Shabbat Bible Study for 30May2020
©2020 Mark Pitrone and Fulfilling Torah Ministries
Year – Shabbat
Ex.22:25-24:18 – Is. 48:10, 49:3, 60:17-61:19; 1Ki. 6:11-13 – Ps. 56 – Mat.5:1-48
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Links for this week:
Ex.22:25-31 – The Stone’s Tanakh says, “WHEN you lend to an Israelite” [Hebrew says “when you lend money to my people” – same/same]. It is expected that you will make loans to the widows, the orphans and the poor among you, and that you will NOT charge them interest on the loan. That would be a form of oppression (v.21) and affliction (vv.22, 23). The implication is that if you oppress or afflict the poor, you will reap the same reward as if you oppress the stranger or afflict the widows and orphans. A loan needs to be repaid, so the expectation is there of repayment over a specified time. If, at the end of that term, payment has not been completed, then there is recourse in that you may take a previously agreed collateral, which you will take possession of for a portion of the day. We are NOT to take exclusive possession of the poor’s property because they will need it to earn the money to repay us or just to maintain their modesty, dignity and warmth. Notice that the lender goes to get the collateral. This may be so that the lender doesn’t take possession of the collateral every day/night (as the case may be), but only when he is able to do so conveniently. I also infer that the lender and the borrower are close neighbors, so the delivery of the collateral is easy to perform.
I don’t think v.28 is speaking of gods so much as the elders or judges of the land or town. The word is elohim and can refer to any number of entities. Since this is seen in light of v.25-27, I think it has to do with the judge or judges who decided the case between the lender and the borrower and what the collateral would be. V.29 is speaking to the times of the presentation feasts, when we are to take our firstfruits to offer before Y’hovah. We are to bring our best and that right quickly, or his judgment will come in the same manner – right quickly.
Ex.23.1-9 – Judgment must be righteous, and is the overall thesis of vv.1-9. Lashon hara is the subject of v.1. We are never to listen to evil words about a brother or judge him based on the word of just one other without the accused having a chance to answer his accuser in the same room on the same day. There are at least 2 sides to every story. They need to be presented with both parties present to answer the accusations and possible false testimony. Related to this is v.2, not to follow a multitude to do evil, or to follow the majority to do evil. Our American founding fathers HATED democracy because it always degenerates to this very thing – the ‘democratic’ government always tries to buy off the mooching majority with the produce of others. The reason it works that way is that man’s evil inclination – what the church calls his sin nature – IS after all he can get for the least possible effort. So if men can vote themselves the produce of others who are actually involved in production, they will. And that is the basis of our Leviathan welfare state. It is wicked in the extreme. But that is just one example of going after the majority. There is also another application that the rabbis have made of this. They’ve taken the phrase ‘follow after the majority’ to say that if there are 1001 rabbis discussing Torah and 500 hold one opinion that doesn’t violate the written Torah but 501 hold another that DOES violate the written Word, you are to ‘follow after the majority.’ That is bass-ackwards to me. To illustrate, I found this at “Parsha Pearls” online www.jewsagainstzionism.com/parsha/docs/mishpatim5770.pdf:
Rabbi Eliezer said, “If I am right, let proof come from Heaven!” A Heavenly voice proclaimed, “Why do you fight against Rabbi Eliezer? The halacha always follows his opinion!” Rabbi Yehoshua, leader of the Sages, stood up and said, “It is not in Heaven! The Torah was already given at Mount Sinai, and we do not pay attention to Heavenly voices, because You already wrote in the Torah at Mount Sinai: Follow the majority opinion.” Rabbi Nosson met Eliyahu and asked him: “What was the Holy One, blessed is He, doing at that time?” He said: “He was smiling and saying, My children have defeated Me, My children have defeated Me.”
This is a part of what has gotten the State of Israel into trouble. To Decline after many, or to yield to the majority, is the same idea. In deciding guilt or innocence, one must decide by weighing the evidence alone. (The Henry Fonda movie, Twelve Angry Men, comes to mind).
V.3 tells us not to respect persons, whether they are poor or rich. The commentary in Schottenstein’s Chumash [pg.164] says that this means we don’t judge in favor of poor man against a rich one simply because the poor man needs the ‘leg up’ and the rich man won’t even notice the loss. That is wickedness. When we judge, we are to judge righteously on the merits of the evidence, not whether one can better afford the loss. By the same token, vv.6-8 tell us we are not to find in favor of the rich because of what he can do for us in repayment for a favorable outcome (as happens in government numerous, perhaps countless times every day). We are to take the side of the innocent and the righteous, and by inference to stand against the guilty and the wicked.
Vv.4-5 – If we see a man in need of some help, whether friend or foe, and are able to render assistance, we are to do so. This means we need to stop and see if we can help, even if it is only to stand by to ensure the person’s safety until one who IS able to help arrives. If a brother hates us and we see him, his property or his family in need of help, we need to stop and help, regardless of his past actions or witness against us.
21 If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: 22 For thou shalt heap coals of fire upon his head, and Y’hovah shall reward thee. (Proverbs 25.21-22)
16 Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. 17 Recompense to no man evil for evil. Provide things honest in the sight of all men. 18 If it be possible, as much as lieth in you, live peaceably with all men. 19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith Y’hovah. 20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. 21 Be not overcome of evil, but overcome evil with good. (Romans 12.16-21)
All of this passage is summarized in v.9 – you know what oppression is because you have been oppressed, so don’t oppress other people in any way. Q&C
Vv.10-33; Vv.10-12 apply the weekly Shabbat to the land. As we work 6 days and then rest on the 7th, so our land works 6 years and then rests on the 7th. This rest means that we do not work the land in its Shabbat, like we don’t work our animals and servants on the weekly Shabbat. In other words, this command is to test us, whether we will obey Y’hovah. (Here, BTW, is yet another proof that the ‘lunar sabbath’ is a lie. Cf commentary on Ex.16 [http://wp.me/P7q8xN-jF] for a full discussion of how Y’hovah set apart the 7th day in at least 5 different ways. Look at or listen to: http://www.waytozion.org/fulfillingtorah/2011/may14.mp3 and https://fulfillingtorahministries.wordpress.com/25April2020-shabbat-bible-study/) Not only is the land to rest on its sabbatical years, it is also to rest on its Yovels, or Jubilees. After 7 Sabbatical years are completed, we are to let our land rest again. The Yovel is that 50th year, as Shavuoth is the 50th day after the weekly Shabbat of Unleavened Bread. That will begin at evening TONIGHT. As we count the omer to Shavuoth, we are to, as it were, ‘count the omer’ of years to the Yovel. (Is there any provision for NOT counting certain days in the omer count or certain years in the Yovel count? Only in the lunar sabbatarian mind, to try to twist Torah to make it fit what I believe is a false doctrine.)
V.13 talks about not making mention of false gods. Now, there are numerous places where Y’hovah’s prophets use the names of false gods in scripture, so the mere mention of their names cannot be sinful. I think it has more to do with letting the name cross your lips in prayer, praise or supplication. The 6 verses that follow then amplify v.13. Vv.14-19 speak of the 3 ‘presentation’ or ‘pilgrimage’ Feasts of Y’hovah that Yisrael was to keep; 1) ULB, 2) Shavuoth and 3) Sukkoth. I think that vv.18-19 are speaking directly to those 3 feasts; 1) Pesach’s sacrifice MUST be accompanied by ULB, 2) bring the 1st-fruits on Shavuoth and 3) the part about not seething a kid in his mother’s milk I therefore infer to speak specifically of Sukkoth. If I am correct, and that there was a Canaanite rite of doing just that at their fall harvest celebrations, it destroys the whole ‘don’t eat a cheeseburger’ thing in rabbinic Yehudism. Here’s a lengthy quote from another Messianic ministry’s page http://www.seedofabraham.net/kosher.html:
To abstain from all unclean animals (food), is Torah (the first five books of the Bible: Genesis through Deuteronomy). To ‘keep kosher’ the Jewish way, is both Torah and rabbinic. There is a big difference. God requires that we eat only clean meat (Torah: Lev. 11 and Deut. 14), and so do the Rabbis. But the Rabbis go further. Keeping kosher means that one doesn’t eat any dairy products with meat. The Rabbis say that one cannot have cheese with clean meat, or even use a plate for meat, that once had cheese on it. [Mark edit- I always thought that was a ridiculous fence]
The separation of dairy and meat, with the rabbinic injunction that it’s sin if one violates it, is based on the Scripture about not boiling a kid in its mother’s milk. The rabbinic view is that one should not eat meat and dairy together thereby avoiding the possibility of breaking the Commandment. Of course, God never says in this Commandment that one can’t eat meat and dairy together, but this is how the Rabbis have interpreted it.
This rabbinic rule came about through a perverse interpretation of Exodus 23:19 (the same verse being repeated in Ex. 34:26 and Deut. 14:21). The proper understanding of this verse deals with the ancient Egyptian and Canaanite idolatrous fertility rite. The liquid (milk), was sprinkled over the fields by the pagans, after the fall harvest, ‘to ensure’ a bountiful harvest from their god or goddess, for next year. Exodus 23:19 reads:
‘The first of the first fruits of your Land you must bring into the House of Yahveh your God. You must not boil a kid in his mother’s milk.’
From this last sentence the Rabbis have constructed a veritable Mt. Everest of rabbinical regulations relating to the separation of meat and dairy and also the separation of dishes, silverware, pots, pans; sinks for washing the dishes in, and even separate refrigerators for keeping dairy and meat products. One cannot place meat on a dairy dish (or vice versa), or the dish (pot, pan, etc.), becomes contaminated. Interesting to realize is that none of these meat or dairy products are prohibited, or sin in and of themselves (for the meat eaten by religious Jews would be clean according to Lev. 11, and all dairy products are naturally clean), but to eat the two at the same meal is sin, according to the Rabbis. In this, and IMO, they sin against both Yahveh, and the Jewish people who follow their perverse, rabbinic practice.
The first two passages of the kid in its mother milk come right on the heels of the Feast of Tabernacles (Ex. 23:16; 34:22). The Feast of Tabernacles is the end time or autumn harvest feast of God. It comes in September/October [usually the latter]. And in the third passage where the kid is mentioned, immediately after that is the Feast of Tabernacles (Deut. 14:22ff).
Y’hovah was declaring to His People Israel, that after the harvest season was over, when the pagan peoples around them would practice idolatry and witchcraft ‘to insure a good harvest’ for themselves for the next year, they were not to imitate the pagans. Israel was to trust Yahveh for next year’s bountiful harvest.
Do you see the way Y’hovah tied v.13 to the rest. Not to make mention of Canaanite gods was to not worship them in way, manner, shape or form, and to keep separate from Canaan by keeping Y’hovah’s Feasts and not the pagan feasts.
Vv.20-25 – As if the previous verses were not enough to tell Yisrael to be set-apart unto Y’hovah, he told them that he would send an angel to lead them and that they were to obey his voice. Notice v.22:
22 But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.
I infer from the sentence structure that ‘obey his voice’ = ‘do all that I say’. I think this angel was the Word of Y’hovah, Mashiyach Yeshua, complete with nail prints and stripes, the Lamb of Y’hovah – slain from the foundation of the olam hazeh. To once more drive home v.13 and making mention of the names of the Canaanitish gods, he reiterates that they are NOT to bow down or serve them in any way, but that Yisrael must break down their altars, groves and pillars and serve ONLY Y’hovah to receive his blessing. Vv.26-31 speak of what those blessings are, and vv.32-33 reiterate again that they are to be separate from the Canaanites and other pagans/heathen nations; serving Y’hovah alone. The Canaanites would fight for their land and it would take Yisrael a number of years before they could wipe or drive out all the people that needed wiping or driving out. The reason they needed to be removed from the land is so that Yisrael would be able to fulfill the command of Y’hovah to not bow down or serve the Canaanite gods. I think Y’hovah knew that man, given the chance, will descend to the lowest common denominator; in this case, idolatry. And when they didn’t ask Y’hovah’s input in dealing with the Hivites in Gibeon (Josh.9) and made covenant with them instead of killing them or driving them out as Y’hovah had commanded them, they found out too late that this was true. Q&C
Ch.24.1-8 – Y’hovah told Moshe to bring Aharon, Nadav, Avihu and the 70 elders up to a place on the mountain for a confab, after which Moshe would come the rest of the way up to commune with him. So Moshe went down to get the 73 other people together to go up to what I think was the wedding feast. Remember that up to v.3, inclusive, this is still the day when the 10 Words were given to Yisrael. In v.3 ALL the people said “We will do what Y’hovah says!”
It looks as though Moshe didn’t get much sleep that night, because AFTER he came down and TOLD Yisrael all the Words of Y’hovah, he then wrote it all down and read it to them the next morning, the day after Shavuoth. When they heard it again they agreed to do what Y’hovah said a 4th time. Over the last 4 or 5 days they had agreed to do what Y’hovah says at least 4 times, in 19.8, 20.18, 24.3 & 7. These are the RECORDED instances – there may have been more. Before Moshe read them Y’hovah’s words, he had young men, representing the bachor of Yisrael, slaughter a number of burnt and peace offerings and sprinkled ½ their blood on the altar and put the other ½ in a basin for sprinkling. The mention of the young men in close proximity to the 12 pillars or the tribes makes me infer that they are the bachor of each of the tribes. This blood of the Covenant foreshadowed the offering of Yeshua on the tree, “the firstborn from the dead”.
12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: 13 Who hath delivered us from the power of darkness, and hath translated into the kingdom of his dear Son: 14 In whom we have redemption through his blood, the forgiveness of sins: 15 Who is the image of the invisible God, the firstborn of every creature: 16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 17 And he is before all things, and by him all things consist. 18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all he might have the preeminence. [Col.1.12-18]
Immediately after he read the covenant and Yisrael agreed again to it, Moshe sprinkled the blood on the book of the covenant and on the people, signifying the unity of Yisrael and the Word of Y’hovah. Since the blood, the Covenant, the Book and the people are inseparable from Mashiyach, does this not make a dynamic point that there is no difference between the original and the Renewed Covenants: that they are the same? The blood of the lamb sprinkled on the People sealed the Sinai Covenant and the Blood of the Lamb sprinkled on us seals the Renewed Covenant. Same/Same.
In v.9-11, Moshe took the retinue up the hill to a place large enough for 75 individuals to commune in Y’hovah’s throneroom; Y’hovah, Moshe, Aharon, Nadav and Avihu + the 70 elders of Yisrael, kind of like a heavenly Sanhedrin, or council. Hur is not mentioned as a part of the group, so he must have been left in charge of the camp. I have heard that there is a reference to the heavenly Sanhedrin in Talmud, but I am not a Talmudic scholar, so I will accept help on this [Tzfat?]. I see references in scripture to what could be considered a heavenly Sanhedrin in Job and Revelation, and there is a court set up in Zech.3, but most of the stuff about a heavenly Sanhedrin is from Xian sites. There are VERY few from Jewish sites. I think this gathering is not for a court, but that the elders and priests were invited to partake in the Wedding Feast of Y’hovah to Yisrael. Whatever it was, the 73 other participants were not struck dead for gazing on Y’hovah’s tiphereth, so it must have been allowed at least this once. In v.12 Y’hovah calls Moshe up the mount to receive the tables of stone written by the finger of Y’hovah. He took Yehoshua further up the mount in v.13, but not ALL the way up. This, along with his leadership of the hosts of Yisrael, sets the stage for him to be named Moshe’s successor when the time comes. In v.14, Moshe told the elders and Aharon and his sons to wait where they were until he came back down. I think that if they had followed those orders, there may not have been a golden calf incident.
This was on the 2nd day of the week. Moshe went further up the mountain with Yehoshua, and I assume they both stayed below the kavod of Y’hovah until Moshe was called up further on the 7th day, when Yehoshua stayed put and waited for Moshe. Once more, Moshe waited to go up until Y’hovah called him up on the 7th day. He’d waited for the call for 5 days, and was in the Mount with Y’hovah for 35 more days – a total of 40 days and 40 nights in the mountain with Y’hovah. He came down the mountain AFTER 40 days and 40 nights on the 1st day of the week, 42 days after Shavuoth. I don’t think we’re told when Aharon and the 72 others went down the mountain, but they must have for the events of ch.32 to transpire in the camp. Q&C
Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.
If Yehovah were to judge us as we deserve to be judged, there would be nothing left of us. He is going to apply the heat and pressure, but not so it will destroy us – only so it will make us the more malleable and moldable. We deserve the judgment of the wicked, but he will instead make us vessels to his use.
And said unto me, Thou art my servant, O Israel, in whom I will be glorified.
Once we are formed as HE wants us formed, he will glory in and be glorified through us.
YeshaYahu 60:17-22 – Y’hovah is going to take what we are, brass, iron, wood and stone and change all of that into gold, silver, brass and iron – he will remove the ordinary, the weaker and less valuable and replace it with the special, the stronger and more valuable. He will do exactly the opposite of what the kings of Israel did when the gold was taken from the Temple of Y’hovah to pay as tribute to the heathen conquerors. This entire passage is talking about the New Creation, wherein dwelleth righteousness, and Y’hovah will not allow anything that isn’t true and righteous into the New Earth, as we see in Rev.21-22. The person who reproduces himself the least will show a thousand-fold increase – it isn’t hard to imagine the New Earth needing to become the base of operations for the government that will be ever increasing in every way:
6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. 7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of Y’hovah Tzavaoth will perform this. (YeshaYahu 9.6-7)
Is.61.1-11 – This is the 3rd week in 4 that we have been to this passage in one way or another.
Ps.61 is Mashiyach speaking. The word translated ‘anointed’ is H 4886, mashach. If we add the right hand of Y’hovah as a middle syllable (the letter yod), we spell Mashiyach. V.1 names 5 different ways Mashiyach delivers; preaches good tidings to the meek, binds up the broken-hearted, gives sight to the blind (LXX & Lk.4.18), proclaims liberty (Torah) to captives, opens the prison of the bound by proclaiming the acceptable year of Y’hovah. All these are spiritual conditions and the remedies were done in spiritual metaphor by Mashiyach Yeshua when he visited us. When he performed his miracles, he was USUALLY fulfilling one of these prophecies of Mashiyach. I think the reason the 3rd condition he met was removed from the MT was to remove the thing that was unmistakably something that only Mashiyach could do – give sight to those who are born blind; In Jn.9, we see;
16 Therefore said some of the Pharisees, This man is not of Elohim, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them. 17 They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet. [Prushim divided]
24 Then again called they the man that was blind, and said unto him, Give Elohim the praise: we know that this man is a sinner. 25 He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.
(The Jews, i.e.; the Iuaidoi political leaders of the religion said,) 29 We know that Elohim spake unto Moshe: as for this fellow, we know not from whence he is. 30 The man answered and said unto them [Mark edit – and the uneducated blind man taught the Iuaidoi], Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. 31 Now we know that Elohim heareth not sinners: but if any man be a worshipper of Elohim, and doeth his will, him he heareth. 32 Since the world began was it not heard that any man opened the eyes of one that was born blind. 33 If this man were not of Elohim, he could do nothing.
Talk about cut to the quick! Have you ever seen a ‘pro’ wrestling match and what they call a ‘pile-driver’? That’s what this guy just did to the Iuaidoi – the political leaders of the Hebrew religion. That phrase in Is.61.1 – recovery of sight to the blind – had to go, or their political positions would wither up and die. This was an unmistakable work of Y’hovah and his Mashiyach.
V.2 contains a gap of roughly 2000 years. Yeshua proclaimed the acceptable year of Y’hovah, but not the day of the vengeance of Elohim. It is likely that had the leaders of the religion accepted him as Mashiyach ben Yoseph, the day of Elohim’s vengeance would have come immediately following his resurrection as Mashiyach ben David. What would the proclamation of the day of vengeance have done? We’re told in vv.2c-the end of the chapter what it will do, so I assume it would have been done had there been acceptance then. It will 1) comfort all who mourn and appoint unto us, 2) beauty for our dust and ashes; 3) the oil of Joy for our mourning, 4) a garment of Praise for our heavy spirits so that we might be called 5) Aylay haTzedek – elms of righteousness and 6) the planting in which Y’hovah glories. I say we and us because we will go through a time of great heaviness and mourning before we overcome through to Y’hovah’s Messianic Kingdom. Keep that in mind when the persecution comes. Endure it until the end of either your life or the time of Ya’acov’s Trouble, and you shall be an overcomer and a part of his Bride.
Those who overcome SHALL build the old wastes, raise up the old desolations, repair the waste cities and the desolations of MANY generations. Do you see why the people at the synagogue in Natzreth got angry when he quit in the middle of v.2? They wanted all the good stuff without any of the bad stuff, the delivery of the physical NOW, not the spiritual. They wanted what they could see with their eyes and touch with their hands, not just what they would merely know in their hearts and minds. Q&C
Vv.5-11 – Follows my notes from this section from LAST week (?):
61:6-10 – Y’hovah is going to find a way to make us Priests and Ministers for his Kingdom. In Ezekiel 40-48, the sons of Zadok are the ones who offer the freewill offerings while the Levites serve in the Temple. Speculation Warning! Maybe the resurrected saints will be the ‘sons of Zadok’ in the Kingdom. In v.5, we see the stranger (H2114, zuhr, one who turns aside to lodge) feeding our flocks and the alien (H5236, nekar, foreign) plowing our fields and dressing our vines, perhaps to free us to perform Y’hovah’s service in v.6. When it says we will eat the ‘riches’ of the gentiles, I don’t think it has the aspect of oppression, but that they will (at least at first) gladly make their offerings to Y’hovah, which we, as his reconciled Kingdom of priests, and the Levites will freely eat. If true, we will be in our resurrected bodies in the Kingdom, we will not have wrong motives in accepting the offerings of the zuhr and the nekar. But since they (aliens) are in their fallen physical bodies, they may perceive it as oppression, and you can bet your bottom dollar that after haSatan is released from his chains during that last few months or year of the Kingdom he will be playing the oppression card to the hilt. It will probably be one tool he will use to foment the final Gog uMagog rebellion.
In v.7 the Priests will receive double for the trouble endured in their fallen flesh.
And Azariah the chief priest of the house of Zadok answered him, and said, Since the people began to bring the offerings into the house of Y’hovah, we have had enough to eat, and have left plenty: for Y’hovah hath blessed his people; and that Y’hovah hath blessed his people, and that which is left is this great store. (II Chronicles 31:10)
V.8 shows what I mean by them NOT being oppressive, like Azariah the son of Zadok explained to Hezekiah in 2Chr.31.10, for Y’hovah HATES robbery for burnt offering. Zadok = Tzadik and Mashiyach is our Tzadik. The priests, at the end of both the Judges and Yehuda’s kingdom time were being oppressive in their exactions for offerings.
1Sam.2.27 And there came a man of Elohim unto Eli, and said unto him, Thus saith Y’hovah, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh’s house? 28 And did I choose him out of all the tribes of Israel my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel? 29 Wherefore kick ye at my sacrifice and at mine offering, which I have commanded habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people? 30 Wherefore Y’hovah Elohim of Israel saith, I said indeed thy house, and the house of thy father, should walk before me for ever: but now Y’hovah saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed. 31 Behold, the days come, that I will cut off thine arm, and the arm of thy father’ house, that there shall not be an old man in thine house. 32 And thou shalt see an enemy habitation, in all which shall give Israel: and there shall not be an old man in thine house forever. 33 And the man of thine, I shall not cut off from mine altar, to consume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age. 34 And this a sign unto thee, that shall come upon thy two sons, on Hophni and Pinchas; in one day they shall die both of them. 35 And I will raise me up a faithful priest, shall do according to which in mine heart and in my mind: and I will build him a sure house; and he shall walk before my Mashiyach for ever. (1Sam.2.27-35)
Zadok was that faithful Aharonic priest. Oppression will NOT happen with us in the Messianic Kingdom, as the sons of Zadok will officiate. Since the priest will not be taking more than Y’hovah requires, as some Aharonic priests did in the flesh, the people will have more of their own than they did under the priesthood of the earthly kingdom. The priests in the Millennial/Messianic Kingdom will be righteous judges and accept from the people only what is due Y’hovah or the people’s freewill offerings. And in v.9, the people will recognize the righteousness of the Priests, the sons of Zadok, who serve before Mashiyach and execute his judgments, commandments, ordinances and statutes. I think v.10 ices the speculation that the priests are resurrected saints. These priests are clothed in garments of salvation, covered with robes of righteousness, as a bridegroom decks his bride with ornaments and as the bride gives her dowry of precious gems to her husband, as we will cast our crowns at Mashiyach’s feet.
V.11– is self-explanatory. As the plants grow, so will righteousness and praise to Y’hovah.
1Ki. 6:11-13 – The promise Y’hovah made to Schlomo in this passage will finally come to pass in the New Creation and Y’hovah will dwell with US on the earth and the Kingdom of Y’hovah will grow in every conceivable way and never falter. Q&C
Tehellim 56 – We experience the oppression of men daily, as did Yisrael in Egypt. In David’s case it was the Philistines, much as it is now with the same people against Israel. The so-called ‘Palestinians’ are descended from the Plishtim, a Canaanite tribe who had taken David prisoner in Gath, which captivity prompted this Psalm. This might be an excellent Psalm to memorize, folks, because it sure sounds like it may be something we could use to pray to Y’hovah in our oppression and captivity, if it ever comes to be (Y’hovah forbid, though the news everyday seems to point to it). Though our enemies are more than we can handle, they are not too much for Y’hovah. So if we trust in him and allow him to fight our battles, we will be the victors through him. If we put our trust in Elohim, we will have nothing to fear from any man or nation of men. They are but men, while Y’hovah Elohenu covers our 6 – HE is our rereward, ‘has our back’.
V.5 says they ‘wrest our words’, which is what they do with Y’hovah’s Word, taking them out of their context and reshaping them so they won’t fit back into the original context. It is haSatan’s favorite trick. He used it vs. Chava in the garden; he used it against Yeshua in the Wilderness; and he’ll use it against us:
18 If the world hate you, ye know that it hated me before it hated you. 19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. 20 Remember the word that I said unto you, The servant is not greater than his Master. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. (Jn.15.18-20)
What haSatan did to try to defeat Yeshua he will also try to do to us, and to the same ultimate success, which will be abject failure.
David said, “They gather together (conspire), hide themselves (often behind smiles and pats on the back) and mark my steps”, they build a case against me to try to make me look like what I am not. Sure sounds like the criminal justice system in America that HATES anyone who demands to be treated as a citizen and not a slave. For this reason, we need to be as circumspect as we can be in everything we do. We NEED to avoid even the appearance of evil. Representative Wiener found this out and is still the brunt of the late night talk show hosts. His life is under a microscope and any good he’s done is now forgotten. We have a saying in the Navy, “One Aw, Shiite! Wipes out a whole career of AttaBoys!” Be righteous in everything you do. If they are going to convict you of anything, make it be your obedience to Mashiyach and you will receive double reward in the Kingdom for your oppression in the world.
Then, in v.7, David’s imprecation starts. Shall they escape your justice? Take them down for me. You have watched me, and know my heart. Keep a record of every wrong they’ve done and my cries to you for deliverance. I know you have my back. He praises Y’hovah’s justice and merciful grace when his enemies oppress him.
Y’hovah has delivered our souls from death; will he not much more easily guard our steps so that we can live righteous before him? Q&C
MattitYahu 5.1-12 – Matt.5 – The Be Attitudes. Most folks think the ‘Sermon on the Mount’ is spoken to the multitudes, but the context shows in vv.1&2 that Yeshua is speaking to his disciples only. This is an intimate time between Yeshua and us that he set up. The sea change in Yeshua’s ministry is in ch.13. Up to ch.12 he deals with Judah openly, but in ch.13 he starts speaking in parables ONLY to Judah and it gets his disciples to question why?
10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. 14 And in them is fulfilled the prophecy of YeshaYahu, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15 For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16 But blessed are your eyes, for they see: and your ears, for they hear. 17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. (Mat.13.10-17)
Then he revealed the parable to his disciples, according to his words in v.11.
V.3 – Does it say that the rich are not blessed? Not at all. A rich man, who is poor in spirit, meaning doesn’t trust in his riches to gain favor with Elohim, has as much favor with him as anyone else. I think of the guy that owns Chik-fil-A, who pays extra rent in malls where he has stores to keep those stores closed on Sunday. Him being a Christian, I admire that about him. He wants all his employees to spend their ‘sabbath’ with family and in the word. This guy SPENDS a lot of extra $$ to ensure that his employees can keep the ‘sabbath’. He cares more for keeping the word (as he understands it) than making a profit on one of the biggest sales days of the week, and he does so every week. THAT is an example of poor in spirit. And I believe he is great in the Kingdom.
Better the poor that walketh in his integrity, than perverse in his lips, and is a fool. (Prov.19.1)
V.4– They that mourn talks of godly sorrow.
For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. (II Corinthians 7:10)
V.5 – Meek ≠ Weak. Meekness is humble strength of purpose. Moshe was the meekest man in Israel, but he was NOT weak. He stood up to Y’hovah at least twice to intercede for Israel. That is not a weak man. And Moshe will be among those who inherit the earth.
But the meek shall inherit the earth; and shall delight themselves in the abundance of peace. (Psalms 37:11)
V.6 – Are you after righteousness, is it so important to you that you can taste it? Do you actually work righteousness and not just mouth the words?
The way of the wicked is an abomination unto Y’hovah: but he loveth him that followeth after righteousness. (Proverbs 15:9)
Hearken to me, ye that follow after righteousness, ye that seek Y’hovah: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. (Isaiah 51:1)
V.7 – The merciful obtain mercy. Do you exercise mercy when you are able? If not, why not? Y’hovah extends mercy to us every minute of every day. Shouldn’t we reciprocate?
The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh. (Proverbs 11:17)
V.8 – Pure in heart? Among men, only Yeshua is truly pure in heart. But we who are in him are partakers of his purity of heart.
Who can say, I have made my heart clean, I am pure from my sin? (Proverbs 20:9)
Who shall ascend into the hill of Y’hovah? or who shall stand in his holy place? 4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. (Ps.24.3, 4)
Beloved, now are we the sons of Eloha, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3 And every man that hath this hope in him purifieth himself, even as he is pure. (1Jn.3.2-3)
V.9 – Peacemakers reconcile sinners with Y’hovah and brethren with brethren.
And all things are of God, who hath reconciled us to himself by Yeshua haMashiyach, and hath given to us the ministry of reconciliation; To wit, that God was in Mashiyach, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. (II Corinthians 5:18, 19)
v.10 – If we endure the scoffers, the nay-sayers, those who would force us to abandon our faith in Yeshua and his Abba are or soon will be our persecutors. And here’s why:
But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. (Galatians 4:29)
Remember the word that I said unto you, The servant is not greater than his Master. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. (John 15:20)
V.11-12 – When we endure persecution, whether mild or extreme, we need to handle it as Yeshua did.
21 For even hereunto were ye called: because Mashiyach also suffered for us, leaving us an example, that ye should follow his steps: 22 Who did no sin, neither was guile found in his mouth: 23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously. (1Kefa2.21-23)
Of course, he had an ‘in’ with the owner of the place. But he left us a good example to follow. We are not to try to figure out what he WOULD do, but to emulate what he did. And if we do that, we will suffer persecution of it. Q&C
Vv.13-20 – We need to be distinctively different without being unbearable. Salt adds flavor, preserves and burns in an open sore or wound, so an habitual sinner will know when you are in his ‘space’, because you will be an irritant without even trying. We also need to be a light in the darkness, and that’s another reason we are an irritant, because we shine the light of Mashiyach on the wickedness of the world. Sodomites don’t hate us because we are not sodomites, but because we shine the light of Y’hovah’s truth on their sinful lifestyle. They think we hate them, but that isn’t true. We love them enough to warn them of their end should they continue on their sinful course. Of course, the world is so intoxicating the community of believers that it has lost its savor and is literally good for nothing. This includes ‘US’, guys, not just ‘them’. The heathen are more and more unrestrained because believers are too afraid to offend them by telling them the truth. ‘Approbation lust’ is the particular type of covetousness that destroys the savor of the salt and the brightness of the light. We want the heathen to like us, like Israel wants the 70 nations to love them. But it is a LOT more important to tell them the truth. They will never repent and be reconciled to Y’hovah without knowledge that they are sinners who need to repent. V.16 says that letting your light shine before men is to do ‘good works’. Good works = works of righteousness = works of the Covenant. Good works = fulfilling Torah [shameless plug].
Vv.17-20 are the set-up for v.21ff, where Yeshua gets into the false interpretations found in the traditions of the elders (it was they who were destroying Tanakh). Yeshua speaks of the Torah and the Prophets, i.e.; revealed scripture. Yeshua isn’t come to destroy (Hebrew idiom – falsely interpret) Torah OR the Prophets, but to fulfill them (Hebrew idiom – interpret them correctly). There is a lengthy quote from the AENT Appendices that I would like to share with you on these idioms, fulfill and destroy. We’ll break for questions and comments after that. You’ll find these appendices on pp.784-785. Q&C
Vv.21-26– When we see the words “Ye have heard that it was said by them (Scribes and Pharisees) of old time” you know Yeshua is talking about Tradition, not Torah. Here’s what I shared last week on this subject:
Torah is NOT what Yeshua is addressing, here. He is addressing the false application of Torah in the oral traditions. EVERY time he says, ‘You have heard that it hath been said’, he is referring to oral ‘law’, not Torah. Had he said, ‘It is written’ THAT would have been addressing the Word of Y’hovah. This whole chapter hinges on Mat.5.20;
20 For I say unto you, That except your righteousness shall exceed the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
He then makes 5 examples of ‘You have heard that it hath been said’, which thoroughly eviscerates the oral law of the scribes and Pharisees.
To murder puts you in danger of the judgment? Excuse me, but the sentence is death according to Torah, not judgment. But Yeshua is jumping off the traditions, not Toroth. He says that MUCH lesser offenses put you in danger of judgment (though not of death). He makes the application that if we get right up to the altar with our sacrifice and THERE remember that a brother has anything against US, we are to leave our gift at the altar and go to our brother to reconcile with him. The implication is that our gift will not be accepted if we are not facing our responsibility within the household of faith.
2 If a soul sin, and commit a trespass against Y’hovah, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour; 3 Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, sinning therein: 4 Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found, 5 Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass offering. 6 And he shall bring his trespass offering unto Y’hovah, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: 7 And the priest shall make an atonement for him before Y’hovah: and it shall be forgiven him for any thing of all that he hath done in trespassing therein. (Lev.6.2-7)
Do you get the implication of this, folks? If you know you’ve done something to me, even if I don’t know about it, the wrong is not just against me, but against Y’hovah, and he will not forgive your sin against him until you have reconciled with me. THAT IS HEAVY! And it speaks directly to Yeshua’s application of scripture and evisceration of tradition. If you don’t reconcile with me and then I find out about it, I am within my rights to bring you before the council and make you pay what we talked about LAST week – 200%-400% punitive damages. And no forgiveness from Y’hovah.
Vv.27-32 – This is the ‘JimmaCaahtah” passage of scripture. Those of you who are old enough to remember the 1976 Presidential Campaign will remember his confession that he had indeed committed adultery against Rosalyn in his heart. I think it won him the Presidency, and I think it was HER idea. Every person, at one time or another considers adultery, though, in reality, very few actually do it. Jimma admitted that he was ‘just a guy’ – and an honest one, at that. He applied the last paragraph by admitting to the peshat of this one. The sod application of Torah is not to just watch what you do, but to watch what you THINK! It isn’t enough to not commit adultery, but to not CONSIDER committing adultery. Where the KJV has ‘offend’ in v.29-30, the Shem Tov has ‘seduces’. A good application of this is if your best teacher (‘eye’ of your congregation) seduces you to sin, cut him off from fellowship, and if the best worker (the right hand of your fellowship) seduces you to sin, cut him off from fellowship. It is better for you to enter the kingdom headless or armless than to let that sinner drag you down to the pit. In vv.31-32, we have the one scriptural ground for divorce – fornication, which I infer as illicit sex during the betrothal period. Under this interpretation, Yoseph was within his rights to give Miriam a get and be done with her. If she has NOT been unfaithful to her husband he has no valid cause for the divorce, and if she than marries another her first husband has MADE her an adulteress AND the man she marries an adulterer, because their marriage is still official before Y’hovah. This is a grievous sin against 2 people and Elohim. Deals with Dt.24.1-4.
Vv.33-37– These verses deal with the 9th commandment – bearing false witness. The point is that our Yes should be yes and our no should be no. To say anything else is to take on more than we can actually pledge due to lack of that kind of control. Q&C
MattitYahu 5.38-42 – It was as prevalent in that day as it is in this to misapply this scripture. There are 4 references to ‘eye for eye’ in scripture, here (5.38) and in an earlier Torah portion, and in 2 other Toroth
Eye for eye, tooth for tooth, hand for hand, foot for foot, (Exodus 21:24)
Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again. (Leviticus 24:20)
And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot. (Deuteronomy 19:21)
Last week’s portion is about restitution for accidental injury to a man’s wife during an altercation. In Leviticus, it is about compensatory damages. In Deuteronomy it is the judgment against the false witness. Nowhere does it mean that if a guy knocks out your tooth, you can punch him in the face until you knock out one of his. It is all about restitution, not revenge. Only in Deuteronomy does the meaning even come close to revenge, but even there it isn’t that I can do this to you, but the court will exact the punishment you meant for me to have, and THAT measure for measure. The whole passage says;
15 One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. 16 If a false witness rise up against any man to testify against him wrong; 17 Then both the men, between whom the controversy, shall stand before Y’hovah, before the priests and the judges, which shall be in those days; 18 And the judges shall make diligent inquisition: and, behold, the witness, a false witness, hath testified falsely against his brother; 19 Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you. 20 And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you. 21 And thine eye shall not pity; life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. (Deuteronomy 19.15-21)
This is to define and deter the false witness – “to put the evil away from among you.”
His point here is not to take revenge, because revenge is not ours to take.
17 Recompense to no man evil for evil. Provide things honest in the sight of all men. 18 If it be possible, as much as lieth in you, live peaceably with all men. 19 Dearly beloved, avenge not yourselves, but give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. (Romans 12:17-19)
Paul is applying YeshaYahu 63.3-7 and eviscerating the same oral law Yeshua speaks of in Matthew.
I have trodden the winepress alone; and of the people none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. 4 For the day of vengeance in mine heart, and the year of my redeemed is come. 5 And I looked, and none to help; and I wondered that none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me. 6 And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth. (Is.63.3-7)
It says, THE people, not MY people. This will happen when Mashiyach comes to rule and reign.
7 And shall not Elohim avenge his own elect, which cry day and night unto him, though he bear long with them? 8 I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth? (Luke 18.7-8)
In view of YeshaYahu 63.3-7, he apparently shall not.
VV.43-48 – This passage is OBVIOUSLY not talking Torah, for there is NOWHERE in Torah that we are told to hate our enemies. In fact, Lev.19.17-18 says the opposite;
17 Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. 18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I Y’hovah.
We are to love our brother Yisraelites and our enemies. To love another is to treat him as Torah requires, even if the other is taking advantage of you in your doing so. The time may come when one or more of us is taken and imprisoned for our witness to the truth of Y’hovah. We are to repay their evil with Y’hovah’s love. At the very least, if you do this you will be heaping coals of fire on their heads. If you do good to those who are good to you, do you do anything the heathen DON’T do? Even the IRS will treat a tax attorney well.
We are to strive for the same completeness as our Father has. Yeshua has commanded us to be as perfect as Avinu.
1 And when Abram was ninety years old and nine, Y’hovah appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. (Gen.17.1)
61 Let your heart therefore be perfect with Y’hovah our God, to walk in his statutes, and to keep his commandments, as at this day. (1Ki.8.61)
2 I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my house with a perfect heart. 3 I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me. 4 A froward heart shall depart from me: I will not know a wicked person. 5 Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer. 6 Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me. (Ps.101-2-6)
Perfect does not mean without fault. Y’hovah told Avraham to walk before him perfect. The Kings passage above defines perfect for us; to walk in his statutes and guard his commandments. David further refines the definition in Ps.101. He is guarding his walk AND his heart from what is wicked. The wicked turn aside from walking in Y’hovah’s Torah. David doesn’t just walk in public in Torah, but in the privacy of his home – he isn’t just showing his perfection to the world, but is living it in his private life. He won’t even have a wicked person in his presence. The mighty men of valour were all faithful men and walked perfectly before Y’hovah. Q&C
End of Shabbat Bible Study