Vayikra

VAYIKRA

Leviticus 1:1 – 5:19

Please Pray this

Prayer

First 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 Parashas

This Torah Portion is the 24^th portion in the yearly Torah Cycle, it begins with the Word “Vayikra El Moshe,” and God “EL” called to Moses and he responded. How was this voice spoken? Does it really matter? Moses was called and he responded. How much of us would respond as Moses did?

Every time Moses is called is when a new command or a new project a new principle was to be established.

The last chapter in Exodus relates that the Corporate Tabernacle had been built and became a fitting-resting place for the Shechinah Glory, EL YAHVEH’S Presence, and for the sacrifice service.

So awesome was the Shechinah of EL YAHVEH, when it covers the Tabernacle that not even Moses could enter it. In the following verse, we hear EL YAHVEH calling Moses to enter the Tent of Meeting; Assuring Moses that the Tabernacle was built for the benefit of the people.

When EL YAHVEH called Moses, it was exclusively to Moses alone. EL YAHVEH’S Voice is powerful enough to shatter the cedars of Lebanon, and be heard throughout the world, but He called Moses by name. EL YAHVEH’S Word was spoken for all to hear, it was the people who were not worthy of hearing it.

This Sabbath of Vayikra gives us the opportunity to be the Vayikra El Moses, the one who hears the call of ABBA YAHVEH. We must have the Spirit of Wisdom and Understanding to recognize the Calling of ABBA YAHVEH, for us alone.

How we see our lives is exactly how our lives will be. Every day, we experience scores of situations, some important, some not so important, some pleasing some not so pleasing. How do we evaluate their spiritual significant?

How we choose to perceive the various circumstances of our lives, those moments we could view each messages as coincidences or annoyances, we can either accept them as light from the CREATOR or denied them as spiritual lessons.

I can view the key I could not find, which was right in front of me as the CREATOR preventing me from meeting in a accident, if I had leave two minute earlier, or a means of practicing patience.

Lev 1:1  And יהוה called to Mosheh, and spoke to him from the Tent of Meeting, saying, - The Hebrew () word “call” come from the word () mean to call, also means that EL YAHVEH wishes to speak to Moses, and purposefully called to him. EL YAHVEH’S prophecy to Balaam in Numbers 23:16, however, is introduced by () without the end letter(), a word that has two connotations: Change () and spiritual contamination as in I Samuel 20:26. This implies that while EL YAHVEH had a reason to talk to Balaam, He did not do so lovingly.

EL YAHVEH spoke to Moses from the Tent of Meeting, the Tabernacle. This was a moment when EL YAHVEH wanted to impress upon Yisrael that they, not Moses alone had the responsibility to be worthy of receiving or hearing the Voice of Elohim.

It was the first revelation in the newly constructed Tabernacle, which had been built with their effort, as the Place where EL YAHVEH’S presence would rest corporately.

Now it was important for them to be made aware of their responsibility to maintain a high level of Holiness. Thus, the verse’s emphasis that this prophesies was given in the Tent of Meeting.

The Hebrew word () usually means that Moses was instructed to convey EL YAHVEH’S teaching to the nations. EL YAHVEH wanted Moses to convey the inspiring but sobering message, that His awesome degree of prophecy was granted only for the benefit of the people, and only as long as they remained worthy of it.

Lev 1:2 “Speak to the children of Yisra’ĕl, and say to them, ‘When a man among you brings an offering to יהוה, you bring your offering of the livestock, of the herd or of the flock. – This verse layer out the general rule of offering. It introduces the subject of animal offering, and the sort of animal that are ineligible for the sacrifice. Sacrifices are nothing more that pictorial words, design to teach us a pattern we need to follow. This is a form of the Written Word been spoken, or you may call it the Oral Torah. When it is been done, it becomes the fulfilled Torah.

When a man who is the head of the family, brings a offering, the Hebrew word uses here is (Adam) meaning any man, regardless of nationality may bring it. This offering is to draw us closer to EL YAHVEH and to help us elevate ourselves before Him. The common translation, sacrifice, does not capture the essence of the meaning of the phrase. It could also mean that when we sacrifice our body, we also elevate ourselves spiritually.

Throughout the Torah the four letter Hebrew word (יהוה) represent the Character of the Mercy of EL YAHVEH, the Name used in connection with offering, never the name Elohim, which represent the Attribute of Judgment. Offering is a means to draw near to יהוה  the merciful Elohim.

If anyone offer to EL YAHVEH an offering, it represent your sincere effort to draw closer to Him, then your offering take on the exalted state of an offering made by fire to EL YAHVEH. However, if we merely go through the notions of performing the physical acts of the service, then unfortunately, it remains merely an act. It must also cost the giver something; it cannot come from another source.

Lev 1:3 ‘If his offering is a burnt offering of the herd, let him bring a male, a perfect one. Let him bring it at the door of the Tent of Meeting, for his acceptance before יהוה. An elevation offering is also called an olah-offering in Hebrew. Brought by someone who has intentionally committed a sin for which the Torah does not prescribe a punishment or who failed to perform a positive commandment. If can be brought, by anyone who had sinful thoughts, that have not been carried out in deed, and by anyone who attended any of the three pilgrim feast. It may also be brought by anyone who wishes to raise his spiritual level.

When anyone draws near to YAHVEH with an offering, it is to say that they believe in the provision that EL YAHVEH has provided for us to draw near to Him. The sacrificial system is a dialog not a monolog.

There are various version of the Olah offering, it comes from the root word () connotes going up, this means an offering that is completely burn up, or going up in flames to EL YAHVEH. This offering name reflects its purpose, which is to raise its owner from their present spiritual position to the next higher spiritual level.

This is called olah offering because it is superior to all other offering, because it is voluntarily brought and is offered on the Altar in its entirety. The translation, elevation offering, is literally and allows for all of the above offerings.

It must be unblemished. Any blemishes would disqualify an offering. A completely healthy animal, recognize the pureness of the offering. When a Hebrew person seeks to come closer to EL YAHVEH, He should do so with all of the right reasons, with nothing omitted, nothing missing. In exchange the Torah promises a life in which even pain and death lose their sting

The term “offer” refers either to the consecration of the animal or the sacrificial service.

Since the actual service is describe below in verse 5, the word offer (he shall bring) in this application, must refer to the obligation that the cost of an animal must be set aside for an offering, since we no longer kill an animal. However, the cost of that animal must be from a clean source, it cannot be borough, or stolen or from any ill gain.

No one can be coerced to bring an offering. If someone is required to bring one, but refuses to do so he will have to face the consequence of not drawing closer to EL YAHVEH. Who would want to do such a thing? That why various level of offering is describe to meet every possible economic position a believer might find them self in.

Lev 1:4 ‘And he shall lay his hand on the head of the burnt offering, and it shall be accepted on his behalf to make atonement for him. – The word () also alludes to one strength. Meaning we must place our strength on the sacrificial lamb who we all know is El Yahushua (Jesus Christ). Therefore, even though the word is in the singular, the leaning must be done with both hands with all one’s strength. While doing so, we must confess our sins or shortcoming that prompted us to bring this offering.

It is this actions that will help us as we approach Passover, to help us during the seven days of unleavened bread, when we examine our short coming, our weaknesses, that will help us to be overcome them. These short coming is the leaven we remove from our house, every year, is the short comings we overcome every year, never to be seen any more in our lives.

Lev 1:5 ‘And he shall slaughter the bull before יהוה. And the sons of Aharon, the priests, shall bring the blood and sprinkle the blood all around on the altar which is at the door of the Tent of Meeting. – This must be done in the Outer Court on the north side of the Brazen Altar. The Kohenim shall bring the Blood, after the slaughter, in a vessel so that it can be transported to the Altar.

This is the first service that must be performed by the Kohanim; this slaughter may not be performed by anyone else. This sacrifice can be seen in an earlier application when Moses told the People to place the Blood over the Doorpost in Egypt, and also when El Yahushua bleed from the nail pierce Feet on the Stake.

The Kohanim would hold the basin of blood standing in front of the Brazen Altar and throws it upon the lower half of the Altar wall, the same as the blood on the doorpost. The term all around the wall is the same as on all around the door that lead to our home our tabernacle.

Lev 1:6 ‘And he shall skin the burnt offering and cut it into its pieces. – The term it shall be skinned implies that the protective covering off the nature of the flesh was to be removed before going to this altar. One must accept that El Yahushua is Lord and that we are all sinners in need of repentance. We must begin to die to our self, if our skin is removed it is a good chance that we well most likely die. It did not say who is to remove the hide, for it need not be done by a Kohanim. It is usually the Evangelist among the group that usually bring the unsaved to justification.

The proceeded of our initial justification should be shared among the Mighty Hand of EL YAHVEH minister. There is a precise order of how and into how many parts of the offering should be divided.

Lev 1:7 ‘And the sons of Aharon the priest shall put fire on the altar, and lay the wood in order on the fire. – Even though a Heavenly fire was always on the Altar, the Kohen are command to add fire to it. This would imply that each individual is a separate case altogether; it should be an on going operation. Our verse assigns exclusively to the Kohanim the responsibility of placing the wood on the Altar and arranging it. It is this wood that supports the fire that destroyed the things that keep us captive, like our fleshly nature, which the Skin of the Animal represent. It must be done by anyone of the five-fold ministry, but it is chiefly the office of the Evangelist that performs such an actions.

Lev 1:8 ‘And the sons of Aharon, the priests, shall arrange the pieces, with the head and the fat on the wood which is on the fire on the altar. – The main circumstances to be dealt with here are our mindset. We as evangelist must always seek to change the mindset of the sinner or the lost soul, we should always start with the mind first, then we deal with our attraction to the worlds which is represented by the fat, the wealth, the comfort, the excess of the fleshly nature. They too must be burnt on this altar.

Lev 1:9 ‘But its entrails and its legs he washes with water. And the priest shall burn all of it on the altar as a burnt offering, an offering made by fire, a sweet fragrance to יהוה. After arranging the parts upon the Altar, the Kohanim are still require to tend the fire until the entire offering is purified or liberated; or until a bond is established or until a close bond between EL YAHVEH an the one bring the offering is secure.

It is a fire offering, this often repeated word indicates that the slaughter should have in mind that he is slaughtering the offering for the sole purpose of placing it on the Altar to be consumed by fire.

As the service comes to an end, the aroma of the offering of our old nature going up in smoke on this altar pleases EL YAHVEH. He desires this kind of offering for it is the one which bring His unsaved children from death to life that is why it is a sweet fragrance to HIM.

Lev 1:10 ‘And if his offering is from the flock, from the sheep or from the goats as a burnt offering, let him bring a male, a perfect one.  – If this person is rich enough to own a flock, his offering must be from a male goat or lamb and it must be perfect.

Lev 1:11 ‘And he shall slaughter it on the north side of the altar before יהוה. And the sons of Aharon, the priests, shall sprinkle its blood on the altar all around. – The person bringing the offering must do the slaughtering; on the north side of the Brazen Altar and The Five fold ministry of Aaron and his sons is to do the rest. The person doing the slaughtering, they will realize that this animal had just died for his transgression. There are two cost associated with this offering: first the cost of the lamb and second the life of the Lamb. Today we must still incur the cost of the Lamb, but the life of the Lamb was already done on Calvary.

Lev 1:12 ‘And he shall cut it into its pieces, with its head and its fat, and the priest shall arrange them on the wood which is on the fire on the altar. – The Kohanim shall take apart the old mindset and our attachment to the perks of the world system, which the head and the fat represent. This is a form of counseling, the person who brings the offering, must confess their sins, their previous mindset and must bring them to the Blood that flows from the feet of Yahushua it is this Blood that was shed at Calvary on the Stake that is used for this Altar of justification. This altar places us under the Blood of Yahushua permanently, as we learn to do the commandments.

Lev 1:13 ‘But the entrails and the legs he washes with water. And the priest shall bring it all and burn it on the altar. It is a burnt offering, an offering made by fire, a sweet fragrance to יהוה. – The entrails the way we perceive and the legs our walk must be careful scrutinize by the Kohanim, it too must be given up freely. If we are not willing to give up or reconsider our worldview, then the process will be useless. Most Christian today has not done this. They gave up their head and skin, but not the fat or the way they think. This is why the prosperity gospel is so prevalent in today’s Christian circle.

Lev 1:14 ‘And if the burnt offering of his offering to יהוה is of birds, then he shall bring his offering of turtledoves or young pigeons. – In this verse we see another level of offering. This level is the third level form the top. First in a Young Bull for those who are wealthy, then the Lamb for the average believer, then these two doves for the poor, and there is still another for the poor of the poor.

Lev 1:15 ‘And the priest shall bring it to the altar, and shall nip its head, and burn it on the altar, and its blood shall be drained out at the side of the altar. – This entire service is performed on top of the Brazen Altar, at its southeast corner. The Neck was nip. This refers to a method of slaughter performed with the Kohen’s fingernail instead of a knife. It is used only for fowl offering. Fowl Slaughtered by this method are forbidden as food.

Lev 1:16 ‘And he shall remove its crop with its feathers and throw it beside the altar on the east side, into the place for ashes. – The crop is unfit to be offered on the Altar because, unlike animal whose grazing can be controlled with fences, birds fly freely and eat whatever they find, without regard to its ownership.

Ashes were removed from the Altar every morning and place on the floor of the Courtyard, east of the ramp leading up to the Altar. Also place there were ashes from the inner Altar and the Menorah.

 Lev 1:17 ‘And he shall split it at its wings, but not sever it. And the priest shall burn it on the altar, on the wood that is on the fire. It is a burnt offering, an offering made by fire, a sweet fragrance to יהוה. – With his bare hands, the Kohen grasp the bird and its wings and bends it backward until its back is broken along its spine; however, its skin and flesh still hold it together in one piece. The entire bird is sent up in smoke upon the Altar.

This seams to imply that the poor person have less an attraction to the world, all he or she has is the bare cloth on their back, their existence is not based on any material wealth. The Kohanim does not have to do much work in liberating this person.

Chapter 2

  Meal offering consists of nothing more than finely ground wheat flour, oil, and frankincense with water added in most case. The first ten verses of this chapter list five varieties of voluntary, personal meal offering.

These meal offering are the produce of the harvest. More or less the first fruit of the harvest. From a spiritual point of view, this offering represent the best of the best from anyone of the Harvest, weather it is Passover the Barley harvest, Pentecost the Wheat harvest or Feast of Tabernacle the grape, Almond, pomegranate, figs ect. The best or the first fruits are chosen and set aside for EL YAHVEH.

All of them are process but they are offered exclusively with the above ingredients, but the first was only a mixture of the ingredients, while the other are cooked or baked in various ways. Given the simplicity of the contents, a meal offering is inexpensive and most likely to be brought by people who are too poor to afford the two dove offering. Because such a person extends himself to bring an offering despite his poverty, the Torah assigns special value to their deed, as noted below.

Grain represent the staple of the human diet, the very existence of life. The meal offering proclaims the bearer’s acknowledgment that his life is in EL YAHVEH’S Hands. The oil symbolizes comfort, and the frankincense represents joy, satisfaction and anointing. By means of his offering, the owner acknowledges that these, too, are from EL YAHVEH alone. They have gone through the process and have produce fruits of the Spirit, not it must be acknowledge.

Verse 1 –3 describe the Minchah offering that is neither cooked nor baked, it is called fine flour meal offering. However, verse one implies that this is the standard meal offering, since the verse states that if a person wishes to bring a minchah, meal offering, this is the one to bring.

The implication here is that if one vowed to offer a minchah without specifying which of the five varieties he wishes to bring, he is to offer this one. Consequently, if one wishes to bring a different variety of meal offering, he must specify when making his vow, which one he means to offer.

At the different stages of our spiritual development, it seems that this type of offering is required., as a sign to give thanks for our spiritual development. Much like a graduation ceremony today. This offering is only done after the harvest.

Lev 2:1  ‘And when anyone brings a grain offering to יהוה, his offering is to be of fine flour. And he shall pour oil on it, and put frankincense on it, - When any poor soul voluntary to bring a meal offering, it will be regarded as the offering of their very soul. It is the most inexpensive of all offering.

The flour must be of the very best wheat. The minimum amount of flour in any meal offering is one issaron, or 1/10 ephad. Some also said it is one daily ration.

The oil is unlike the oil used for the lamps of the Menorah, which could be only of the most superior quality; any oil was accepted for a meal offering. The quality of oil for all meal offering was one log, which is equal to the volume of six eggs, and in modern terms would be about 12 – 24 fluid ounces.

Lev 2:2 and he shall bring it to the sons of Aharon, the priests, and he shall take from it his hand filled with fine flour and oil with all the frankincense. And the priest shall burn it as a remembrance portion on the altar, an offering made by fire, a sweet fragrance to יהוה. – The Kohen uses his three middle fingers to scoops up as much of the flour and oil from the sacrifice offering. This amount is called a kometz and the act of scooping is known as kemitzah. Because there is no English equivalent for either word, we have coined the word threefingersful.

When the Kohen perform kemitzah, his hand may contain only flour and oil. Therefore the frankincense is not spread over all the flour. Rather, it is placed upon one side of the flour and the Kohen takes the kometz from the other side. Then the frankincense is collected and burned on the Altar together with the kometz.

The kometz and Frankincense are called the offering’s memorial portion, because the owner finds favor before EL YAHVEH through them, when they are burned upon the Altar.

Lev 2:3 ‘And the rest of the grain offering is for Aharon and his sons, most set-apart of the offerings to יהוה by fire. The rest of the grain offering is Holy “Set Apart” and it may be eaten inside the Outer Court by the Kohanim.

Lev 2:4 ‘And when you bring as an offering a grain offering baked in the oven, it is of unleavened cakes of fine flour mixed with oil, or unleavened thin cakes anointed with oil. – There are two varieties of Minchah Offering that are discussed here: One is the loaves variety and the wafer variety. The Loaves are high and fluffy; the Wafers are low and flat. The amount of flour use in these offerings is an issaron, which is divided into ten loaves. This verse states that they must remain unleavened and verse 11 states that no meal offering may be allowed to become leavened, but both of these offerings must be kneaded with warm water, which has a tendency to make dough become leavened very quickly.

If anyone chooses to give loaves as the offering, the oil is mixed into the dough, and this abundance of oil helps makes the loaves fluffy. In the case of wafers, most of the oil is held back to be smeared on the wafers after they are baked.

Lev 2:5 ‘But if your offering is a grain offering on the pan, it is of fine flour, unleavened, mixed with oil. – This pan was wide and shallow, much like a pancake, so that the oil would burn away in the frying process, leaving fairly hard, flat cakes.

Lev 2:6 ‘Break it into bits and pour oil on it, it is a grain offering. – You shall break it into pieces. This process is followed for all cooked or baked meal offering, so that the pieces will be small enough for the Kohan to perform Kemitzah. Each loaf or wafer is folded and then folded over again, causing it to break into at least four parts.

Lev 2:7 ‘And if your offering is a grain offering, in a deep pan, it shall be made of fine flour with oil. – The pan used in this process is to be narrow and deep. The oil would remain concentrated and fried offering would be soft, because the dough was kneaded loosely, so that it would not harden during frying.

Although this phrase is first mentioned here, it describes the first step in all meal offering. First, oil is poured into the vessel, and then the flour is added. The next step was to pour more oil unto the flour and mix them. Finally, oil was poured on the mixture after it is completed.

Lev 2:8 ‘And you shall bring to יהוה the grain offering that is made of these, and shall present it to the priest, and he shall bring It close to the altar. –This commandment applies to all meal offering in this chapter. After the Minchah was prepared, the Kohan would bring the vessel containing it to the southwestern corner of the Brazen Altar and touched the vessel to the corner.

Lev 2:9 ‘And the priest shall take from the grain offering a remembrance portion, and burn it on the altar, an offering made by fire, a sweet fragrance to יהוה. – The Kohen was to scoop up the kometz, the threefingerful, which would be place on the fire of the Altar along with the frankincense.

Lev 2:10 ‘And the rest of the grain offering is for Aharon and his sons, most set-apart of the offerings to יהוה made by fire. – The whole meal offering process is the symbolic representation of offering up of our talents to the priest for refining. The left over of the process is for the Priest to use as they see fit for themselves.

Lev 2:11 ‘No grain offering which you bring to יהוה is made with leaven, for you do not burn any leaven or any honey in an offering to יהוה made by fire. – No grain offering which we bring must have any manmade influence in it. Leaven is also a manmade way of making the loaves and wafers fluffy, but as we had read in the past verses, EL YAHVEH have His way of making us His Loaves and Wafers fluffy, by adding oil, the oil of the anointing.

The jest of this verse is fruit, which can produce a sweet, honey like nectar. The prohibition against offerings of leaven and fruit honey conveys a moral lesson regarding the full range of man’s service to EL YAHVEH. Man should not be sluggish in his spiritual development, as symbolized by the slow process of leavening; nor should he be obsessed with the pursuit of pleasures, as symbolized by the sweetness of honey.

Lev 2:12 ‘Bring them to יהוה as an offering of the first-fruits, but they are not burned on the altar for a sweet fragrance. – Leaven and fruit may be used for two offering, both of which may be described as first fruit offering They are: (a) Bikkurim, which are the first fruit of the seven spices for which the land of Yisrael is praised Deuter 26:1 – 11; and (b) the two leaven loaves of wheat flour that are offered on Shavuous Leviticus 23:17.

There is also another first fruit offering of grain: the Omer offering, describe in verse 14- 16.

Lev 2:13 ‘And season with salt every offering of your grain offering, and do not allow the salt of the covenant of your Elohim to be lacking from your grain offering. With all your offerings you bring salt. – An Hebrew person can and should find spirituality not only in obviously holy and Heavenly pursuits, but even in his seemingly mundane activities. Salt has two properties: It is made up of two deadly elements if they exist by them selves. Salt will prevent plants from growing, and it will corrode most substances. It is also helpful for it preserve food. The food in this example is Torah.

The Covenant of Salt teaches that the Altar Service of the Mighty Hand of EL YAHVEH, if performed properly and sincerely, preserves the Redeemed community, but if the service is neglected, it will bring about destruction and exile. Salt symbolizes EL YAHVEH’S immutable Covenant, because it preserves what was and inhibits change.

The same as the Mighty Hand of EL YAHVEH, they preserved the integrity of Torah and stop anyone from changing the essence of Torah.

Lev 2:14 ‘And if you bring a grain offering of your first-fruits to יהוה, bring for the grain offering of your first-fruits green heads of grain roasted on the fire, crushed heads of new grain. – If we compare this verse with Exod 9:31 we will derive hermeneutically from this word that the grain required for this offering is barley. It should be parched lightly in order to dry them a bit so that they can be ground easily. This represents those fruit that were harvest at Passover. The parching is a process of takeing one throught the fire of affliction, much like what Job experience. Jod did nothing wrong, his trials was to remove that little moisture that was left in him, so he could be a fine flour befor EL YAHVEH.

Lev 2:15 ‘And you shall put oil on it, and lay frankincense on it. It is a grain offering. – When we apply this principle to Human. Those who have past through their forth year or forth day of creation and begin to produce the fruit of the Spirit, they must be chosen and anointed with oil and lay frankincense on them as a character offering unto EL YAHVEH.

Lev 2:16 ‘And the priest shall burn the remembrance portion, from its crushed grain and from its oil, with all the frankincense, an offering made by fire to יהוה. – The Kohin shall present the character of this person as a remembrance from among those who have past thought the process and anoint them with oil in praise and worship.

In the olden day when a batch of boys would finish the first three years of Torah School, only the best of the best were chosen for further service, they were the first fruit so to speak. It is not just ok to pass; those who were been chosen, were the best of the crop. The cream of the crop so to speak.

Chapter 3

Peace offering are brought voluntarily by a persob or a group of people who are moved to express their love for EL YAHVEH; their gratitude for His goodness, and mercy, to enhance their closeness to Him.

The peace offering is brought as a tribute to EL YAHVEH; Blessed is He, when we recognizes the ways of His goodness and mercy to us, we will be moved to offer it.

Various reason are offered for the name Shelamin or peace offering. The name is derive from shalom, peace, because the peace offering has the spiritual canopy of increasing peace in the world. Alternatively, since the peace offering has a portion for the Altar, a portion for the Kohanim, and a portion for the owner, its name symbolizes the peace that result when the legitimate needs of all the groups are satisfied.

The  peace expressed by this name is the harmony between the Heavenly world of the spirit and the earthly world of materialism. One who bring a peace offering desire to unite the two world.

The word Shelamim also represent wholeness, because the person who bring this offering has not been motivated by a need to atone for his sins, by a sence of wholeness and a free willed desire to reach perfection.

Lev 3:1  ‘And if that which he presents is a peace offering, if he is bringing it of the herd, whether male or female, he brings a perfect one before יהוה. - Although the literal meaning of (Hbz) is slaughter, it also carry a secondary meaning as well. It is a feast peace offering.  It is a feast because during the eating of peace offering’s the flesh, the owner would invite his family and friends to partake of the feast with him. In the presence of his friends he would praise EL YAHVEH telling them of His kindness and mercys.

Lev 3:2 ‘And he shall lay his hand on the head of his offering, and slaughter it at the door of the Tent of Meeting. And the sons of Aharon, the priests, shall sprinkle the blood on the altar all around. – Since this is  peace offering there are no confession. Rather  the owner would place his hand on the head of the Animal and offer praise  unto EL YAHVEH. The must be done at the entrance of the Tent of Meeting after the Laver. However, in the case of offering of  a lesser sanctity, the entire Outer Court is an acceptable place for the slaughter. Unlike holier offering, which must be slaughtered on the north side of the Brazen Altar.

From the Hebrew word (Htap,) meaning opening this incure that the offering might not  take place until the person is at least in the Holy Place spiritually, or if the door to the Holy Place is open to him.

Lev 3:3 ‘And from the peace offering he shall bring an offering made by fire to יהוה, the fat that covers the entrails and all the fat that is on the entrails, - In the peace offering service, we must offer up praise and worship to EL YAHVEH, by burning the fat that covers the entrail. By performing this actions it is a pictoral word, that our actions is from our inner most parts, our prosperity is only in the hand of EL YAHVEH alone.

Lev 3:4 and the two kidneys, and the fat that is on them by the loins, and the appendage on the liver, which he removes with the kidneys.

Lev 3:5 ‘And the sons of Aharon shall burn it on the altar upon the burnt offering, which is on the wood, which is on the fire, as an offering made by fire, a sweet fragrance to יהוה. – Beside the Elevation Offering, the first offering of the day was the Tamid Offering, the daily continual Elevation Offering. This verse speaks volume interms of give EL YAHVEH thank every day, for His goodness and mercies, these actions are a sweet fragrance to EL YAHVEH. Spirit being strive on the attention we pay to them, both for good and for bad.

Lev 3:6 ‘And if that which he presents is from the flock, for a peace offering to יהוה, male or female, he brings a perfect one. – This offering must be from the flock or the possesion of the one who is offering this offering. It cannot be from another peron flock unless it is purchase with the money from his own labour.

The term () includes both sheep and goats may be used in the service of the peace offering.

Lev 3:7 ‘If he is bringing a lamb as his offering, then he shall bring it before יהוה, - It is the individual who must bring the offering to EL YAHVEH, today we may bring the cost of the lamb as a sign for El Yahushua (Jesus Christ) is our lamb. We may choose purchase addition meat for the barbeque for us to partake of.

Lev 3:8 and shall lay his hand on the head of his offering, and slaughter it in front of the Tent of Meeting, and the sons of Aharon shall sprinkle its blood on the altar round about. Today when we offer a peace offering, we must go through the Prince of Peace Himself, offering up our prase in El Yahushua’s name. He will present our offering as our High Priest to our Heavenly Father EL YAHVEH.

Lev 3:9 ‘And from the peace offering he shall bring us near – as an offering made by fire to יהוה – its fat, all the fat tail which he removes close to the backbone, and the fat that covers the entrails and all the fat that is on the entrails, - The whole purpose of offering is for us to draw closes, as we experience each day (year) of creation and we celebrate each Feast day with this kind of Ritual, we will bring ourselves closser to EL YAHVEH, untill He can wisper into our ears. Any one who constantly walk to ward the Kingdom, sooner of later he or she will reach their objective.

Lev 3:10 and the two kidneys and the fat that is on them by the loins, and the appendage on the liver, which he removes with the kidneys. – As believers it is the fat of our flesh we must sacrifice to Him, we are to ask for enough to meet of daily existence and sacrific the rest to Him. This will prove that we are solely dependant on Him for everything.

Lev 3:11 ‘And the priest shall burn them on the altar as food, an offering made by fire to יהוה. – The Priest the Mighty Hand of YAHVEH alone shall burn or preside over this peace offering. This seams to imply that when anyone is having a birthday party ect. A priest need to take part in the festive ocassion, that he too may enjoyed the festive food. If we was not invited, then the ocassion was not spiritually sanctioned. That was why El Yahushua was invited to the wedining Feast at Canaan.

  Lev 3:12 ‘And if his offering is a goat, then he shall bring it before יהוה,

Lev 3:13 and shall lay his hand on its head and slaughter it before the Tent of Meeting. And the sons of Aharon shall sprinkle its blood on the altar all around. –

Lev 3:14 ‘And from it he shall bring his offering, as an offering made by fire to יהוה, the fat that covers the entrails and all the fat that is on the entrails, -

Lev 3:15 and the two kidneys and the fat that is on them by the loins, and the appendage on the liver, which he removes with the kidneys.

Lev 3:16 ‘And the priest shall burn them on the altar as food, an offering made by fire for a sweet fragrance. All the fat belongs to יהוה. – When we invite a kohanim to our celebration party, He should be the one who led the group in praise and worship or the one who bless the gathering.

Lev 3:17 ‘An everlasting law throughout your generations in all your dwellings: you do not eat any fat or any blood. – This practice should be done in every believer house, those who are apart of Yisrael.

Chapter 4

This chapter deals with sacrifice that deals with or atone for sins, in contrast to the offering of the last three chapters, that one brings voluntarily in order to elevale oneself spiritually.

The following  offerings cannot atone for sins that were commited intentionally. No offering is sufficient to remove the stain of such sinfulness; that can be done only through repentance and a change of the attitude that made it possible for the transgression to occure.

Sin offering are needed to atone for deeds that were committed inadvertently, as a result of carelessness. Even though they were unintentional, such deeded blimish the soul and require that it be purified, for if the sinner had sincerely regarded them with proper gravity, the violations would not have occurred. As experience teaches, people are careful about things that matter to them, but tend to be careless about trivialities.

Had the Sabbath been truly important to our Christian friends, they would not have forgoten what day of the week it was. Had they been as  scrupulous as they should have been about avoiding forbidden food, they would not have been carelessly confused about forbidden fat and permitted fat.

This chapter provides a perspective on the Torah’s view of sin. It provide not ritual to atone for intentional sin; Only EL YAHVEH can see into a man’s heart and judge whether he has truly repented.

This chapter also deals with four types of sin (tOxlvH) offering; and two more are found in the next chapter. The category of sin for which these offering are brought is very limited: (a)  it must be commandment for which the transgressor would have been liable to receive the penalty of spiritual excision of his soul, if he had commited the sin intentionally;

(b) it must be a negative command; and the sin must be commited by performing an act against Torah.

Lev 4:1  And יהוה spoke to Mosheh, saying,

Lev 4:2 “Speak to the children of Yisra’ĕl, saying, ‘When a being sins by mistake against any of the commands of יהוה, which are not to be done, and shall do any of them: - All thoughts originate in the soul, the sins that necessitate this offering is born out of carelesness, which is still attributed to the soul, and it is the soul that need to be cleanse by means of the sin offering.

The phrase may not be done talks about the negative commands, those that we are spifically told not to do. Like thou shall not steal.

Lev 4:3 ‘If the anointed priest sins, bringing guilt on the people, then he shall bring to יהוה for his sin which he has sinned a young bull, a perfect one, as a sin offering, - Like a lot of commands we start first at the top. If the priest sins without knowing, his sin brings guilt upon the people. In order to restore him he must bring the most expensive  sin offering that of a young bull.

Lev 4:4 and he shall bring the bull to the door of the Tent of Meeting before יהוה, and shall lay his hand on the bull’s head, and slaughter the bull before יהוה. – The cost of the sin offering is a deterence against us sinning, and it also signal the severity of the offence. When an one of the priest or the Mighty Hand of EL YAHVEH ministry sin, it is usually a very serious thing. Moses struck the rock and he was prevented from entering the Promise land. Those who are mature believers, must strive daily to prevent even an unintentional sin from occuring.

Lev 4:5 ‘And the anointed priest shall take some of the bull’s blood and bring it to the Tent of Meeting, - the exceptional nature of this offering now becomes apparent. Whereas all ordinary offering have their blood applied in the Outer Court, and it would be disqualified if the blood were brought into the Holy Place, the blood service of this offering is performed in the Tent of meeting, the Sanctuary.

Lev 4:6 and the priest shall dip his finger in the blood and sprinkle some of the blood seven times before יהוה, in front of the veil of the set-apart place. – The Blood must be applied before the curtain, for behind the curtain is the Holy of Holies, the Ark of the Covenant. The Blood is sprinkled towards the Ark, but it is not required that the blood actually touch Curtain. The Altar of burnt Incense is immediately before this curtain, withing a few feet of the curtain. The blood must be applied seven times inorder to achieve the desired result.

Lev 4:7 ‘And the priest shall put some of the blood on the horns of the altar of sweet incense before יהוה, which is in the Tent of Meeting, and pour all the blood of the bull at the base of the altar of the burnt offering, which is at the door of the Tent of Meeting. – the officiating Priest must put some of the blood on the horn of the Altar of Burn Incense, which is before EL YAHVEH. Today this blood is the blood that flows from the Crown of Thorns. When any one of the Priesthood sin unintentionally the very mind of El Yahushua feels the pain.

After completion of this service on the inner Altar, the Kohen Gabol takes the remainder of the blood to the Outer Court. There he pours it onto the base of the Brazen Altar.

Lev 4:8 ‘Then he takes all the fat of the bull as the sin offering, the fat that covers the entrails, all the fat which is on the entrails,  - The sacrifice parts of a sin offering is the same as those of the sin offering, as stated in verse 10 and in 3:3-4.

Lev 4:9 and the two kidneys and the fat that is on them by the loins, and the appendage on the liver, which he removes with the kidneys,

Lev 4:10 as it was taken from the bull of the peace offering. And the priest shall burn them on the altar of the burnt offering. – As with the other offering, the above part shall be burnt on the Brazen Altar.

Lev 4:11 ‘But the skin of the bull, and all its flesh, with its head and legs, its entrails and dung – However, the skin and all the flesh with the head and legs and all the intestines and even the dung, must be taken outside of the Camp.

Lev 4:12 all of the bull – he shall bring outside the camp to a clean place, where the ashes are poured out, and burn it on wood with fire. Where the ashes are poured out it is burned. - In the wilderness, this meant outside all three camps of the Shechinah, of the Levites and the the camp of the Yisrael. In the promise Land the sacrifice was burn inside the City of Yerushalayim.

Verses 13 – 21 addresses the problem if the entire congregation sin. Like the offering of the kohen, this one come about because of the a mistaken ruling by the entire congregation.

This majority is reckoned in either of two ways: (a) seven of the twelve tribes sinned, even if the numbers of sinners did not constitute a majority;  (b) the majority of the total population sinned even if less than half the tribes were involved. Like the Kohen Gadol’s sin offering, this sin offering’s blood service takes place in the Tabernacle.

If however, the sin is based on an erroneous ruling, and was commited only by less than a majority of the people, or by individual members of the leadership, this special offering would apply. However, if it is less than a majority, then each member must bring the same offering that an ordinary Hebrew would bring in case of a similar transgression.

Lev 4:13 ‘And if the entire congregation of Yisra’ĕl strays by mistake, and the matter has been hidden from the eyes of the assembly, and they have done against any of the commands of יהוה, which are not to be done, and shall be guilty, - If the entire assembly of Yisrael violate any of the commandment unintentionally, when it is discovered this is the manner it must be delth with.

Lev 4:14 when the sin which they have sinned becomes known, then the assembly shall bring a young bull for the sin, and bring it before the Tent of Meeting. The bull must be brought pass the Lavel at the entrance to the Holy Place.

Lev 4:15 ‘And the elders of the congregation shall lay their hands on the head of the bull before יהוה, and the bull shall be slaughtered before יהוה. – The elders of the assembly shall lay their hands on the head of the bull while swearing before EL YAHVEH that they had committed an offence against Torah, and they would not repeat the same mistake again. The bull must be then slaughter, signifying that this offence or sin is now set to rest, or it is under the blood.

Lev 4:16 ‘And the anointed priest shall bring some of the bull’s blood to the Tent of Meeting, - The presiding Kohem must bring some of the blood back to the tent of meeting.

Lev 4:17 and the priest shall dip his finger in the blood and sprinkle it seven times before יהוה, in front of the veil, - The High Priest would then dip his finger in the blood and sprinkle it seven time before the Veil to the Holy of Holies.

Lev 4:18 and put some of the blood on the horns of the altar which is before יהוה, which is in the Tent of Meeting, and pour all the blood at the base of the altar of burnt offering, which is at the door of the Tent of Meeting. – He would then turn and place some of the blood on the horns of the Altar of Burn incense. And pour the rest of the blood by the Brazen Altar.

Lev 4:19 ‘Then he takes all the fat from it and shall burn it on the altar.  

Lev 4:20 ‘And he shall do with the bull as he did with the bull as a sin offering – so shall he do it. And the priest shall make atonement for them, and it shall be forgiven them. – The instruction given above must be carried out in details, inorder for the atonement to be succesfull made. There can be no compromise. Today we bring the Cost of the bull and present it to the Assemble, and apply the Blood of El Yahushua (Jesus Christ) to the respected altar.

Lev 4:21 ‘And he shall bring the bull outside the camp, and burn it as he burned the first bull. It is a sin offering for the assembly. – Like the other sin offering for the High Priest this bull also must be taken out side the camp and burn. This symbolize that the sin of the entire cam is taken away from them.

Verse 22 – 26 describe the sin offering as it apply to the King. Although it deals with one of the nations of Yisrael leading figures, this passage differs from the two previous ones. The King is liable to bring a sin offering for the same sins that is required from any other citizen of Yisrael.

The King sins does not in any way involves a mistaken interpretation of the Law, as do those of the other two previous sin. The King must be subservant as any commoner to the teaching of the Constitution of the Nation which is the Torah.

He differs from the commoner in only one way. The King bring a mail goat, symbolic of his position of power, while other Hebrew bring a femail goat.

Lev 4:22 ‘When a ruler sins, and by mistake has done against any of the commands of יהוה his Elohim which are not to be done, and shall be guilty, - The other three example in this chapter begins with, if someone sins. But this example starts with when a ruler sins. Why does this discussion starts this way? This seems to imply that it is inevatible? Even powerful and wealthy people are indeed more likely to sin.

The verse conclude and he become guilty, because it is essential that powerful people acknowledge and feel remorse for their sins, lest they sin again because of pride.

Lev 4:23 or if his sin which he has sinned is made known to him, then he shall bring as his offering a buck of the goats, a male, a perfect one. – If he know for certain that he commited the sin in question, he  must bring the offering described in this verse, but if his violation is in doubt, he brings the guilt offering describe in 5:17-19.

Lev 4:24 ‘And he shall lay his hand on the head of the goat, and slaughter it at the place where they slaughter the burnt offering before יהוה. It is a sin offering. – By laying his hands on the goat, we are in essence laying our Hand on El Yahushua (Jesus Christ) head and confessing our evil intention. We must then  apply the Blood of Yahushua to the situation, wash our hand in the water that flow from His side .

Lev 4:25 ‘And the priest shall take some of the blood of the sin offering with his finger, and shall put it on the horns of the altar of burnt offering, and pour its blood at the base of the altar of burnt offering, - The High Priest who is El Yahushua will show His Blood from the Crown of Thorns, to our Father and say I shed my blood for this one also. By placing the blood at the base of the Brazen Altar signify that this sin is now behind us, it has been atoned for and it is now washed a way.

Lev 4:26 and burn all its fat on the altar, like the fat of the slaughtering of the peace offering. And the priest shall make atonement for him for his sin, and it shall be forgiven him. – The Fat of the lamb will be the cost of the animal, it must also be given, since Yahushua gave His life already, there in no need to slay an more animal. However, the cost of the Animal is still required.

Verse 27 – 35 discribe the statues of the individual sin offering. In this type of sin for which the required atonement and in the service of the sin offering, an man or woman, is considered the same as the King. The only difference is that the king is required to bring a male goat, while the ordinary citizen should bring a female goat or sheep.

Lev 4:27 ‘And if any being of the people of the land sins by mistake by doing against any of the commands of יהוה which are not to be done, and shall be guilty, - If any of the local people violate any of the negative commandment, when he find out what he has done, then the following sin offering is required of him

Lev 4:28 or if his sin which he has sinned shall be made known to him, then he shall bring as his offering a female goat, a perfect one, for his sin which he has sinned. – The price of the sin offering is the cost of a femail sheep or goat.

Lev 4:29 ‘And he shall lay his hand on the head of the sin offering, and slaughter the sin offering at the place of the burnt offering. – The animal must come from his flock or one that he has bought with his own money. He must confest that he had trangress a commandments, and make an atonement by applying the Blood of the Lamb, at the required Altar.  

Lev 4:30 ‘And the priest shall take some of its blood with his finger, and shall put it on the horns of the altar of burnt offering, and pour all the blood at the base of the altar, - The High Priest who is El Yahushua is the Lamb slaying from the foundation of the world. It is He who will place His Blood on the Altar by showing the Father His nail peirce hand as a sign of the Blood on the Altar. The symbolic jesture of pouring the blood at the base of the Altar is to show that blood takes away our sins, it is now under the Altar, hidden away never to be seen again.

Lev 4:31 then remove all its fat, as fat is removed from the slaughtering of the peace offering. And the priest shall burn it on the altar for a sweet fragrance to יהוה. And the priest shall make atonement for him, and it shall be forgiven him. – The removal of the fat, is the removal of the attitude, the reason, that cause us to sin in the first place. Fat is an intergral part of the human experience, so is our sinful nature, which is a product of the flesh.  By burning the fat on the Altar, is to sacrifice that sinful nature, to remove the source or the root cause of the sin.

Lev 4:32 ‘And if he brings a lamb as his sin offering, he brings a female, a perfect one.

Lev 4:33 ‘And he shall lay his hand on the head of the sin offering, and slaughter it as a sin offering at the place where they slaughter the burnt offering.

Lev 4:34 ‘And the priest shall take some of the blood of the sin offering with his finger, and shall put it on the horns of the altar of burnt offering, and pour all the blood at the base of the altar.

Lev 4:35 ‘Then he removes all its fat, as the fat of the lamb is removed from the slaughtering of the peace offering. And the priest shall burn it on the altar, according to the offerings made by fire to יהוה. So the priest shall make atonement for his sin that he has sinned, and it shall be forgiven him. – This verse introduce a novel kind of sin offering, an offering whose cost varies according to what the sinner can afford. The variable aspect of this offering’s values is indicated by the name given to it, an offering that goes up and down

Chapter 5

The first 13 verses in this chapter introduce a novel kind of sin offering, an offering whose cost varies according to what the sinner can afford. This variable aspect of the offering’s values is indicated by the name given to it, “an offering that goes up and down”

The Torah list three specific sins for which this offering is brought: The sin of denying testimony verse 1; the sin of contaminating of holy things verse 2 – 3; and the sin of false or unkept oaths verse 4.

The second of the three, the sin of contaminating the sanctities follows the general rule of sin offerings, in that it incurs, excision, if it is done intentionally. The other two sins are exceptions to the above rule.

Lev 5:1  ‘And if a person will sins in that he has heard the voice of swearing, and is a witness, or has seen, or has known, but does not reveal it, he shall bear his crookedness. – When ever there is a dispute between people, a witnesses must come forward with any information they have that is relevant to the case, weather or not he or she is requested to do so.

This verse deals with a witness who has taken such an oath, and then admits that he lied. Unlike the other sin offering obligations in the Torah, in which the sin was committed inadvertently, this offering applies only if the witness lied intentionally.

The Hebrew word () implies curse, as well as oath, “he shall bear his crookedness”. The very fact that our verse under consideration indicates that a curse will befall the liar, it shows the gravity of their sin, for it implies that a witness who perverts justice by not testifying and one who swear falsely is accursed.

A Judge who rules correctly is Elohim’s partner in Creation. Consequently, a witness who refused to testify and one who lies are accursed, for it is as if they had contributed to the destruction of Elohim’s Creation.

This command does not apply to the unsaved world; this is only applied to those in the redeemed community, or the spiritual nation of Yisrael.

It is forbidden under penalty of Kares for someone in a state of Tumah to enter the Sanctuary or to eat food of offering. This also means, going to church, or to teach Sabbath School, sing on the choir, preach or any action necessary for the Peace, burnt offerings.

This passage speaks of someone who knew of his contamination, but then forgot either about his contamination or that the Sanctuary or the food was holy. During this period of forgetfulness, he either entered the Sanctuary or eats the food, and then realized what he had done.

Lev 5:2 ‘Or when a being touches any unclean matter, or the carcass of an unclean beast, or the carcass of unclean livestock, or the carcass of unclean creeping creatures, and it has been hidden from him, he is unclean and guilty. – This contamination is also mention in 11:24 – 43; 15:2 – 3; and Numbers 19:14 – 16. If it was concealed from him, or he forgot that he had become contaminated, he becomes guilty when we finds out. An example of this is if a man touches a woman who is on her monthly cycle while on the way to the Sanctuary, and he went and performs his duties, he is guilty of contaminating the Sanctuary.

Lev 5:3 ‘Or when he touches uncleanness of man, any of his uncleanness by which he is unclean, and it has been hidden from him, when he shall know it, then he shall be guilty. – This is very clear.

Lev 5:4 ‘Or when a being swears, speaking rashly with his lips to do evil or to do good, whatever it is that a man swears rashly with an oath, and it has been hidden from him, when he shall know it, then he shall be guilty of one of these. – If a man swears for example that it was not his dog that bits someone and he later found out that his dog certainly did bit the person, he is guilty of this violation.

Lev 5:5 ‘And it shall be, when he is guilty of one of these, that he shall confess that in which he has sinned, - When the person who had denied that it was his dog, who had bit the person, he or she must confess that they had made a mistake and make the necessary restitution.

Lev 5:6 and shall bring his guilt offering to יהוה for his sin which he has sinned, a female from the flock, a lamb or a female goat as a sin offering. And the priest shall make atonement for him, for his sin. – The cost of this sin offering is the cost of a female goat. The High Priest El Yahushua will make a atonement to EL YAHVEH for him.

Lev 5:7 ‘And if he is unable to bring a lamb, then he shall bring to יהוה, he who has sinned, two turtledoves or two young pigeons, one for a sin offering and the other for a burnt offering. – Here is the variable part of this offering. If he cannot afford to bring a goat, then he may bring two dove or pigeons. One for a sin offering and one for a burnt offering.

Lev 5:8 ‘And he shall bring them to the priest, who shall bring near that which is for the sin offering first, and wring off its head from its neck, but not sever it. – The general rule is whenever an Olah and a Chatas are offered in tandem: the Chatas must be offered first. After the Chatas achieves forgiveness, the Olah is brought. After forgiveness is achieved praise can be preformed.

We should never attempt to perform praise and worship, when we are in a state of Tumah, uncleanness.

Lev 5:9 ‘And he shall sprinkle some of the blood of the sin offering on the side of the altar, and the rest of the blood shall be drained out at the base of the altar. It is a sin offering. – The word sprinkle, from a spiritual perspective means to apply the blood. Without the shedding of blood there in no forgiveness. Eph 1:7  In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; - the animal that is killed serve for the sin offering, while the animal for the burn offering is for our elevation offering. The difference between animal offerings is explained in chapter 1.

  

Lev 5:10 ‘And he shall prepare the second as a burnt offering according to the right-ruling, and the priest shall make atonement for him, for his sin which he has sinned, and it shall be forgiven him. – The offerings prescribe in Torah, must always be done according to the instructions found in Torah. That is why it is essential for us to study and learn what the right way to offer the sacrifice prescribe here in this Parasha.

We have been told by false teacher of the Word that these things are nail to the Cross. This is certainly not so! The curse of our sins were nail to the Cross, we do not have to die or slay an animal anymore, all one has to do is to apply the Blood of El Yahushua (Jesus Christ). The five place that El Yahushua bleed from represent the five Altar of the Tabernacle. The Blood from His Feet is the Brazen Altar, The Blood and Water from His Side represent the Lavel, the Blood from His Right Hand the Menorah, the Blood from His Left Hand the Altar of Showbread, and the Blood from the Crown of thorn represent the Altar of Burnt Offering.

The application of the Blood of El Yahushua and the right Altar is the real issue with today redeems community. We have been lied to by the religious community, to believe that since the death of Jesus Christ, these offering are not required. Nothing can be more farther from the truth; we still need to apply the right blood at the right Altar at the right time, in the right way, in order to achieve the right result.

Lev 5:11 ‘But if he is unable to bring two turtledoves or two young pigeons, then he who sinned shall bring for his offering one-tenth of an ĕphah of fine flour as a sin offering. He puts no oil on it, nor does he put any frankincense on it, for it is a sin offering. – He is another application of this up and down offering. If the economic situation does not lend it self for the individual to bring two doves, then they may bring a days source of flour or a meal.

EL YAHVEH took pity on a poor individual and assigned a very inexpensive process for him to atone for his sin. This is the universal application for El Yahushua death on the Stake, who-so-ever will can come. Today, regardless of our economic situation the poor man can still approach the Throne of Grace and receive the same level of atonement and forgiveness as the man who can afford the bring a young bull.

However, if a rich man brings this offering, not only does it not atone for him, he become guilty of a sin of bringing an unsanctified object to EL YAHVEH.

In giving charity, as in bringing offering, one must give according to his means. A rich man has not fulfilled his obligation if he gives as little as a poor man.

Lev 5:12 ‘And he shall bring it to the priest, and the priest shall take his hand filled with it as a remembrance portion, and burn it on the altar according to the offerings made by fire to יהוה. It is a sin offering. – It is the Priest in the olden days that would determine the validity of the offering. Today, the local church leadership should determine if the offering fits the profile of the one who give the offering.

Lev 5:13 ‘And the priest shall make atonement for him, for his sin that he has sinned in any of these, and it shall be forgiven him. And it shall be the priest’s, like a grain offering.’ ”

Lev 5:14 And יהוה spoke to Mosheh, saying, - It is our Lord and Savor who will make the atonement for our sin. This atonement determines who will bear the curse of the Law which states that the soul that sin must die. When we realize our sin and honestly confess and make the necessary atonement. El Yahushua will make the presentation of His Blood for our sins. In essence what He does, it to say “I die for this sinner by showing the nail scared hands as the sign that He bear our sins.”

Lev 5:15 “When a being commits a trespass, and has sinned by mistake against the set-apart matters of יהוה, then he shall bring to יהוה as his guilt offering a ram, a perfect one, from the flock, with your valuation in sheqels of silver according to the sheqel of the set-apart place, as a guilt offering. – The general theme of this verse stress, that if a person trespass against any of the Holy, the Set apart thing of EL YAHVEH, those things which He consider sacred unto Him. The guilt offering describe above must be brought to make atonement for his sin.

Lev 5:16 “And he shall make good for the sin that he has done against that which is set-apart, and shall add one-fifth to it and give it to the priest. And the priest shall make atonement for him with the ram of the guilt offering, and it shall be forgiven him. – This should not be an option for the redeem community. In order for us to continue our spiritual growth.

You might have heard me say before that everyone needs to build our Menorah. The devastating effect of sin, halt or stop the spiritual growth of the individual.  We are told that the Menorah must be made from one solid piece of goal, meaning that our spiritual development should not be interrupted for any reason. Sin when discovered in our lives must be dealt with immediately.

Lev 5:17 “And when any being sins, and has done what is not to be done, against any of the commands of יהוה, though he knew it not, yet he shall be guilty and shall bear his crookedness. – Notice carefully the wording of this verse. When anyone sins, provision is already made for us to atone for our sin. This is the unconditional Love that El Yahushua (Jesus Christ) has provided for us, by His death on the Cross.

Lev 5:18 “Then he shall bring to the priest a ram, a perfect one, from the flock, with your valuation, as a guilt offering. And the priest shall make atonement for his mistake he committed unintentionally, though he did not know it, and it shall be forgiven him – This verse is a prophetic indicator of the One Who Went to The Cross for us, the Ram or all Rams, the only perfect Human who ever lived, El Yahushua (Jesus Christ) . He is our guilt offering, He is our High Priest, He is ever making atonement for us. Rom 8:34 Who is he who is condemning? It is Messiyah who died, and furthermore is also raised up, who is also at the right hand of Elohim, who also makes intercession for us.

Lev 5:19 it is a guilt offering, he was truly guilty before יהוה.” – El Yahushua was, is, and will always be our guilt offering, until this current world system exist. Every human who live except for El Yahushua, we are truly guilty of sin. - John 14:6  Yahushua saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. – No man that lives can approach EL YAHVEH except through El Yahushua. There is no other way!

Lev 5:20 And YAHVEH said to Moses, - The last six verse covers the ritual of the guilt offering. This is the latter part of the law of the trespass-offering: the former part, which concerned trespasses about holy things, we had in the close of the foregoing chapter; this concerns trespasses in common things.

Lev 5:21 "Suppose some of the people sin against YAHVEH by falsely telling their neighbor that an item entrusted to their safekeeping has been lost or stolen. Or suppose they have been dishonest with regard to a security deposit, or they have taken something by theft or extortion. - Observe here, The trespass supposed, verse 21, 22. Though all the instances relate to our neighbour, yet it is called a trespass against YAHVEH, because, though the injury be done immediately to our neighbour, yet an affront is thereby given to his Maker and our Master. He that speaks evil of his brother a believer is said to speak evil of the law, and consequently of the Law-maker, Jam. 4:11. Though the person injured be ever so mean and despicable, and every way our inferior, yet the injury reflects upon that YAHVEH who has made the command of loving our neighbour second to that of loving himself. The trespasses specified are,

1. Denying a trust: If a man lie unto his neighbour in that which was delivered him to keep, or, which is worse, which was lent him for his use. If we claim that as our own which is only borrowed, left in our custody, or committed to our care, this is a trespass against YAHVEH, who, for the benefit of human society, will have property and truth maintained.

2. Defrauding a partner: If a man lie in fellowship, claiming a sole interest in that wherein he has but a joint-interest. If two believer goes into business together.

3. Disowning a manifest wrong: If a man has the front to lie in a thing taken away by violence, which ordinarily cannot be hid. 4. Deceiving in commerce, or, as some think, by false accusation; if a man have deceitfully oppressed his neighbour, as some read it, either withholding what is deu or extorting what is not. His neighour is not necesseryly the person living next to you, but it is the believing neighbour, as they were in the Wilderness.

Lev 5:22 Or suppose they find a lost item and lie about it, or they deny something while under oath, or they commit any other similar sin. -

Detaining what is found, and denying it; if a man have found that which was lost, he must not call it his own presently, but endeavour to find out the owner, to whom it must be returned; this is doing as we would be done by: but he that lies concerning it, that falsely says he knows nothing of it, especially if he back this lie with a false oath, trespasseth against YAHVEH, who to every thing that is said is a witness, but in an oath he is the party appealed to, and highly affronted when he is called to witness to a lie.

Lev 5:23 If they have sinned in any of these ways and are guilty, they must give back whatever they have taken by theft or extortion, whether a security deposit, or property entrusted to them, or a lost object that they claimed as their own, - The trespass-offering appointed. In the day of his trespass-offering he must make satisfaction to his brother. This must be first done if thy brother hath aught against thee: Because he hath sinned and is guilty), that is, is convicted of his guilt by his own conscience, and is touched with remorse for it; seeing himself guilty before EL YAHVEH, let him faithfully restore all that he has got by fraud or oppression, with a fifth part added, to make amends to the owner for the loss and trouble he had sustained in the mean time; let him account both for debt and damages.

Lev 5:24 or anything gained by swearing falsely. When they realize their guilt, they must restore the principal amount plus a penalty of 20 percent to the person they have harmed. - Note, Where wrong has been done restitution must be made; and till it is made to the utmost of our power, or an equivalent accepted by the person wronged, we cannot have the comfort of the forgiveness of the sin; for the keeping of what is unjustly got avows the taking, and both together make but one continued act of unrighteousness. To repent is to undo what we have done amiss, which (whatever we pretend) we cannot be said to do till we restore what has been got by it, as Zaccheus (Lu. 19:8), and make satisfaction for the wrong done.

Lev 5:26 They must then bring a guilt offering to the priest, who will present it before YAHVEH. This offering must be a ram with no physical defects or the animal's equivalent value in silver. - He must then come and offer his gift, must bring his trespass-offering to EL YAHVEH whom he had offended; and the priest must make an atonement for him. This trespass-offering could not, of itself, make satisfaction for sin, nor reconciliation between YAHVEH and the sinning believer, but as it signified the atonement that was to be made by our Messiyah, when he should make his soul an offering or sin, a trespass-offering; it is the same word that is here used, Isa. 53:10.

Lev 5:26 The priest will then make atonement for them before EL YAHVEH, and they will be forgiven." - The trespasses here mentioned are trespasses still against the law of Messiyah, which insists as much upon justice and truth as ever the law of nature or the law of Moses did; and though now we may have them pardoned without a trespass-offering, yet not without true repentance, restitution, reformation, and a humble faith in the righteousness of Messia: and, if any make the more bold with these sins because they are not now put to the expense of a trespass-offering for them, they turn the grace of Yahushua into wantonness, and so bring upon themselves a swift destruction. The YAHVEH is the avenger of all such, 1 Th. 4:6.

Haftarah

Yeshayahu “Isaiyah” 43:21-44:23

Isa 43:21 this people I have formed for Myself, let them relate My praise. -  We were created for YAHVEH purpose, that is to produce perfect Sons, such as what Yahushua accomplish in the flest.

The favours which Jacob and Yisrael, now in captivity, were assured of; and what is promised here to them anytime their remembering and returning to YAHVEH, is in a spiritual sense promised to all that in like manner return to YAHVEH.

It is a very comfortable word, for more is implied in it than is expressed: "O Yisrael! thou shalt not be forgotten of ME, though for the present thou seemest to be so.’’ When we begin to remember YAHVEH HE will begin to remember us; it is HE that remembers us first

Isa 43:22 “But you have not called on Me, O Yaʽaqoḇ, for you have been weary of Me, O Yisra’ĕl. - The duty which Jacob and Yisrael, now in captivity because of disobedient, were called to, that they might be qualified and prepared for the deliverance designed them.

Our first care must be to get good by our afflictions, and then we may hope to get out of them. The duty is expressed in two words: Remember and return, as in the counsel to Ephesus, Rev. 2:4, 5. 1. "Remember these, O Jacob! Remember what thou hast been told of the folly of idolatry, and let the convictions thou art now under be ready to thee whenever thou art tempted to that sin.

We must remember that we are HIS servant, and therefore must not serve other masters.’’ Return unto me. It is the great concern of those who have backslidden from YAHVEH to hasten their return to HIM; and this is that which HE calls them to when they are in affliction, and when HE is returning to them in a way of mercy.

Isa 43:23 “You have not brought Me the sheep for your burnt offerings, nor have you esteemed Me with your slaughterings. I have not caused you to serve with grain offerings, nor wearied you with incense. -  He has glorified himself in them, and therefore will do so still, Jn. 12:28. It is a matter of comfort to us to see YAH’s glory interested in the deliverances of the People; for therefore HE will certainly redeem Jacob, because in this HE will glorify HIMSELf. And this assures us that HE will perfect the redemption of HIS saints by Messiyah Yahushua, because there is a day set when HE will be glorified and admired in them all.

The universal joy which the deliverance of YAH’s people should bring along with it: Sing, O you heavens! This intimates, that the whole creation shall have cause for joy and rejoicing in the redemption of YAH’s people; to that it is owing that it subsists (that it is rescued from the curse which the sin of man brought upon the ground) and that it is again put into a capacity of answering the ends of its being, and is assured that though now it groans, being burdened, it shall at last be delivered from the bondage of corruption. The greatest establishment of the world is the kingdom of God in it, Ps. 96:11–13; 98:7-9.

That the angels shall rejoice in it, and the inhabitants of the upper world. The heavens shall sing, for YAHVEH has done it. And there is joy in heaven when YAHVEH and man are reconciled (Lu. 15:7), joy when Babylon falls, Rev. 18:20.

That those who dwells at the furthest distance from Yerusalem, even the inhabitants of the Gentile world, should join in these praises, as sharing in these joys. The lower parts of the earth, the forest and the trees there, shall bring in the tribute of thanksgiving for the redemption of Yisrael.

The encouragement we have to hope that though great difficulties, and such as have been thought insuperable, lie in the way of the church’s deliverance, yet, when the time for it shall come, they shall all be got over with ease; for thus saith Yisrael’s Redeemer, I am YAHVEH that maketh all things, did make them at first and am still making them; for providence is a continued creation.

All being, power, life, emotion, and perfection, are from YAHVEH. HE stretches forth the heavens alone, has no help nor needs any; and the earth too he spreads abroad by himself, and by his own power.

Man was not with YAHVEH when HE did it (Job 38:4), nor did any creature advise or assist; HIS own eternal Wisdom and Word was by HIM, as one brought up with him, Prov. 8:30.

His stretching out the heavens by HIMSELFf denotes the boundless extent of HIS power. The strongest man, if he has to stretch a thing out, must get somebody or other to lend a hand; but YAHVEH EL ELYON stretched out the vast expanse and keeps it still upon the stretch, HIMSELF, by HIS own power.

Let not Yisrael be discouraged then; nothing is too hard for YAHVEH to do that made the world, Ps. 124:8. And, having made all things, he can make what use HE pleases of all, and has it in HIS power to serve HIS own purposes by them.

Isa 43:24 “You have not bought Me sweet cane with silver, nor have you satisfied Me with the fat of your slaughterings. You have only burdened Me with your sins, you have wearied Me with your crookednesses. -  The grounds upon which YAH’s favourable intentions to HIS people were built and on which they might build their expectations from him. HE will deliver them out of captivity; for, they are HIS servants, and therefore he has a just quarrel with those that detain them. Let my people go, that they may serve me. The servants of the King of kings are under special protection.   He formed them into a people, formed them from the womb. From the first beginning of their increase into a nation they were under his particular care and government, more than any other people; their national constitution was of his framing, and his covenant with them was the charter by which they were incorporated. They are HIS, and HE will save them.

Isa 43:25 “I, I am He who blots out your transgressions for My own sake, and remember your sins no more. -  The confusion which this would put upon the oracles of Babylon, by the confutation it would give them. YAHVEH, by delivering his people out of Babylon, would frustrate the tokens of the liars, of all the lying prophets, that said the Babylonian monarchy had many ages yet to live, and pretended to ground their predictions upon some token, some sign or other, which, according to the rules of their arts, foreboded its prosperity.

How mad will these conjurors grow with vexation when they see that their skill fails them, and that the contrary happens to that which they so coveted and were so confident of. Nor would it only baffle their pretended prophets, but their celebrated politicians too: He turns the wise men backward.

Finding they cannot go on with their projects, they are forced to quit them; and so he makes the judges fools, and makes their knowledge foolish. Those that are made acquainted with Messiyah Yahushua see all the knowledge they had before to be foolishness in comparison with the knowledge of him. And those that are adversaries to him will find all their counsels, like Ahitophel’s, turned into foolishness, and themselves taken in their own craftiness, 1 Co. 3:19.

Isa 43:26 “Remind Me, let us enter into judgment, together; relate, that you might be declared right. -  The confirmation which this would give to the oracles of YAHVEH, which the Jews had distrusted and their enemies despised: YAHVEH confirms the word of HIS servant; HE confirms it by accomplishing it in its season; and performs the counsel of the messengers whom HE hath many a time sent to HIS people, to tell them what great blessings he had in store for them.

The exact fulfilling of the prophecies of scripture is a confirmation of the truth of the whole book and an incontestable evidence of its divine origin and authority.

Isa 43:27 “Your first father sinned, and your interpreters have transgressed against Me. – It is here supposed that very great difficulties would lie in the way of this deliverance, which it would be impossible for them to wade through; but it is promised that by a divine power they shall all be removed: YAHVEH saith to the deep, Be dry; so he did when he brought Yisrael out of Egypt, and so he will again when he brings them out of Babylon, if there be occasion.

Who art thou, O great mountain? Dost thou stand in the way? Before Zerubbabel, the commander-in-chief of the returning captives, thou shalt become a plain, Zec. 4:7. So, Who art thou, O great deep? Dost thou retard their passage and think to block it up?

Thou shalt be dry, and thy rivers that supply thee shall be dried up. When Cyrus took Babylon by draining the river Euphrates into many channels, and so making it passable for his army, this was fulfilled.

Whatever obstructions lie in the way of Yisrael’s redemption, YAHVEH can remove them with a word’s speaking.

Isa 43:28 “So I have profaned the chief ones of the set-apart place, and I have delivered up Yaʽaqoḇ to the curse, and Yisra’ĕl to scorn. -  It is here supposed that none of the Jews themselves would be able by might and power to force their way out of Babylon but it is promised that YAHVEH will raise up a stranger from afar off, that shall fairly open the way for them, and now at length he names the very man, many scores of years before he was born or thought of: That saith of Cyrus, He is my shepherd. Yisrael is HIS people, and the sheep of his pasture.

These sheep are now in the midst of wolves, in the hands of the thief and robber; they are impounded for trespass. Now Cyrus shall be his shepherd, employed by him to release these sheep, and to take care of their return to their own green pasture again. "In this he shall perform all my pleasure, shall bring about what is purposed by me and will be highly pleasing to me.’’

The most contingent things are certain to the divine prescience. He knew who was the person, and what was his name, that should be the deliverer of his people, and, when he pleased, he could let HIS church know it, that, when they heard of such a name beginning to be talked of in the world, they might lift up their heads with joy, knowing that their redemption drew nigh.

It is the greatest honor of the greatest men to be employed for YAHVEH as instruments of his favour to his people. It was more the praise of Cyrus to be YAH’s shepherd than to be emperor of Persia.

YAHVEH makes what use he pleases of men, of mighty men, of those that act with the greatest freedom; and, when they think to do as they please, he can overrule them, and make them do as he pleases.

In those very things wherein they are serving themselves, and look no further than that, YAHVEH is serving his own purposes by them and making them to perform all his pleasure. Rich princes shall do what poor prophets have foretold.

Chapter 44

EL YAHVEH, by the prophet, goes on in this chapter, as before, to encourage HIS people with the assurance of great blessings HE had in store for them at their return out of captivity, and those typical of much greater which the Messiyanic Assembly, HIS spiritual Yisrael, should partake of in the days of the Messiyah; and hereby HE proves HIMSELF to be YAHVEH alone against all pretenders verse 1-8. 

To expose the sottishness and amazing folly of idol-makers and idol-worshippers verse 9–20.

To ratify and confirm the assurances he had given to his people of those great blessings, and to raise their joyful and believing expectations of them verse 21–28.

Isa 44:1  “But now hear, O Yaʽaqoḇ My servant, and Yisra’ĕl whom I have chosen. -  Two great truths are abundantly are made abundantly clear from these verses:—

That the people of YAHVEHGod are a happy people, especially upon account of the covenant that is between them and YAHVEH. The people of Israel were so as a figure of the gospel Israel. Three things complete their happiness: The covenant-relations where we stand in Messiyah. Yisrael is here called Yeshurun—the upright one; for those only, like Nathanael, are Yisraelites indeed, in whom is no guile, and those only shall have the everlasting benefit of these promises. Yacob and Yisrael had been represented, in the close of the foregoing chapter, as very provoking and obnoxious to YAH’s wrath, and already given to the curse and to reproaches; but, as if YAH’s bowels yearned towards him and his repentings were kindled together, mercy steps in with a non-obstante—notwithstanding, to all these quarrels: "Yet now, hear, O Yacob my servant! thou and I will be friends again for all this.’’

Isa 44:2 Thus said יהוה who made you and formed you from the womb, who helps you, ‘Do not fear, O Yaʽaqoḇ My servant, and Yeshurun¹, whom I have chosen. Footnote: ¹A poetical title for Yisra’ĕl, meaning the Straight One or the Upright One. This poetical title is also found in Dt. 32:15, 33:5 & 33:26. -  YAHVEH had said (ch. 43:25), I am he that blotteth out thy transgression, which is the only thing that creates this distance; and when that is taken away the streams of mercy run again in their former channel. The pardon of sin is the inlet of all the other blessings of the covenant. So and so I will do for them, says YAHVEH (Heb. 8:12), for I will be merciful to their unrighteousness. Therefore hear, O Yacob! hear these comfortable words; therefore fear not, O Yacob! fear not thy troubles, for by the pardon of sin the property of them too is altered. Now the relations wherein they stand to him are very encouraging.

They are his servants; and those that serve him he will own and stand by and see that they be not wronged.

They are YAHVEH chosen, and HE will abide by HIS choice; HE knows those that are HIS, and those whom HE has chosen HE takes under HIS special protection.

They are HIS creatures. HE made them, and brought them into being; HE formed them, and cast them into shape; he began betimes with them, for HE formed them from the womb; and therefore HE will help them over their difficulties and help them in their services.

Isa 44:3 ‘For I pour water on the thirsty, and floods on the dry ground. I pour My Spirit on your seed, and My blessing on your offspring, - The covenant-blessings which HE has secured to them and theirs family are discribe in the next two verses.

Those that are sensible of their spiritual wants, and the insufficiency of the creature to supply them, shall have abundant satisfaction in Meswsiah Yahushua: I will pour water upon him that is thirsty, that thirsts after righteousness; he shall be filled.

Water shall be poured out to those who truly desire spiritual blessings above all the delights of sense.

Those that are barren as the dry ground shall be watered with the grace of YAHVEH, with floods of that grace, and YAHVEH will Himself give the increase. If the ground be ever so dry, YAHVEH has floods of grace to water it with.

The water YAHVEH will pour out, is HIS Spirit (Jn. 7:39), which YAHVEH will pour out without measure upon the seed, that is, Messiyah Yahushua (Gal. 3:16), and by measure upon all the seed of the faithful, upon all the praying wrestling seed of Jacob, Lu. 11:13.

This is the great Messiyanic promise, that YAHVEH, having sent HIS servant Messiyah Yahushua, and upheld Him, will send HIS Spirit to uphold us.

This gift of the Holy Spitit is the great blessing YAHVEH had reserved the plentiful effusion of for the latter days: I will pour my Spirit, that is, my blessing; for where YAHVEH gives HIS Spirit HE will give all other blessings.

This is reserved for the seed and offspring of the Messiyanic Assembly; for so the covenant of grace runs: I will be a EL to thee and to thy seed. To all who are thus made to partake of the privileges of adoption YAHVEH will give the spirit of adoption.

Isa 44:4 and they shall spring up among the grass like willows by streams of water.’ -  Therefore there shall be a great increase in the Assembly. Therefore it shall be spread to distant places. Thus it shall be propagated and perpetuated to after-times: They shall spring up and grow as fast as willows by the watercourses, and in every thing that is virtuous and praiseworthy shall be eminent and excel all about them, as the willows overtop the grass among which they grow. It is a great happiness to the church, and a great pleasure to good men, to see the rising generation hopeful and promising. And it will be so if YAHVEH pour out HIS Spirit upon them, that blessing, that blessing of blessings.

Isa 44:5 “One says, ‘I belong to יהוה; another calls himself by the name of Yaʽaqoḇ; another writes with his hand, ‘Unto יהוה,’ and names Himself by the name of Yisra’ĕl. – The consent they cheerfully give to their part of the covenant. When the Jews returned out of captivity they renewed their covenant with YAHVEH(Jer. 50:5), particularly that they would have no more to do with idols, Hos. 14:2, 3, 8.

Backsliders must thus repent and do their first works. Many of those that were without did at that time join themselves to them, invited by that glorious appearance of YAHVEH for them, Zec. 8:23; Esth. 8:17. And they say, We are the YAHVEH’s and call themselves by the name of Jacob; for there was one law, one covenant, for the stranger and for those that were born in the land.

And doubtless it looks further yet, to the conversion of the Gentiles, and the multitudes of them who, upon the effusion of the Spirit, after Messiyah’s ascension, should be joined to YAHVEH and added to Messiyanic Assembly. These converts are one and another, very many, of different ranks and nations, and all welcome to YAHVEH, Col. 3:11.

When one does it another shall by his example be invited to do it, and then another; thus the zeal of one may provoke many.

They shall resign themselves to YAHVEH: not one in the name of the Sabbath, but everyone for himself shall say, "I am Yahushua’s; He has an incontestable right to rule me, and I submit to Hhim, to all His Commands, to all his disposal. I am, and will be, his only, his wholly, his for ever, will be for his interests, will be for his praise; living and dying I will be His.’’

They shall incorporate themselves with the people of YAHVEH, call themselves by the name of Jacob, forgetting their own people and their fathers’ house, and desirous to wear the character and livery of YAH’s family.

They shall the love of all YAH’s people, shall associate with them, give them the right hand of fellowship, espouse their cause, seek the good of the church in general and of all the particular members of it, and be willing to take their lot with them in all conditions.

They shall do this very solemnly. Some of them shall subscribe with their hand unto YAHVH, as, for the confirming of a bargain, a man sets his hand to it, and delivers it as his act and deed. The more express we are in our covenanting with YAHVEH the better, Ex. 24:7; Jos. 24:26, 27; Neh. 9:38. Fast bind, fast find.

Isa 44:6 “Thus said יהוה, Sovereign of Yisra’ĕl, and his Redeemer, יהוה of hosts, ‘I am the First and I am the Last, besides Me there is no Elohim. – That, as the Yisrael of YAHVEH are a happy people, so the ELod of Yisrael is a great Elohim, and HE is EL alone. This also, as the former, speaks abundant satisfaction to all that trust in HIM.

Examine here, to YAH’s glory and our comfort, that the EL we trust in is a EL of incontestable sovereignty and irresistible power. He is YAHVEH EL ELYON, self-existent and self-sufficient; and HE is YAHVEH TSEBAOTE, of all the hosts of heaven and earth, of angels and men. That HE stands in relation to, and has a particular concern for, HIS Assembly.

HE is the King of Yisrael and HIS Redeemer; therefore to HIS Redeemer HE is King; and those that take YAHVEH for their King shall have HIM for their Redeemer. When YAHVEH would assert HIMSELF as EL alone  when HE proclaims HIMSELF Yisrael’s EL, that HIS people may be encouraged both to adhere to him and to triumph in him.

That HE is eterna, the first and the last. He is YAHVEH EL ELYON from everlasting, before the worlds were, and will be so to everlasting, when the world shall be no more.

If there were not a EL to create, nothing would ever have been; and, if there were not a EL to uphold, all would soon come to nothing again. He is all in all, is the first cause, from whom are all things, and the last end, to and for whom are all things (Rom. 11:36), the Alpha and the Omega, Rev. 1:11.

That HE is YAHVEH EL ELYON alone: Besides me there is no EL. Is there a EL besides me? Verse 8. We will appeal to the greatest scholars. Did they ever in all their reading meet with any other?

To those that have had the largest acquaintance with the world. Did they ever meet with any other? There are many gods (1 Co. 8:5, 6), called gods, and counterfeit gods: but is there any besides our YAHVEH EL ELYON that is infinite and eternal, any besides him that is the creator of the world and the protector and benefactor of the whole creation, any besides him that can do that for their worshippers which he can and will do for his?

Isa 44:7 ‘And who is like Me? Let him call and declare it, and lay it before Me, since I appointed the everlasting people. And the events that are coming and those that do come, let them declare these to them. – "You are my witnesses. I have been a nonsuch to you. You have tried other gods; have you found any of them all-sufficient to you, or any of them like me? Yea, there is no god,’’ no rock (so the word is), none besides Jehovah that can be a rock for a foundation to build on, a rock for shelter to flee to. YAHVEH EL ELYON is the rock, and their rock is not as ours, Deu. 32:4, 31. I know not any; as if he had said, "I never met with any that offered to stand in competition with me, or that durst bring their pretensions to a fair trial; if I did know of any that could befriend you better than I can, I would recommend you to them; but I know not any.’’

There is no EL besides YAHVEH EL ELYON. HE is infinite, and therefore there can be no other; HE is all-sufficient, and therefore there needs no other. This is designed for the confirming of the hopes of YAH’s people in the promise of their deliverance out of Babylon, and, in order to that, for the curing of them of their idolatry; when the affliction had done its work it should be removed.

They are reminded of the first and great article of their creed, that YAHVEH their EL ELYON is Echad , Deu. 6:4. And therefore, they needed not to hope in any other god.

Those on whom the sunshines need neither moon nor stars, nor the light of their own fire. They needed not to fear any other god. Their own EL was more able to do them good than all the false and counterfeit gods of their enemies were to do them hurt.

That none besides could foretel these things to come, which Elohim now by HIS prophet gave notice of to the world, above 200 years before they came to pass: "Who, as I, shall call, shall call Cyrus to Babylon? Is there any but EL AHVEH that can call effectually, and has every creature, every heart, at his beck? Who shall declare it, how it shall be, and by whom, as I do?’’

YAHVEH goes further; he not only sees it in order, as having the foreknowledge of it, but sets it in order, as having the sole management and direction of it. Can any other pretend to this?

YAHVEH has always set things in order according to the counsel of HIS own will, ever since he appointed the ancient people, the people of Yisrael, who could give a truer and fuller account of the antiquities of their own nation than any other kingdom in the world could give of theirs.

Isa 44:8 ‘Do not fear, nor be afraid. Have I not since made you hear, and declared it? You are My witnesses. Is there an Eloah besides Me? There is no other Rock, I know not one.’ ” - Ever since YAHVEH appointed Yisrael to be HIS peculiar “Segular” people HIS providence was particularly conversant about them, and HE told them beforehand the events that should occur respecting them, their bondage in Egypt, their deliverance from it, and their settlement in Canaan.

All was set in order in the divine predictions as well as in the divine purposes. Could any other have done so? Would any other have been so far concerned for them? HE challenges the pretenders to show the things that shall come hereafter: "Let them, if they can, tell us the name of the man that shall destroy Babylon or deliver Yisrael?

If they cannot pretend to tell us the things that shall come hereafter, let them tell us the things that are coming, that are nigh at hand and at the door. Let them tell us what shall come to pass tomorrow; but they cannot do that; fear them not therefore, nor be afraid of them.

What harm can they do you? What hindrance can they give to your deliverance, when I have told thee it shall be accomplished in its season, and I have solemnly declared it?’’

Those who have the word of YAH’s promise to depend upon need not be afraid of any adverse powers or policies whatsoever.

Isa 44:9 Those who make an idol, all of them are emptiness, and their delights do not profit. And they are their own witnesses; they neither see nor know, so that they are put to shame. -  Many time YAHVEH, by the prophet, had mentioned the folly and strange sottishness of idolaters; but here he enlarges upon that head, and very fully and particularly exposes them to contempt and ridicule.

This discourse is intended to arm the people of Yisrael against the strong temptation they would be in to worship idols, when they were captives in Babylon, in compliance with the custom of the country (they being far from the city of their own solemnities) and to humour those who were now their lords and masters.

To cure them of their inclination to idolatry, which was the sin that did most easily beset them and to reform them from which they were sent into Babylon. As the rod of YAHVEH is of use to enforce the word, so the word of YAHVEH is of use to explain the rod, that the voice of both together may be heard and answered.

To furnish them with something to say to their Chaldean task-masters. When they insulted over them, when they asked, Where is your EL? they might also ask them, What are your Elohim?

To take off their fear of the elohimgods of their enemies, and to encourage their hope in their own El that HE would certainly appear against those who set up such scandalous competitors as these with him for the throne.

Isa 44:10 Who would form a mighty one or cast an idol that is of no value? -  A challenge given to them to clear themselves, if they can, from the imputation of the most shameful folly and senselessness imaginable.

They set their wits on work to contrive, and their hands on work to frame, graven images, and they call them their delectable things; extremely fond they are of them, and mighty things they expect from them.

Through the corruption of men’s nature, those things that should be detestable to them are desirable and delectable; but those are far gone in a distemper to whom that which is the food and fuel of it is most agreeable.

We tell them that those that do so are all vanity; they deceive themselves and one another, and put a great cheat upon those for whom they make these images. We tell them that their delectable things shall not profit them, nor make them any return for the pleasure they take in them; they can neither supply them with good nor protect them from evil. The graven images are profitable for nothing at all, nor will they ever get anything by the devoirs they pay to them.

Isa 44:11 See, all his companions are ashamed, and the workmen, they are but men. Let them all be gathered together, let them stand up, let them fear, let them be put to shame, altogether. - We appeal to themselves whether it be such a silly thing to expect any good from gods of their own making: They are their own witnesses, witnesses against themselves, if they would but give their own consciences leave to deal faithfully with them, that they are blind and ignorant in doing thus. They see not nor know, and let them own it, that they may be ashamed.

If men would but be true to their own convictions, ordinarily we might be sure of their conversion, particularly idolaters; for who has formed a god? Who but a mad-man, or one out of his wits, would think of forming a god, of making that which, if he make it a god, he must suppose to be his maker?

We challenge them to plead their own cause with any confidence or assurance. If any one has the front to say that he has formed a god, when all his fellows come together to declare what each of them has done towards the making of this mighty-one, they will all be ashamed of the cheat they have put upon themselves, and laugh in their sleeves at those whom they have imposed upon; for the workmen that formed this god are of men, weak and impotent, and therefore cannot possibly make a being that shall be omnipotent, nor can they without blushing pretend to do so.

Let them all be gathered together, as Demetrius and the craftsmen were, to support their sinking trade; let them stand up to plead their own cause, and make the best they can of it, with hand joined in hand; yet they shall fear to undertake it when it comes to the setting to, as conscious to themselves of the weakness and badness of their cause, and they shall be ashamed of it, not only when they appear singly, but when by appearing together they hope to keep one another in countenance. Idolatry and impiety are things which men may justly both tremble and blush to appear in the defence of.

Isa 44:12 The craftsman in iron with the tools works one in the coals, and fashions it with hammers, and works it with the strength of his arms. Even so, he shall be hungry, and has no strength; he drinks no water and is weary. - A particular narrative of the whole proceeding in creating a god; and there needs no more to expose it than to describe it and tell the story of it.

The persons employed for such a task, the meanest of them, the very same that you would employ in making the common utensils of your husbandry, a cart or a plough.

You must have a smith, a blacksmith, who with the tongs works in the coals; and it is hard work, for he works with the strength of his arms, till he is hungry and his strength fails, so eager is he, and so hasty are those who set him at the work to get it despatched. He cannot allow himself time to eat or drink, for he drinks no water, and therefore is faint.

Isa 44:13 The carpenter stretches out his rule, he outlines it with chalk; he fashions it with a plane, and he outlines it with the compass, and makes it like the figure of a man, according to the comeliness of a man, to remain in the house. – Perhaps it was a piece of superstition among them for the workman not to eat or drink while he was making a idol. The plates with which the smith was to cover the image, or whatever iron-work was to be done about it, he fashioned with hammers, and made it all very exact, according to the model given him.

Then comes the carpenter, and he takes as much care and pains about the timber-work. He brings his box of tools, for he has occasion for them all: He stretches out his rule upon the piece of wood, marks it with a line, where it must be sawed or cut of; he fits it, or polishes it, with planes, the greater first and then the less; he marks out with the compasses what must be the size and shape of it; and it is just what he pleases.

The form in which it is made is that of a man, a poor, weak, dying creature; but it is the noblest form and figure that he is acquainted with, and, being his own, he has a peculiar fondness for it and is willing to put all the reputation he can upon it.

He makes it according to the beauty of a man, in comely proportion, with those limbs and lineaments that are the beauty of a man, but are altogether unfit to represent the beauty of YAHVEH. YAHVEH put a great honor upon man when, in respect of the powers and faculties of his souls, he made him after the image of his Creator.

Man does a great dishonor to YAHVEH when he makes him, in respect of bodily parts and members, after the image of man. Nor will it at all atone for the affront so far to compliment his god as to take the fairest of the children of men for his original whence to take his copy, and to give him all the beauty of a man that he can think of; for all the beauty of the body of a man, when pretended to be put upon him who is an infinite Spirit, is a deformity and diminution to him. When the goodly piece is finished, it must remain in the house, in the temple or shrine prepared for it, or perhaps in the dwelling house if it be one of the lares or penates, the household gods.

Isa 44:14 He cuts down cedars for himself, and takes cypress and oak, which he raised among the trees of the forest. He has planted a pine, and the rain nourishes it. – The matter of which it is mostly made is sorry stuff to make a god of; it is the stock of a tree.

The tree itself was fetched out of the forest, where it grew among other trees, of no more virtue or value than its neighbours. It was a cedar, it may be, or a cypress, or an oak.

Perhaps he had an eye upon it some time before for this use, and strengthened it for himself, used some art or other to make it stronger and better-grown than other trees were. Or, as some read it, which hath strengthened or lifted up itself among the trees of the forest, the tallest and strongest he can pick out. Or, it may be, it pleases his fancy better to take an ash, which is of a quicker growth, and which was of his own planting for this use, and which has been nourished with rain from heaven.

See what a fallacy he puts upon himself, in making that his refuge which was of his own planting, and which he not only gave the form to, but prepared the matter for; and what an affront he puts upon the Mighty-One of the Heavens in setting up that a rival with him which was nourished by HIS rain, that rain which falls upon the just and unjust.

Isa 44:15 And it shall be for a man to burn, for he takes some of it and warms himself. He also kindles it and shall bake bread. He also makes a mighty one and bows himself to it – has made it a carved image and falls down before it. -  The produce of this tree were good for nothing except for fuel; for it was that use it was created for, and so were the chips that were cut off from it in the working of it; they are for a man to burn.

Isa 44:16 Half of it he shall burn in the fire; with this half he eats meat. He roasts a roast, and is satisfied. He also warms himself and says, “Aha, I am warm, I have seen the fire.” -  To show that trees has no innate virtue in it for its own protection, it is as capable of being burnt as any other tree; and, to show that he who chose it had no more antecedent value for it than for any other tree, he makes no difficulty of throwing part of it into the fire as common rubbish, asking no question for conscience’ sake.

It serves him for his parlour-fire: He will take thereof and warm himself, and he finds the comfort of it, and is so far from having any regret in his mind for it that he saith, Aha! I am warm; I have seen the fire; and certainly that part of the tree which served him for fuel, the use for which YAHVEH and nature designed it, does him a much greater kindness and yields him more satisfaction than ever that will which he makes a god of.

It serves him for his kitchen-fire: He eats flesh with it, that is, he dresses the flesh with it which he is to eat; he roasteth roast, and is satisfied that he has not done amiss to put it to this use.

It serves him to heat the oven with, in which we use that fuel which is of least value: He kindles it and bakes bread with the heat of it, and none charges him with doing wrong.

Isa 44:17 And the rest of it he makes into a mighty one, his carved image. He falls down before it and worships, prays to it and says, “Deliver me, for you are my mighty one.” -  Yet, after all, the stock or body of the tree shall serve to make a god of, when it might as well have served to make a bench, as one of themselves, even a poet of their own, upbraids them.

the meanest purposes with part of his tree, and the rest has had time to season (he makes that a god in his imagination while that is in the doing, and worships it): He makes it a graven image, and falls down thereto verse 15, The residue thereof he makes a god, even his graven image, according to his intention; he falls down to it, and worships it, gives divine honors to it, prostrates himself before it in the most humble reverent posture, as a servant, as a suppliant; he prays to it, as having a dependence upon it, and great expectations from it; he saith, Deliver me, for thou art my god.

There where he pays his homage and allegiance he justly looks for protection and deliverance. What a strange infatuation is this, to expect help from gods that cannot help themselves!

But it is this praying to them that makes them gods, not what the smith or the carpenter did to them. What we place our confidence in for deliverance, that we make a god of.

Isa 44:18 They do not know nor understand, for He has smeared their eyes from seeing, and their hearts from understanding. -  Here is judgment given upon this whole matter. In short, it is the effect and evidence of the greatest stupidity that one could ever imagine rational beings to be guilty of, and shows that man has become worse than the beasts that perish; for they act according to the dictates of sense, but man acts not according to the dictates of reason: They have not known nor understood common sense; men that act rationally in other things in this act most absurdly.

Isa 44:19 And no one recalls it to his heart, nor is there knowledge nor understanding to say, “I have burned half of it in the fire, and I have also baked bread on its coals; I have roasted meat and eaten it. And shall I make the rest of it an abomination? Should I fall down before a log of wood?” - Though they have some knowledge and understanding, yet they are strangers to, nay, they are rebels against the great law of consideration verse 12: None considers in his heart, nor has so much application of mind as to reason thus with himself, which one would think he might easily do, though there were none to reason with him: "I have burnt part of this tree in the fire, for baking and roasting; and now shall I make the residue thereof an abomination?’’ (that is, an idol, for that is an abomination to YAHVEH and all wise and good men); "shall I ungratefully choose to do, or presumptuously dare to do, what YAHVEH hates? shall I be such a fool as to fall down to the stock of a tree, a senseless, lifeless, helpless thing? shall I so far disparage myself, and make myself like that I bow down to?

Isa 44:20 Feeding on ashes, a deceived heart turns him aside, and he does not deliver his being, nor says, “Is there not a lie in my right hand?” – A growing tree may be a beautiful stately thing, but the stock of a tree has lost its glory, and he has lost his that gives glory to it.

Upon the whole, the sad character given of these idolaters is, 1. That they put a curse upon themselves: They feed on ashes; they feed themselves with hopes of advantage by worshipping these idols, but they will be disappointed as much as a man that would expect nourishment by feeding on ashes.

Feeding on ashes is an evidence of a depraved appetite and a distempered body; and it is a sign that the soul is overpowered by very bad habits when men, in their worship, go no further than the sight of their eyes will carry them.

They are wretchedly deluded, and it is their own fault: A deceived heart of their own, more than the deceiving tongue of others, has turned them aside from the faith and worship of the living ELOHIM to dumb idols. They are drawn away of their own lusts and enticed. The apostasy of sinners from YAHVEH is owing entirely to themselves and to the evil heart of unbelief that is in their own bosom. A revolting and rebellious heart is a deceived heart.

That they wilfully persist in their self-delusion and will not be undeceived. There is none of them that can be persuaded so far to suspect himself as to say, Is there not a lie in my right hand? and so to think of delivering his soul.

Idolaters have a lie in their right hand; for an idol is a lie, is not what it pretends, performs not what it promises, and it is a teacher of lies, Hab. 2:18. It highly concerns those that are secure in an evil way seriously to consider whether there be not a lie in their right hand.

Is not that a lie which with complacency we hold fast as our chief good? Are our hearts set upon the wealth of the world and the pleasures of sense? They will certainly prove a lie in our right hand. And is not that a lie which with confidence we hold fast by, as the ground on which we build our hopes for heaven? If we trust to our external professions and performances, as if those would save us, we deceive ourselves with a lie in our right hand, with a house built on the sand.

Self-suspicion is the first step towards self-deliverance. We cannot be faithful to ourselves unless we are jealous of ourselves. He that would deliver his soul must begin with putting this question to his own conscience. Is there not a lie in my right hand?

Those that are given up to believe in a lie are under the power of strong delusions, which it is hard to get clear of, 2 Th. 2:11.

Isa 44:21 “Remember these matters, O Yaʽaqoḇ, and Yisra’ĕl, for you are My servant! I have formed you, you are My servant, O Yisra’ĕl, do not forget Me! -  The duty which Yacob and Yisrael, now in captivity, were called to, that they might be qualified and prepared for the deliverance designed them.

Our first care must be to get good by our afflictions, and then we may hope to get out of them. The duty is expressed in two words: Remember and return, as in the counsel to Ephesus, Rev. 2:4, 5. 1.

"Remember these, O Jacob! Remember what thou hast been told of the folly of idolatry, and let the convictions thou art now under be ready to thee whenever thou art tempted to that sin. Remember that thou art my servant, and therefore must not serve other masters.’’

The favours which Yacob and Yisrael, now in captivity, were assured of; and what is promised to them here, upon their remembering and returning to YAHVEH is in a spiritual sense promised to all that in like manner return to YAHVEH. It is a very comfortable word, for more is implied in it than is expressed (v. 21): "O Yisrael! thou shalt not be forgotten of me, though for the present thou seemest to be so.’’ When we begin to remember YAHVEH, HE will begin to remember us; it is HE that remembers us first.

Isa 44:22 “I shall wipe out your transgressions like a cloud, and your sins like a mist. Return to Me, for I shall redeem you.” – Return unto me,  it is the great concern of those who have backslidden from YAHVEH to hasten their return to HIM; and this is that which HE calls them to when they are in affliction, and when HE is returning to them in a way of mercy. He has redeemed them formerly, has many a time redeemed them out of great distress, and he is still the same, in the same relation to them, has the same concern for them. "Therefore return unto me, for I have redeemed thee.

He has pardoned their sins, which were the cause of their calamity and the only obstruction to their deliverance. Therefore HE will break the yoke of captivity from off their necks, because he has blotted out, as a thick cloud, their transgressions.

Our transgressions and our sins are as a cloud, a thick cloud; they interpose between heaven and earth, and for a time suspend and intercept the correspondence between the upper and lower world (sin separates between us and YAHVEH, ch. 59:2); they threaten a storm, a deluge of wrath, as thick clouds do, which YAHVEH will rain upon sinners. Ps. 11:6.

When YAHVEH pardons sin HEhe blots out this cloud, this thick cloud, so that the intercourse with heaven is laid open again. YAHVEH looks down upon the soul with favour; the soul looks up to him with pleasure. The cloud is scattered by the influence of the Sun of righteousness. It is only through Messiyah Yahushua that sin is pardoned. When sin is pardoned, like a cloud that is scattered, it appears no more, it is quite gone. The iniquity of Jacob shall be sought for, and not found, Jer. 50:20. And the comforts that flow into the soul when sin is pardoned are like the clear shining after clouds and rain.

Isa 44:23 Sing, O heavens, for יהוה shall do it! Shout, O depths of the earth! Break forth into singing, O mountains, forest, and every tree in it! For יהוה shall redeem Yaʽaqoḇ, and make Himself clear in Yisra’ĕl. -  The universal joy which the deliverance of YAH’s people should bring along with it: Sing, O you heavens! This intimates, that the whole creation shall have cause for joy and rejoicing in the redemption of YAH’s people; to that it is owing that it subsists (that it is rescued from the curse which the sin of man brought upon the ground) and that it is again put into a capacity of answering the ends of its being, and is assured that though now it groans, being burdened, it shall at last be delivered from the bondage of corruption.

The greatest establishment of the world is the kingdom of YAHVEH in it, Ps. 96:11–13; 98:7-9.

That the angels shall rejoice in it, and the inhabitants of the upper world. The heavens shall sing, for what YAHVEH has done in it. And there is joy in the Heavens when YAHVEH bring one more human to maturity and man is reconciled (Lu. 15:7), joy when Babylon falls, Rev. 18:20.

That those who lay at the greatest distance, even the inhabitants of the Gentile world, should join in these praises, as sharing in these joys. The lower parts of the earth, the forest and the trees there, shall bring in the tribute of thanksgiving for the restoration of the Heavens.

Brit Chadasha

Romiyah 8:1-13

The apostle, having fully explained the doctrine of justification which is initial salvation, He now present the necessity of sanctification, the next step after been saved. In this chapter he applies himself to the consolation of the YAHVEH’s people.

Ministers or the Mighty Hand of YAHVEH are helpers in the spiritual development of the saints. As the head of the mighty hand, he is the big finger the Apostle, his job is to "Comfort ye, comfort ye my people,’’ so runs our commission, Isa. 40:1.

It is the will of YAHVEH that HIS HANDS the five fold ministry should be a comfort to HIS people. We have here such a draught of the gospel charter, such a display of the unspeakable privileges of true believers, as may furnish us with abundant matter for joy and peace in believing, that by all these immutable things, in which it is impossible for YAHVEH to lie, we might have strong consolation.

Many of the people of YAHVEH have, accordingly, found this chapter a well-spring of comfort in their spiritual journey, living and enduring, and have sucked and been satisfied from these breasts of consolation, and with joy drawn water out of these wells of salvation.

There are three things in this chapter: 

I. The particular instances of the Messiyanic’ privileges verse 1 endash 28). 

II. The ground thereof laid in predestination verse 29, 30. 

III. The apostle’s triumph herein, in the name of all the saints verse 31 to the end).

Rom 8:1  There is, then, now no condemnation to those who are in Messiyah יהושע, who do not walk according to the flesh, but according to the Spirit. -  The apostle Shaul beings with one signal privilege of true Messiyanic belivers, and describes the character of those to whom it belongs: There is therefore now no condemnation to those that are in Messiyah Yahushua.

This is his triumph after that melancholy complaint and conflict in the foregoing chapter-sin remaining, disturbing, vexing, but, blessed be YAHVEH, not ruining. The complaint he takes to himself, but humbly transfers the comfort with himself to all true believers, who are all interested in it.

It is the unspeakable privilege and comfort of all those that are in Messiyah Yahushua that there is therefore now no condemnation to them. He does not say, "There is no accusation against them,’’ for this there is; but the accusation is thrown out, and the indictment quashed. He does not say, "There is nothing in them that deserves condemnation,’’ for this there is, and they see it, and own it, and mourn over it, and condemn themselves for it; but it shall not be their ruin.

He does not say, "There is no cross, no affliction to them or no displeasure in the affliction,’’ for this there may be; but no condemnation.

They may be chastened of YAHVEH, but not condemned according to Deut 28:15-68, for He have nail it to the stake the law that was place on the outside of the Ark, deut 31:26.

This is the protection that we have in Messiyah Yahushua, that even if we sin, the condemnation of Deuternomy 28:15-68 will not come against us as Collisions 2:14 says that Messiyah nail the law that was against us to the Stake.

By virtue of their union with Messiyah Yahushua through faith we are therefore secured. We are in Messiyah Yahushua, as in their city of refuge, and so are protected from the avenger of blood. He is their advocate, and brings them off.

 There is therefore no condemnation, because they are interested in the satisfaction that Messiyah by dying satisfied the law of Deuteronomy 28. In Messiyah, YAHVEH does not only not condemn them, but is well pleased with them, Mt. 17:5.

It is the undoubted character of all those who are in Messiyah Yahushua as to be freed from condemnation of the law, that they walk not after the flesh but after the Spirit.

The character is given from their walk, not from any one particular act, but from their course and way. And the great question is, What is the principle of the walk, the flesh or the spirit, the old or the new nature, corruption or grace? Which of these do we mind, for which of these doe we make provision, by which of these are we governed, which of these do we take part with?

This great truth, Shaul laid down in this chapter, he illustrates very well in the following verses; and shows how we come by this great privilege, and how we may answer this character.

Rom 8:2 For the Torah of the Spirit of the life in Messiyah יהושע has set me free from the law of sin and of death. -  The law of the Spirit of life in Messiyah Yahushua does it. The covenant of grace Messiyah Yahushua made for us is a treasury of merit and grace, and thence we receive pardon and a new nature, are freed from the law of sin and death, which is found in Deuteronomy 28:15-68 ¹⁵ But it shall come to pass, if thou wilt not hearken unto the voice of the YAHVEH thy EL, to observe to do all HIS commandments and HIS statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee: ¹⁶Cursed shalt thou be in the city, and cursed shalt thou be in the field. ¹⁷Cursed shall be thy basket and thy store. ¹⁸Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep. ¹⁹Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.

⁶¹Also every sickness, and every plague, which is not written in the book of this law, them will YAHVEH bring upon thee, until thou be destroyed.  ⁶²And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou wouldest not obey the voice of YAHVEH thyEL.

As believers who have been justified, we have place the Blood over our door post of our heart, we are on our way out of Egypt, on our way to Canaan, Pharaoh ary can no longer touch us, for we are under the Blood of Justification, the Blood that flows from the Feet of Yahushua.

We have another master, another husband, under the law of the Spirit, the law that gives the Spirit, spiritual life to qualify us for eternal.

Rom 8:3 For the Torah being powerless, in that it was weak through the flesh, Elohim, having His own Son in the likeness of flesh of sin, and concerning sin, condemned sin in the flesh, -  For the law is useless when we keep it in the flesh to institute any change to our spirit. EL YAHVEH send HIS Son Yahushua who achieve perfection in the flesh, the first person to do so perfectly. Messiyah Yahushua condemned or destroy the influence of the flesh, for the Torah require absolute perfection.

Man cannot achieve perfection, except through grace. For grace is that second chance we receave to get the law right, after we have just broken it. The law say if we sin we WILL die, grace say, NO, Yahushua die for us.

As long as we remain in Messiyah Yahushua and we are un our way to perfection, we will always have grace, however if we choose to stop and reject Messiyah Yahushua, grace will cease.

Rom 8:4 so that the righteousness of the Torah should be completed in us who do not walk according to the flesh but according to the Spirit. -  The whole premise of life on earth is to establish Torah in us. Jeremiah 31:33 and Hebrew 8:10 For this is the covenant that I will make with the house of Israel after those days, saith YAHVEH I will put my laws “Torah” into their mind, and write them in their hearts: and I will be to them a EL and they shall be to me a people:

Exekiel 36:²⁶A 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. ²⁷And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. What is this righteousness of Torah? It is discribe in Exekiel 36 that YAHVEH may place in us the Holy Spirit and it will help us to keep the law. When we walk in YAHVEH statutes that is the righteousness of the Law, this can only be achieve when we believe in Messiyah Yahushua, for the Holy Spirit only comes to those who believe in Him.

Rom 8:5 For those who live according to the flesh set their minds on the matters of the flesh, but those who live according to the Spirit, the matters of the Spirit. -  Those who do not believe in Messiyah Yahushua, regardless on how religious they are, are all walking in the flesh!

Those who routinly walk accordingly to the Spirit: Isaiyah 11:2 And the Sirit of YAHVEHl rest upon him, the Spirit of Wisdom and Understanding, the Spirit of Counsel and Might, the Spirit of Knowledge and of the Fear of YAHVEH;  As belivers if these seven Spirit do not dominate our lives we are walking by the flesh. Revelation 5: ^{6 ….}  having seven horns and seven eyes, which are the seven Spirits of YAHVEH  sent forth into all the earth. Then we are not walking by these seven eyes we are walking with our spiritual eyes close, therefore we are walking in darkness, we are walking in spiritual death.

Rom 8:6 For the mind of the flesh is death, but the mind of the Spirit is life and peace. -  Galiathians 5: ²²But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, ²³Meekness, temperance: against such there is no law. ²⁴And they that are Christ’s have crucified the flesh with the affections and lusts.  ²⁵If we live in the Spirit, let us also walk in the Spirit. It is death, it is spiritual death, the certain way to eternal death. It is the death of the soul; for it is its alienation from YAHVEH union and communion with whom the life of the soul consists.

A carnal soul is a dead soul, dead as a soul can die. She that liveth in pleasure is dead (1 Tim. 5:6), not only dead in law as guilty, but dead in state as carnal. Death includes all misery; carnal souls are miserable souls. But to be spiritually minded, is life and peace; it is the felicity and happiness of the soul. The life of the soul consists in its union with spiritual things by the mind. A sanctified soul is a living soul, and that life is peace; it is a very comfortable life. All the paths of spiritual wisdom are paths of peace. It is life and peace in the other world, as well as in this.

Rom 8:7 Because the mind of the flesh is enmity towards Elohim, for it does not subject itself¹ to the Torah of Elohim², neither indeed is it able, Footnotes: ¹Or does not obey. ²John 15:5, 1 John 4:4, 1 John 3:9, 1 John 5:18. - It is enmity to YAHVEH, and this is worse than the former. The former speaks the carnal sinner a dead man, which is bad; but this speaks him a devil of a man.

It is not only an enemy, but enmity itself. It is not only the alienation of the soul from YAHVEH, but the opposition of the soul against YAHVEH; it rebels against HIS authority, thwarts HIS design, opposes his interest, spits in HIS face, spurns at his bowels. Can there be a greater enmity?

An enemy may be reconciled, but enmity cannot. How should this humble us for and warn us against, carnal-mindedness! Shall we harbour and indulge that which is enmity to God our creator, owner, ruler, and benefactor? To prove this, he urges that it is not subject to the law of YAHVEH, neither indeed can be.

The holiness of the law of YAHVEH, and the unholiness of the carnal mind, are as irreconcilable as light and darkness. The carnal man may, by the power of divine grace, be made subject to the law of YAHVEH, but the carnal mind never can; this must be broken and expelled. See how wretchedly the corrupt will of man is enslaved to sin; as far as the carnal mind prevails, there is no inclination to the law of YAHVEH; therefore wherever there is a change wrought it is by the power of YAH’s grace, not by the freedom of man’s will.

Rom 8:8 and those who are in the flesh are unable to please Elohim. -  Those that are in the flesh cannot please YAHVEH. Those that are in a carnal unregenerate state, under the reigning power of sin, cannot do the things that please YAHVEH, wanting grace, the pleasing principle, and an interest in Messiyah, the pleasing Mediator.

The very sacrifice of the wicked is an abomination, Prov. 15:8. Pleasing YAHVEH is our highest end, of which those that are in the flesh cannot but fall short; they cannot please him, nay, they cannot but displease him. We may know our state and character. The Pharisees who keep the law in there zealousness, we are told that we must exceed their righteousness. Righteousness is right living according to the law, as long as we never break the law, then we do not need grace. However since we all sined we need grace, a second chance to get it right.

The law or the ten commandment is our template to perfection, if we sin we are cutoff from the Kingdom, grace gives us another chance to restore our citizenship in the kingdom of Heavens.

Rom 8:9 But you are not in the flesh but in the Spirit, if indeed the Spirit of Elohim dwells in you. And if anyone does not have the Spirit of Messiyah, this one is not His. -  Once we accept Messiyah Yahushua as our Saviour, we have been given a visa into the Kingdom of the Heavens, our responsibility is to develop spiritually. Each day of Creation represent a stage in that so lucrative of spiritual development, to become the Ark of the Covenant, the very essence of Spiritual Maturity.

If we do not have the Spirit of Truth, which is the Spirit of YAHVEH and Messiyah, we are not echad with HIM. If we have not build our Menorah, by experiencing the seven days of Creation, we cannot become the Ark of the Covenant. For Elohim created a perfect son on the end of the sixth day of Creation. He is still trying to create more perfect sons. Which one are you?

Rom 8:10 And if Messiyah is in you, the body is truly dead on account of sin, but the Spirit is life on account of righteousness. – If we are in Messiyah, we will be able to build our Menorah. By developing the Spirit of Truth on the first day of Creation, and overcoming the flesh on the sixth day of Creation. After we have completed our sixt day of Creation, we are truly overcomer, the influence of the flesh have been destroyed, as Messiyah Yahushua, was totally imprevious to the influence of the flesh.

Rom 8:11 And if the Spirit of Him who raised יהושע from the dead dwells in you, He who raised Messiyah from the dead shall also give life to your mortal bodies through His Spirit dwelling in you. – If the Menorah of YAHVEH who raise Messiyah Yahushua from the dead is developed in us, Exekiel 36: ²⁶A 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. ²⁷And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. ²⁸And ye shall dwell in the land that I gave to your fathers; and ye shall be MY people, and I will be your EL.

Rom 8:12 so then, brothers, we are not debtors to the flesh, to live according to the flesh. – My brother and sister we were not created to be debtors to the flesh, but to live according to the Spirit, for we are gods. Psalms 62:⁵ They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course. 

⁶I have said, Ye are gods; and all of you are children of the most High. ⁷But ye shall die like men, and fall like one of the princes

John 10:³⁴ Yahushua answered them, Is it not written in your law, I said, Ye are gods? ³⁵If he called them gods, unto whom the word of YAHVEH came, and the scripture cannot be broken; ³⁶Say ye of him, whom the Father hath sanctified, and sent into the world,  Thou blasphemest; because I said, I am the Son of YAHVEH? ³⁷If I do not the works of my Father, believe me not. ³⁸But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him. Let us learn to live like gods and not die like men.

Rom 8:13 For if you live according to the flesh, you are going to die; but if by the Spirit you put to death the deeds of the body, you shall live. - Psalms 62: ⁵ They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course. 

⁶I have said, Ye are gods; and all of you are children of the most High. ⁷But ye shall die like men, and fall like one of the princes