes in Messiyah Yahushua that is to reach spiritual perfection. We reach perfection when we obey every principles outline in the Torah; this is also called the Word become flesh.

Deu 18:14 for these nations whom you are possessing do not listen to those using magic and to diviners. But as for you, יהוה your Elohim has not appointed such for you. -

Did the land spew out the abominations of the Canaanites, and shall Yisrael lick up the vomit?

 Because they were better taught. It is an argument the Apostle used against Messiyahnic who were walking as the Gentiles walked (Eph. 4:17, 18, 20): You have not so learned Messiyah. "It is true these nations, whom YAHVEH gave up to their own hearts’ lusts, and suffered to walk in their own ways (Acts 14:16), did they corrupt themselves.

But You are not abandoned by the grace of YAHVEH: YAHVEH thy EL had not ask them to do so; we are instructed in Divine things, and warning was given them as to us about the evil of those practices; so, whatever others do, it is expected that we should be perfect as YAHVEH our EL,’’ that is, "that we should give Divine honors to HIM only, and to no other, and not mix any of the superstitious customs of the heathen with HIS institutions.’

Deu 18:15 “יהוה your Elohim shall raise up for you a Prophet like me from your midst, from your brothers. Listen to Him, - The promise of the great prophet, with a command to receive a Prophet, and to listen to him. Some think it is the promise of a succession of prophets that should for many ages be available in Yisrael.

Besides the priests and Levites, their ordinary ministers, whose office it was to teach Jacob YAH’s principles, they should also have prophets, extraordinary ministers, to reprove them for their faults, remind them of their duty, and foretell things to come, judgments for warning and deliverance for their comfort.

Having these prophets, they need not use divination, nor consult with familiar spirits, for they might esquire of YAH’S prophets even concerning their private affairs, as Saul did when he was in quest of his father’s asses, 1 SA. 9:6.

They could not lose the way of their duty through ignorance or mistake, nor differ in their opinions about it, having prophets among them, whom were available for any difficult case; they might advise with and appeal to. These prophets were like unto Moses in some respects, though far inferior to him, Deu. 34:10.

We were also warned that this prophet would come from among their own people, one who would be their own brother. Yet like Scripture says a Prophet has no honor in his or her own home or people.

What it is that is here promised concerning Messiyah? What YAHVEH promised Moses at Mount Sinai (which he relates), verse 18, he promised the people in YAH’S name. That there should come a prophet, great above all the prophets, by whom YAHVEH would make known himself and his will to the children of men more fully and clearly than ever he had done before.

Deu 18:16 according to all you asked of יהוה your Elohim in Ḥorĕḇ in the day of the assembly, saying, ‘Let me not hear again the voice of יהוה my Elohim, nor let me see this great fire any more, lest I die.’ - He is the light of the world, as prophecy was of the Hebrew church, Jn. 8:12. He is the Word, by whom YAHVEH speaks to us, Jn. 1:1; Heb. 1:2.  That YAHVEH would raise him up from the midst of them. In His birth He should be one of that nation, should live among them and be sent to them.

In His resurrection He should be raised up at Yerushalayim, and His doctrine should go forth to all the world: therefore YAHVEH, having raised up HIS Son Yahushua HaMashiach, and sent Him to bless us. That He should be like unto Moses, only as much above Him as the other prophets came short of Him.

Moses was such a prophet as was a law-giver to Yisrael and their deliverer out of Egypt, and so was Yahushua: He not only teaches, but rules and saves. Moses was the giver of the Torah, signs and wonders and mighty deeds, and so was Yahushua, by which He proved Himself a teacher “Rabbi” come from YAHVEH. Was Moses faithful? So was Yahushua; Moses as a servant, but Yahushua as a Son.

Deu 18:17 “And יהוה said to me, ‘What they have spoken is good. – That YAHVEH would put HIS words in His mouth, There YAHVEH had spoken to them in thunder and lightning, out of the midst of the fire and thick darkness. Every word made their ears tingle and their hearts tremble, so that the whole congregation was ready to die with fear.

In this fright, they begged hard that YAHVEH would not speak to them in this manner any more (they could not bear it, it would overwhelm and distract them), but that HE would speak to them by men like themselves, by Moses now, and afterwards by other prophets like unto him.

"Well,’’ says YAHVEH, "it shall be so; they shall be spoken to by men, whose terrors shall not make them afraid;’’ and, to crown the favor beyond what they were able to ask or think, in the fullness of time the Word itself was made flesh, and they saw His glory as of the only-begotten of the Father, not, as at Mount Sinai, full of majesty and terror, but full of grace and truth, Jn. 1:14.

Thus, in answer to the request of those who were struck with amazement by the Torah, YAHVEH promised the incarnation of his Son, though we may suppose it far from the Thoughts of those that made that request.

Deu 18:18 ‘I shall raise up for them a Prophet like you out of the midst of their brothers. And I shall put My Words in His mouth, and He shall speak to them all that I command Him. - A charge and command given to all people to hear and believe, hear and obey, this great prophet here promised: Unto him you shall hearken verse 15; and whoever will not hearken to him shall be surely and severely reckoned with for his contempt verse 19: I will require it of him. YAHVEH HIMSELF applied this to our Messiyah Yahushua in the voice that came out of the excellent glory, Mt. 17:5, Hear you him, that is, this is He concerning whom it was said by Moses of old, unto Him you shall hearken; and Moses and Elias then stood by and assented to it. This is a command that we should hear the voice of the Prophet.

Deu 18:19 ‘And it shall be, the man who does not listen to My Words which He speaks in My Name, I require it of him. – In this verse the sentence was passed on those that hearken not to this prophet is repeated and ratified in the renew covenant. He that believeth not the Son, the wrath of YAHVEH abided on him, Jn. 3:36. And how shall we escape if we turn away from him that speaketh from Heavens? Heb. 12:25.

The Chaldee paraphrase here reads it, My Word shall require it of him, which can be no other than a divine person, Messiyah the eternal Word, to whom the Father has committed all judgment, and by whom he will at the last day judge the world. Whoever turns a deaf ear to Yahushua our Messiyah shall find that it is at his peril; the same that is the prophet is to be his judge, Jn. 12:48. Who so ever turn to deaf ear to Moses voice was later punish as Pharaoh was because he disobey the word of a Prophet.

Deu 18:20 ‘But the prophet who presumes to speak a word in My Name, which I have not commanded him to speak, or who speaks in the name of other mighty ones, even that prophet shall die.’ – In this verse we see a caution against false prophets. By way of threatening against the pretenders themselves. Whoever sets themselves up as a prophet, and produces either a commission from the true Elohim, shall be deemed and adjudged guilty of high treason against the crown and dignity of the King of kings, and that traitor shall be put to death.

Therefore, our Savior says that a prophet could not perish but at Yerushalayim, and lays the blood of the prophets at Yerushalayim door (Lu. 13:33, 34), who YAHVEH HIMSELF would punish; yet there false prophets were supported. A prophet is one that led believers back to the Torah. For those who have lost their way he or she is sent to lead them back to the Truth.

Deu 18:21 “And when you say in your heart, ‘How do we know the word which יהוה has not spoken?’ – By way of direction to the people, that they might not be imposed upon by pretenders, of which there were many, as appears, Jer. 23:25; Eze. 13:6; 1 Ki. 22:6.

It is a very important question which they are supposed to ask. Since it is so great a responsibility to listen to the true prophets, and yet there is so much danger of being misled by false prophets, how shall we know the word which YAHVEH has not spoken?

By what sign can we discover an imposter? It highly concerns us to have a right standard on how to try the word we hear, that we may know what that word is which YAHVEH has not spoken.

Whatever is directly repugnant to spiritual sense, to the light and law of nature, and to the plain meaning of the written Word, we may be sure is not that which YAHVEH has spoken; nor that which gives countenance and encouragement to sin, or has a manifest tendency to the destruction of piety or charity: far be it from YAHVEH that HE should contradict HIMSELF.

If a Prophet comes to you and He is a Sunday worshiper, he or she is a false prophet, for they violate the 4^th Commandments. If a prophet come to you and says the law is done away with, he or she is a false prophet.

Deu 18:22 when the prophet speaks in the Name of יהוה and the word is not, or comes not, that is the word which יהוה has not spoken. The prophet has spoken it presumptuously. Do not be afraid of him.  - The principle given in this verse answer to this enquirer was adapted chiefly to that ministry. If there was any cause to suspect the sincerity of a prophet, let them observe that if he gave them any sign, or foretold something to come, and the event was not according to his prediction, they might be sure he was not sent of YAHVEH.

This does not refer so much to the foretelling of mercies and judgments (though as to these, and the difference between the predictions of mercies and judgments, there is a rule of discerning between truth and falsehood laid down by the prophet, Jer. 28:8, 9), but rather to the giving of signs on purpose to confirm their mission.

Though the sign did come to pass, yet this would not serve to prove their mission if they called them to serve other gods; this point had been already settled, Deu. 13:1-3.

But, if the sign did not come to pass, this would serve to disprove their mission. "When Moses cast his rod upon the ground, and said it would become a serpent, if it had not accordingly been turned into a serpent, Moses had been a false prophet: if, when Elijah called for fire from Heavens to consume the sacrifice, none had come, he had been no better than the prophets of Baal.’’

 Samuel’s mission was proved by this, that YAHVEH let none of his words fall to the ground, 1 SA. 3:19, 20. And by the miracles Messiyah wrought, especially by that great sign he gave of his resurrection the third day, which came to pass as he foretold, it appeared that he was a teacher come from YAHVEH.

Lastly, They are directed not to be afraid of a false prophet; that is, not to be afraid of the judgments such a one might denounce to amuse people and strike terror upon them; nor to be afraid of executing the curse of the law upon him when, upon a strict and impartial scrutiny, it appeared that he was a false prophet.

This principle not to fear a false prophet implies that a true prophet, who proved his commission by clear and undeniable proofs, was to be feared, and it was at their peril if they offered him any violence or put any slight upon him.

Chapter 19

The Torah which Moses had been repeating and urging mostly concerned the acts of religion and devotion towards יהוה; but here he comes more fully to press the duties of righteousness between man and man. This chapter relates, 

I.             To the sixth commandment, "You shall not kill’’ verse. 1 – 13. 

II.           To the eighth commandment, "You shall not steal’’ verse 14. 

III. To the ninth commandment, "You shall not bear false witness,’’ verse 15, etc.)

Deu 19:1  “When יהוה your Elohim cuts off the nations whose land יהוה your Elohim is giving you, and you dispossess of  them and dwell in their cities and in their houses, - The commandment to establish cities of refuge went into effect only after the land was conquered and settle. That Moses set aside three cites even before the people crossed the Jordan was an illustration of his love for the commandment and his wish to share in the performance of them.

When we get to the Heavens and the angels who rebel are cast out finally, we may dwell in the cities and land which they have occupied.

Deu 19:2 separate three cities for yourself in the midst of your land which יהוה your Elohim is giving you to possess. - That the cities of refuge should be a protection to him that slew another casually, so that he should not die for a crime which was not his voluntary act, but only his unhappiness.

The appointment of these cities of refuge we had before (Ex. 21:13), and the Torah laid down concerning them at large, Num. 35:10, etc. It is here repeated, and direction is given concerning three things:

The appointing of three cities in Canaan for this purpose. Moses had already appointed three on that side Jordan which he saw the conquest of; and now he bids them, when they should be settled in the other part of the country, to appoint three more.

Deu 19:3 “Prepare a way for yourself, and divide into three parts the border of your land which יהוה your Elohim is giving you to inherit, that anyone who killed someone shall flee there. - The country was to be divided into three districts, with cities spaced equal apart as city of refuge, so that every corner of the land might have one within easy reach. Therefore Messiyah is not a refuge at a distance, which we must ascend to Heavens or go down to the deep for, but the word is near us, and Messiyah in the word made flesh, Rom. 10:8.

The gospel brings salvation to our door, and there it knocks for admission. To make the flight of the delinquent more easily, the way must be prepared that led to the city of refuge. Probably they had causeways or street-ways leading to those cities, and the Jews say that the magistrates of Yisrael, choose one certain day in the year, sent out messengers to see that those roads were in good repair, and they were to remove all stumbling-blocks, mend bridges that were broken, and where two ways met, they were to set up a sign post, with a finger to point the right way, on which was engrave in great letters, Refuge, Refuge.

In allusion to this, gospel ministers are to show people the way to Messiyah, and to assist and direct them to him for refuge. They must be ready to remove their prejudices, and help them over their difficulties. Blessed be YAHVEH, the way of holiness, to all that seek it faithfully, is a highway so plain that the wayfaring men, Though fools, shall not err therein.

Deu 19:4 “And this is the matter of the one who killed someone who flees there and live: He who smites his neighbor unintentionally, not having hated him in time past, - The use to be made of these cities.

 It is supposed that it might so happen that a man might cause the death of his neighbor without any previous confrontation upon him either from a sudden passion or malice pretense, but purely by accident.

Deu 19:5 even he who goes to the forest with his neighbor to cut timber, and his hand swings a stroke with the axe to cut down the tree, and the head slips from the handle and strikes his neighbor so that he dies – let him flee to one of these cities and live, - As to the accidental flying off of an axe-head, which is the example given here, with which every accidental case of this kind was to be compared, and by it adjudged.

Since human life lies exposed daily, and what danger we are often in, and what need we have to be always ready to make for our souls being continually in our hands. How are the sons of men snared in an evil time, when it falls suddenly upon them! Eccl. 9:12. An evil time indeed it is when this happens not only to the slain but to the slayer.

Deu 19:6 lest the revenger of blood, while his displeasure is hot, pursue the one who killed someone and overtake him, because the way is long, and shall smite him, Though he was not worthy of death, since he had not hated him before. - It is supposed that the relations of the person slain would require to avenge the blood of their relative, in affection to their friend and in zeal for public justice.

Though the law did not allow the avenging of any other offend or injury which may cause death, yet the avenger of blood shall have great allowances made for the heat of his heart upon such a provocation as that. His killing only, should not be accounted murder if he did it before he got to the city of refuge, though the slayer was not worthy of death.

Therefore would YAHVEH possess people with a great horror as vengeance and dread of the sin of murder: if by mere chance did expose a man to death, surely he that willfully does violence to the blood of any person, whether from an old grudge or upon a sudden provocation, must flee to the city, and let no man stay him (Prov. 28:17).

The renewed covenant represents the sin of murder as more heinous and more dangerous than even this law does. 1 Jn. 3:15, you know that no murderer has eternal life abiding in HIM. It is provided that, if an avenger of blood should be so unreasonable as to demand satisfaction for bloodshed by accident only, then the city of refuge should protect the slayer.

Sins of ignorance indeed do expose us to the wrath of YAHVEH, but there is relief provided, if by faith and repentance we make use of it. Paul that had been a persecutor obtained mercy, because he did it ignorantly; and Messiyah prayed for His crucifies, Father, forgives them, for they know not what they do.

Deu 19:7 “Therefore I am commanding you, saying, ‘Separate three cities for yourself.’ - The appointing of three cities more for this use in case YAHVEH should hereafter enlarge their territories and the dominion of their religion, that all those places which came under the government of the Torah of Moses in other instances might enjoy the benefit of that Torah in this instance.

Deu 19:8 “And if יהוה your Elohim enlarges your border, as He swore to your fathers, and has given you the land which He promised to give to your fathers – The appointing of three cities more for this use in case YAHVEH should hereafter enlarge their territories and the dominion of their religion, that all those places which came under the government of the Torah of Moses in other instances might enjoy the benefit of that Torah in this instance,

Deu 19:9 when you guard all this Principles to do it, which I am commanding you today, to love יהוה your Elohim and to walk in His ways all the days – then you shall add three more cities for yourself besides these three, - These command were given for the sake of the nation of Yisrael. As believers, stuff will happen, and if it does happen, this is how we are to deal with it.

Deu 19:10 so that innocent blood is not shed in the midst of your land which יהוה your Elohim is giving you as an inheritance, or blood-guilt shall be upon you. – A direction to them to appoint three cities more in their new conquests, which, the number intimates, should be as large as their first conquests were; wherever the border of Yisrael went this practice must be maintain, that innocent blood be not shed. Though YAHVEH is the savior and preserver of all men, and has a tender regarded to all lives, yet the blood of Yisraelites is in a particular manner precious to him, Ps. 72:14.

Deu 19:11 “But when anyone hates his neighbor, and shall lie in wait for him and rise against him and smite the life from him so that he dies, then he shall flee to one of these cities, - It is provided that the cities of refuge should not be a sanctuary or shelter to a willful murderer, but even then he should be fetched, and delivered to the avenger of blood.

This shows that willful murder must never be protected by the civil magistrate; he bears the sword of justice in vain if he allows the s those to escape the edge of the sword.

Deu 19:12 and the elders of his city shall send and bring him from there, and give him into the hand of the revenger of blood, and he shall die. - It may be eluded to show that in Yahushua our Messiyah there is no refuge for presumptuous sinners that go on still in their trespasses. If we sin willfully, sin and go on in it, there remains no sacrifice, Heb. 10:26.

Those that flee to Yahushua from their sins shall be safe in him, but not those that expect to be sheltered by him in their sins. Salvation itself cannot save such: divine justice will fetch them even from the city of refuge, the protection of which they are not entitled to.

Deu 19:13 “Your eye shall not pardon him, but you shall purge the blood of innocent blood from Yisra’ĕl, so that it might be well with you. - We are often told that Christianity is a religion bass on love, yet we are told it this verse we must not pardon, what happened to turn the other cheek. The hate rage for one neighbor is one of those sins that must be eradicated from among us. It must not be allow staying in the community.

Deu 19:14 “Do not remove your neighbor’s boundary, which those in the past have set, in your inheritance which you inherit in the land that יהוה your Elohim is giving you to possess. - Here is a statute for the preventing of frauds and perjuries; for the Divine law takes care of men’s rights and properties, and has made a hedge about them. Such a friend is it to human society and believer’s civil interest.

The principle against frauds. Here is an implicit direction given to the first planters of Canaan to fix land-marks, according to the distribution of the land to the several tribes and families by lot.

 It is the will of YAHVEH that everyone should know his own land, and that all good means should be used to prevent encroachments and the doing and suffering of wrong.

When right is settled, care must be taken that it be not afterwards unsettled, and that, if possible, no occasion of dispute may arise.

An express law to posterity not to remove those land-marks which were fixed at first, by which a man secretly got that to himself which was his neighbor’s. This, without doubt, is a moral precept, and still binding, and to us it is forbidden.

The invading of any man’s right, and taking to ourselves that which is not our own, by any fraudulent arts or practices, as by forging, concealing, destroying, or altering deeds and writings (which are our land-marks, to which appeals are made), or by shifting hedges, mere-stones, boundaries and yes divorce.

Though the land-marks were set by the hand of man, yet he was a thief and a robber by the law of YAHVEH that removed them. Let every man be content with his own lot, and be fail to his neighbors, and then we shall have no land-marks removed.

 It is forbids to sowing of discord among neighbors, and doing anything to occasion strife and law-suits, which is done (and it is very ill done) by confounding those things which should determine disputes and decide controversies.

It forbids breaking of any settled order and constitution of civil government, and the altering of ancient usages without just cause. This law supports the honor of prescriptions. Custom is to be held as law.

Deu 19:15 “One witness does not rise up against a man concerning any crookedness or any sin that he commits. At the mouth of two witnesses or at the mouth of three witnesses a matter is established. – This is a law against perjuries, which enacts two things:

That a single witness should never be admitted to give evidence in a criminal cause, so as that sentence should be passed upon his testimony. This law we had before, Num. 35:30, and in this book, ch. 17:6. This was enacted in favor to the prisoner, whose life and honor should not lie at the mercy of a particular person that had resentment against him, and for caution to the accuser not to say that which he could not corroborate by the testimony of another.

It is a just shame which this law puts upon mankind as false and not to be trusted; every man is by it suspected: and it is the honor of YAH’S grace that the record he has given concerning his Son is confirmed both in Heavens and in earth by three witnesses, 1 Jn. 5:7. Let YAHVEH be true and every man a liar, Rom. 3:4.

That a false witness should incur the same punishment which was to have been inflicted upon the person he accused. If two, or three, or many witnesses concurred in a false testimony, they were all liable to be prosecuted upon this law.

Deu 19:16 “When a malicious witness rises up against any man to accuse him of turning aside, - testimony - Whenever the Torah speaks of a witness, it refers to a testimony that has legal force, meaning at least two people.

This is derive from verse 15 which must specify that there  is only one witness, therefore implying that otherwise it should be assumed that the word witness means a pair.

Therefore verses 18 and 19, too speaks of cases in which both witnesses have been refuted even Though the verse speaks in the singular.

Deu 19:17 then both men who have the dispute shall stand before יהוה, before the priests and the judges who serve in those days. - The person wronged or brought into peril by the false testimony is supposed to be the appellant. Yet if the person were put to death upon the evidence, and after wards it appeared to be false, any other person, or the judges themselves, by virtue of their office, might call the false witness to account.

Deu 19:18 “And the judges shall diligently search and see if the witness is a false witness, who has falsely accused his brother, - Cases of this kind, having more than ordinary difficulty in them, were it to be brought before the supreme court, The priests and judges, who are said to be before YAHVEH, because, as other judges sat in the gates of their cities, so these at the gate of the sanctuary, ch. 17:12.

There must be great care in the trial. A diligent inquisition must be made into the characters of the persons, and all the circumstances of the case, which must be compared, that the truth might be found out, which, where it is faithfully and impartially enquired into, Providence, it may be hoped, will particularly advance the discovery of.

Deu 19:19 then you shall do to him as he Thought to have done to his brother. Thus you shall purge the evil from your midst. - If it appeared that a man had knowingly and maliciously lie false against his neighbor, though the mischief he designed him thereby was not affected, he must undergo the same penalty which his evidence would have brought upon his neighbor under. Nor could any law be more just. If the crime he accused his neighbor of was to be punished with death, the false witness must be put to death; if with stripes, he must be beaten; if with a pecuniary mulct, he was to be fined the sum.

Deu 19:20 “And let the rest hear and fear, and never again do this evil matter in your midst. - The benefit that will accrue to the public from this severity will abundantly recompense it: Those that remain shall hear and fear. Such exemplary punishments will be warnings to others not to attempt any such mischief, when they see how he that dug a pit and he was the one who fell in.

Deu 19:21 “And let your eye not pardon, life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. - Because those who may considered not the heinousness of the crime, and the necessity of making this provision against it, it might seem hard to punish a man so severely for a few words’ speaking, especially when no mischief did actually follow, it is added: Thy eye shall not pity. No man needs to be more merciful than יהוה.

Chapter 20

This chapter settles the law pertaining to the armed force, and establishes the laws and ordinances of war,

I.     Relating to the soldiers. 

1. Those must be encouraged that were drawn up to battle verse 1-4.

2. Those must be dismissed and sent back again whose private affairs called for their attendance at home verse 5 – 7.

1.            Whose weakness and timidity unfitted them for service in the field verse 8, 9. 

II. Relating to the enemies they made war with.

 

1. The treaties they must make with the cities that were far off verse 10 -15.

2. The destruction they must make of the people into whose land they were going verse 16-18.

3. The care they must take, in besieging cities, not to destroy the fruit-trees verse 19, 20.

Deu 20:1  “When you go out to battle against your enemies, and shall see horses and chariots and people more numerous than you, do not be afraid of them, for יהוה your Elohim, who brought you up from the land of Mitsrayim, is with you. - Yisrael was at that time to be considered army rather than as a kingdom, entering upon an enemy’s country, and not yet settled in a country of their own.

Besides the war they were now embarking on was to establish them as a country, even after their settlement they could neither protect nor enlarge their coast without hearing the alarms of war.

It was therefore needful that they should have directions given them in their military affairs; and in these verses they are directed in managing, marshalling, and drawing up their own forces.

It is observable that the discipline of war here prescribed is so far from having anything in it harsh or severe, as is usual in martial law, that the intent of the whole is, on the contrary, to encourage the soldiers, and to make their service easy to them.

Those that were disposed to fight must be encouraged and animated against their fears.

Moses here gives a general encouragement, which the leaders and commanders in the war must take to themselves: "Be not afraid of them. Though the enemy have ever so much the advantage by their numbers (being more than You), and by their cavalry (their armies being much made up of horses and chariots, which they are not allowed to multiply), yet decline not coming to a battle with them, dread not the issue, no doubt of success.’’ Two things they must encourage themselves with in their wars, provided they kept close to their EL and their religion, otherwise they forfeited these encouragements.

Deu 20:2 “And it shall be, when you draw near to the battle, that the priest shall come and speak to the people, - The presence of YAHVEH is with them: "YAHVEH thy EL is with thee, and therefore You are not in danger, nor neediest You be afraid.’’ See Isa. 41:10.

The experience they and their fathers have had of YAH’S power and goodness in bringing them out of the land of Egypt, in defiance of Pharaoh and all his hosts, which was not only in general a proof of the divine omnipotence, but to them in particular a pledge of what YAHVEH would do further for them. He that saved them from those greater enemies would not suffer them to be run down by those that were every way less considerable, and thus to have all he had done for them undone again.

Deu 20:3 and shall say to them, ‘Hear, O Yisra’ĕl: You are drawing near today to battle with your enemies. Do not let your heart faint, do not fear, or tremble, or be afraid before them, - This encouragement must be particularly addressed to the common soldiers by a priest appointed, and, the Hebrews say, anointed, for that purpose, whom they call the anointed of the war, a very proper title for our anointed Redeemer, the captain of our salvation:

This priest, in should speak in YAH’S name, was to animate the people; and who so fit to do that as he whose office it was as priest to pray for them? For the best encouragements arise from the precious promises made to the prayer of faith. This priest must.

 Charge them not to be afraid, for nothing weakens the hands so much as that which makes the heart tremble. There is need of precept upon precept to this purport, as there is here: Let not your hearts be tender (so the word is), to receive all the impressions of fear, but let a believing confidence in the power and promise of YAHVEH harden them. Fear not, and do not make haste (so the word is), for he that believe doth not make more haste than good speed. "Do not make haste either rashly to anticipate your advantages or basely to fly off upon every disadvantage.

Deu 20:4 for יהוה your Elohim is He who goes with you, to fight for you against your enemies, to save you.’-  He must assure them of the presence of YAHVEH with them, to own and plead their righteous cause, and not only to save them from their enemies, but to give them victory over them.

We have no reason to fear that YAHVEH is with us. The giving of this encouragement by a priest, one of YAHVEH’s ministers, intimates.

 That it is very fit that armies should have chaplains, not only to pray for them, but to preach to them, both to reprove that which would hinder their success and to raise their hopes of it.

 That it is the work of Messiyah’s ministers to encourage his good soldiers in their spiritual conflict with the world and the flesh, and to assure them of a conquest, yea, more than a conquest, through Yahushua that loved us.

Deu 20:5 “And the officers shall speak to the people, saying, ‘Who is the man who has built a new house and has not dedicated it? Let him go and return to his house, lest he dies in the battle and another man dedicates it. - Those that were indisposed to fight must be discharged, whether the indisposition did arise.

 From the circumstances of a man’s outward condition; If he had lately built or purchased a new house, and had not taken possession of it, had not dedicated it, that is, made a solemn festival for the entertainment of his friends, that came to him to welcome him to his house; let him go home and take the comfort of that which YAHVEH had blessed him with, till, by enjoying it for some time, he become less fond of it, and consequently less disturbed in the war by the Thoughts of it, and more willing to lie and leave it.

For this is the nature of all our worldly enjoyments, that they please us best at first; after a while we see the vanity of them. Some think that this dedication of their houses was a religious act, and that they took possession of them with prayers and praises, with a solemn devoting of themselves and all their enjoyments to the service and honor of EL YAHVEH.

Deu 20:6 ‘And who is the man who has planted a vineyard and has not begun to use it? Let him also go and return to his house, lest he dies in the battle and another man should begin to use it. - If a man had been at a great expense to plant a vineyard, and longed to eat of the fruit of it, which for the first three years he was forbidden to do by the law (Lev. 19:23, etc.), let him go home, if he has a mind, and gratify his own humor with the fruits of. See how indulgent YAHVEH is to his people in innocent things, and how far from being a hard Master.

Deu 20:7 ‘And who is the man who is engaged to a woman and has not taken her? Let him go and return to his house, lest he dies in the battle and another man takes her. - Since we naturally covet to eat the labor of our hands, rather than an Yisraelite should be crossed therein, his service in war shall be dispensed with. If a man had made up his mind to be married, and the marriage were not solemnized, he was at liberty to return, as also to tarry at home for one year after marriage (ch. 24:5), for the terrors of war would be disagreeable to a man who had just welcomed the soft scene of domestic attachment.

YAHVEH would not be served in HIS wars by pressured men that were forced into the army against their will but they must all be perfectly volunteers. Ps. 110:3, Thy people shall be willing. In running the Messiyanic race, and fighting the good fight of faith, we must lay aside every weight, and all that which would clog and divert our minds and make us unwilling. The Hebrews writers agree that this liberty to return was allowed only in those wars which they made voluntarily, not those which were made by the Divine command against Amalek and the Canaanites, in which every man was bound to fight.

Deu 20:8 “And the officers shall speak further to the people, and say, ‘Who is the man who is afraid and tender of heart? Let him go and return to his house, lest the heart of his brothers faint like his heart.’ - If a man’s indisposition to fight arose from the weakness and timidity of his own spirit, he should have leave to return from the war.

 This proclamation Gideon made to his army, and it detached above two-thirds of them, Jdg. 7:3. Some suggest that the fearfulness and faintheartedness arise from the terrors of an evil conscience, which would make a man afraid to look death and danger in the face.

It was then taught that men of loose and dishonest lives would not be good soldiers, but made both cowards and curse in an army, the shame and trouble it would create in the camp; therefore those who were conscious of themselves was ask to dismiss themselves.

On the other hand this verse seems to imply a natural fearfulness. It was partly in kindness to them that they had their discharge for, though shamed, they were eased); but much more in kindness to the rest of the army, who were hereby freed from the encumbrance of such as were ineffective and unserviceable, while the danger of infection from their cowardice and flight was preventable.

This is the reason here given: Lest his brethren’s heart fail as well as his heart. Fear is catching, and in an army is of most pernicious consequence. We must take heed that we fear not the fear of those that are afraid, Isa. 8:12.

Deu 20:9 “And it shall be, when the officers have finished speaking to the people, that they shall appoint commanders of the divisions to lead the people. - It is here ordered that, when all the cowards were dismissed, then captains should be nominated, for it was in a special manner necessary that the leaders and commanders should be men of courage.

That reform therefore must be made when the army was first mustered and marshaled. The soldiers of Yahushua have need of courage, that they may equip themselves like men, and endure hardness like good soldiers, especially the officers of HIS army.

Deu 20:10 “When you draw near to a city to fight against it, then you shall make a call for peace to it. - They are directed what method should be taken in dealing with the cities (these only are mentioned, but doubtless the armies in the field, and the nations they had occasion to deal with, are likewise intended) upon which they made war.

They must not make a descent upon any of their neighbors till they had first given them fair notice, by a public manifesto, or remonstrance, stating the ground of their quarrel with them.

In dealing with the worst of enemies, the laws of justice and honor must be observed; and, as the sword must never be taken in hand without cause, so not without cause shown. War is an appeal, in which the merits of the cause must be set forth.

However, there are a group of people we were warned not to spare any of them, they should be utterly destroyed.

Deu 20:11 “And it shall be that if it accepts your call for peace, and shall open to you, then all the people found in it are to be your compulsory labor, and serve you. - Even to the proclamation of war must be subjoined a tender of peace, if they would accept of it upon reasonable terms. That is, "upon condition that they renounce idolatry, worship the EL of Yisrael, as proselytes of the gate that were not circumcised, pay to their new masters a yearly tribute, and submit to their government:’’ on these terms the process of war should be stayed, and their conquerors, upon this submission, were to be their protectors.

Deu 20:12 “But if it does not make peace with you, and shall fight against you, then you shall besiege it, - Others think that they are excluded verse 16 not only from the benefit of that law, which confines military execution to the males only, but from the benefit of this also, which allows not to make war till peace was refused.

I see not how they could proclaim peace to those who by the law were to be utterly rooted out, and to whom they were to show no mercy, ch. 7:2. But for any other nation which they made war upon, for the enlarging of their coast, the avenging of any wrong done, or the recovery of any right denied, they must first proclaim peace to the.

Deu 20:13 and יהוה your Elohim shall give it into your hands, and you shall smite every male in it with the edge of the sword. - Some think that even the seven nations of Canaan were to have this offer of peace made to them; and the offer was no jest or mockery, though it was of YAHVEH to harden their hearts that they should not accept it, Jos. 11:20.

Let this show, YAH’S grace in dealing with sinners: Though HE might easily destroy them, yet, having no pleasure in their ruin, HE proclaims peace, and beseeches them to be reconciled; so that those who lie most obnoxious to HIS justice, and ready to fall as sacrifices to it.

If they make him an answer of peace, and open to him, upon condition that they will be tributaries and servants to him, shall not only be saved from ruin, but incorporated with his Yisrael, as fellow-citizens with the saints.

Let it show us our duty in dealing with our brethren: if any quarrel happens, let us not only be ready to hearken to the proposals of peace, but forward to make such proposals. We should never make use of the law till we have first tried to accommodate matters in variance amicably, and without expense and vexation. We must be for peace, whoever is for war.

If the offers of peace were not accepted, then they must proceed to push on the war. And let those to whom YAHVEH offers peace know that if they reject the offer, and take not the benefit of it within the time limited, judgment will rejoice against mercy in the execution as much as now mercy rejoices against judgment in the reprieve.

In this case, there is a promise implied that they should be victorious. It is taken for granted that YAHVEH their EL would deliver it into their hands. Those enterprises which we undertake by a divine warrant, and prosecute by divine direction, we may expect to succeed in. If we take YAH’S method, we shall have HIS blessing.

Deu 20:14 “Only the women, and the little ones, and the livestock, and all that is in the city, all its spoil, you take as plunder for yourself. And you shall eat the enemies’ plunder which יהוה your Elohim gives you. – In this verse we are ordered, to give honor to the public justice, to put all the soldiers to the sword, for them I understand by every male, all that bore arms; but the spoil they are allowed to take to themselves, in which were reckoned the women and children.

A justifiable property is acquired in that which is won in lawful war. YAHVEH himself owns the title: YAHVEH thy EL gives it thee; and therefore he must be owned in it, Ps. 44:3.

Deu 20:15 “Do so to all the cities which are very far from you, which are not of the cities of these nations. - The nations of Canaan are accepted from the merciful provisions made by this law. Remnants might be left of the cities that were very far off, because by them they were not in so much danger of being infected with idolatry, nor was their country so directly and immediately intended in the promise

Deu 20:16 “Only, of the cities of these peoples which יהוה your Elohim gives you as an inheritance, you do not keep alive any that breathe, - but of the cities which were given to Yisrael for an inheritance no remnants must be left of their inhabitants, for it put a slight upon the promise to admit Canaanites to share with them in the peculiar land of promise.

Deu 20:17 but you shall certainly put them under the ban: the Ḥittite and the Amorite and the Kenaʽanite and the Perizzite and the Ḥiwwite and the Yeḇusite, as יהוה your Elohim has commanded you, - Another reason they must be utterly destroyed, because, since it could not be expected that they should be cured of their idolatry, if they were left with that plague-sore upon them they would be in danger of infecting YAH’S Yisrael, who were too apt to take the infection.

Deu 20:18 lest they teach you to do according to all their abominations which they have done for their mighty ones, and you sin against יהוה your Elohim. - They will teach you to do after their abominations, to introduce their customs into the worship of the EL of Yisrael, and by degrees to forsake him and to worship false gods; for those that dare violate the second commandment will not long keep to the first. Strange worships open the door to strange deities.

Deu 20:19 “When you besiege a city for a long time by fighting against it to take it, you do not destroy its trees by wielding an axe against them. If you do eat of them, do not cut them down. For is the tree of the field a man to be besieged by you? - Care is taken that in the besieging of cities; there should not be any destruction of fruit-trees.

In those times, when besiegers forced their way, not as now with bombs and cannon-ball, but with battering rams, they had occasion for much timber in carrying on their sieges: now because, in the heat of war, men are not apt to consider, as they ought, the public good, it is expressly provided that fruit-trees should not be used as timber-trees.

That reason, for the tree of the field is man’s (the word life we supply), all the ancient versions, the Septuagint, Targums, etc., read, For is the tree of the field a man? Or the tree of the field is not a man that it should come against thee in the siege, or retire from thee into the bulwark.

"Do not brutishly vent thy rage against the trees that can do thee no harm.’’ But our translation seems most agreeable to the intent of the law, and it teaches us.

That YAHVEH is a better friend to man than man is to himself; and YAH’S law, which we are apt to complain of as a heavy yoke, consults our interest and comfort, while our own appetites and passions, of which we are so indulgent, are really enemies to our welfare.

The intent of many of the divine precepts is to restrain us from destroying that which is our life and food. Those armies and their commanders are not allowed to make what desolation they please in the countries that are the seat of war.

Military rage must always be checked and ruled with reason. War, should be waged with as much caution as possible, it is destructive enough, and should not be made more so than is absolutely necessary. Generous spirits will show themselves tender, not only of men’s lives, but of their livelihoods; for, though the life is more than meat, yet it will soon be nothing without meat.

Deu 20:20 “Only the trees which you know are not trees for food you do destroy and cut down, to build siege-works against the city that is fighting against you, until it falls. - The Yisraelites understand this as a prohibition of all willful waste on anything whatsoever. No fruit-tree is to be destroyed unless it is barren, and cumber the ground.

"Nay,’’ they maintain, "whoso willfully breaks vessels, tears clothes, stops wells, pulls down buildings, or destroys meat, transgresses this law: You shall not destroy.’’ Messiyah took care that the broken meat should be gathered up, that nothing might be lost. Every creature of YAHVEH is good, and, as nothing is to be refused, so nothing is to be abused. We may live to want what we carelessly waste.

Chapter 21

In this chapter provision is made,

I.                  For the putting away of the guilt of blood from the land, when he that shed it had fled from justice verse 1-9.

II.                For the preserving of the honor of a captive maid, verse 10–14.

III.               For the securing of the right of a first-born son, though he were not a favorite, verse 15–17. 

IV.               For the restraining and punishing of a rebellious son, verse 18–21.

V.                 For the maintaining of the honor of human bodies, which must not be hanged in chains, but decently buried, even the bodies of the worst malefactor’s verse 22, 23.

Care had been taken by some preceding laws for the vigorous and effectual persecution of a willful murderer (ch. 19:11 etc.), the putting to death the guilty party was the putting away of the guilt of blood from the land.

But if this could not be done, because the murderer could not being discovered, they must not think that the land was in no danger of contracting any pollution because it was not through any neglect of theirs that the murderer was unpunished; no, a great solemnity is provided for the putting away of the guilt, as an expression of their dread and detestation of that sin.

Deu 21:1  “When anyone is found slain, lying in the field in the land which יהוה your Elohim is giving you to possess, and it is not known who smote him, - This verse supposed that one is found slain, and it is not known who slew him. The providence of YAHVEH has sometimes wonderfully brought to light these hidden works of darkness, and by strange occurrences the sin of the guilty has found them out, insomuch that it has become a proverb, murder will.

But it is not always so; now and then the devil’s promises of secrecy and impunity in this world are made good; yet it is but for a while: there is a time coming when secret murders will be discovered; the earth shall disclose her blood (Isa. 26:21), upon the inquisition which justice makes for it; and there is an eternity coming when those that escaped punishment from men will lie under the righteous judgment of YAHVEH.

The impunity with which so many murders and other wickedness’s are committed in this world makes it necessary that there should be a day of judgment, to require that which is past, Eccl. 3:15.

Deu 21:2 then your elders and your judges shall go out, and they shall measure the distance from the slain man to the cities round about. - The elders of the next city (that had a court of three and twenty in it) were to concern themselves about this matter. If it were doubtful which city was next, the Sanhedrim were to send commissioners to determine that matter by an exact measure.

Deu 21:3 “And it shall be that the elders of the city nearest to the slain man shall take a heifer which has not been worked and which has not pulled with a yoke, - They were to bring a heifer down into a stream and unoccupied valley, and to kill it there. This was not a sacrifice (for it was not brought to the altar), but a solemn protestation that they would put the murderer to death if they had him in their hands.

The heifer must be one that had not drawn in the yoke, to signify (say some) that the murderer was a son of Belial; it must be brought into a rough valley, to signify the horror of the fact, and that the defilement which blood brings upon a land turns it into barrenness.

Deu 21:4 and the elders of that city shall bring the heifer down to a wadi with flowing water, which is neither ploughed nor sown, and they shall break the heifer’s neck there in the wadi. - The heifer must be one that had not drawn in the yoke, to signify (say some) that the murderer was a son of Belial; it must be brought into a rough valley, to signify the horror of the fact, and that the defilement which blood brings upon a land turns it into barrenness. And the Jews say that unless, after this, the murderer was found out, this valley where the heifer was killed was never to be tilled or sown.

Deu 21:5 “And the priests, the sons of Lĕwi, shall come near, for יהוה your Elohim has chosen them to serve Him and to bless in the Name of יהוה, and by their mouth every strife and every stroke is tried. - The priests and Levites must assist and preside in this solemnity, that they might direct the management of it in all points according to the law, and particularly might be the people’s mouth to YAHVEH in the prayer that was to be put up on this sad occasion. By the command of the Levi every punishment must be inflicted.

Deu 21:6 “And let all the elders of that city nearest to the slain man wash their hands over the heifer whose neck was broken in the wadi -  The elders were to wash their hands in water over the heifer that was killed, and to profess, not only that they had not shed this innocent blood themselves, but that they knew not who had verse 6, 7, nor had knowingly concealed the murderer, helped him to make his escape, or been any way aiding or abetting.

To this custom David alludes, Ps. 26:6, I will wash my hands in innocency; but if Pilate had any eye to it (Mt. 27:24) he wretchedly misapplied it when he condemned Messiyah, knowing Him to be innocent, and yet acquitted himself from the guilt of innocent blood.

Deu 21:7 “And they shall answer and say, ‘Our hands have not shed this blood, nor have our eyes seen it. - The elders were to wash their hands in water over the heifer that was killed, and to profess, not only that they had not shed this innocent blood themselves, but that they knew not who had, nor had knowingly concealed the murderer, helped him to make his escape, or been any way aiding or abetting.

To this custom David alludes, Ps. 26:6, I will wash my hands in innocence; but if Pilate had any eye to it (Mt. 27:24) he wretchedly misapplied it when he condemned Messiyah, knowing him to be innocent, and yet acquitted himself from the guilt of innocent blood. Protestations are of no avail when contradicted by fact.

Deu 21:8 ‘O יהוה, forgive Your people Yisra’ĕl, whom You have redeemed, and do not allow innocent blood in the midst of Your people Yisra’ĕl.’ And the blood-guilt shall be pardoned to them. - The priests were to pray to YAHVEH for the country and nation, that YAHVEH would be merciful to them, and not bring upon them the judgments which the connivance at the sin of murder would deserve. It might be presumed that the murderer was either one of their city or was now harbored in their city; and therefore they must pray that they might not fare the worse for his being among them, Num. 16:22. Be merciful, YAHVEH, to thy people Yisrael. When we hear of the wickedness of the wicked we have need to cry earnestly to YAHVEH for mercy for our land, which groans and trembles under it. We must empty the measure by our prayers which others are filling by their sins.

It might be presumed that the murderer was either one of their city or was now harbored in their city; and therefore they must pray that they might not fare the worse for his being among them, Num. 16:22. Be merciful, YAHVEH, to thy people Yisrael.

 When we hear of the wickedness of the wicked we have need to cry earnestly to YAHVEH for mercy for our land, which groans and trembles under it. We must empty the measure by our prayers which others are filling by their sins. Now,

                         

Deu 21:9 “Thus you purge the guilt of innocent blood from your midst when you do what is right in the eyes of יהוה. -  If there must be so much care employed to save the land from guilt when the murderer was not known, it was certainly impossible to secure it from guilt if the murderer was known and yet protected. All would be taught, by this solemnity, to use their utmost care and diligence to prevent, discover, and punish murder.

Haftarah

Isaiah 9:1-6, 49:1-6

The prophet in this chapter (according to the directions given him, ch. 3:10, 11) said to the righteous, It shall be well with thee, but Woe to the wicked, it shall be ill with him. Here are, 

I. Gracious promises to those that adhere to the law and to the testimony; while those that seek to familiar spirits shall be driven into darkness and dimness, they shall see a great light, relief in the midst of their distresses, typical of gospel grace. 

II.                  In the doctrine of the Messiyah verse 1-3. 

1.                His victories verse 4, 5.

2.                 His government and dominion as Emmanuel verse 6, 7. 

III.                Dreadful threatening against the people of Yisrael, who had revolted from and were enemies to the house of David, that they should be brought to utter ruin, that their pride should bring them down verse 8–10,

IV.         That their neighbors should make a prey of them verse 11, 12,

V.           That, for their impenitence and hypocrisy, all their ornaments and supports should be cut off verse 13–17, and that by the wrath of YAHVEH against them, and their wrath one against another, they should be brought to utter ruin verse 18–21.

VI.         And this is typical of the final destruction of all the enemies of the Son of David and his kingdom.

Isa 9:1  But there is no gloom upon her who is distressed, as when at first He humbled the land of Zeḇulun and the land of Naphtali, and afterward more heavily oppressed her, by the way of the sea, beyond the Yardĕn, in Galil of the nations. – The first words of this chapter plainly refer to the close of the foregoing chapter, where everything looked dark and melancholy: Behold, trouble, and darkness, and dimness, very bad, yet not so bad, but that to the upright there shall arise light in the darkness (Ps. 112:4) and at evening time it shall be light, Zec. 14:7. Nevertheless it shall not be such dimness (either not such for kind or not such for degree) as sometimes there has been.

In the worst of times YAH’s people have a nevertheless to comfort themselves with, something to allay and balance their troubles; they are persecuted, but not forsaken (2 Co. 4:9), sorrowful yet always rejoicing, 2 Co. 6:10. And it is matter of comfort to us, when things are at the darkest, that he who forms the light and creates the darkness (ch. 45:7) has appointed to both their bounds and set the one over against the other, Gen. 4:4. He can say, "Here the dimness shall go, so long it shall last, and no further, no longer.’’

Three things are promised here, and they all point ultimately at the grace of the gospel, which the saints were to comfort themselves with, the hopes in every cloudy and dark day, as we now are to comfort ourselves in time of trouble with the hopes of Messiyah’s second coming, Though that might not be now, as His first coming was, a thing at a great distance. The mercy likewise which YAHVEH has in store for HIS Yisrael in the latter days, may be a support to those that are mourning with her for her present calamities. We have here the promise.

Of a glorious light, which shall so qualify, and by degrees dispel, the dimness, that it shall not be as it sometimes has been: Not such as was in her vexation; there shall not be such dark times as were formerly, when at first he lightly afflicted the land of Zebulun and Naphtali (which lay remote and most exposed to the inroads of the neighboring enemies), and afterwards he more grievously afflicted the land by the way of the sea and beyond Jordan, referring probably to those days when YAHVEH began to cut Yisrael short and to smite them in all their coasts, 2 Ki. 10:32.

YAHVEH tries to see what less judgments will do with a people before he brings greater; but if a light affliction do not do its work with us, to humble and reform us, we must expect to be afflicted more grievously; for when YAHVEH judges HE will overcome.

Well, those were dark times with the land of Zebulun and Naphtali, and there was dimness of anguish in Galilee of the Gentiles, both in respect of ignorance (they did not speak according to the law and the testimony, and then there was no light in them, ch. 8:20) and in respect of trouble, and the desperate posture of their outward affairs; we have both together, 2 Chr. 15:3, 5

Isa 9:2 The people who were walking in darkness have seen a great light; upon those who dwelt in the land of the shadow of death a light has shone. – Yisrael has been without the true EL and a teaching priest, and in those times there was no peace. But the dimness threatened (ch. 8:22) shall not prevail to such a degree; for the people that walked in darkness have seen a great light.

At this time when the prophet lived, there were many prophets in Judah and Yisrael, whose prophecies were a great light both for direction and comfort to the people of YAHVEH, who adhered to the law and the testimony. Besides the written Word, they had prophecy; there were those that had shown them how long (Ps. 74:9), which was a great satisfaction to them, when in respect of their outward troubles they sat in darkness, and dwelt in the land of the shadow of death.

This was to have its full accomplishment when Messiyah Yahushua began to appear as a prophet, and to preach the gospel in the land of Zebulun and Naphtali, and in Galilee of the Gentiles. And the Old-Testament prophets, as they were witnesses to Him, so they were types of Messiyah. When He came and dwelt in the borders of Zebulun and Naphtali, then this prophecy is said to have been fulfilled, Mt. 4:13–16.

Those that want the gospel walk in darkness, and know not what they do nor whither they go; and they dwell in the land of the shadow of death, in thick darkness, and in the utmost danger.

When the gospel comes to any place, to any soul, light comes, a great light, a shining light, which will shine more and more. It should be welcome to us, as light is to those that sit in darkness, and we should readily entertain it, both because it is of such sovereign use to us and because it brings its own evidence with it. Truly this light is sweet.

Isa 9:3 you shall increase the nation; you shall make its joy great. They shall rejoice before you, as in the joy of harvest, as men rejoice when they divide the spoil. – Of a glorious increase, and a universal joy arising from it, "You, O YAHVEH CHESED! Hast multiplied the nation, the nation of Yisrael which You hast mercy in store for; though it has been diminished by one sore judgment after another, yet now You hast begun to multiply it again.’’ The numbers of a nation are its strength and wealth if the numerous be industrious; and it is YAHVEH that increases nations, Job 12:23.

Yet it follows, "You hast not increased the joy, the carnal joy and mirth, and those things that are commonly the matter and occasion thereof. But, notwithstanding that, they joy before thee; there is a great deal of serious spiritual joy among them, joy in the presence of YAHVEH, with an eye to him.’’ This is very applicable to the times of gospel light, spoken of verse 2. Then YAHVEH will multiplied the nation, the Gospel “Besorah” of Yisrael. "And to him’’ (so the Masorites read it) "You hast magnified the joy, to everyone that receives the light.’’ The following words favor this reading: "They joy before thee; they come before thee in holy ordinances with great joy’; their mirth is not like that of Yisrael under their vines and fig-trees (You hast not increased that joy), but it is in the favor of YAHVEH and in the tokens of HIS grace.’’

The Gospel “good news”, when it comes in its light and power, brings joy along with it, and those who receive it aright do therein rejoice, yea, and will rejoice; therefore the conversion of the nations is prophesied of by this (Ps. 67:4), Let the nations be glad, and sin for joy. See Ps. 96:11.

It is holy joy, when the good news arrives: They joy before thee; they rejoice in spirit (as Messiyah did, Lu. 10:21), and that is before YAHVEH. In the eye of the world they are always as sorrowful, and yet, in YAH’s sight, always rejoicing, 2 Co. 6:10.

It is great joy; it is according to the joy in harvest, when those who sowed in tears, and have with long patience waited for the precious fruits of the earth, reap in joy; and as in war men rejoice when, after a hazardous battle, they divide the spoil. The gospel brings with it plenty and victory; but those that would have the joy of it must expect to go through a hard work, as the husbandman before he has the joy of harvest, and a hard conflict, as the soldier before he has the joy of dividing the spoil; but the joy, when it comes, will be an abundant recompense for the toil. See Acts 8:8, 39.

Isa 9:4 For You shall break the yoke of his burden and the staff of his shoulder, the rod of his oppressor, as in the day of Miḏyan. – Of a glorious liberty and enlargement: "They shall rejoice before thee, and with good reason, for You hast broken the yoke of his burden, and made him easy, for he shall no longer be in servitude; and You hast broken the staff of his shoulder and the rod of his oppressor, that rod of the wicked which rested long on the lot of the righteous,’’ as the Midianites’ yoke was broken from off the neck of Yisrael by the agency of Gideon. If YAHVEH makes former deliverance HIS patterns in working for us, we ought to make them our encouragements to hope in him and to seek to him, Ps. 83:9.

Do unto them as to the Midianites. What temporal deliverance this refers to is not clear, probably the preventing of Sennacherib from making himself master of Jerusalem, which was done, as in the day of Midian, by the immediate hand of YAHVEH; and, whereas other battles were usually won with a great deal of noise and by the expense of much blood, this shall be done silently and without noise.

Under his glory YAHVEH shall kindle a burning (ch. 10:16); a fire not blown shall consume him, Job 20:26. But doubtless it looks further, to the blessed fruits and effects of that great light which should visit those that sat in darkness; it would bring liberty along with it, deliverance to the captives, Lu. 4:18.

The design of the good news, and the grace of it, is to break the yoke of sin and Satan, to remove the burden of guilt and corruption, and to free us from the rod of those oppressors, that we might be brought into the glorious liberty of the children of YAHVEH. Messiyah broke the yoke of the curse of the law (Acts 15:10; Gal. 5:1), and delivered us out of the hand of our enemies, that we might serve Him without fear, Lu. 1:74, 75.

Isa 9:5 For every boot of one trampling in tumult, and coat rolled in blood shall be used for burning and fuel of fire. – This is done by the Holy Spirit working like fire (Mt. 3:11), not as the battle of the warrior is fought, with confused noise; no, the weapons of our warfare are not carnal; but it is done with the Spirit of judgment and the Spirit of burning, ch. 4:4. It is done as in the day of Midian, by a work of YAHVEH upon the hearts of men. Messiyah is our Gideon; it is His sword that doeth wonders.

Isa 9:6 For a Child shall be born unto us, a Son shall be given unto us, and the rule is on His shoulder. And His Name is called Wonder, Counselor, Strong Ěl, Father of Continuity, Prince of Peace. - But who, where, is he that shall undertake and accomplish these great things for Yisrael? The prophet tells us they shall be done by the Messiyah, Emmanuel, that son of a virgin whose birth he had foretold (ch. 7:14), and now speaks of, in the prophetic style, as a thing already done: the child is born, not only because it was as certain, and he was as certain of it as if it had been done already, but because Yisrael before his incarnation reaped great benefit and advantage by His undertaking in virtue of that first promise concerning the seed of the woman, Gen. 3:15.

As he was the Lamb slain, so he was the child born, from the foundation of the world, Rev. 13:8. All the great things that YAHVEH did for Yisrael were done by Messiyah as the eternal Word, and for His sake as the Mediator. He was the Anointed, to whom YAHVEH had respect (Ps. 84:9), and it was for the YAH’s sake, for the Messiyah Yahushua’s sake, that YAHVEH caused HIS face to shine upon HIS sanctuary, Dan. 9:17.

The nation of Yisrael, and particularly the house of David, was preserved many a time from imminent ruin only because that blessing was in them. What greater security therefore could be given to Yisrael of YAHVEH then that it should be preserved, and be the special care of the divine Providence, than this, that YAHVEH had so great a mercy in reserve for it?

The Chaldee understands it of the man that shall endure forever, even Messiah. And it is an illustrious prophecy of him and of his kingdom, which doubtless those that waited for the consolation of Yisrael built much upon, often turned to, and read with pleasure.

See him in his humiliation. The same that is the mighty EL is a child born; the ancient of days becomes an infant of a span long; the everlasting Father is a Son given. Such was his condescension in taking our nature upon Him; thus did he humble and empty himself, to exalt and fill us. He is born into our world.

The Word was made flesh, and dwelt among us. He is given, freely given, to be all that to us which our case, in our fallen state, calls for. YAHVEH so loved the world that he gave him. He is born to us, he is given to us, us men, and not to the angels that sinned.

It is spoken with an air of triumph, and the angel seems to refer to these words in the notice he gives to the shepherds of the Messiah’s having come (Lu. 2:11), unto you is born, this day, a Savior. Messiyah’s being born and given to us is the great foundation of our hopes, and fountain of our joys, in times of greatest grief and fear.

Chapter 49

Glorious things had been spoken in the previous chapters concerning the deliverance of the Yisrael out of Babylon; but lest any should think, when it was accomplished, that it looked much greater and brighter in the prophecy than in the performance, and that the return of about 40,000 Yisraelites out of Babylon to Jerusalem was not an event sufficiently answering to the height and grandeur of the expressions used in the prophecy.

He here comes to show that the prophecy had a further intention, and was to have its full accomplishment in a redemption that should as far outdo these expressions as the other seemed to come short of them, even the redemption of the world by Messiyah Yahushua, of whom not only Cyrus, who was YAH’s servant in foretelling it, was a type. In this chapter we have, 

I. The designation of Messiyah, under the type of Isaiah, to His office as Mediator verse 1-3. 

II. The assurance given him of the success of his undertaking among the Gentiles verse 4-6.

Isa 49:1 Listen to Me, O coastlands, and hear, you peoples from afar! יהוה  has called Me from the womb, from My mother’s belly He has caused My Name to be remembered. -  Here, I. An auditory is summoned together and attention demanded. The sermon in the foregoing chapter was directed to the house of Jacob and the people of Yisrael, verse 1, 12. But this is also directed to the isles (that is, the Gentiles, for they are called the isles of the Gentiles, Gen. 10:5) and to the people from far, that were strangers to the commonwealth of Yisrael, and afar off. Let these listen as to a thing at a distance, which yet they are to hear with desire and attention.

The tidings of a Redeemer are sent to the Gentiles and to those that lie most remote; and they are concerned to listen to them. The Gentiles listened to the gospel when the Jews were deaf to it. The great author and publisher of the redemption produce His authority from heaven for the work he had undertaken. YAHVEH had appointed Him and set him apart for it: YAHVEH has called me from the womb to this office and made mention of my name, nominated me to be the Savior. By an angel he called him Yahushua a Savior, who should save His people from their sins, Mt. 1:21.

From the womb of the divine counsels, before all worlds, He was called to this service, and help was laid upon him; and he came at the call, for he said, Lo, I come, with an eye to what was written of him in the volume of the book.

Isa 49:2 And He made My mouth like a sharp sword, in the shadow of His hand He hid Me, and made Me a polished shaft. In His quiver He hid Me.” – This was said of some of the prophets, as types of him, Jer. 1:5. Paul was separated to the apostleship from his mother’s womb, Gal. 1:15. 2. YAHVEH had fitted and qualified Him for the service to which HE designed him. HE made His mouth like a sharp sword, and made Him like a polished shaft, or a bright arrow, furnished him with everything necessary to fight YAH’s battles against the powers of darkness, to conquer Satan, and bring back YAH’s revolted subjects to their allegiance, by his word: that is the two-edged sword (Heb. 4:12) which comes out of his mouth, Rev. 19:15.

The convictions of the word are the arrows that shall be sharp in the hearts of sinners, Ps. 45:5. YAHVEH had preferred Him to the service for which HE had reserved him: He has hidden me in the shadow of his hand and in his quiver, which denotes, Concealment.

The gospel of Messiyah, and the calling in of the Gentiles by it, were long hidden from ages and generations, hidden in YAHVEH (Eph. 3:5, Rom. 16:25), hidden in the shadow of the ceremonial law and the Old-Testament types.

The house of David was the particular care of the divine Providence, because that blessing was in it. Messiyah in his infancy was sheltered from the rage of Herod.

Isa 49:3 And He said to Me, ‘You are My servant, O Yisra’ĕl, in whom I am adorned.’ - YAHVEH had owned Him, had said unto Him, "You art my servant, whom I have employed and will prosper; You art Yisrael, in effect, the prince with YAHVEH, that hast wrestled and prevailed; and in thee I will be glorified.’’ The people of YAHVEH are Yisrael, and they are all gathered together, summed up, as it were, in Messiyah, the great representative of all Yisrael, as the High Priest who had the names of all the tribes on his breastplate; and in Messiyah YAHVEH is and will be glorified; so He said by a voice from heaven, Jn. 12:27, 28. Some read the words in two clauses:

You are my servant (so Messiyah is ch. 42:1); it is Yisrael in whom I will be glorified by thee; it is the spiritual Yisrael, the elect, in the salvation of whom by Messiyah Yahushua YAHVEH will be glorified, and His free grace for ever admired.

Isa 49:4 And I said, ‘I have labored in vain, I have spent my strength for emptiness, and in vain. But my right-ruling is with יהוה , and my work with my Elohim.’ ” - He is assured of the good success of his undertaking; for whom YAHVEH calls HE will prosper. And as to this, he objects the discouragement he had met with at his first setting out: "Then I said, with a sad heart, I have labored in vain; those that were ignorant, and careless, and strangers to YAHVEH’S Name, are so still: I have called, and they have refused; I have stretched out my hands to a gainsaying people.’’

This was Isaiah’s complaint, but it was no more than he was told to expect, ch. 6:9. The same was a temptation to Jeremiah to resolve he would labor no more, Jer. 20:9. It is the complaint of many a faithful minister, that has not loitered, but labored, not spared, but spent, his strength, and himself with it, and yet, as to many, it is all in vain and for naught; they will not be prevailed with to repent and believe.

But here it seems to point at the obstinacy of the Jews, among whom MessiYah went in person preaching the gospel of the kingdom, labored and spent his strength, and yet the rulers and the body of the nation rejected him and his doctrine; so very few were brought in, when one would think none should have stood out, that he might well say, "I have labored in vain, preached so many sermons, wrought so many miracles, in vain.’’ Let not the ministers think it strange that they are slighted when the Master himself was.

 He comforts himself under this discouragement with this consideration, that it was the cause of YAHVEH in which he was engaged and the call of YAHVEH that engaged him in it: Yet surely my judgment is with YAHVEH, who is the Judge of all, and my work with my EL, whose servant I am. His comfort is, and it may be the comfort of all faithful ministers, when they see little success of their labors.

That, however it be, it is a righteous cause that they are pleading. They are with YAHVEH, and for YAHVEH; they are on HIS side, and workers together with Him. They like not their judgment, the rule they go by, nor their work, the business they are employed in, ever the worse for this. The unbelief of men gives them no cause to suspect the truth of their doctrine, Rom. 3:3.

That their management of this cause, and their prosecution of this work, was known to YAHVEH, and they could appeal to him concerning their sincerity, and that it was not through any neglect of theirs that they labored in vain. "He knows the way that I take; my judgment is with the Lord, to determine whether I have not delivered my soul and left the blood of those that perish on their own heads.’’

Though the labor be in vain as to those that are labored with, yet not as to the laborer himself, if he be faithful: his judgment is with YAHVEH, who will justify him and bear him out, Though men condemn him and run him down; and his work (the reward of his work) is with his EL, who will take care he shall be no loser, no, not by his lost labor.

Though the judgment is not yet brought forth unto victory, or the work to perfection, yet both are with YAHVEH, to carry them on and give them success, according to HIS purpose, in HIS own way and time.

Isa 49:5 And now said יהוה  – who formed Me from the womb to be His Servant, to bring Yaʽaqoḇ back to Him, Though Yisra’ĕl is not gathered to Him, yet I am esteemed in the eyes of יהוה , and My Elohim has been My strength – He receives from YAHVEH a further answer to this objection. He knew very well that YAHVEH had set him on work, had formed him from the womb to be his servant, had not only called him so early to it verse 1, but begun so early to fit him for it and dispose him to it.

Those whom YAHVEH designs to employ as HIS servants HE is fashioning and preparing to be so long before, when perhaps neither themselves nor others are aware of it.

It is YAHVEH that forms the spirit of man within him. Messiyah was to be HIS servant, to bring Jacob again to HIM, that had treacherously departed from YAHVEH. The seed of Jacob therefore, according to the flesh, must first be dealt with, and means used to bring them back. Messiyah, and the Word of salvation by Him, are sent to them first. Messiyah Yahushua comes in person to them only, to the lost sheep of the house of Yisrael. But what if Jacob will not be brought back to YAHVEH and Yisrael will not be gathered? So it proved; but this is a satisfaction in that case, Messiyah will be glorious in the eyes of YAHVEH; and those are truly glorious that are so in YAH’s eyes.

Though few of the nation of Yisrael were converted by Messiyah’s preaching and miracles, and many of them loaded him with ignominy and disgrace, yet YAHVEH put honor upon Him, and made Him glorious, at His baptism, and in His transfiguration, spoke to Him from the Heavens, sent angels to minister to Him, made even his shameful death glorious by the many prodigies that attended it, much more his resurrection.

During His sufferings YAHVEH was His strength, so that Though He met with all the discouragement imaginable, by the contempt’s of a people whom he had done so much to oblige, yet he did not fail nor was discouraged. An angel was sent from the heavens to strengthen him, Luke. 22:43.

Faithful ministers, though they see not the fruit of their labors, shall yet be accepted of YAHVEH, and in that they shall be truly glorious, for His favor is our honor; and they shall be assisted to proceed and persevere in their labors notwithstanding. This weakens their hands, but their EL will be their strength.

The gospel, the Besorah, the good news, shall be glorious in the eyes of the world; though it is not so in the eyes of Yisrael, yet it shall be entertained by the nations. The Messiyah seemed as if he had been primarily designed to bring Jacob back.

But He is here told that it is comparatively but a small matter; a higher orb of honor than that, and a larger sphere of usefulness, are designed him: "It is a light thing that You should be my servant, to raise up the tribes of Jacob to the dignity and dominion they expect by the MessiYah, and to restore the preserved of Yisrael, and make them a flourishing church and state as formerly’’ (nay, considering what a little handful of people they are, it would be but a small matter, in comparison, for the MessiYah to be the Savior of them only); "and therefore I will give thee for a light to the Gentiles (many great and mighty nations by the gospel of Messiyah shall be brought to the knowledge and worship of the true EL), that You mayest be my salvation, the author of that salvation which I have designed for lost man, and this to the end of the earth, to nations at the greatest distance.’’

Isa 49:6 and He says, “Shall it be a small matter for You to be My Servant to raise up the tribes of Yaʽaqoḇ, and to bring back the preserved ones of Yisra’ĕl? And I shall give You as a light to the gentiles, to be My deliverance to the ends of the earth!” - Hence Simeon learned to call the Messiyah a light to lighten the Gentiles (Lu. 2:32), and St. Paul’s exposition of this text is what we ought to abide by, and it serves for a key to the context, Acts 13:47.

Therefore, says he, we turn to the Gentiles, to preach the gospel to them, because so has YAHVEH commanded us, saying, I have set thee to be a light to the Gentiles. In this the Redeemer was truly glorious, Though Yisrael was not gathered; the setting up of his kingdom in the Gentile world was more his honor than if he had raised up all the tribes of Jacob.

This promise is in part fulfilled already, and will have a further accomplishment, if that time be yet to come which the apostle speaks of, when the fullness of the Gentiles shall be brought in. YAHVEH calls it HIS salvation, which some think intimates how well pleased HE was with it, how HE gloried in it, and (if I may so say) how much HIS heart was upon it.

They further observe that Messiyah is given for a light to all those to whom he is given for salvation. It is in darkness that men perish. Messiyah enlightens men’s eyes, and so makes them holy and happy.

Brit Chadash

Acts 7:35-60

When our Messiyah Yahushua called His apostles out to be employed in services and sufferings for him, he told them that yet the last should be first, and the first last, which was remarkably fulfilled in Stephen and Paul, who were both of them late converts, in comparison of the apostles, and yet got the start of them both in services and sufferings; for YAHVEH, in conferring honors and favors, often crosses hands.

 In this chapter we have the martyrdom of Stephen, the first martyr of the Messiyanic Assembly, who led the van in the noble army. And therefore his sufferings and death are more largely related than those of any other, for direction and encouragement to all those who are called out to resist unto blood, as he did.

Here is, His defense of himself before the council, in answer to the matters and things he stood charged with, the scope of which is to show that it was no blasphemy against YAHVEH, nor any injury at all to the glory of HIS name, to say that the temple should be destroyed and the customs of the ceremonial law changed.

He shows this by going over the history of the Old Testament, and observing that YAHVEH never intended to confine HIS favors to that place, or that ceremonial law; and that they had no reason to expect he should, for the people of the Jews had always been a provoking people, and had forfeited the privileges of their peculiarity: nay, that that holy place and that law were but figures of good things to come, and it was no disparagement at all to them to say that they must give place to better things.

I.  He applies this to those that prosecuted him, and sat in judgment upon him, sharply reproving them for their wickedness, by which they had brought upon themselves the ruin of their place and nation, and then could not bear to hear of it verse 51–53. 

II. The putting off him to death by stoning him, and his patient, cheerful, pious submission to it verse 54–60.

Act 7:35 “This Mosheh whom they had refused, saying, ‘Who made you a ruler and a judge?’ – this one Elohim sent to be a ruler and a deliverer by the hand of the Messenger who appeared to him in the bush. -  His acting in pursuance of this commission, wherein he was a figure of the Messiyah. And Stephen takes notice here again of the slights they had put upon him, the affronts they had given him, and their refusal to have him to reign over them, as tending very much to magnify his agency in their deliverance.

YAHVEH put honor upon Him whom they put contempt upon: This Moses whom they refused (whose kind offers and good offices they rejected with scorn, saying, Who made thee a ruler and a judge? You takest too much upon thee, You son of Levi, Num. 16:3), this same Moses did YAHVEH send to be a ruler, and a deliverer, by the hand of the angel which appeared to him in the bush. It may be understood either that YAHVEH sent to him by the hand of the angel going along with him he became a complete deliverer. Now, by this example, Stephen would intimate to the council that this Messiyah whom they now refused, as their fathers did Moses, saying, who made thee a prophet and a king? Who gave thee this authority?

Even this same has YAHVEH advanced to be a prince and a Savior, a ruler and a deliverer; as the apostles had told them awhile ago (ch. 5:30, 31), that the stone which the builders refused was become the head-stone in the corner, ch. 4:11.

ABBA YAHVEH showed favor to us by Him, and He was very forward to serve them, though they had thrust Him away.

Act 7:36 “This one led them out, after he had done wonders and signs in the land of Mitsrayim, and in the Red Sea, and in the wilderness forty years. -  YAHVEH might justly have refused them HIS service, and HE might justly have declined it; but it is all forgotten: they are not so much as upbraided with it.

YAHVEH brought them out, notwithstanding, after HE had shown wonders and signs in the land of Egypt (which were afterwards continued for the completing of their deliverance, according as the case called for them) in the Red Sea and in the wilderness forty years.

So far is he from blaspheming Moses that he admires him as a glorious instrument in the Mighty Hand of YAHVEH for the forming of the Torah Yisreal. But it does not at all derogate from HIS just honor to say that HE was but an instrument, and that he is outshone by this Messiyah, whom He encourages these Hebrews yet to close with, and to come into his interest, not fearing but that then they should be received into HIS favor, and receive benefit by Him, as the people of Yisrael were delivered by Moses, Though they had once refused him.

Act 7:37 “This is the Mosheh who said to the children of Yisra’ĕl,יהוה  your Elohim shall raise up for you a Prophet like me from your brothers. Him you shall hear.’ – His prophecy of Messiah and the power of His grace. He not only was a type of Messiah (many were so that perhaps had not an actual foresight of his day), but Moses spoke of Him as this verse elucidate: This is that Moses who said unto the children of Yisrael, A prophet shall YAHVEH your EL raise up unto you of your brethren.

This is spoken of as one of the greatest honors YAHVEH put upon Yahushua (nay, as that which exceeded all the rest), that by Him YAHVEH gave notice to the children of Yisrael of the great prophet that should come into the world, raised their expectation of him, and required them to receive him.

When YAHVEH brought them out of Egypt is spoken of it is with an emphasis of honor, This is that Moses, Ex. 6:26. And so it is here, this is that Moses. Now this is very full to Stephen’s purpose; in asserting that Jesus should change the customs of the ceremonial law, He was so far from blaspheming Moses that really he did him the greatest honor imaginable, by showing how the prophecy of Moses was accomplished, which was so clear, that, as Messiyah told them Himself.

 If they had believed Moses, they would have believed him, Jn. 5:46. Moses, in YAH’s name, told them that, in the fullness of time, they should have a prophet raised up among them, one of their own nation, that should be like unto him (Deu. 18:15, 18), a ruler and a deliverer, a judge and a lawgiver, like him, who should therefore have authority to change the customs that he had delivered, and to bring in a better hope, as the Mediator of a better testament.

He charged them to hear that prophet, to receive his dictates, to admit the change He would make to their customs, and to submit to him in everything; "and this will be the greatest honor you can do to Moses and to his law, who said, Hear you him; and came to be a witness to the repetition of this charge by a voice from heaven, at the transfiguration of Messiyah, and by his silence gave consent to it,’’ Mt. 17:5.

Act 7:38 “This is he who was in the assembly in the wilderness with the Messenger who spoke to him on Mount Sinai, and with our fathers, who received the living Words to give to us, - The eminent services which Moses continued to do to the people of Yisrael, after he had been instrumental to bring them out of Egypt, is the same as today. Moses was a type of Messiyah, who yet so far exceeds him that it is no blasphemy to say, "He has authority to change the customs that Moses delivered.’’

It was the honor of Moses That Messiyah was in the Assembly in the wilderness; he presided in all the affairs of it for forty years, was king in Yisrael, Deu. 33:5. The camp of Yisrael is here called the Assembly in the wilderness; for it was a sacred society, incorporated by a divine charter under a divine government, and blessed with divine revelation. The Messiyanic Assembly in the wilderness was a Tabernacle, though it was not yet perfectly formed, as it was to be when they came to Canaan, but every man did that which was right in his own eyes, Deu. 12:8, 9.

It was the honor of Moses that he was in that Assembly, and many a time it had been destroyed if Moses had not been in it to intercede for it. But Messiah is the president and guide of a more excellent and glorious church than that in the wilderness was, and is more in it, as the life and soul of it, than Moses could be in that.

That he was with the angel that spoke to him in the Mount Sinai, and with our fathers, was with him in the holy mount twice forty days, with the angel of the covenant, Michael, our prince. Moses was immediately conversant with YAHVEH, but never lay in HIS Bosom as Messiyah did from eternity.

Or these words may be taken thus: Moses was in the Assembly in the wilderness, but it was with the angel that spoke to him in mount Sinai, that is, at the burning bush; for that was said to be at mount Sinai verse 30; that angel went before him, and was guide to him, else he could not have been a guide to Yisrael; of this YAHVEH speaks (Ex. 23:20), I send an angel before thee, and Ex. 33:2. And see Num. 20:16.

He was in the Assembly with the angel, without whom he could have done no service to the Assembly; but Messiyah is Himself that angel which was with the Assembly in the wilderness, and therefore has an authority above Moses.

That he received the lively oracles to give unto them; not only the Ten Commandments, but the other instructions which YAHVEH spoke unto Moses, saying, Speak them to the children of Yisrael.

The Words of YAHVEH are oracles, certain and infallible, and of unquestionable authority and obligation; they are to be consulted as oracles, and by them all controversies must be determined.

They are lively oracles, for they are the oracles of the living Elohim, not of the dumb and dead idols of the heathens: the Word that YAHVEH speaks is spirit and life; not that the law of Moses could give life, but it showed the way to life: If You will enter into life, keep the commandments.

Moses received them directly from YAHVEH, and delivered nothing as an oracle to the people but what he had first received from YAHVEH.

The lively oracles which he received from YAHVEH he faithfully gave to the people, to be observed and preserved. It was the principal privilege of Yisrael that to them were committed the oracles of YAHVEH; and it was by the hand of Moses that they were committed. As Moses gave them not that bread, so neither did he give them that law from heaven (Jn. 6:32), but YAHVEH gave it to them; and YAHVEH that gave them those customs by HIS servant Moses. Might, no doubt, when he pleased, fulfill the customs by HIS Son Messiyah Yahushua, who received more lively oracles to give unto us than Moses did.

Act 7:39 unto whom our fathers would not become obedient, but thrust away, and in their hearts they turned back to Mits-rayim, - The contempt that was, after this, and notwithstanding this, put upon him by the people. Those that charged Stephen with speaking against Moses would do well to answer what their own ancestors had done, and they tread in their ancestors’ steps.

They would not obey him, but thrust him from them. They murmured at him, mutinied against him, refused to obey his orders, and sometimes were ready to stone him. Moses did indeed give them an excellent law, but by this it appeared that it could not make the comers there unto perfect (Heb. 10:1), for in their hearts they turned back again into Egypt, and preferred their garlic and onions there before the manna they had under the guidance of Moses, or the milk and honey they hoped for in Canaan.

Their secret disaffection to Moses, with their inclination to Egyptianism, if I may so call it. This was, in effect, turning back to Egypt; it was doing it in heart. Many that pretend to be going forward towards Canaan, by keeping up a show and profession of religion, are, at the same time, in their hearts turning back to Egypt, like Lot’s wife to Sodom, and will be dealt with as deserters, for it is the heart that YAHVEH looks at. Now, if the customs that Moses delivered to them they were not obedient to them.

Act 7:40 saying to Aharon, ‘Make us mighty ones to go before us, for this Mosheh who led us out of the land of Mitsrayim, we do not know what has become of him.’ – They made a golden calf instead of him, which besides the affront that was thereby offered to YAHVEH, was a great indignity to Moses: for it was upon this consideration that they made the calf, because "as for this Moses, who brought us out of the land of Egypt, we know not what is become of him; therefore make us gods of gold;’’ as if a calf were sufficient to supply the want of Moses, and as capable of going before them into the promised land.

Act 7:41 “And they made a calf in those days, and brought an offering to the idol, and were rejoicing in the works of their own hands. – So they made a calf in those days when the law was given them, and offered sacrifices unto the idol, and rejoiced in the work of their own hands. So proud were they of their new god that when they had sat down to eat and drink, they rose up to play! By all this it appears that there was a great deal which the law could not do, in that it was weak through the flesh; it was therefore necessary that this law should be perfected by a better hand, and he was no blasphemer against Moses who said that Messiah had done it.

Act 7:42 “So Elohim turned and gave them up to worship the host of the heaven, as it has been written in the book of the Prophets, ‘Did you bring slaughtered beasts and offerings unto Me during forty years in the wilderness, O house of Yisra’ĕl? - Two things we have in these verses: - Stephen upbraids them with the idolatry of their fathers, which YAHVEH gave them up to, as a punishment for their early forsaking HIM in worshiping the golden calf; and this was the saddest punishment of all for that sin, as it was of the idolatry of the Gentile world that YAHVEH gave them up to a reprobate mind. When Yisrael was joined to idols, joined to the golden calf, and not long after to Baal-Peor, YAHVEH said, Let them alone; let them go on: Then YAHVEH turned, and gave them up to worship the host of heaven.

He particularly cautioned them not to do it, at their peril, and gave them reasons why they should not; but, when they were bent upon it, he gave them up to their own hearts; lust, withdrew his restraining grace, and then they walked in their own counsels, and were so scandalously mad upon their idols as never any people were. Compare Deu. 4:19 with Jer. 8:2. For this he quotes a passage out of Amos 5:25. For it would be less invidious to tell them their own [character and doom] from an Old-Testament prophet, who upbraids them, for not sacrificing to their own EL in the wilderness: Have you offered to me slain beasts, and sacrifices, by the space of forty years in the wilderness? No; during all that time sacrifices to YAHVEH were intermittent; they did not so much as keep the Passover after the second year.

It was YAH’s condescension to them that he did not insist upon it during their unsettled state; but then let them consider how ill it was for them to requite him in offering sacrifices to idols, when YAHVEH dispensed with their offering them to HIM.

This is also a check to their zeal for the customs that Moses delivered to them, and their fear of having them changed by this Messiyah, that immediately after they were delivered these customs were for forty years together disused as needless things.

Act 7:43 ‘And you took up the tent of Moleḵ, and the star of your mighty one Kiyyun, images which you made to bow before them. Therefore I shall remove you beyond Baḇel.’ – For sacrificing to other gods after they came to Canaan: You took up the tabernacle of Moloch. Moloch was the idol of the children of Ammon, to which they barbarously offered their own children in sacrifice, which they could not do without great terror and grief to themselves and their families; yet this unnatural idolatry they arrived at, when YAHVEH gave them up to worship the host of heaven. See 2 Chr. 28:3.

It was surely the strongest delusion that ever people were given up to, and the greatest instance of the power of Satan in the children of disobedience, and therefore it is here spoken of emphatically: Yea, you took up the tabernacle of Moloch, you submitted even to that, and to the worship of the star of your god Remphan.

Some think Remphan signifies the moon, as Moloch does the sun; others take it for Saturn, for that planet is called Remphan in the Syriac and Persian languages. The Septuagint puts it for, as being a name more commonly known.

They had images representing the star, like the silver shrines for Diana, called the figures which they made to worship. They represent the whole starry firmament, with all the constellations, and the planets, and these are called Remphan, "the high representation,’’ like the celestial globe: a poor thing to make an idol of, and yet better than a golden calf!

Now for this it is threatened, I will carry you away beyond Babylon. In Amos it is beyond Damascus, meaning to Babylon, the land of the north. But Stephen changes it, with an eye to the captivity of the ten tribes, who were carried away beyond Babylon, by the river of Gozan, and in the cities of the Medes, 2 Ki. 17:6.

Let it not therefore seem strange to them to hear of the destruction of this place, for they had heard of it many a time from the prophets of the Old Testament, who were not therefore accused as blasphemers by any but the wicked rulers.

It was observed, in the debate on Jeremiah’s case, that Micah was not called to an account Though he prophesied, saying, Zion shall be ploughed as a field, Jer. 26:18, 19.

Act 7:44 “The Tent of Witness was with our fathers in the wilderness, as He appointed, instructing Mosheh to make it according to the pattern that he had seen, -  He gives an answer particularly to the charge exhibited against him relating to the temple, that he spoke blasphemous words against that holy place. He was accused for saying that Messiyah would destroy this holy place: "And what if I did say so?’’ (Said Stephen) "the glory of the holy EL is not bound up in the glory of this holy place, but that may be preserved untouched, Though this be laid in the dust;’’ for, "It was not till our fathers came into the wilderness, in their way to Canaan, that they had any fixed place of worship; and yet the patriarchs, many ages before, worshiped YAHVEH acceptably at the altars they had adjoining to their own tents in the open air; and he that was worshiped without a holy place in the first, and best, and purest ages of the Old-Testament Yisrael, may and will be so when this holy place is destroyed, without any diminution to his glory.’’

The holy place was at first but a tabernacle, mean and movable, showing it to be short-lived, and not designed to continue always. Why might not this holy place, though built of stones, be decently brought to its end, and give place to its betters, as well as that though framed of curtains? As it was no dishonor, but an honor to YAHVEH, that the tabernacle gave way to the temple, so it is now that the material temple gives way to the spiritual one, and so it will be when, at last, the spiritual temple shall give way to the eternal one.

That tabernacle was a tabernacle of witness, or of testimony, a figure of good things to come, of the true tabernacle which the Lord pitched, and not men, Heb. 8:2. This was the glory both of the tabernacle and temple, that they were erected for a testimony of that temple of YAHVEH which in the latter days should be opened in heaven (Rev. 11:19), and of Messiyah’s Tabernacling on earth (as the word is, Jn. 1:14), and of the temple of his body.

That tabernacle was framed just as YAHVEH appointed, and according to the fashion which Moses saw in the mount, which plainly intimates that it had reference to good things to come. Its rise being heavenly, its meaning and tendency were so; and therefore it was no diminution at all to its glory to say that this temple made with hands should be destroyed, in order to the building of another made without hands, which was Messiah’s crime (Mk. 14:58), and Stephen’s.

That tabernacle was pitched first in the wilderness; it was not a native of this world of yours (to which you think it must for ever be confined), but was brought in it the next age, by our fathers, who came after those who first erected it, into the possession of the Gentiles, into the land of Canaan, which had long been in the possession of the devoted nations whom YAHVEH drove out before the face of our fathers.

And why may not YAHVEH set up HIS spiritual temple, as He had done the material tabernacle, in those countries that were now the possession of the Gentiles? That tabernacle was brought in by those who came with Yahushua, that is, Joshua. And I think, for distinction sake, and to prevent mistakes, it ought to be so read, both here and Heb. 4:8.

Yet in naming Joshua here, which in Greek is Jesus, there may be a tacit intimation that as the Old-Testament Joshua brought in that typical tabernacle, so the New-Testament Joshua should bring in the true tabernacle into the possession of the Gentiles.

Act 7:45 which our fathers, having received it in turn, also brought with Yehoshua into the land possessed by the gentiles, whom Elohim drove out before the face of our fathers until the days of Dawiḏ, - That tabernacle continued for many ages, even to the days of David, above four hundred years, before there was any Thought of building a temple.

Act 7:46 who found favor before Elohim and asked to find a dwelling for the Elohim of Yaʽaqoḇ, - David, having found favor before YAHVEH, did indeed desire this further favor, to have permission to build YAHVEH a house, to be a constant settled tabernacle, or dwelling-place, for the Shekinah, or the tokens of the presence of the YAHVEH of Yisrael. Those who have found favor with YAHVEH should show themselves forward to advance the interests of his kingdom among men.

YAHVEH had HIS heart so little upon a temple, or such a holy place as they were so jealous for, that, when David desired to build one, he was forbidden to do it; YAHVEH was in no haste for one, as HE told David (2 Sa. 7:7), and therefore it was not he, but his son Solomon, some years after, that built him a house.

David had that entire sweet communion with YAHVEH in public worship which we read of in his Psalms before there was any temple built. YAHVEH often declared that temples made with hands were not HIS delight, nor could add anything to the perfection of his rest and joy.

Solomon, when he dedicated the temple, acknowledged that YAHVEH dwelled not in temples made with hands; HE has not need of them, is not benefited by them, and cannot be confined to them.

Act 7:47 but Shelomoh built Him a house. -  Solomon builds a Tabernacle for HIM.

Act 7:48 “However, the Most High does not dwell in dwellings made with hands, as the prophet says: See 17:24. -  The whole world is HIS temple, in which HE is everywhere present, and fills it with HIS glory; and what occasion has HE for a temple then to manifest HIMSELF in?

Indeed the pretended deities of the heathen needed temples made with hands, for they were gods made with hands verse 41, and had no other place to manifest themselves in than in their own temples;

Act 7:49 ‘The heaven is My throne, and earth is My footstool. What house shall you build for Me? says יהוה , or what is the place of My rest? – but the one only true and living Elohim needs no temple, for the heavens is HIS throne, in which HE must rests, and the earth is HIS footstool, over which He rules, and therefore, What house will you build me, comparable to this which I have already? Or, what is the place of my rest? What need have I of a house, either to repose MYSELF in or to show myself?

The seventh Heaven was HIS Throne Room and the first Heaven the Earth was is foot stool.

Act 7:50 ‘Has My hand not made all these?’ -  Hath not my hand made all these things? And these show his eternal power (Rom. 1:20); they so show themselves to all mankind that those who worship other gods are without excuse. And as the world is thus YAH’s temple, wherein he is manifested, so it is YAH’s temple in which HE will be worshiped. As the earth is full of his glory, and is therefore his temple (Isa. 6:3), so the earth is, or shall be, full of his praise (Hab. 3:3), and all the ends of the earth shall fear him (Ps. 67:7), and upon this account it is his temple.

It was therefore no reflection at all upon this holy place, however they might take it, to say that Messiyah Yahushua should destroy this temple, and set up another, into which all nations should be admitted, ch. 15:16, 17. And it would not seem strange to those who considered that scripture which Stephen here quotes (Isa. 66:1-3), which, as it expressed YAH’s comparative contempt of the external part of his service, so it plainly foretold the rejection of the unbelieving Jews, and the welcome of the Gentiles that were of a contrite spirit into Yisrael.

Act 7:51 “You stiff-necked and uncircumcised in heart and ears! You always resist the Set-apart Spirit, as your fathers did, you also do. – Stephen in his discourse (as it should seem by the thread of it) to show that, the corporate temple-service is an example of the individual Tabernacle, and it would be the glory to give way to that worship of the Father in spirit and in truth which was to be established in the kingdom of the MessiYah,  not stripped of the ceremonies of the old law, and so he was going to apply all this which he had said more closely to his present purpose; but he perceived they could not bear it.

They could patiently hear the history of the Old Testament told (it was a piece of learning which they themselves dealt much in); but if Stephen go about to tell them that their power and tyranny must come down, and that Yisrael must be governed by a spirit of holiness and love, and heavenly-mindedness, they will not so much as give him the hearing.

It is probable that he perceived this, and that they were going to silence him; and therefore he breaks off abruptly in the midst of his discourse, and by that spirit of wisdom, courage, and power, wherewith he was filled, he sharply rebuked his persecutors, and exposed their true character; for, if they will not admit the testimony of the gospel to them, it shall become a testimony against them.

They, like their fathers, were stubborn and willful, and would not be wrought upon by the various methods YAHVEH took to reclaim and reform them; they were like their fathers, inflexible both to the Word of YAHVEH and to HIS Providences.

They, like their fathers, were stubborn and willful, and would not be wrought upon by the various methods YAHVEH took to reclaim and reform them; they were like their fathers, inflexible both to the word of YAHVEH and to HIS Providences.

They were stiff-necked , and would not submit their necks to the sweet and easy yoke of YAH’s government, nor draw in it, but were like a bullock unaccustomed to the yoke; or they would not bow their heads, no, not to YAHVEH HIMSELF, would not do obeisance to him, would not humble themselves before him. The stiff neck is the same with the hard heart, obstinate and contumacious, and that will not yield-the general character of the Jewish nation, Ex. 32:9; 33:33, 5; 34:9; Deu. 9:6, 13; 31:27; Eze. 2:4.

They were uncircumcised in heart and ears their hearts and ears were not devoted and given up to YAHVEH, as the body of the people were in profession by the sign of circumcision: "In name and show you are circumcised Yisrael, but in heart and ears you are still uncircumcised heathens, and pay no more deference to the authority of your EL than they do, Jer. 9:26.

You are under the power of unmortified lusts and corruptions, which stop your ears to the voice of YAHVEH, and harden your hearts to that which is both most commanding and most affecting.’’ They had not that circumcision made without hands, in putting off the body of the sins of the flesh, Col. 2:11.

They, like their fathers, were not only not influenced by the methods YAHVEH took to reform them, but they were enraged and incensed against them: You do always resist the Holy Spirit.

They resisted the Holy Spirit “Set Apart Spirit” speaking to them by the prophets, whom they opposed and contradicted, hated and ridiculed; this seems especially meant here, by the following explication, which of the prophets has not your fathers persecuted? In persecuting and silencing those that spoke by the inspiration of the Holy Spirit they resisted the Holy Spirit. Their fathers resisted the Holy Spirit in the prophets that YAHVEH raised up to them, and so did they in Messiyah Yahushua’s apostles and ministers, who spoke by the same Spirit, and had greater measures of his gifts than the prophets of the Old Testament had, and yet were more resisted.

They resisted the Holy Spirit “Ruach HaKodesh” striving with them by their own consciences, and would not comply with the convictions and dictates of them. YAH’s Spirit strove with them as with the old world, but in vain; they resisted him, took part with their corruptions against their convictions, and rebelled against the light.

There is that in our sinful hearts that always resists the Holy Spirit, a flesh that lusts against the Spirit, and wars against his motions; but in the hearts of YAH’s elect, when the fullness of time comes, this resistance is overcome and overpowered, and after a struggle the throne of Messiyah is set up in the soul, and every Thought that had exalted itself against it is brought into captivity to it, 2 Co. 10:4, 5. That grace therefore which effects this change might more fitly be called victorious grace than irresistible.

Act 7:52 “Which of the prophets did your fathers not persecute? And they killed those who before announced the coming of the Righteous One, of whom you now have become the betrayers and murderers, -  They, like their fathers, persecuted and slew those whom YAHVEH sent unto them to call them to duty, and make them offers of mercy.

Their fathers had been the cruel and constant persecutors of the Old-Testament prophets: Which of the prophets have not your father’s persecuted? More or less, one time or other, they had a blow at them all. With regard even to those that lived in the best reigns, when the princes did not persecute them, there was a malignant party in the nation that mocked at them and abused them, and most of them were at last, either by color of law or popular fury, put to death.

That which aggravated the sin of persecuting the prophets was, that the business of the prophets they were so spiteful at was to show before of the coming of the just One, to give notice of YAH’s kind intentions towards that people, to send the Messiah among them in the fullness of time.

Those that were the messengers of such glad tidings should have been courted and caressed, and have had the preferment’s of the best of benefactors; but, instead of this, they had the treatment of the worst of malefactors.

They had been the betrayers and murderers of the just one himself, as Peter had told them, ch. 3:14, 15; 5:30. They had hired Judas to betray Him, and had in a manner forced Pilate to condemn Him; and therefore it is charged upon them that they were his betrayers and murders. Thus they were the genuine seed of those who slew the prophets that foretold his coming, which, by slaying him, they showed they would have done if they had lived then; and thus, as our Savior had told them, they brought upon themselves the guilt of the blood of all the prophets. To which of the prophets would those have shown any respect that had no regard to the Son of YAHVEH Himself?

Act 7:53 who received the Torah as it was ordained by messengers, but did not watch over it.”¹ Footnote: ¹See Mt. 5:20. -  They, like their fathers, put contempt upon Divine revelation, and would not be guided and governed by the Word of YAHVEH; and this was the aggravation of their sin, that YAHVEH had given, as to their fathers YAHVEH law, so to them HIS Gospel, in vain.

Their fathers received the law, and did not observe it. YAHVEH wrote to them the great things of HIS law, after HE had first spoken them to them; and yet they were counted by them as a strange or foreign thing, which they were no way concerned in.

The law is said to be received by the disposition of angels, because angels were employed in the solemnity of giving the law, in the thundering and lightning’s, and the sound of the trumpet. It is said to be ordained by angels (Gal. 3:19), YAHVEH is said to come with ten Thousand of his saints to give the law (Deu. 33:2), and it was a word spoken by angels, Heb. 2:2.

This put an honor both upon the law and the Lawgiver, and should increase our veneration for both. But those that thus received the law yet kept it not, but by making the golden calf broke it immediately in a capital instance.

They received the Gospel, by the character of Mature Believers, not of angels, but of the Holy Spirit, not with the sound of a trumpet, but, which was stranger in the Spirit of Understanding, and yet they did not embrace it. They would not yield to the plainest demonstrations, any more than their fathers before them did, for they were resolved not to comply with YAHVEH Torah or HIS Besorah, the Good News.

We have reason to think Stephen had a great deal more to say, and would have said it if they would have allowed him; but they were wicked and unreasonable men living in darkness of their religious order, that could no more hear reason than they could speak it.

Act 7:54 And hearing this they were cut to the hearts and gnashed the teeth at him. -  We have here the death of the first martyr of the Messiyanic Assembly, and there is in this story a lively example of the outrage and fury of the persecutors such as we may expect to meet with if we are called out to suffer for Messiyah, and of the courage and comfort of the persecuted, that are for our benefit.  

Here is hell in its fire and darkness, and heaven in its light and brightness; and these serve as foils to set off each other. It is not here said that the votes of the council were taken upon his case and that by the majority he was found guilty, and then condemned and ordered to be stoned to death, according to the law, as a blasphemer. It is likely, so it was, and that it was not by the violence of the people, without order of the council, that he was put to death; for here is the usual ceremony of regular executions, he was cast out of the city, and the hands of the witnesses were first upon him.

Let us observe here the wonderful discomposure of the spirits of his enemies and persecutors, and the wonderful composure of his spirit. See the strength of corruption in the persecutors of Stephen, malice in perfection, hell itself broken loose, men become incarnate devils, and the serpent’s seed spitting their venom.

When they heard these things they were cut to the heart, dieprionto, the same word that is used Heb. 11:37 and translated they were sawn asunder. They were put to as much torture in their minds as ever the martyrs were put to in their bodies. They were filled with indignation at the unanswerable arguments that Stephen urged for their conviction, and that they could find nothing to say against them.

They were not pricked to the heart with sorrow, as those were ch. 2:37, but cut to the heart with rage and fury, as they themselves were, ch. 5:33. Stephen rebuked them sharply, as Paul expresses it (Tit. 1:13), cuttingly, for they were cut to the heart by the reproof.

Rejecters of the Gospel and opposes of it are really tormentors to themselves. Enmity to YAHVEH is a heart-cutting thing; faith and love are heart-healing. When they heard how he that looked like an angel before he began his discourse talked like an angel, like a messenger from heaven, before he concluded it, they were like a wild bull in a net, full of the fury of YAHVEH TSEBAOTE, (Isa. 51:20), despairing to run down a cause so bravely pleaded, and yet resolved not to yield to it.

They gnashed upon him with their teeth. This denotes, Great malice and rage against him. Job complained of his enemy that he gnashed upon him with his teeth, Job 16:9. The language of this was, Oh that we had of his flesh to eat! Job 31:31.

They grinned at him, as dogs at those they are enraged at; and therefore Paul, cautioning against those of the circumcision, says, Beware of dogs, Phil. 3:2. Spiritual dog which are enmity at the saints turns men into brute beasts.

Great vexation within themselves; they fretted to see in him such manifest tokens of a divine power and presence, and it vexed them to the heart. The wicked shall see it and be grieved, he shall gnash with his teeth and melt away, Ps. 112:10. Gnashing with the teeth is often used to express the horror and torments of the damned. Those that have the malice of hell cannot but have with it some of the pains of hell.

Act 7:55 But he, being filled with the Set-apart Spirit, looked steadily into the heaven and saw the esteem of Elohim, and יהושע standing at the right hand of Elohim, - MessiYah’s gracious manifestation of himself to Stephen, both for his comfort and for his honor, in the midst of his sufferings. When they were cut to the heart, and gnashed upon him with their teeth, ready to eat him up, then he had a view of the glory of Messiyah Yahushua sufficient to fill him with joy unspeakable, which was intended not only for his encouragement, but for the support and comfort of all YAH’s suffering servants in all ages.

He, being full of the Holy Set Apart Spirit, looked up stedfastly into heaven, thus he looked above the power and fury of his persecutors, and did as it were despise them, and laugh them to scorn, as the daughter of Zion, Isa. 37:22. They had their eyes fixed upon him, full of malice and cruelty; but he looked up to heaven, and never minded them, was so taken up with the eternal life now in prospect that he seemed to have no manner of concern for the natural life now at state.

Instead of looking about him, to see either which way he was in danger or which way he might make his escape, he looks up to heaven; thence only comes his help, and thitherward his way is still open; Though they compass him about on every side, they cannot interrupt his intercourse with heaven.

A believing regard to YAHVEH and the upper world will be of great use to us, to set us above the fear of man; for as far as we are under the influence of that fear we forget YAHVEH our Maker, Isa. 51:13.

Thus he directed his sufferings to the glory of YAHVEH, to the honor of Messiyah, and did as it were appeal to heaven concerning them (YAHVEH, for thy sake I suffer this) and express his earnest expectation that Messiyah should be magnified in his body. Now that he was ready to be offered he looks up steadfastly to heaven, as one willing to offer himself.

Thus he lifted up his soul with his eyes was focus on YAHVEH in the heavens, in pious ejaculations, calling upon YAHVEH for wisdom and Strength to carry him through this trial in a right manner. YAHVEH has promised that he will be with his servants whom he calls out to suffer for him; but he will for this be sought unto. He is near unto them, but it is in that for which they call upon him. Is any afflicted? Let him pray.

Thus he breathed after the heavenly country, to which he saw the fury of his persecutors would presently send him. It is good for dying saints to look up steadfastly to the heavens: "Yonder is the place whither death will carry my better part, and then, O death! Where is thy sting?’’

Thus he made it to appear that he was full of the Holy Set Apart Spirit; for, wherever the Spirit of YAHVEH dwells, and works, and reigns, HE directs the eye of the soul upward. Those that are full of the Set Apart Spirit will look up steadfastly to the heavens, for there their heart is.

Therefore, he put himself into a posture to receive the following manifestation of the Divine glory. If we expect to hear from heaven, we must look up steadfastly to heaven.

He saw the glory of YAHVEH EL ELYON; for he saw, in order to this, the heavens opened verse 56. Some think his eyes were strengthened, and the sight of them so raised above its natural pitch, by a supernatural power, that he saw into the third heavens, though at so vast a distance, as Mosses’ sight was enlarged to see the whole land of Canaan.

Others think it was a representation of the glory of YAHVEH set before his eyes, as, before, Isaiah and Ezekiel; heaven did as it were come down to him, as Rev. 21:2. The heavens were opened, to give him a view of the happiness he was going to, that he might, in prospect of it, go cheerfully through death, so great a death.

Would we by faith look up steadfastly, we might see the heavens opened by the mediation of Messiyah, the veil being rent, and a new and living way laid open for us into the holiest. The heaven is opened for the settling of a correspondence between YAHVEH and men, that his favors and blessings may come down to us, and our prayers and praises, may go up to him. We may also see the glory of YAHVEH, as far as HE has revealed it in HIS word, and the sight of this will carry us through all the terrors of sufferings and death.

Act 7:56 and he said, “Look! I see the heavens opened and the Son of Aḏam standing at the right hand of Elohim!” – He saw Messiyah Yahushua standing on the Right Hand of YAHVEH verse 55, the Son of Man, so it is. Messiyah Yahushua, being the Son of Man, having taken our nature with him to heaven, and being there clothed with a body, might be seen with bodily eyes, and so Stephen saw him.

When the Old-Testament prophets saw the glory of YAHVEH it was attended with angels. The Shekinah or divine presence in Isaiah’s vision was attended with seraphim, in Ezekiel’s vision with cherubim, both signifying the angels, the ministers of YAH’s providence.

But here no mention is made of the angels, Though they surround the throne and the Lamb; instead of them Stephen sees Yahushua at the Right Hand of YAHVEH, the great Mediator of YAH’s grace, from whom more glory redounds to YAHVEH than from all the ministration of the holy angels.

The glory of YAHVEH shines brightest in the face of Messiyah Yahushua; for their shines the glory of His Manifestation, which is the most illustrious instance of His glory. YAHVEH appears more glorious with Yahushua standing at HIS Right Hand than with millions of angels about him.

Here is a proof of the exaltation of Messiyah to the Father’s Right Hand; the apostles saw him ascend, but they did not see him sit down, A cloud received him out of their sight. We are told that he sat down on the Right Hand of YAHVEH; but was he ever seen there? Yes, Stephen saw Yahushua there, and was abundantly satisfied with the sight. He saw Messiyah at the Right Hand of YAHVEH, denoting both His transcendent dignity and His sovereign dominion, His uncontrollable ability and his universal agency; whatever YAH’s Right Hand gives to us, or receives from us, or does concerning us, it is by Messiyah; for He is HIS Right Hand.

He is usually said to sit there; but Stephen sees Him standing there, as one more than ordinarily concerned at present for His suffering servant; He stood up as a Honor guard, to welcome another to the Order of Melchizedek to present to Your Father another full mature Sons from among men, whom Messiyah raised up out of His holy habitation (Zec. 2:13), comes out of his place to punish, Isa. 26:21. He stands ready to receive him and crown him, and in the mean time to give him a prospect of the joy set before him.

This was intended for the encouragement of Stephen. He sees Messiyah waiting for him, and then no matter who is against him. When our Messiyah Yahushua was in His agony an angel appeared to Him, strengthening Him; but Stephen had Messiyah Himself appearing to him.

Nothing so comfortable to dying saints, nor so animating to suffering saints, as to see Messiyah at the Right Hand of YAHVEH; and, blessed be YAHVEH, by faith we may see him there.

He told those around Him what he saw: Behold, I see the heavens opened. That which was a pleasant to him should have been a conviction to them, and a caution to them to take heed of proceeding against one upon whom the Heavens will smiled; and therefore what he saw he declared, let them make what use they pleased of it. If some were exasperated by it, others perhaps might be wrought upon to consider this Messiah whom they persecuted, and to believe in Him.

This is the whole purpose of Creation, been summed up in this verse, it is to provide Sons off the Order of Melchizedek for the Kingdom, these are the 144,000 who will rule and reign with Messiyah when He return, Revelation 3:21 ‘To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am sit down with My FATHER in HIS Throne.’

Act 7:57 And crying out with a loud voice, they stopped their ears, and rushed upon him with one mind, - The purpose of the evil-one is to kill or to prevent the development of the son of YAHVEH, or the Order of Melchizedik, so is the religious mind-set, they will persecute to no ends.

Act 7:58 and threw him out of the city and stoned him. And the witnesses laid down their garments at the feet of a young man named Sha’ul. – The mindset of the religious order is always will to destroy those who do not conform to their point of view.

               

Act 7:59 And they were stoning Stephanos as he was calling and saying, “Master יהושע, receive my spirit.” -  Stephen’s pious addresses to Messiyah Yahushua. The manifestation of YAH’s glory to him did not set him above praying, but rather set him upon it: They stoned Stephen, calling upon YAHVEH. Though he called upon YAHVEH, and by that showed himself to be a true-born Yisraelite, yet they proceeded to stone him, not considering how dangerous it is to fight against those who have an interest in the heavens.

Though they stoned him, yet he called upon YAHVEH CHASED for mercy; nay, therefore he called upon HIM. It is the comfort of those who are unjustly hated and persecuted by men that they have an Elohim to go to, a YAHVEH EL-SHADDAI all-sufficient to call upon. Men stop their ears, as they did here verse 57, but YAHVEH does not. Stephen was now cast out of the city, but he was not cast out from his EL. He was now taking his leave of the world, and therefore calls upon YAHVEH EL-SHADDAI; for we must do this as long as we live.

It is good to die praying; then we need help-strength we never had, to do a work we never did, and how can we fetch in that help and strength but by prayer? Two short prayers Stephen offered up to YAHVEH in his dying moments, and in them as it were breathed out his soul:

Here is a prayer for himself: Messiyah Yahushua, receive my spirit. Thus Messiyah should present His Spirit into the Hands of the Father. We are here taught to resign ours into the hands of Messiah as Mediator, by Him to be recommended to the Father. Stephen saw Messiyah standing at the Father’s right hand, and he thus calls to him: "Blessed Messiyah Yahushua, do that for me now which You stands there to do for all you, receive my departing spirit into your hand.’’

The soul is the man, and our great concern, living and dying, must be about our souls. Stephen’s body was to be miserably broken and shattered, and overwhelmed with a shower of stones, the earthly house of this tabernacle violently beaten down and abused; but, however it goes with that, "Lord,’’ said he, "’let my spirit be safe; let it go well with my poor soul.’’

Therefore, while we live, our care should be that though the body be starved or stripped the soul may be fed and clothed, though the body lie in pain the soul may dwell at ease; and, when we die, that though the body be thrown by as a despised broken vessel, and a vessel in which there is no pleasure, yet the soul may be presented a vessel of honor, that YAHVEH may be the strength of the heart and its portion, though the flesh fail.

Our Messiah Yahushua is EL, to whom we are to seek, and in whom we are to confide and comfort ourselves living and dying. Stephen here prays to Messiyah, and so must we; for it is the Will of YAHVEH that all men should thus honor the Son, even as they honor the Father. It is Messiyah we are to commit ourselves to, who alone is able to keep what we commit to Him against that day; it is necessary that we have an eye to Messiyah when we come to die, for there is no venturing into another world but under his conduct, no living comforts in dying moments but what are fetched from him.

Messiyah’s receiving our fully mature spirits at death is the great thing we are to be careful about, and to comfort ourselves with. We ought to be in care about this while we live, that Messiyah may receive our spirits fully mature as Stephen when we die; for, if he reject and disown them, whither will they betake themselves?

How can they escape being a prey to the roaring lion? To him we must commit them daily, to be ruled and sanctified, and made meet for heaven, and then, and not otherwise, he will receive them. If this has been our desire while we live, it may be our comfort when we come to die, that we shall be received into everlasting habitations as one of the Order of Melchizedek, the King of Righteousness.

Act 7:60 And kneeling down he cried out with a loud voice, “Master, do not hold this sin against them.” And having said this, he fell asleep. – Here is a prayer for his persecutors.

The circumstances of this prayer are observable; for it seems to have been offered up with something more of solemnity than the former. First, He knelt down, which was an expression of his humility in prayer.

Secondly, He cried with a loud voice, which was an expression of his importunity. But why should he thus show more humility and importunity in this request than in the former? Why, none could doubt of his being in good earnest in his prayers for himself, and therefore there he needed not to use such outward expressions of it; but in his prayer for his enemies, because that is so much against the grain of corrupt nature, it was requisite he should give proofs of his being in earnest.

The prayer itself: YAHVEH CHASED the merciful One lay not this sin to their charge. Here he followed the example of his dying Master, who prayed for his persecutors, Father, forgive them; and set an example to all following sufferers in the cause of Messiyah Yahushua that they should pray for those that persecute them. This did so to those who stoned Stephen, and he knelt down that they might take notice he was going to pray, and cried with a loud voice that they might take notice of what he said, and might learn:

First, that what they did was a sin, a great sin, which, if Divine mercy and grace did not prevent, would be laid to their charge, to their everlasting confusion.

Secondly, that, notwithstanding their malice and fury against him, he was in charity with them, and was so far from desiring that YAHVEH would avenge his death upon them that it was his hearty prayer to YAHVEH that it might not in any degree is laid to their charge.

A sad reckoning there would be for it. If they did not repent, it would certainly be laid to their charge; but he, for his part, did not desire the woeful day. Let them take notice of this, and, when their thoughts were cool, surely they would not easily forgive themselves for putting him to death who could so easily forgive them. The blood-thirsty hate the upright, but the just seek his soul, Prov. 29:10.

Thirdly, that, though the sin was very heinous, yet they must not despair of the pardon of it upon their repentance. If they would lay it to their hearts, YAHVEH would not lay it to their charge. "Do you think,’’ saith St. Austin, "that Paul heard Stephen pray this prayer? It is likely he did and ridiculed it then (he heard with scorn), but afterwards he had the benefit of it, and fared the better for it.’’

His expiring with this: When he had said this, he fell asleep; or, as he was saying this, the blow came that was mortal. Death is but a sleep to good people; not the sleep of the soul (Stephen had given that up into Messiyah’s hand), but the sleep of the body; it is its rest from all its grief’s and toils; it is perfect ease from toil and pain. Stephen died as much in a hurry as ever any man did, and yet, when he died, he fell asleep. He applied himself to his dying work with as much composure of mind as if he had been going to sleep; it was but closing his eyes, and dying.

He fell asleep when he was praying for his persecutors; it is expressed as if he Thought he could not die in peace till he had done this. It contributes very much to our dying comfortably to die in charity with all men; we are then found of Messiyah in peace; let not the sun of life go down upon our Anger. He fell asleep; in Yahushua, in the embraces of His love. If we thus sleep, we shall do well; we shall awake again in the morning of the resurrection.